1 
 
 
 
 HE SPARKS 
 
 LIBRARY. 
 
 [miscellany.] 
 
 IP 
 
 
 l^^*^^' 
 
 CoUected by 
 
 
 JARED Sparks, LL.D., 
 
 President of Harvard College. 
 
 
 
 Purchased by the Cornell University, 
 1872 
 
Cornell University Ubrary 
 BV4920 .B35 1816 
 
 rf.ii to turn and iw 
 Call to the unco.nverted,,,to,i^^^^^^ 
 
 olin 
 
Cornell University 
 Library 
 
 The original of tliis bool< is in 
 tine Cornell University Library. 
 
 There are no known copyright restrictions in 
 the United States on the use of the text. 
 
 http://www.archive.org/details/cu31924029350174 
 
A CALL 
 
 THE UNCONVERTED, 
 
 TO 
 
 3Cmn am JLiH, 
 
 AND ACCEPT, OF MERCY WHILE MERCY MAY BE HAD: 
 
 CONTAINING 
 
 DIR:fiCTIONS AND PERSUASIONS 
 
 TO A 
 
 SOUND CONVERSION, 
 
 BY THE LEARNED AND 
 
 REV. MR. RICHARD BAXTER. 
 
 Then viU I teach transgresson th; vajs; and sinnen shall be converted nnto thee. 
 Fa. li. 13. 
 
 ' For I have no pleasure in the death of him that dieth, saith the Lord Ood; vherefore 
 turn yourselves^ and live ye. — Ezek. xviii. 32. 
 
 Repent ye therefore, and be converted, that your sins may ne blotted out, when the 
 times of re&esblng shall come from the presence of the >Lord. — Acts Ui. I9. 
 
 ^ jQefn (EEDition. 
 
 ROMSEY: 
 
 PRINTED FOE WILLIAM SHARP, CHURCH-STREET; 
 
 AND SOLD BY ALL BOOKSELLERS. 
 
 I8I6. 
 
'< tIBRARV / 
 
 t^A^~^ 
 
 S. Jackson, Printer, Romsey, Haat^. 
 
The GREAT SUCCESS which attended the CALL, 
 when first published. 
 
 1 HE following Account of the CM to the Unconverted was found 
 in Mr. Baxter's study after his death, in his own handwriting: 
 
 " I published a small treatise on conversion, entitled, A Call 
 to the Unconverted. The occasion of this was my converse with 
 Bishop Usher, while I was at London, who, approving my method 
 and directions for Peace nf Conscience, was importunate with me 
 to write directions suited to the various states of Christians, and 
 ■also agaiiist particular sins: 1 reverenced the man, but disregarded 
 these persuasions, supposing I could do nothing but what is done 
 ■ better already ; but when he was dead, his words went deeper to 
 my mind, and I purposed to obey his counsel ; yet so as that to the 
 first sort of men {the ungodly) I thought vehement persuasions 
 meeter than directions only; and so for such I published this little 
 book, which God hath blessed with unexpected success, beyond 
 all the rest that I have written, except 77te Saints' Rest, In a 
 liftle more than a year, ■ there were about twentt/ thousand of them 
 printed by my own consent, and about ten thousand since, besides 
 many thousands by stolen impressions, which poor men stole for 
 lucre sake. Through God's mercy, I have information of almost 
 whole hCustiholds converted by this small Book, which I set so 
 light by; and, as if' all this in Eitgltmd, Scotland, and Ireland, were 
 not mercy enough to me, God (since I was sileucied) hath sent 
 it over on his message to many beyond 'the seas; for when Mr. 
 Elliot had printed all the Bible in the Indian language, he next 
 translated this' my Call to the Unconverted, as he wrote to us here. 
 And yet God would make some further use of it; for Mr. Stoop, 
 the pastor of the French Church in London, being driven hence 
 by the displeasure of superiors, was pleased to translate it into 
 JVeiicA; I hope it will not be unprofitable there : nor in Germany, 
 where it is printed in Dutch." 
 
 Dr. Calamy, in his account of this work, says, " In 1657, Mr» 
 Baxter published A Call to the Unconverted ; a book blessed by 
 God, with marvellous success, in reclaiming persons from their 
 impieties. Twenty thousand of them were printed and dispersed 
 in little more than a year. It was translated into French and Dutchr 
 and other European languages: and Mr. Elliot translated it 
 into the Indian languages: and Mr. Cotton Mather, in his 
 life, gives an account of an '^Indian prince, who was so well affected 
 with this book, that he sat reading it, with tears in his eyes, till he 
 died." 
 
CO'NTEKrs .... 
 
 rAGE 
 
 PREFACE 1 
 
 Reason of this Work 21 
 
 HEADS OF DOCTRINES. 
 
 DOCTRINE 
 
 I. It is the unchangeable Law of God, that wicked 
 
 men must turn or die 26 
 
 II. It is the promise of God, that the wicked shall 
 
 live, if they will but turn " • . .52 
 
 III. God takes pleasure in men's conversion and sal- 
 vatianj but not in their death or 'damnation: he. 
 had rather they would turn and live, than go on 
 and die 58 
 
 A 
 
 IV. The Lord has confirmed to us by his bath, that he , 
 
 has no pleasure in the death of the wicked . . 65 
 
 V. So earnest is God for the conversion of sinners, 
 that he doubles his commands and exhortations 
 with vehemency, Turn ye, turn yej why will 
 ye die ? •. . . , .73 
 
 VI. The Lord condescends to reason the case with un- 
 converted sinners, and to ask them why they will 
 die? 86 
 
 VI] . If, after all this, men will not turn, it "is not owing 
 to God that they are condemned, but of them- 
 selves, even their own wilfulness. They die 
 : because they will die; that is, because they will 
 
 not turn 107 
 
 Directions to Sinners, that are purposed to turn, and are 
 lundei- the work of Conversion, that it miscarry not . 133 
 
THE PREFACE. 
 
 To all unsanctified Persons that shall read this Book: 
 especially of my Hearers in the Borough and 
 Parish of Kidderminster. 
 
 , MEN AND BRETHREN, 
 
 Thk^ eternal GoB, that made you for a life ever- 
 lasting, and haith redeemed you by his only Son 
 when you had lost it and yourselves, being mindful 
 of ybu in your sin and misery, hath endited the 
 gQspel, and sealed it by his Spirit, and commanded 
 his ministers to preach it to the world, that pardon 
 being freely offered you, and heaven been set before 
 you, he might call you off from your fleshly pleasures, 
 and from following after this deceitful world, and 
 acquaint you with the life that you were created and 
 redeemed for, before you are dead and past remedy. 
 He sendeth you not prophets or apostles, that receive 
 their message by immediate revelation ; but yet he 
 calleth you by his ordinary ministers, who are com- 
 missioned by him to preach the same gospel which 
 Christ and his Apostles first delivered. The Lord 
 seeth how you forget him and your latter end, and 
 how light you mi^ke of everlasting things, as men 
 that understand not what they have to do or suffer. 
 He seeth how bold you are in sin, and how fearless 
 of his threatenings, and how careless of your souls, 
 and how the works of infidels are in your lives, while 
 
 B 
 
THE PREFACE. 
 
 the belief of Christians is in your mouths. He seeth 
 the dreadful day at hand, when your sorrows, will 
 begin, and you must lament all this with fruitless 
 cries in torment; and desperation ; and then the 
 remembrance of your folly will tear your hearts, if 
 true conversion now prevent it not. In compassion 
 of your sinful miserable". souls, the Lord, that better 
 knows your case than you can know it, hath made it 
 our duty to speak to you in his name, 2 Cor. y. 19. 
 and to tell you plainly of yo""" sin and misery, and 
 what will be your end, and how sad a change you 
 will shortly see, if yet you go on a little longer. 
 Having bought you at so dear a rate as the blood 
 of, his Son Jesus Christ, and riiad^ you so free and 
 general a promise of pardon, and grace, and ever- 
 lasting glory ; he commandeth us to tender all this to 
 you, as the gift of God, and to intreat you to consider 
 of the necessity and worth of what he oflFereth. He 
 seeth and pitieth you, Vvhile you are drowned iri 
 worldly cares and. pleasures, and eagerly following 
 childish toysj and wasting that short and precious 
 time f6j: a thing of nought, in which you should make 
 ready for an everlasting life; and therefore he hath 
 commanded us to call after youj and tell you how 
 you lose your labour, and are about to lose your 
 souls, and to tell you what greater and better thing^ 
 you might certainly have, if you would hearken to 
 his CffiZ/, Isa. Iv.' I, 2, 3. We believe and obey the 
 voice of God ; and come to you'on his messagej who, 
 hath charged us to preach, and be instant with you in 
 season and out of season, and to lift up our voice like 
 a trumpet, and show you your transgressions and 
 your sins, Isa. Iviii. 1, 2.-2 Tim. iv. 1, 2. But alas! 
 to the grief of our souls and your undoing, you stop 
 yoiir ears, you stiffen your necks, you harden your 
 
THE PREFACE. 3 
 
 hearts, and send us back to God with groans, to tell 
 him that we have done his message, but can do no 
 good on jou, nor scarcely get a sober hearing. Oh, 
 that our eyes were as a fountain of tears, that we 
 might lament our ignorant careless people, that have 
 Christ before them, and pardon, and life,, and heaven 
 before them, and have not hearts to know or value 
 them ! that might have Christ, and grace, and gldry, 
 Bs well as others, if it were not for their wilful negli- 
 gencie and contempt ! O that the Lord would fill our 
 hearts with more compassion to these miserable souls, 
 that we might cast ourselves even at their feet, and 
 follow them to their houses, and speak to them with 
 our bitter tears. For, long have we preached to many 
 of them in vain : we study plainness to make them 
 ■understand, and many of them will not understand 
 us: we study serious piercing words, to niake them 
 feel, but they will not feel. If the greatest matters 
 would work with them, we should awake them; if 
 the stoeetest things would work, we should entice 
 tbera and win their hearts ; if th^ ijiost dreadful 
 things would work, we should at least affright them 
 from their wickedness; \i truth axiA Certainty would 
 take with them, we should soon convince them ; if 
 the God that made them, and the Christ that bought 
 them, might be heard, the case would soon be altered 
 with them ; ii scripture might be heard, we should 
 soon prevail ; if reason, even the best and strongest 
 reason, might be heard, we should not doubt but we 
 should speedily Convince them ; if experience might 
 be heard, even their own experience and the experi- 
 ence of all the world, the matter would be mended; 
 3>ea, if the conscience within them might be heard, 
 the case would be better with them than it is. But 
 if nothing can be heard, what then shall we do for 
 
4 THE PREFACE. 
 
 them? If the dreadful God of heaven be slighted* 
 who then shall be regarded ? If the inestiniable love 
 and blood of a Redeemer be made light of, vphat then 
 shall be valued ? If heaven have no desirable glory 
 with them, and everlasting joys be nothing worth ; if 
 they can jest at hell, and dance about the bottomless 
 pit, and play with the consuming fire, and that when 
 God and miin do warn them of it ; what shall we do 
 for such souls fis these ? 
 
 Once more, in the name of the God of heaven, 
 I shall do the message to you which he hath com- 
 mapded us, and leave it in these standing lines to 
 convert you or condemn you ; to change youy or rise 
 up in judgment against you, and to be a witness to 
 your faces, that once you had a serious call to turn. 
 Hear ail you that are drudges of the world, and the 
 servants of flesh and Satan \ that spend your days in 
 looking after prosperity on earth, and drown your 
 conscie«ices in drinking, and gluttony, and idleness, 
 and foolish sports, and know your sin, and y«t will 
 sin, as if you §et God at defiance, and bid him do his 
 worst and spare not I Hearken, all you that mind 
 not God, and have no heart to holy things, and feel 
 no savour in the word or worship of the Lord, or in 
 the thoughts or Qiention of eternallife, that are care- 
 less of your immortal souls, and never bestow one 
 hour in inquiring what case they are in, whether 
 sanctified or unsanctified, and whether you are ready 
 to appear before the Lord ! Hearken all you that, 
 by sinning in the light, have sinned yourselves into 
 infidelity, and do pot believe the word of God ! He 
 that hath an ear to hear, let hini hear the gracious 
 and yet dreadful call of God ! His eye is all this while 
 upon you. Your sins are registered, and you shall 
 gurely hear of them all again. God keepeth the book 
 
THE PREFACE. 5 
 
 now ; and he will write it all upon your consciences 
 •with -his terrors; apd then you also shall keep it 
 yourselves. O sinners, that you knew but what you 
 are doing, and whom you are all this while offending! 
 The sun itself is darkness before the glory of that 
 Majesty, which yrou daily abuse, and carelessly pro- 
 voke. The sinning angels were not able to stand 
 before him, but were cast down to be tormented' with 
 devils. And dar^e such silly worms as yqu so care- 
 lessly offend, and set yourselves against your Maker! 
 O that you did but a little know what case that 
 wretched soul is in, that hath engaged the living God 
 against him ! The word of his mouth, that made thee, 
 can unmake thee; the frown of his face will cut 
 thee off, and cast thee out into utter darkness. How 
 eager are the devils to be doing with thee that have 
 tempted thee, and do but wait for the word from 
 God, to take and use thee as their own, and then in 
 a moment thou wilt be in hell ! If God be against 
 thee, all things are against thee : this world is but thy 
 prison ; for all thou so lovest it, thou art but reserved 
 in it to the day of wrath. Job xxi. 30; the Judge is 
 coming, thy soul is even going. Yet a little while, 
 and thy friend shall say of thee. He is dead; and thou 
 shalt see the things that thou now dost despise, and 
 feel that which now thou wilt not believe. Death 
 will bring such an argument as thou canst not answer; 
 an argument that shall effiectually confute thy cavils 
 against the word and ways of God, and all thy self- 
 couiceited dotages. And then how soon will thy 
 mind be changed? Then be ah unbeliever, if thou 
 canst; stand then to all thy former words, which 
 thou wast wont to utter against a holy and a heavetily 
 life. Make good that cause then before Jhe Lord, 
 ^hicb tbou wast wont to plead against thy teachers, 
 
6 THE PREFACE. 
 
 and against the people that feared God. Then stand 
 to thy old opinions' and contemptuous thoughts of 
 the diligence of the saints; make ready now thy 
 strongest reasons, and stand up then before the Judge, 
 and plead like a man for thy fleshly, thy worldly and 
 ungodly life. But know that thou wilt have one to 
 plead with, that will not be outfaced by thee; nor 
 so easily put off as. we thy fellow-creatures. O poor 
 soul ! there is nothing but a slender vail of flesh 
 between thee and that amazing sight, which will 
 quickly silence thee, and turn thy tone, and make 
 thee of another mind ! As soon as death hath drawn 
 this curtain, thou shalt see that which will quickly 
 ]eave thee speechless. Apd how quickly will that 
 day and hour come ! When thou hast had but a few 
 more merry hours, and but a few more pleasant 
 draughts and jnorsels, and a little more of the honours 
 and riches of the world, ihy portion will be spent, and 
 thy pleasures ended,— and all is then gone that thou 
 settest thy heart upon ; of all that thou soldest thy 
 Saviour and salvation for, there is' nothing left but 
 the' heavy reckoning. As a thief, that sits merrily 
 spending the money in an alehouse, whi^h he hath 
 stolen, when men are riding in posthaste to appre- 
 hend him, so is it with you. While you are drowned 
 in cares or fleshly pleasures, and making merry with 
 your own shame, death is coming in posthaste to 
 seize upon yoii, and carry your souls to such a place 
 and state, as now you little know or think of. Sup- 
 pose, when you are bold and busy in your sin, that 
 a messenger were but coming post from London, to 
 apprehend you and lake aWay your lives ; though you 
 saw him not, yet, if you knew that he was coming, 
 jt would mar your mirth, and you would be thinking 
 pf the haste he makes, and hearkening when he 
 
THE PREFACE. 7 
 
 knocked at your door. O that you could but see 
 what haste death makes, though he has tiot yet over- 
 taken you ! No post so swift ! No messenger more 
 sure ! As sure as the sun will be with you in the 
 mornings though it hath many thousand and hundred 
 thousand miles to go in the night, so sure will death 
 be quickly with you; and then where is your sport 
 and pleasure ? Then will you jest and brave it out ? 
 Then will you jeer at them that warned you ? Then 
 is it better to be a believing saint or a Sensual world- 
 ling? And thervwhose shall all these things he that 
 you have gathered ? Luke xii. 19, 20, 21. Do you 
 not observe theit days and weeks are quickly gone, 
 and nights and mornings come apace, and speedily 
 succeed each other ? You sleep, but your damnation, 
 slumhereth not ; you linger, hut your judgment this 
 long time lingereth not, 2 Pet. ii. 3, 4, 5, to which 
 you are reserved for punishment, S Pet. ii. 8, 9. 
 O that you were wise to understand this, and that you 
 , did consider your latter end ! Deut. xxxii. 29. He 
 that hath an ear to hear, let him hear the call of God 
 in this day of his salvation. 
 
 O careless sinners ! that you did but know the love 
 that you unthankfully neglect, and the preciousnesS 
 of the blood of Christ which you despise ! O that you 
 did but know the riches of the gospel ! O that yon did 
 but1<noWi, a little know, the certainty, and the glory, 
 and blessedness of that everlasting life, which now 
 you willnot set your hearts upion, nor be persuaded 
 first and diligently to seek, Heb. xi. 6; and xii. 28. 
 Matth. vi. 13. Did you but know the .endless life 
 'with God, which you now neglect-, how quickly 
 would you cast away your sin, how quickly would 
 you change your mind and life, your, course and 
 company, arid turn the streao^s ot your affections^ 
 
THE PREFACE. 
 
 and lay your care Another way ! How resolutely 
 would you scorn to yield to such temptations as now 
 deceive you and carry you away! How zealously 
 would you bestir yourselves for that most blessed 
 life ! How, earnest would you be with God in prayer! 
 How diligent in bearing, and learning, and inquir- 
 ing! How serious in meditating on the laws of God! 
 (Psal. i. 3.) How fearful of sinning in thought*, word, 
 and deed; and how careful to please God, and grow 
 in holiness ! O what a changed people you would 
 be ! And why should not the certain word of God be 
 believed by you, and prevail with you, which openeth 
 to you these glorious and eternal things ? 
 
 Yea, let me tell you, that even here on earth, you 
 little know the difference between the life which 
 you, refuse, and the life which you choose. The 
 sanctified are conversing with God, when you dare 
 scarce think of him, and when you are converging, 
 with but earth and flesh. Their conversation is in 
 heaven, when you are utter strangers to it, and ydur 
 belly is your god, and you are minding earthly things, 
 Phil. iii. 18, 19, 20. They are seeking after the face 
 of God, when you seek for nothing higher than this 
 world. They are busily laying out for an endless 
 life, where they shall be equal with the angels, 
 Luke XX. 36, when you are taken up with a shadow, 
 and a transitory thing of nought. How low and base 
 is your earthly, fleshly, sinful life, in comparison of 
 the noble, spiritual life of true believers ! Many a time 
 have I looked on such men with grief and pity, to see 
 them trudge about the world, and spend their lives, 
 and care, and labour, for nothing but a little food and 
 raiment, or a little fading pelf, or fleshly pleasures, or 
 empty honours, as if they had no higher things to 
 mind. What difference is there between the lives 
 
XHE PREFACE. 9 
 
 ofthase men and of the beasts that perish, tlwit spend 
 their time in working and eating, and living, bitt 
 that they may live? They taste not of the inward 
 heavenly pleaSurea, which believers taste and live 
 upon. I had rather have a little of their oomJfeiW, 
 which the forethought* of theip heavenly inheritance 
 afford them, thlough I >b<ad all their scorns and sufier- 
 iirga M^itfa, it, than to have «U your /fiil^&Sqri^s, and 
 trieach«rousvApr:(i>pperity. 'I',wD.uld not have. one of 
 your secret gripes and pangs of conscience, .gti^xdarJi 
 and dreadful) th^U^ts of death and ^t^e U|e to coioet 
 for all that ev^r the world h?ith, done for you, orij^U 
 that you can refls©n8^bly^bople itliaj it should do, \{ 
 I weBftjin yO'U>r;i]nq(WiV,^ted carnaj state, '^nd^ncw 
 but what I know, and, believed but iwbat I ,no.w 
 feiieve, ,m«lhjrtka my Ijjfe.' w«uld bq.fi ifpretaste qf 
 hell: How oft should L be thiokiog of the tericqES 
 of the L6>Fd, and of the.di^jwal' day, that is ,feast^ping 
 on ! ^Sufely death and hell would ,bie still befere me. 
 I should think of them by day*, and^dreaw of tfaem by 
 night; LsJjoiOild lie down in fear, and rise in feft5i and 
 live in festx, lest d^th should come before I were 
 converted. I.shojaJd bav^ s^mall felicity in any,tbing 
 that I possessed, and little pleasure in any company, 
 and little'joy in any thing in the world, as long as 
 I knew myself to be under the curse and wrath of 
 God. I should be still afraid of hearing that voice, 
 Luke xii. 20. Thou fool, 4his night shall thy soul 
 be required^ of thee. And that fearful sen-teriGe would 
 be written upon my? conscience, Isa, x.lviii. 22, and 
 Ivii. 2i. There is nopeace, miihmyJSf^ t»themqhe4. 
 O poor sinners! It is ajoyfuller life than this^ that 
 you might Hve, if you were but willing ^ hut truly 
 willing to keUrken to Christ, and come home to God. 
 You might then draw near to God with boldness, and 
 
10 THE PSBFACK< 
 
 call him your Father, and comfortably trust bim 
 with your souls and bodies. If you look upon the 
 promises, you may say, they are aU mine^ If upott 
 the cursi, you may say, from this I am delaiered. 
 When you read the law, you may see what you are 
 saved from. When you read the gospel, you may 
 see him that Jredeemed you, and see the course of his 
 love, and holy life, and sufferings, and trace him in 
 his temptations, tears, and blood, in the work of your 
 salvation. You may see death conquered, and heaven 
 openedj and your resurrection and glorification pro- 
 vided for in the resurrection and glorification of your 
 Lord. If you look on the saints, you may say, thi6g 
 at*e my brethren and companions. If on the unsanc- 
 tified, you may rejoice to think that you are saved 
 from that state. If you look upon the heavens, the 
 sun, and moon, and stars innumerable, you may 
 think and say, My Father's face is Infinitely more 
 glorious; it is higher matters that he hath prepared 
 for his saints; yonder is hut the outward court of 
 heaven. The blessedness that he hath promised me is 
 so much higher, thatfltish and blood cannot behold it. 
 If you think of the grave, you may remember that 
 the gloried spirit, a living head, and a loving father, 
 have all so near a relation to your dust, that it cannot 
 be forgotten or neglected, but will more certainly 
 revive than the plants and flowers in the spring, 
 beeaiuse that the soul is still alive that is the root of 
 the body ; and Christ is alive, that is the root of .both. 
 Even death, which is the Iting of fears, may be 
 remembered and^e»tertained with joy, as being the 
 day of your deliverance from the remnant of sin and 
 sorrow, and the day which you believed, and hoped,' 
 and waited for, when you shall see the blessed things 
 which you had heard of, and shall find by present 
 
THE PREFACE. 11 
 
 joyful experience what it was to choose the better 
 part, and to be a sincere believing sainti Wl?at say 
 you. Sirs ? Is not this a more delightful fife, to be 
 assi/ted of salvation, and ready to die, than to live as 
 the ungodly, that have their hearts overcharged with 
 surfeiting, and drunkenness, and the cares of this life, 
 and so that day come upon them unawares? Luke 
 xxi. 34 — 36. Might you not live a comfortable life, 
 if once you were made the heirs of hesiven, and sure 
 to be saved when you leave the world ? O look about 
 you then, and t^ink what you do, and cast not away 
 such hopes as these for very nothing ! The flesh and 
 world can give you no such hopes or comforts. 
 
 And besides all the misery that you bring upon 
 yourselves, you are the troublers of others as long as 
 you are unconverted. You trouble magistrates to 
 rule you by their laws : you trouble ministers, by 
 resisting the light and guidance which they offer you.. 
 Your sin and misery are the greatest grief and trouble 
 to them in the world. You trouble the common- 
 wealth, and draw the judgments of God upon you. 
 It is you that most disturb the holy peace and order 
 of the churches, and hinder our union and reforma- 
 tion, and are the shame and trouble of the churches 
 wbere you intrude, and of the places where you are. 
 Ah Lord ! how heavy and sad a case is this, that, 
 even in England, where the gospel doth abound above 
 any other nation in the world ; where teaching is so 
 plain and common, and all the helps we candesire 
 are at hand ; when the sword has been hewing us, and 
 judgment has run as a fire through the land; when 
 deliverpnces have relieved us, apd so many admirable 
 mercies have engaged us to God, and to the gospel, 
 and a holy life; that, after all thisj our cities, and 
 towns, and countries, shall abound with multitudes 
 
12 THE PREFACE. 
 
 of vinSanCtified men, and swarm with so much sen- 
 suality, as every-wherej to our grie£, we see! One 
 would have thought, that, after all this light, and all 
 thJs,esperience,'and all these j udgments and mercies 
 of God, the people of this nation should have joined 
 together as one man, to turn to the Lord, and should 
 have come to their godly teacher, and lamented all 
 their former sins, and desired hira to join withjhem, 
 in public. humiliation, to confess thetn openly, and > 
 h^ pardon of theta from the Lord, and should have 
 craved bis instruction for the time to come, and be 
 glad to be ruled by the spirit within, and the ministers 
 of Christ without, according to the word of God. 
 One would think that, after such reason and scrip- 
 ture evidence as they hear, and after all these means 
 and mercies, there should not be an ungodly person 
 left among us, nor a worldling, 'nor a drunkard, or 
 a hater of reformation, or qn enemy to holiness, to be 
 found in all our towns and countries. If we be not 
 all agreed ab{>ut sdme ceremonies or forms of govern- 
 ment, orte would think, that before this we should 
 have been agreecj to live a holy and heavesnly life, 
 in obedience to God, his word, and ministers, and in 
 love and peace with one another. But alas, how far 
 are our people from this course! Most of them, in 
 post places, do set their hearts on earthly things, and 
 seek notjirst the kingdom of God and the righteous- 
 ness thereof, but look at holiness as a needless thing: 
 their families are, jjrayerless, or else a few heartless, 
 lifeless words must serve instead of hearty^ fervent 
 daily prayers (or perhaps only on the Lord's^dat/,- in 
 the evening) j their children are not taught the know- 
 ledge of Christ, and the covenant of grace, nor 
 brought up in the nurture of the Lord, though they 
 firiodly promised all this in their baptism. 
 
THE PREFACE. 13 
 
 • They instruct not their servants in the matters of 
 salvation ; but so their work be done, they care not. 
 There are more railing speeches in their families than 
 gracious words that tend to edification. How few 
 are the families that fear the Lord, and inquire at his 
 word and ministers how, they should live, and. what 
 they should do, and are willing to be taught and 
 ruled, and that heartily look after everlasting life! 
 and those few that God hath made so happy, are 
 commonly the by-word pf their neighbours. When 
 we see some live in drunkenness, and some in pride 
 and worldliness, and most of them have little care of 
 their salvation, though the cause be gross, and past 
 all controversy, yet will they hardly be convinced 
 of their misery, and more hardly recovered and 
 reformed ; but when we have done all that we are 
 able, to save them from their sins, we leave the most 
 of them as we find them : and if, according to the 
 law of God, we cast them out of the communion 
 of the church, when they have obstinately rejected 
 all our admonitions, -they rage at us as if w6 were 
 their enemies, and their hearts are filled with malice 
 against us, and they wijl sooner set themselves against 
 the Lord and his laws, and church, and ministers, 
 than against their deadly sins. This is the doleful 
 case of England : we have magistrates that counte- 
 nance the ways of godliness, sind a happy opportunity 
 for utiity and reformation • is before us, and faithful 
 ministers long to see the right: ordering of the church 
 and of the ordinances of God ; but the power of sin 
 in our people doth frustrate almost all. No where cat| 
 almost a faithful minister set up the unquestionable 
 'discipline of Christ, or put back the most scandalous 
 impenitent sinners from the communion of the church 
 and participation of the sacraments, but the most of 
 
14 THE PREFACE. 
 
 the people rail at them and revile them; as if these 
 ignorant careless souls Were wiser than their teachers, 
 or than God himself. And thus in the day of our 
 visitation, when God calls upon us to reform his 
 church, though magistrates seem willing, and faithful 
 ministers seem willing, yet are the multitude of the 
 people still unwilling, and have so blinded them- 
 selves, and hardened their hearts, that, even in these 
 days of light and grace, they are the dsstinate enemies 
 of light and grace, and will not be brought by the 
 calls of God, to see their folly, and know what is 
 for their good. O that the people of England knew, 
 at least in this their day, the things that belong 
 unto their peace, before they are hid from their eyes ! 
 Luke xix. 42. 
 
 O foolish, miserable souls! Gal* iii- 1- vvho hath 
 bewitched your minds into such madness, and your 
 hearts into such deadness, that you should be sucb 
 mortal enemies to yourselves, and go on so obstinately 
 tovvards damnation, that neither the word of God 
 nor the persuasions of men can change your minds^ 
 or hold your hands, or stop you, till you are past 
 remedy ! Well, sinners, this life will not last always ; 
 this patience will not wait upon you still. Do not 
 think that you shall abuse your Maker and Redeemer, 
 and serve his enemies, and debase your souls, and 
 trouble the world, and wrong the church, and reproach 
 the godly, and grieve your teachers, and hinder refor- 
 mation, and all this upon free cost. You know not 
 yet what this must cost you, but you must shortly 
 know, when the righteous God shall take you in 
 band, who will handle you in another manner than 
 the sharpest magistrates, or the plainest dealing 
 pastors did, unless you preyei^t the everlasting tof'- 
 ments by a sound conversion and a speedy obeying 
 
THE PR£^FACE. 13 
 
 of the call of Glod ; He that hath an ear to hear, let 
 him hear, while mercy hath a v6ice to call. 
 
 One objection I find most common in the mouths 
 of the ungodly, especially of late years : they say, 
 ifVe can <h rwtMng without 6od; we cannot have 
 grace, if God will not give it us ; and, if he will, we 
 shall quickly turn: if he have not predestinated us, 
 and will not turn us, how can we turn ourselves, or be 
 saved? It is not in him thai wills, nor in him that 
 runs. And thus they think they are excused. 
 '« I have answei'ed this formally, and in this book ; 
 but let me now say this much. — 1. Though you 
 cannot cure yourselves,' you can hurt and poison 
 yourselves. It is God that must sanctify your hearts; 
 but who corrupted them ? Will you wilfully take 
 poison, because you cannot cure yourselves? Me- 
 thinks you should the more forbear it. " You should 
 the more take heed of sinning* if you cannot niend 
 what sin doth mar.-^2. Though you cannot be con- 
 verted without the special grace of God, yet you 
 must know that God giveth his grace in the use of 
 his holy means, which he hath appointed to that end; 
 and common grace may enable you to forbear your 
 gross sinning (as to the outward act), and to use those 
 means. Can you truly sdy, that you do as much as 
 you are able to do ? Are you not able to go by an 
 alehouse door, or to forbear the company that hard- 
 eneth. you in sin ? Are you not able to hear the 
 word; and think of what yotj, heard, when you come 
 home, and to consider with yourselves of youirown 
 condition, and of everlasting things ? Are you not 
 able to read good books from day to day, at least on 
 ihe LordVday, and to converse with those that 
 fear the Lord ? You cannot say that you have done 
 what you are able. — 3. And therefore you must know 
 
16 THE PREFACE. 
 
 that you can forfeit the grace and'belp of God by 
 your wilful sinning or negligence, though you cannot, 
 without grace, turn to God. If ypu will not do what 
 you can, it is just with God to deny you that grace 
 by which you might do more.— 4. And, for God's 
 decrees, you must know that they separate not the 
 end and means, but tie them together. God never 
 decreed to save any but the sanctifi^, nor to damii 
 any but the unsanctified, God doth, as truly decree 
 whether your land this year shall be barren or fruitful, 
 and just how long you shall, live in the world, as 
 he hath decreed whether you shall be saved or not ; 
 and yet you would think that man but a fool that 
 would forbear ploughing and sowing, and say, If 
 God have decreed that my grornid shall hear corn, it 
 will bear, whether I.plougk and sow or not. If God 
 have decreed that I shall live, I shall live, whether 
 I eat or not ; but, if' he have not, it is not eating that 
 will keep me alive. Do you know how to answer 
 such a man, or do you not ? If you do, then you 
 know how to answer yourselves ; for the case is alike. 
 God's decree is as peremptory about your bodies as 
 your souls. If you do not then try first these con- 
 clusions upon your bodies, before you venture to try 
 them on your souls ; see first whether God will keep 
 you alive without food or raiment, and whether he 
 will give you corn without tillage and labour, and 
 whether he will bring you to your journey's end 
 without your travel or carriage; and, if you speed 
 well in this, then try whether he will bring you to 
 heaven, without your diligent use of means ; and sit 
 down and say, we cannot sanctify ourselves. 
 
 Well, Sirs, I have but three requests to you, and 
 1 have done. ^ 
 
 First, That you will seriously read over this small 
 
THE PliEFACB. 17 
 
 treatise; (and, if you have' soch as need it in your 
 families, that you would read it over and over to 
 them ; and if thbse that fear God would go nov? and 
 then to'theiir ignorant neigliboursi' and read this or 
 some other book to them on this subject, they might 
 be a means of winning of soulsi) If we cannot entreat 
 so small a labour of men for theipown salvation, as 
 to read such short instructions as thescj they set 
 little by thenis^Ives, and will most jiustly perish.:: , . 
 • Secondly, 'When you h?ive fead oVer this book, 
 I Would entrea*:'you to go alone, and ponder a little 
 what you have read, and bethink .you, as in the sight 
 of God, whether it be not true, and do not nearly 
 tbueh your Souls, and whether it be not time to look 
 about you : and also 6ilitreat:you, that you will, upon 
 your knees, beseech the Lord that he will open your 
 eyes to understand the' truths and turn your hearts' to 
 thfe love of God, and beg of:him all that saving grace 
 which you have so long neglected, and follow it oa 
 from day to day, 'till your hearts be changed: and 
 witha), that you tvill go to your pastors, (that are set 
 over yOu to take care of the health and safety of youc 
 souls, as physicians do for the health of your 'bodies,) 
 and clesire them to direct you what course to takcj and 
 acquaint them with your spiritual estate, that you 
 may have the benefit of their advice and ministerial 
 help. , ' ! I ' ' 
 
 Or, if you have not a faithful pastor at home,:makie 
 •use of some other in so great a need. ' 
 
 2'hirdlii/,Vfh^a, by reading, consideration, prayer, 
 and ministerial advice, you are once acquainted with 
 •your sin aijd misery, with your duty and remedy, 
 delay not, but presently forsake your sinful company 
 and courses, and turn to God, and obey his call. 
 ■As you love your 50uls, take heed that ye go not- oh 
 
 D 
 
IS Tim. ffmw Aefi* 
 
 agannstisd Ihodia -calif^sGodt :aoi^ .^^Mt^fo%i:,<>yiff 
 
 jMni in: the day I >of judgment thaa >;i!tth $f;i4o£Q.;ajiiid 
 Giomorrdh. Inq:uice oi!0Qd,.as a laaan t|)a^t,is(j>frijli.^ 
 toiljnow'tlieJtraith^jairid nskt bea wjylfjal.cheater ©fhis 
 tioul. Se^^ck the holy ^crffitures d^ily, ^nd^ee Wibe.ther 
 febege things besooraoij tryirapatlJaUy. whether it 
 be safer to^trtist ^aven or ^eadrth^ i^nd whether if b? 
 better ta jfijdiow-X&rod lor linan,' :the Spijfit or jtbe; fle^, 
 *iid.bet«er to live in holktess jor sin, ,a>id whether an 
 uhsanctified estate be safefoiryioutoayde ip^iPtie d^y 
 longer: and when you Jtave rfound out wbachis bept, 
 cesolve iaicconjihgly^^and make, your choice .wij^onj: 
 any more ado. If yoii wilit^je^/true to your oivn souls^, 
 and dO' not 'love eserlastiog to^rnents* J beseech you, 
 asfFonxthe Lovd^ that you wiU but take thif reason- 
 able advice. Owbait happy towRSi^and countries, and 
 w:bat aibappy nation .might we hav^e, if we .^ouid but 
 persuade our neigjibour^ to agree to such a neci9s$Sry 
 inotion] What joyful men would .all. t^ifthjF^ I ministers 
 be, if itbey could but see their people truly heavenly 
 aind holy: this would be the unity, JiJ^e. peace, the 
 safeity, ithe glory of our cburohes^ the happiness of 
 our neighbours, and the comfort of our souls» Then 
 how jcomfortably should we preach pardpR andpe^ce 
 to you, :and deliver the sacraments, Wihic!> ajje the 
 seals of peace to you ! And witb what love and joy 
 mightTv* live among you ! At your dejatihbed, how 
 boldly might weieomfort and encourage your desp<gu'tr 
 ing souls! Aiid, at your burial, how comfoitftbly 
 might we leave you in the gi;a,ye, in expectation to 
 meet your souls in heaven, and to see your bodies 
 raised to that glory ! 
 
 But, if still the most of you will go on in a careless, 
 ignorant, fleshly^ worldly, or unholy life, and s^U our 
 
THE FKEFJICEI. 19 
 
 ^esiresrand kiboars 'can^x&t so iaif prevail as toJ^e^ 
 you from Vh& wilful dsnmih'g oifiyooraelviei, -we' most 
 th«ri imitate^ oi>i» Lotid, whk) 4«%tttetft ihimBeif jii 
 tbos« f(g(^ that are jeweK an#'to lik^ilkde flcHck that 
 sfcall! V^qi^vi^tlhe tdfi^doiflj whc^n the triost sba4l reap 
 the'4i»feeiy <*iii6lf they sowed. In taawre,' ^loie^ewt 
 thiri^isnarii few. ';\The world hath not tnanyrsuns jos 
 lanlddns'^r it is but a little of the «artfai that in g<i\d 
 w^ilv^r. Princes and nobles are faut a sttaall pari of 
 ttife sons of men;' and it is no great nathber that ^4 
 learbedj jadicitowsyor wise, h^re in thre wbrtd. v A»d*, 
 therefore, if' thJ^ 'gafte baln^ strait and 'Very ftatfoi*; 
 tfifere bfe but feW that find salvation, yfet 6dd wiH 
 h^ve Mfe |16% And^leasufe }n those few. Aridi whet) 
 Christ shall cothe Witfe fife thigbty aagels, iii flamiiig 
 6Vfe faking Vengeata^e <bn thdtn that kh6# not G6^, 
 ^tid bbey n6«'th^ gbsp^'^ffoupLordJ^asf Christ, BS 
 f «:ttri8ihg^w'iH'b«'|i«tiae<H&''b!^ saints; a*id admitetf in 
 
 m\ ii'm'bmd^iry, o, The^s-. ii i,^, 9, 10; "'' ' '^ ' -^''^ 
 
 "^^i^na^-fdi* th^'ii^stj as God the Fattiter VotKihsafeid 
 td <ii-eat^ tli^tri, afld GM efe"* Scftf ^^dWferf riot t6 
 bear the penalty of their sins upon th(6 Cl*6ssv aWd' did 
 not judge such suff(^rins;s in vain, though he knew 
 that by refusirig'the sanciincatio^i of the Holy Ghoist, 
 they would ftn»Wy^deJfroy themselves, so we, that are 
 his ministers, though these be not gathered, judge 
 jiot our labour wholly lost. See Isa. jtlix.- 5, 
 
 'Re(id^r, I have 4one with thee, (when thou hast 
 perused this book,) but sin hath not yet done with 
 thee, (even those that thou thougbtest had been 
 forgotten long ago,) and Satap hath not yet done with 
 thee, (though now he be out of sight,) and God 
 hath not yet done with thee, because thou wilt not 
 be persuaded to have done with the deadly reigning 
 sin. I have written thee this Persu^sivie, as one that 
 
20 THE PREFACE. 
 
 f 
 
 is going into another <world, where .(the fthings are 
 seen; that I here speak, of, audi as otie that knoweth 
 fchou must be shortly there thyselfc, As ever thou 
 wilt meet me with comfort before the Lord that made 
 us ; ds.ever thou;wil;t escape the everlasting, plagues 
 pnepared for the final neglecters of salvation; and for 
 all thatareaatsvmcij^edby the' Holy Ghost, and love 
 tiitt the communion of the saints, as members of: the 
 holy catholic church ; and as ever thou hopest to see 
 the face of Christ 'the judge, and of the majesty of the 
 Father,, with peace and comfort, and to be received 
 into gipry when thpu, art turned naked out of this 
 world ; I beseech th^e,- I charge thee, to hear and 
 obei/ ith^, Call of , God, and resolvedly Jo turn, that 
 thou mayest live. But , if, thou ;i^ife ko^, even when 
 thou hast no true reason for it,, but be,c§use,th()u wilt 
 ao^, 1 summon theeUo answer it before thq'tprd, 
 and require thee there to bear me witnessj^ that I gave 
 thee warning, and that thou was not.opndemned for 
 want of, a call to turfi and live, but; because thou 
 yvouldst i^ot believe it and obey it ; which ajso must 
 be the testimony; of 
 
 Thy Serious Monitor, " 
 
 ■Richard Baxter. 
 /)ec.' 11, 1657. 
 
THE REASON OF THIS WORK, 
 
 In that short, acquaiBtahce> I had with, that 
 reverend, learjTied. servant of Christ, Bishop Usher, 
 he^ha^ often, >frprn, first to last,, been importuning me 
 to write a Directory for the several rgnks of professed 
 Christians, which might distintiy give each one their 
 portion; beginning with, the unconverted, and then 
 proceeding to the babps in Christ, and then to the 
 Strong, and, mixing some special helps, against the 
 several sins that they are addicted to. By the sudden- 
 ness of his motion at our first congress, I, perceived 
 it was on his mind, before:, and, 1 told liim, both that 
 it was abundantly done by m^ny already, and that his 
 nnacqu^in,te4pesiSr with my weakness, might make 
 him think me fitter for ^t than I was. But this did 
 not satisfy, hitn,. hut s,tiil he made it his request. 
 I confess I was, not moved by h's reasons, nor did 
 I apprehend any .great need of doing more th^n is 
 done JH;. that way ; nor that. I was Ijkely to do pore: 
 and .thjerefofe I .parted frorn him without the Ijeast 
 .purpose to. answer his deair^. But since, his d^ath, 
 j^is words! often came into my njind ; arid thp. great 
 reverence I bore him, did the more incline me to 
 •think with sqnje complacency of his motion. ^ And, 
 having of late intended to write a Family Directory, 
 I began to apprehend how congruously the fbre- 
 inentioned work should lead the way ; and the several 
 coTiditions of men's soiils be spoken of, before we 
 come to the .several relations. Hereupon. I resolved, 
 by G^d's^assistance, tp proceed in order following: 
 
 First, To speak to the, Impenitent Unconverted 
 sinners, -who are. not yet so much, as purposing to 
 jturn, or at iJeast are not setting about the work. 
 And with these I thought a wakening persuasive 
 was a more necessary means than mere directions. 
 For directions suppose men willing to obey them; 
 but the persons ^©hkve first tp deal with, are wilful 
 ;and fast asleep in sin, and as men that are past 
 
22 
 
 feeling, havitig given therlisdv^s ovfef t6 sin with 
 greediness, Eph. i« 19, My next work must be for 
 those that have some purposes to turn, and are about 
 the Work' to direct fbt a thofougb feirld tr'tie conver- 
 sion,' that they rtiisdarry not in the bifth. 'I'H6 third 
 part raiist be. Directions for tb6 younger and Weaker 
 sort of Christians, thsft tfiey may be established, built 
 up, arid persevere. The fourth part. Directions for 
 lapsed and backsliding ChristisiiSs, for their safe 
 recovery. Besides these, there is initended sotiie 
 Persuasions and Directions against some special 
 errofs of the times, and against sbitie Common killing 
 sins ; as for directions to doubting, troubled consci- 
 ences, that 'is done already. And the strong I shall 
 not write directions fdr,' because they are so miich 
 taught in God already. And then the last part is 
 intended thoie especially for Fain^ilies; as such, (fii'ect- 
 ing the seVferal relations in thfeir duty ; sortie df th^Sfe 
 are ahead^ Written: whethef' I sHalt Have life and 
 leisurd fof the rest, God only knowfeth. ' And there- 
 fore I ^hall publish the several jjartis by th^ihsel^^^, 
 as I Write them: and the rather, becaiiSe they ate 
 intended for taeti of different States; arid bejijaia^fe 
 I wOifldnot deter them, by the bulk or price, frdtfj 
 ffeadhrig What is Writteri for their benefit. 
 
 ' The use thatr this pirt is published for iS,-^l. 'F<^ 
 M&Stiers and Pialrents to relad oft^n frt their Families, 
 if they have* servants or children that are yet uhconl- 
 verted,-ri-2. For allstich unCoriveftM- persons to read 
 and consider of themselves,^3. For the fiChei^ sbff, 
 that have any pity for such ihiSeffable sou'lis,' t6 g'ive 
 to the unsanctififed that need theiiiv (if they haivenot 
 fitter at hahd to use iir give,) *^*' -•' . 
 
 , TK6 Lord athdfcenus to w6rk, 'ivhik H is day, fof" 
 the saving 6f(yu¥ qwH and oth^r^s Muls, In subservieiity 
 to the hUssed God, th&MaJcei^,iM Rideemei', and the 
 Sanctifief of SbuU'.' , ' - ■ ■ ' 
 
 RICHARD Baxter! 
 
A CALL 
 
 UNCONVERTED. 
 
 , IiZEK. xxxiii. 11. 
 
 Say uhtd them, Jls I live, saith the Lord God, I have 
 no pleasure in the death of the wicked; hut that the 
 wicked turn Jrom his way and live : Turn ye, turn 
 ye from your evil ways; for why will ye die, O house 
 of Israel? 
 
 Ixjias been.the Mfoniper of many, to read in the hbly 
 scripture how few will be saved; and that the greatest 
 part even of those that are called, wijl be shut out of 
 heaven, and tormented with the devils in eternal jfire. 
 Infidels believe not this, and therefore must feel it. , 
 Those that do believe it, are forced tp cry out with 
 St, Paul, O the depth of the riches both qfthe wisdom 
 and krwtvdedg^ of God! How unsearfh^le are his 
 judgments] and his ways past finding out!* But 
 nature itself teaches us all to lay the blame of evil 
 works upon the doers ; and, therefore, when we see 
 any heinous thing committed, a principle of justice 
 provokes us to inquire after him that did it. If we 
 saw a .man killed and cut in pieces by the way, we 
 would presently ask. Oh, who did this cruel deed ? 
 If a tawiQ were set on fire, you would ask. What 
 wicked wretch did this? So when we read tha^t the 
 
 * Rom. xi. 33. 
 
24 A CALL TO THE UKCONVERTED. 
 
 most will be firebrands of' hell for ever, we must 
 needs think with ourselves, How comes this to pass? 
 Who is it that is so cruel as to be the cause of such 
 a thing as this ? And we can meet with few that will 
 own the guilt. It is, indeed, confessed by all, that 
 Satan is the cause : but that resolves, not the doubt, 
 because he is not the principal cause. He does not 
 force men to sin, but tempts them to it; and leaves 
 it to their own wills, whether they will do it or not. 
 It lies, therefore, between God himself and the sinner: 
 one of them must be the principal cause of all this 
 misery, for there is no other to cast it upon : and 
 God disclaims it; he will, not take it upon him: 
 and the wicked disclaim it usually; and they will 
 not take it upon them : and this is the controversy 
 which is here carried on in my text. 
 
 The Lord complains of the people ; and the people 
 think it is the fault of God. They say, ver. 10. If our 
 transgressions and our sins he upon lis, and we pine 
 away in them, how shall we then live? As if they 
 should say. If we must die, how can we help it ? As 
 if it were not their fault, but- God's. But God, in 
 my text, clears himself of it^ and tells them howthfey 
 may help it, if they will, and persuades them to use 
 the means ; and if they will not be persuaded, he lets 
 them know that it is their own fault; and if this will 
 not satisfy them, he will not, therefore, forbear to 
 punish them. It is he that will be the judge; and 
 he will judge them according to their ways-: they 
 are no judges of him, or of themselves, as wanting 
 authority, and wisdom, and impartiality: nor is it 
 the cavilling with God, that shall serve their turn, or 
 save them from the execution of justice. , .i .' 
 
 The words of this verse contain,—!. God's clearing 
 of himself from the blame of their destruction. This 
 
A CALL TO the' UNCONVERTED. 26 
 
 he does not by disowning his law, that the wicked 
 shall die, nor by disowning his execution according 
 to that law, or giving them any hope that the law 
 shall hot be executed; but by professing that it is 
 not their death that he takes pleasure in, but their 
 returning^ rather that they may live: and this he 
 confirms to them by his oath. 2. An express exhor- 
 tation to the wicked to return; wherein God does 
 not only ' command, but persuade,, and condescend 
 also to reason the case with them. Why will they 
 die ?- The direct end of this exhortation is, that they 
 may turn and live. The secondary, or reserved ends, 
 upon supposition th^t this is not attained, are these 
 two : First, To convince them, that it is not owing to 
 God, if they be miserable. Secondly, To convince 
 them, from their manifest wilfulness in rejecting all 
 his commands and persuasions, that it is their own 
 fault ; and they die, even because they will die. 
 
 The substance of the text doth lie in these obser- 
 vations following : il 
 
 Doct. 1. It is the unchangeable Law of God, that 
 ■ wicked men must turn, or die. 
 
 Doct.* 3. It is the promise of God, that the wicked 
 shall live, if they will hit turn. 
 
 Doct. 3. God takes pleasure in men's conversion and 
 salmtion, but not in their death or damnation ; he 
 had rather they would turn and live, than go on 
 and die. 
 
 Doct. 4. This is a most certain truth, which, because 
 God would not have men to question, he has conr- 
 confirmed it to them solemnly by his oath, 
 
 Doct. 5. The Lord redoubles his commands and per- 
 suasions to the wicked to turn. 
 
2C A. CALI, TO THP UMrCONVERTED. 
 
 Doct. 6. 7%e Z,oih^ eondescenda to reason the ' case 
 toith themj and ask f the wicked mhy they, will die? 
 
 Doct. 7. Jf,qftfr all'this thewibked will not turn, U 
 is not owing to God that the^periah, hut of them- 
 selves ;, their own wiyhdnes&.is the cause of their 
 dammation; th^- therefore Se^ because thejf will die. 
 
 Having laid the text opera before your eyes in these 
 plain propositions,.! shall next speak someT»hat of 
 each of them iii oceteCj though very krieiiyV 
 
 DOCTRINE I. 
 
 It is the unohan^cthle Law: of Godj that wicked men 
 must turn, or die. 
 
 If you will believe God, believe this : There is but 
 one of these two ways for every wicked ma.n, either 
 conversion or damnatidn. i know tbe wicked wilt 
 hardly be persuaded either of the truth or equity of 
 this : no wonder if the guilty quarrel with the law. 
 Few men are apt to believe that which they would 
 not have to be true ; and fewer would have that to 
 be true whieli tb©y apprehend to be against them. 
 But it is not quarrelling with the law, or with the 
 judge, that will save the loaleiactor ; b^leving and 
 regarding .tbe law might have prevented his death, 
 but denying and accusing, it, will but hasten it. If it 
 were not so, a hundred vi^ould bring their reasons 
 against the law for one that would bring his reason to 
 tbe law ; and men would rather choose to give their 
 reasons why they should not be punisbed, than to 
 hear the commands and reasons of their governors, 
 which require them to obey. The law was not made 
 
A CA'tL TO THE CKCONVERT^D. 27 
 
 for you to judge, but that you^might be ruled and 
 judged by it. > 
 
 But if there be any so blind as to question eithfer 
 the truth or the justice of the law of God, I shali 
 briefly give you that evidence of both ; whicb, 
 methinks, should satisfy a reasonable inan. 
 
 And first, if you doubt whether this be the word 
 of God, or not, besides a hundred other texts, you 
 ni% bfe satisfied with these few -.—^Verily I say zmtQ 
 you^ except ye be converted, and become as little chil- 
 drm, ye shall not enter into the kingdom qf God* 
 Perily, verily, I say unto you, except a man be bom 
 again, he cannot see the kingdom of God.-\ If a man 
 be in Christ, he is a new creatuf-e. Old things are 
 passed away ; behold, all things dre become new.^ Ye 
 have put off' the old man with his deeds, and have put 
 on the new man, which is rehewed in knowledge after 
 the irndgi'ofhim that treated Awn.§ FFithout holiness, 
 none shall see Grorf.j] So then, they that are in the 
 flesh cantiot pleuse Gocl. Now, if any man have not 
 the Spirit qf Christ, he is none of his.^ For in 
 Christ Jesus, neither circwAiCisum, availeth any thing, 
 nor uncircumcision, but a new creature.** According 
 to his abundant grace, he hath begotten us to a lively^ 
 hope.'f'f Being born again, not qf eor'ruptible seed, 
 but qf incorruptible, by the word qf God, which liveth 
 and abidethjbr ever. J + Wherefore, laying aside all 
 malice, and all guile, and hypocrisies, and envies, and 
 evil-speaking; as new-horn babes desire the sincere 
 milk of the Word, 'that ye rnay grorw thereby. § § The 
 •toieked shall be turned into hell, and all the nations 
 
 * Matth. xviii. 3. t J?!"" '*'• ^' t 2 Cor. v. 17. § Col. iii. 
 9, 10. II Heb, xii. 14. IT 'Roxa, viii. 8, Q. ** Gal. vi. 15. 
 tt 1 Pet. i. 8. Xt 1 P«t" i- 23. '§§ 1 Pet. ii. 1, 2. 
 
28 A CALL TO THE tJNGONVERTED. 
 
 thM forget God.* And tht Lord loseth the righteous : 
 but the mcked his soul hateth.'f 
 
 As I need not stay toopen these texts which are 
 so plain, so, I think, I need not add any more of that 
 multitude which speak the likte. If thou be a man 
 that believest the word of God, here is already enough 
 to satisfy thee, that the wicked must be converted or 
 condemned. You are already brought so far, that 
 you must either confess that this is true, or say 
 plainly,' you will not believe thei word of God. And 
 if once you come to that pass, there is but small 
 hopes of you ; look to yourselves as well as you can, 
 for it is likely you will not be long out of hell. You 
 Would be ready to fly in the face of him that should 
 give you the lie; and yet dare you give the lie to 
 God ? But if you tell Gad plainly you will not believe 
 him, blame him not, if he never warn you more; or 
 if he forsake you, and give you up as hopeless : for 
 to what purpose should he warn you, if you will not 
 believe him ? Should he send an angel from heaven 
 to you, it seems you would not believe. For an 
 angel can speak but the word of God; and if an angel 
 should bring you any other gospel, you are not to 
 receive it, but to hold him accursed. J And surely 
 there is no atigel to be- believed before the Sou of 
 God, :^ who came from the Father to bring us this 
 doctrine. If he be not to be believed, then all the 
 augels in heaven are not to be believed. And if you 
 stand on these terms with God, I shall leave you until 
 he deal with you in a more convincing way. God 
 hath a voice that will make you hear. Though he 
 entreat you to hear the voice of his gospel, he will 
 make you hear the voice of his condemning sentence, 
 without entreaty. We cannot make you believe against 
 * Psajpi ix, 17, t Ps^lm xi. 7, J Gjil, j. 8, 
 
A CALL TO THE UNCONVERTED. 29 
 
 yoiir wills ; but God will maike you feel against your 
 'livills. 
 
 But let us hear what reason you have; why will 
 you not believe this word of God, which tells us 
 that the wicked must be converted or condemned?. 
 J know your reason ; it i^ because that you judge it 
 unlikely that God should be so unmerciful : you 
 think it cruelty' to damn men everlastingly for so 
 small a thing as a sinful life. And this leads us up 
 to the second thing, which is. to justify the equity <^ 
 God in his laws and judgments. 
 
 'And first, I think you will not deny that it is (post 
 suitable to an immortal soul to be ruled by laws that 
 promise an immortal reward, and threaten an endless 
 punishment. Otherwise, the law would not be suited 
 to the natuVe of the subject, who will not be fully 
 ruled by any lower means than the hopes or fears of 
 everlasting things : as it is in case of temporal punish- 
 ment, if a law were now made that the most heinous 
 crimes should be punished with an hundred .years' 
 captivity, this might be of some efficacy, as being 
 equal to pur lives. But, if there had been no other 
 penalties before the flood, when men lived eight or 
 nine hundred years, it would not have been sufficient, 
 because men would know that they, might have so 
 mapy hundred years' impunity afterwards. So it is 
 in our present case. 
 
 3. I suppose that you will confess that the promise 
 of an endless and inconceivable glory is not so suitable 
 to the wisdom of God, or the case of man : and why 
 then should you not think so of the threatening of an 
 endless and unspeakable misery ? 
 
 3. When you find it in the word of Gk)d, that 
 " so it is," and " so it will be," do you think your- 
 selves fit to contradict this word ? Will you call your 
 
so A CALL TO THE UNCONVERTED. 
 
 Maker to the biar, and examine his word ? Will you 
 sit upon him, arid judge him by the law of your 
 conceits ? Are you wiser, and better, and more 
 righteous than he? Must the God of heaven coUie 
 to school to you to learn wisdom? Must Infinite 
 Wisdom learn of Folly, and Infinite Goodness be 
 corrected iby a swinish sinner,, that cannot keep him- 
 self an hour clean ? Must the Almighty stand at the 
 bar of a worm ? O horrid arrogancy of senseless dust ! 
 shall every mole, orclodj or dunghill, accuse the sun 
 of darkness, and undertake to illuminate the world ? 
 Where were you when the Almighty made the laws, 
 that he did not call you to his counsel ? Surely, he 
 made them before you were boruj without desiring 
 your advice ; and you came into the world too late to 
 reverse them : if you could have done so great a work, 
 you should have stept out pf your nothingness, and 
 have contradicted Christ when he was on earth, or 
 Moses before him, or have saved Adam and his sinful 
 progetiy from the. threatened death, that so there 
 might have been no need of Christ ! And what if 
 God withdraw bis patience and sustentation, and let 
 y6u drop into hell while you are quarrelling with his 
 word, will you then, believe that there is a hell ? 
 
 4. If sin be such an evil that it requires the death 
 of Christ for its expiation, no wonder if it deserve 
 our everlasting misery. And if the sin of the devils 
 deserved an epdless torment, why not also the sin of 
 man ? 
 
 5. And methink^ you should perceive that it is 
 not po3sible for the best of men, much less for the 
 wicked, to be competent Judges of the desert of sin^ 
 Alas, we are all both blind and partial ! You can 
 never know fully the desert of sin, till you fully knovfr. 
 the evil of sin ; ahd you c^n never fully know the 
 
A CALL TO THE CNCOBTVERTED. 31 
 
 evil of sin, till you fully know, — 1. The excellency 
 of the soul which it deforitiieth. 2. Apd the excel- 
 lency of holiness which it doth obliterate. 3. Ahd 
 the reason and excellency of the law which it violateth^ 
 4. The excellency of the glcvy which it doth despise. 
 And, 5. The exoeHency arid office of reason which it 
 treadeth down. 6. No, nor till you know the infinite 
 excellency, almightiness« aivd hoiihe^s Of that God 
 against whom it is comtnitted. - When you fully 
 know all these, you shall fully know the desert of 
 sin. You know that the joffelider is too partial ,ta 
 judge the laWj or the proceeding of his judge. We 
 jitdgeby feeling, which blitids our reason. We see 
 in common worldly things, that most men think the 
 cause is right which, is tli^ir own, afid that all is 
 wrong that is done against th^tn ; and let the ttiost 
 wise or impartial friends persuade therii to* the con^ 
 trary, and it is all in vain. 
 
 6* Gatt you think that an unholy soul is- fit for 
 beftven ? Alas, they cannot love God here, ttot do 
 him any service which he can accept! They are 
 contrary to God; they loathe that which he most 
 loves, and love that which he abhors : they are inca- 
 pable of that imperfect communion with him, which 
 his saints here do partake Of. How then can they 
 live in that perfect love of him, and full delight and 
 communion with hitti, which is the blessedtiess of 
 heaven ? You do not acduse yourselves of uftmerei- 
 fulness, if you make not your enemy your bosom' 
 counsellor ; or if you take not yoUr sWine to bed and 
 board with you : no, iior if jirou take away his life 
 though he never sinned; and yet will you blame the 
 absdlQte Lord, the mc»st wise and gracious Sovereign 
 of the world, if he condemn the unconverted to 
 perpetual misery? 
 
3^ A CALL TO THE UNCONVERXEDr 
 
 USE. 
 
 I BESEECH you now, all that love your souls; that 
 instead of quarrelling with God and with his -word, 
 you will presently stoop to it, and use it for your 
 good. All you that are yet unconverted, take this as 
 the undoubted truth of God ; you mustj ere long, be 
 converted or condemned: there is no other way but 
 to turn or die. When iurod, who cannot lie, has told 
 you this; when you hear it from the Maker and 
 Judge of the world, it is time for him that has ears, 
 to hear : by this time you may see what you have to 
 trust to. You are but dead and damned men, except 
 you will be converted. Should I tell you otherwise, 
 I should deceive you with ?i lie. Should I hide this 
 from you, I should undo you, and be guilty of your 
 blood, as the verses before my text assure me. PFhen 
 I say unto the wicked, O wicked man, thou shalt surely, 
 die; if thou dost not speak to warn the wicked Jrom 
 his way, that wicked man shall die in his iniquity} but 
 hi? blood will I require at thine hand.* You see thenj 
 though this be a rough and^unwelcome doctrine, it 
 is such as we must preach, and you must hear. It is 
 easier to hear of hell than to feel it. If your neces- 
 sities did not require it, we would not gall your 
 tender ears with truths that seem so. harsh and 
 grievous. Hell would not be so full, if' people were 
 but willing to know their case, and to hear and think 
 of it. The reason why so few escape it is, because 
 they strive not to enter in at the strait Gate of Con* 
 version, and go the narrow way of holiness while 
 they have time : and they strive not, because they are 
 not awakened to a lively feeling of the danger that 
 they are in ; and they are not awakened because they 
 
 * Ezek. xxxiii. 8. 
 
A CAtL to THE tfNCONVERTED. 33 
 
 are loath to hear or think of it; and that' is partly 
 through ibolish tenderness and carna! selJM'bv^, and 
 partly' because they do notwell believe the word that 
 threatens it. If you will n6t thbroughly believe this 
 truth;- methinks the weight of it should- force you to 
 remember it ; and it shduld follow you, and give yoii' 
 no rest till you are converted. If you had- but once' 
 heard this word, by the voice of an angel, Th&u must 
 be converted or condemned; turn, or die, — would it 
 not fasten on your minds, and haunt you night and 
 day ? so that in ydur sinning yoa-would remember it, 
 as if the voice were still in your ears,' Turn, or die! 
 O happy were your souls, if it might thus work with 
 you, and never be forgotten, or let you alone till 
 it have driven home your hearts to God. — But if yoqi 
 will cast it out by forgetfulness or unbelief, how can 
 it work to your conversion and salvation ? But take 
 this with you, to your sorrow/ — though you may put 
 it out of your minds, you cannot put it out of the 
 Bible; but there it will stand' as a sealed truth, which 
 you shall experimentally know for ever, that there is 
 no other way but turn, or die.- 
 
 O what is the reason then that the hearts of sinners 
 are not pierced with such a weighty truth ? A man 
 would think now; that every unconverted soul that 
 hears these words should be pricked to the heart, 
 and think with themselves, this is my own case, and 
 never be quiet till they found themselves converted. 
 Believe it, this drowsy, careless temper will not last 
 long. Conversion and condemnation are both of them 
 awakening things; and one of-them will make you 
 feel ere lohg. I can foretel it as truly^as if I saw it 
 with my' eyes, that either grace or hell will shortly 
 bring these matters to the quick, and make you say, 
 What have I done ! what a foolish, wicked course 
 
34 A CALL TO THE UNCOlJVE^JpD^ 
 
 hqt}^ I taken ! The gpo^flfyl and tHp stupid $tate of 
 sinners will la^t but a little whil? ; 9SS9PP ^s they 
 either turn or die, the prJe$^^tpt^o^s <i«"eam wfill be at 
 an end, and then their wits ^fld feelings will j^turn. 
 , But I foresee there are two things that are li|k^y to 
 l^i^r^ien tl^e unconverted, and make me lose a,^ ipy 
 labour, except they can be taken out of the way; 
 s^nd that is tbe misunderstanding of the^e tvvo worils, 
 the wicked and turn. 3pme wij.) think to themselves, 
 if is true, the, wicked must tuj^n, or die ; bvf, y)hat is 
 thai to me, I am not wicked; though I am « sinner , 
 all men be. Others will think, it is true thai we muftt 
 turn from our evil ways ;, but I am turned long ago; 
 I hope this is not now tq do. And tbus, while wicked 
 men think they are not wicked, but are alreaidy con- 
 verted, we lose all our labour in persuading thera to 
 ty.rn. I sha.ll, therefore, before I go any further, tell 
 you who 9ve meant by the wicked ; and v^ho they be 
 tl),at must turn or die; ^^ncl also, ^l^at is meant by 
 turning; and who they be that s^ye truly converted: 
 adid this I have ptirposely reserved for this place, 
 preferring the method that fits my end. 
 
 And here yoU may observe» that in the senge of 
 the text, a wicked man aijjd a. converted va^a are 
 conjirafies. No man is a wicked man that is con- 
 verted, and no man is a converted m^n tb^t is wicked ; 
 so that to be a wicked man, and to be an unconvertecl 
 man, is all one: and therefore in opening one, we 
 shall open both. 
 
 Before I can tell you what either wickedness or 
 conversion is, I must go to the bottomi .and fel^h up. 
 the matter from the beginning. 
 
 It pleased the great Creator of the world to make 
 three sorts of living creatures : angels he made pure 
 spirits, without flesh ; and therefore he made theon 
 
A CAtL TO tME ttiUCOifVERTED. 35 
 
 only for heaven, and not to dwell on earth, firates 
 y^eve madfe fl^sh, without itiiifabttal souls; and there- 
 fore they were made Only for earth, and nbtfor heaven. 
 Man is of a niiddle nature, between both, as partaking 
 of both flesh dnd spirit ; and therefore he was made 
 both for heaven and earth : but as his flesh is made to 
 be but a servant to his spirit, so is he made for earth 
 but as his passage Or way to heaven, and not that this 
 should be his home or happiness. The blessed state 
 Which man was made for, was to behdld the glorious 
 Majei^ty of the Lord, to praise him among his hbly 
 angels, and to love hiitt, alid to be filled with {lis Ibve 
 for eVeh And as this was the end Which man was 
 made for, so God gives hJEH^i^eans fitted to attaiti it. 
 Thfesfe liieans were priiii^y^n3<?two : First, the right 
 inclination ahd disi)dsilQi5^"bf ' the mind of man. 
 Secondly, The right ofde^Sgl of his life dnd practice. 
 Fbh the first, God suited the disposition of man to 
 his eiid, §;i^in|; hittl Such know^ledgie of God as was 
 fit fdt hi6 present state, and a heart disjjosed and 
 itieliile'd to God in holy Ibve. Btit yet he did riot 
 confirm hirtt in this condition ; but having made him 
 dfl-efe agent, he left hitti in the hatids of hi^ bwti free 
 Will. * Fbrthe sfecbnd, God did thjli; Which belonged 
 to hini ; that is, he galve riiari a perfect law, requiring 
 him to continue in the loye of God, aiid perfectly to 
 obey hittt. By the WilftU breach 6f this laW, mad did 
 not only fdtfeit his hopes of everlasting life, but also 
 tdf-il^d hife tte'dtt fl-brri God, and fiied it on these lower 
 fleshly things, arid hereby blotted out the spiritual 
 itriage of God fi'olii (lis soul; so that he fell short of 
 the gibfy Of God, Vt'hich was his end, and put himfeelf 
 but Of the way by Which he should havfe attdined'if, 
 and this both a^ to the ffatrie of his heart arid Of his 
 life. The holy inclinatioii atid love of his soul to God, 
 
&6 A CAhl^ '5fQ T-RE UNCPNVERTED. 
 
 S 
 
 helqst; ai(d, instead jof. it, he contracted ap inclination 
 andjoye totjli^pleasipg of bi§ flesh or carnal self, by 
 earthly jthjngs, gjX)wio§ strange to God, andacquainted 
 gfitlj,the;CrjeAtiir,e;:, the, course of this life was suited 
 to t^ljeiotjEind inclination of. his heart; he lived to, 
 his own wijj, and ijot to, God:, he sought the creature, 
 ^f|r, the pleasing of hjs fle^h, instead of seeking to please 
 the Jyprd. With this natpre or corrupt inclination, 
 we are all now born ymo the world ; for who can bring 
 a .clean thing out of ari unclean ?* As a lion ha^ a 
 fierpe gnd cju^l. nature b.eforp he devours, and an 
 adc|er a venomous nature la^fore she stings; so in our 
 infancy we haverthpse sinful natures, or inclinations, 
 befpre we think, or sii^ifeiffr do amiss: and hence 
 spring all the sin of jOujj^Ygji ; and, not only so, but 
 vyhen God has of his^jnfji(^,provided us a remedy, 
 evpn fl^e ^prd; Jesus Cbjltf*) to be the Saviour of our 
 souls, Md bring u^, back to God, ^ye naturally love 
 our present statj^^'an/i, are Joath tqbe brought out of 
 it, and ther^fcvre afe/se,t,ag9ipst ibe means of our 
 repoyery ; and tl^qugh custom has taught us to thank 
 Christ for lijs good-wiIl» yet,we refuse his remedies, 
 i^nd (l?si''e l»j]be excused whqn we are commanded to 
 jtake, ,thp ptiedicines whiclt ,l<e offers, and are called 
 to fprs^ke all, and follow him. to God and glory. 
 
 I pray you read over this leaf again, and marl^ it ; 
 for iiv^the^p words you haye. et t|:ue description. pf our 
 natural state, and consequently of a wicked, man ; 
 fpr every man that is. in th^ sfatp of qqrrupted nature 
 is a^yyickied man, apd in a state of ^eath. ^ , | - 
 
 By this also you are prepared to understand w^at 
 
 it is to be converted; to \yhich ead you must further 
 
 know, that thp mercy of God, not willing thatmaij 
 
 should perish inhis sin, provided a remedy, by causing 
 
 „*!.',' . •; :<■■ Job xiy. 4< 
 
A CALL TO THE tTNCONVERTED. 37 
 
 * 
 
 his Son to take Qur natiife upon him ; and, being in 
 one person God and man, to become a Mediator 
 between God and man ; and by dying for our sins on 
 the cross, to ransom us from the curse of God, and 
 power of the devil : and having thus redeemed us, 
 the Father has delivered us into his hands as his own. 
 Hereupon the Father and the Mediator make a new 
 I'dwand covenant for man: notlike the first, which gave 
 life to none but the perfectly obedient, and condemned 
 man for every sin ; but Christ has made a law of grace, 
 or a promise of pardon and everlasting life to all that 
 by true repentance and by faith in Christ are converted 
 unto God : like an act of oblivion, which is made by 
 a prince to a company of rebels, on condition they 
 lay downi their arms and come in, and be loyal subjects 
 for the time to come. 
 
 But because/the Lord knows that the heart of man 
 is grown so wicked,! that men will not except of 
 the remedy, if they be left to themselves, therefore the 
 Holy Ghost has undertaken it as his office to inspire 
 the apostles, and seal up the scriptures by miracles 
 and wonders, and to illuminate and convert the sons 
 of the elect. 
 
 So that you see, as there are three, persons in the 
 Trinity, the Father, the;Son, and the Holy Ghost; 
 so each of these persons have^ their several works, 
 which are eminently ascribed to them. 
 
 The Father's works were, to create us, to rule us 
 as his rational creatures by the law of nature, and 
 judge us thereby; and in mercy to provide us a 
 Jtedeedier when we are lost, and to send his Son, 
 and accept his ransom. 
 
 The works of the Son, for us, were these: to ransom 
 jand redeem us by his sijflferings and righteousness, to 
 giye out the promise or law of grace, and rule and 
 
38 
 
 A CALL TO THE TJNC ON VERTED. 
 
 judge the world as their Redeemer, on the terirts of 
 grace ; and to make intercession for usy that the 
 benefits of his death may be communicated; and to 
 *ehd the Holy Ghost which the Father also does by 
 the Soft. 
 
 The works of the Holy Ghost, for us, are thesd: 
 To indite the holy scriptures, by inspiring and guiding 
 the prophets and apostles, and sealing the word b^ 
 his miraculous gifts and works ; and the illuminating 
 arid exciting the ordinary ministers of the gospel, and 
 so enabling theto to publish the word; and by the 
 Sartie Word iUurttinating and converting the souls of 
 then. So that as we could hot have beidn reasbnElble 
 creatures, if the Father had not created usj nor have 
 had any access to God, if the Son had not redeemed 
 us, so neither can we have a part in Christ, ot be 
 saved, except the Hbly Gbbst sahctify us. 
 
 So you itiay see the several causes of this work. 
 The Father sends his Son ; the Son redeetiis uSj and 
 makes the promise of grace ; the Holy Ghust indit^ 
 and seals this gospel ; the' apostles are the s6eretariefe 
 of the Spirit to write it ; the preachers of the gospel 
 proclaim it; and the Holy Ghost makes thi^fr pfeabhitig 
 efFfectual, by Opening the hearts of men to fedfeiv^ it. 
 And all this to restore the iitt^e of G6d tO the soul, 
 and set the heart upon GOd again, eitjd ^ to turn th^ 
 current of the life into a heafvefniy course; aftd afll 
 this by the reception of Chfi^t by faith* 'H'« 
 
 By wHati I have said, fm may sefe i^hat ife h m> 
 be wicked, and whSt it is to be converted ; vrhltjh, 
 I think, will be yet plainer to ydaj if Idesfetibe tb&lth 
 as consisting of their several parts j Afld'fbff he first, 
 a wicked man riiay bfe MtldW'n by these thrfee thiftgs. 
 
 First,. He is one who plaeeth bis ch'itf coritetit'6* 
 earthj and loveth the creature more' than God, afld 
 
A CALL TO T«E UNCONVERTED. 39 
 
 his fleshly prosperity above the heavenly felicity, 
 JJe savoureth the things of the flesh, but neithe? 
 disperneth nor savoureth the things of the spirit; 
 though he will say that heaven is better than earth, 
 yet does he not really so esteem it to himself. If he 
 Vaight be, sure of earth, he would let go heaven, and 
 had rather stay here than be removed thither, A life 
 of perfect holiness in the sight of God, and in his love 
 and praises for ever in heaven, do not find such liking 
 with his heart as a life of health, and wealth, and 
 honour here upon esfrth: and though he falsely profess 
 that he loves God above all, yet indeed he never felt 
 the power of divine love within him ; but his mind 
 is mojre set on the world or fleshly pleasures than on 
 God. In a word, whoever loves earth above heaven, 
 and fleshly prosperity more than God, is a wicked, 
 unconverted man. 
 
 On the other hand, a converted man is illuminated 
 to discern the loveliness of God ; and so far believes 
 the glory that is to be had with God, that his heart is 
 set more on it than on any thing in this world. He 
 had rather see the face of Qod, and live in his ever- 
 lasting iove and praises, than have all the wealth or 
 pleasure of the world. Hei sees that all things else 
 are vanity, and nothing but God can fill the soul ; and 
 therefore let the world go which way it will, he lays 
 up his treasures and hopes in heaven ; and for that 
 he is resolved to let gb all. As the fire mounts 
 upward, and the needle that is touched with the 
 loadstone turns to the north, so the converted soul is 
 inclined unto God. Nothing else can satisfy him; 
 nor can he, find any content and rest but in his love. 
 In a word, all that are converted, esteem and love God 
 better thai^ all the world ; and the heavenly felicity 
 is dearer to them than their fleshly' prosperity. The 
 
40 A CALL TO THE UNCONVERTED. 
 
 proof of what I have said you may find in these 
 places of Scripture: Phil. iii. 18, 21. Mattb. vi. 19, 
 20, 21. Col. iii; 1, 2, 3, 4. Rom. viii. 5,6, 7, 8, 9, 
 18, 33. Psal. lxxiii.35, 26. 
 
 Secondly, A wicked man is one that makes it the 
 principal business of his life to prosper in the world, 
 and retain his fleshly ends: and though he may 
 read, and hear, and do much in the outward duties 
 Of religion^ and forbear disgraceful sins, yet this is 
 but by-the-bye, and he nfever makes it the trade and 
 principal business of his life to please God and attain 
 everlasting glory ; he puts off God with the leavings 
 of the world, and gives him no more^ service than 
 the flesh can spare; for he will not part with all for 
 Heaven. 
 
 On the contrary, a converted man is one that makes 
 the principal care an(J business of his life to please 
 God, and to be saved, and takes all the blessings, of 
 this life but as accommodations in his journey towards 
 another lifej and uses the creature in subordination 
 to God; he loves a holy life, and lotigs to be more 
 holy; he has no sin but what he hates, and longs, 
 and prays, and strives to be rid of. The drift and 
 bent of his life is for God; and if he sin, it is contrary 
 to the very bent of his heart and life, and therefore he 
 rises again and laments it, and dare not wilfully live 
 in any known sin: there is nothing in this world so 
 dear to him but he can give it up to God, and forsake 
 it for him and the hopes of glory. All this you may 
 see in Col. iii.. 1, 2, 3, 4, 5. Matth. vi. 20, 33. 
 Luke xviii. 23, 23, 29. Luke xiv, 18, 34, 26, 27. 
 Rom. viii. 13. Gal. v. 34. Luke xii. 31, &c. 
 
 Thirdly, The soul of a wicked man did never truly 
 discern and relish the mystery of redemption,, nor. 
 thankfully entertain an offered Saviour; nor is he- 
 
A CALL TO THE TJKCOKVERTEI>. 41 
 
 taken up with the love of the Redeemer, nor willing 
 to be ruled by him as Physician of his soul, that he 
 may be saved from the guilt' and power of his sing^ 
 and recovered unto<5od: but his heart is insensible 
 of this unspeakable^ benefit, and is q^iite against the 
 healing means by which he should be recovered. 
 Though he may be wiHing to be carnally religious', 
 yet he never resigns up his soul to Christ, and to the 
 motions and conduct of his word and spirit. 
 
 On the contj-arvy the converted soul having felt 
 himself undone by sin, and perceiving that'he has lost 
 his peace with God, and hopes of heaven j and is in 
 danger of everlasting misery, does thankfully entertaia 
 the tidings of redemption, and believing in the Lord 
 Jesus as his only Saviour, resigns up himself to 
 him for wisdom, righteonstiess, sanctification, and 
 redemption. He takes Christ' as' the life of his soul, 
 aiid lives by him, and uses him as a salve for every 
 sore, admiring the wisdom and love of God in' this 
 wonderful work of man' s redemption. In a word, 
 Christ does even dwell in his heart by faith; and the 
 life that he now lives is by the faith of the. Son 
 of God, who has loved him, and given himself for 
 him. Yea, it is not so much he that lives as Christ 
 in him. 
 
 You see now, in plain terms, from the word of 
 God, who are the wicked, and who areihe converted. 
 Ignorant people think, that if a man b^ no swearer, 
 or curser, or railef, or drunkard, or fornicator, or 
 extortioner, nor wrong any body in his dealings; and 
 if he go to church, and say his prayers, he cannot be 
 a wicked man. Or if a man,'' ^ho has been guilty of 
 drunkenness, swearing, gaming,- or the like vices, do 
 but forbear them for the time to come, they think 
 that this is a converted man. Othefs think, if a man 
 
43 A. CA-^%- /TQ IH|E UN[CQiNVEJR;rED. 
 
 wiho has bpen an enf pay , and scQrner, of. religion,, da. 
 butapprOveit, atid.joinbimseJf with good pnep, and 
 be hat§d for it by th^,?wicked,. thj(§t tnustvAeeds be a 
 qOtiverted man. cAjwl some are go foolishas to think 
 tbieyajie converted, by; taking Mp some new opinion; 
 dr by falling intp some paiftyr, as:Anabaptists, Quakers, 
 Fapists, or suob- like; , And some thinks if they haVe 
 but be$0: affrighted by the fears of hell, j^n4 thereupon 
 have purposed and promised amendments ;^nd taken 
 Hp a Ufe of civil behfivioui: and outward jeligipn, this 
 myst need?, be true, conversion. And these are the 
 poor ideliided, souls that are like toJflse^the benefit 
 of all our persuasions: iand, when they hear that the' 
 nwickedimust t;yrn pr die, they think, that, this is not 
 spoken ,to them ; for, they are not, wicked, but are 
 turned already, j And therefore it is that Christ told 
 some of the ruierpof theJews, who were more moral 
 and civil than ,the common people, thati /»Mfe&'caM* 
 ■and ^anhtsgo intQjfie kingdom of God before them^f 
 Not that ajharlot or gross sinper can b^ saved without 
 convrersion ; but because it was easier to make those 
 gross sinners perceive their sin, and the necessity,of 
 a change. ; , , ,; ,, .;,,; * ' 
 
 . P sirs, conversion is a.not|ier «J^ind of w0rk than 
 most are aware of: it is not a small matter to, bring 
 an ear,thly mind to heaven, and to show man the 
 amiable excellei^cies of God,, till he be t^eAlup with 
 such love. to, him as cannot easily, be quenched; ; to 
 .^)feak the heart, for siny and make him fly for -refuge 
 to, Christ, af)d thankfully embrace, him as the;life,'Of 
 fiissoql ; to have the very drift and: bent of t^e heart 
 and life chapged, so tiiat he renounces that which he 
 , took for his felicity, and places, his felicity where 
 he never did, before; and jive? not to the same 
 
 * Matt, xxi. 30,.: 
 
A CALL TO THE l^NCdNVERTED'. 45 
 
 end, and drives not on the sanne design in the -world 
 as h6 fdrmeriy did. U& thdt is in Christ is a neO) 
 creature: old things are passed away; behold, all 
 things ar^ become new.* He hais a new understand- 
 ing, a new will and fesolution,; nevv sorrows anct 
 desires, and love, and delight.; new thoughts, new 
 speeches,- new company (if possible), and a new con- 
 versation. Sin, which before Wafs a j€stib|^ matter 
 with bitfl, is now so odtouS arid terrible to him, that 
 he flies frbta it as from death. The world, which' 
 was so lovely in ffis eyes; does now Appeal" but ^s 
 vanity and Vexation : Gbd, who was before neglected, 
 is now the only happiness of his soul: before he was 
 forgotten, and every lust preferred before him; but 
 now he is set next the heart, and all things must 
 give place toihira; and the heart is taken up in the 
 attendance' and observance of him, and is grieved 
 when he hides hrs face, and never thinks itsfelf WfeW 
 without him. Christ hilnself, who was wont to be 
 slightly thought of, is now'his only hope and refuge, 
 and he lived upon him as on his daily bread: he 
 cannot pray without hitn, nor rejoice without him, 
 nor think, nor speak, nor live without him. Heaven 
 itself, that before was looked "upon but as a tolerable 
 reserve, which he hoped might serve his turn better 
 than hell, when he could not stay any longer in the 
 v/orld, is now taken for his home, the place of his 
 only hope and rest, where he shall see, and love, and 
 praise that God who has his heart already. Hell, 
 which seemed before but as a bugbear to frighten 
 men from sin,- now appears to be a real misery : the 
 works- of holiness, which before he was weary of, are 
 now both his recreation and his business. The Bible, 
 which was before to him but as a common book, is 
 * 8 Cor. V. 17. ■ ; 
 
44 A CALL TO THE trNC'ONV^HTED* 
 
 now as the law of God, as a letter, written to him 
 from heaven, and subscribed with the name of the 
 eternal Majesty; it is the rule of his thoughts, and 
 words, and deeds; the commands are binding, the 
 threats are dreadful, and the promises of it speak life 
 to his soul. The godly, who seemed to him but like 
 othfer men, are now the excellent of the earth ; and 
 the wickedj who were his playfellows, are now his 
 grief; and he who could laugh at their sin, is readier 
 now to weep for their sin and misery. In short, he 
 has a new end in his thoughts, and a new way in his 
 endeavours, and therefore his heart and life are new. 
 Before, his pleasure and worJdly profits and credit 
 were his way ; and now God and everlasting glory is 
 his end; and Christ, and the Spirit, and word, and 
 ordinances. Holiness to God, and righteousness 
 and mercy to men ; these are his way. Before, self 
 was the chief ruler, to which the matters of God 
 and conscience must stoop and give place; and now 
 God, in Christ, by the Spirit, word, and ministry, is 
 the chief ruler, to whom both self and all the matters 
 of self must give place. So that this is not a change 
 in one or two, or twenty points, but in the whole 
 soul, and the very end and bent of the conversation. 
 A man oiay step out of one path into another, and 
 yet: have his face the same way, and be still going 
 towards the same place; but it is ainother matter to 
 turn back again, and take his journey the direct con- 
 trary way to a contrary place. So it is here; a man 
 may turn from drunkenness to thriftines^, and forsake 
 his good fellowship, and other disgracehil sins, and 
 set upon some duties of religion, and yet be stiU 
 going to the same end as before, intending his carnal 
 self above all, and giving it still the government of 
 bis soul ; but when he is converted, this self is denied 
 
A CAtL TO THE UNCOHVERTED. 45 
 
 and taken down, and God is set up* and hia face is 
 turned the contrary way.:* and lie that before was 
 addicted to himself, and lived to himself, is now, by 
 saQctificat)dn,< devoted to God, and lives unto God. 
 Before, he.asked himself what he should do with his 
 time, :his parts, and his estate, and for himself he 
 used them ; but now he asks God what he shall do 
 with them, and uses them for him. Before, he would 
 please God so far as might stand with the pleasure 
 of his flesh and carnal self, J>ut not to any great 
 displeasure, of theO) ; bUt now he will please Godj 
 let. flesh and self be never so much displeased. This 
 is the great change that God will make upon all that 
 shall be saved. 
 
 You can say, that the Holy Ghost is our Sanctifier, 
 but.doyou know what siinctifkation is ? Why this is 
 it that I have jiow opened to you ; apd every man and 
 woman in the world.must have this, or be condemned 
 to everlasting misery. ^.They must turn or die. 
 . Do you believe this, sirs, or do you not? Surely 
 you dare not say lyou do not. These are not con- 
 troversies, \yhere one pious man is of one mind, and 
 another of another; all Christians are agreed in this; 
 and if you will not believe theGod of truth, and that 
 in a case where every sect and party believe him, you 
 are utterly inexcusable. 
 
 But if you do believe this, how comes it to pass 
 that you live so quietly in an unconverted state ? 
 Do you know that you are converted ? Can you find 
 this wonderful change upon your souls ? Have you 
 been thus born again, and made anew ? Are not 
 these strange matters to many of you, and such as 
 you never felt upon yourselves? K you cannot tell 
 the day or week of your change, or the very sermon 
 that converted you, yet do you find that the work is 
 
46 Ar CALLV TO THE TUKCONVERiTED. 
 
 donefjT'and that you have such, hearts as are befofe 
 described? 'Alas, I the., most follow their worldly 
 bdsJness, and little trouble. their minds with such 
 thoughts! And if they be but restrained from scan- 
 dalous sins, and can say, I am no whoremonger, or 
 thief, or curser, or swearer, or tippler, or extortioner; 
 I go to church and say my prayers: they think this 
 true conversion^ and th^ shall be saved as wiell, as 
 any; Alas, this is a foolish cheating of yourselves ! 
 Xhis isf too igross neglect of your immortal souls. 
 Can you make so light of heaven and hell? Your 
 corpses, will shortly lie in the dust,i and angels or 
 devils will presently seize upon your souls; and every 
 man and woman of you all will shortly be among 
 other company, and in another case thah now you 
 are:, you will dwell in those houses but a little longer; 
 you will work in your shops and fields but a little 
 longer; you will sit in these seats and dwell on this 
 earth but a little longer; you Will see with these 
 eyes, -and hear with those ears, and sp^ak with 
 those tongues but a little longer : and can you forget 
 this ? O what a place will you be shortly in of joy or 
 torment! O, what a, sight will you shortly see in 
 heaven or hell } O what thoughts will shortly fill 
 your hearts with unspeakable delight or horror 1— 
 What work will you be employed in ? To praise 
 the Lord with saints and angels, or to cry out in fire 
 unquenchable with devils ? And should all this* be 
 forgotten? And ail this will be endless, and sealed 
 up by an unchangeable decree. Eternity, eternity, 
 will be the measure of your joys or sorrows ; and can 
 thi§ be forgotten? And all this is true^ sirs; most 
 certainly true: when you have gone up and down 
 a little longer, and slept and awaked a few times 
 more, you, wijl be dead and gone, and find all true 
 
~'A CALL 10 XlfEl^X CONVERT*: B. 47 
 
 which nbw I tell you. Andean you now- forget it? 
 You shall then reiheiubert that you hear this seroron; 
 and that on this day, and in ; this 'place, you were 
 remembered of these i things : and yet shall they be 
 now so much forgotten ?'■ adi i' tvo i '^Uii socf 
 ti . Beloved friends, if the Lord had not awakened me t6 
 believe and liay to heart thesedhings myself, 1 should 
 have-perished for ever:. but if he has mademe sensible 
 of them.^it will,con8train'->me to comflassioriate yoiii 
 Wyour eyes welre so far .opened, as to see) hell j, awd 
 you sawi your neighbours, that werejiincon verted, 
 dragged thither with hideous'cries, though<they were 
 puch as you accounted honest people on earth, and 
 feared no such matter themselves ; such a sighft 
 would make you warn all about you, lest tliey should 
 go to that place of torment. Why, faith is a kind/of 
 sight ; it) is the eye of the soul, the evidehdeidP''thiBg^ 
 not seen : if I believe God, it is next to seeing; and 
 itherefore I beseech you excuse ime, if I be as ^rnefet 
 with you about these; matters as if I had seen theml 
 If Iwere to dieto-uiorrow, and it wereih tay.'p&wei 
 to come again from another xvorld, and tell you what 
 I had seen; would you not be willing to hear me? 
 And would you not believe and) regard what I should 
 tell you ? If I might preach one sermon to you after 
 I am dead, and have seen what is done in the world 
 to come, would you not have me plainly speak the 
 truth, and would you not crowd to hear me? And 
 would you not lay it to heart ? But this must not be; 
 Godyihasi his appointed way^of teaching you, by 
 scripture and tninisters ; and he will not humour 
 MJ^believers so far as to ; send men from the deAd to 
 them, and to aiter his established way. If any mart 
 quarrel with the sun, God will not humour hiro so 
 % asaio set hira up a clearer light. Friends, I beseech 
 
48 ,A CAtL TO THE UNCONVERTED. 
 
 you regard me now, as you would do if I should 
 come from the dead to you ; for I can give you as 
 full assurance of the truth of what I say to you, as if 
 I had been there and seen it with mine eyes, for it is 
 possible for one from the dead to deceive yoti ; but 
 Jesus Christ can never deceive you : the word of 
 God delivered in scripture, and sealed up by the 
 miracles and holy workings of the Spirit, can never 
 deceive yon. Believe this, or believe liothiftg : believe 
 and obey this, ot -you are undonei Now as ever you 
 believe the word of God, and as ever you care for the 
 salvation of your souls, let me beg of you this reason- 
 able request ; that you would, without further delay, 
 when you are gone hence, remember what you heard, 
 and enter into an earnest search of your hearts, and 
 say to yourselves, — Is it so indeed ? Must I turn or 
 die ? Must I be converted or condemned ? It is time 
 for me then to look about me, befdre it be too late. 
 O'Why did I not look after this till now? Why did 
 I venturously put off so great a business? Was 
 I awake ? O blessed God, what a mercy is it thou 
 didst not cut off my life all this while? Well, God 
 forbid that I should neglect this work any longer. 
 What state is my soul in ? Am I converted, or am 
 I not? Was ever such a work done upon my so<il ? 
 Have I been illuminated by the word and Spirit of 
 the Lord, to see the odiousness of sin, the need of a 
 Saviour, the love of Christi and the ex<:ellencies 
 of God and glory ? Is my heart broken, or humbled 
 within me, for ray former life ?' Have I thankfully 
 entertained my Saviour and Lord, who offered him- 
 self with pardon and life to my soul? Do I hate my 
 former sinful life, and the remnant of every sin that 
 is in me ? Do I fly from them as my deadly enemies^? 
 Do I give up myself to a life of holiness and obedienct 
 
A CAtL TO THE UNCONVERTED. 49 
 
 to God ? Do I love it, and delight in it? Can I truly 
 
 say that 1 am dead to the world, and that 1 live for 
 
 God, and the glory which he has promised? Has 
 
 heaven more of my estimation than earth? i And is 
 
 God thedearest andvhigfaest in my soul? Once, lam 
 
 sure, I lived principally to the world and the fleshj 
 
 and' God had nothing but some heartless services, 
 
 whichthe world could spared and which were the 
 
 leavings of the flefeh. Is my heart now turned another 
 
 way ? Have I a new design, and a new «nd, and a 
 
 new train of holy affections ? Have I set my hopes 
 
 and heart on h^ven? And is it the design of fliy 
 
 heart and life, to get well to heaven^ and see tbd 
 
 glorious 'face of God, and live in his everlasting l6Ve 
 
 and praise? Do I -Conquer all gross sins, and ain 
 
 I weary, and willing to be rid of mine infirmities: 
 
 This is th6 state of a converted soul.- And thus it 
 
 must be With me j or I must perish. Is it thUs with 
 
 me indeed^ or is it not? ' It is time to get this doubt 
 
 resolved before the dreadful Judg^ resolve it. lam 
 
 not such ,a 'Stranger to my own heart and life, but 
 
 I may p^r-ceive whether 1 am thus concerted ^jr not: 
 
 if I be not, it will do me no good to flattieriffify soul 
 
 with false hopes. I am resolved no more to deceive 
 
 raysfelf,' but endeavour to know trtfly, Whether I am 
 
 converted i that if I be, I may rejoioSin it, and glorify 
 
 my gracious Lord, and comfortably go oii till I reach 
 
 the crown: but if I b? not, I niay beg and seek 
 
 aftdr the grade that will convert me, and turn without 
 
 anymore delay; for if I find in time that I am out 
 
 of the way, by the help of Christ I may turn and be 
 
 recovered: but if I stay till either my heart be forsaken 
 
 of God in blindness and hardness/ or till I be caught 
 
 away by dedtb, it is then too late. There is no place 
 
 '''■■' ■■ H- 
 
50 A CALL TO THE UNCONVERTED. 
 
 for rep'entahcejaad conversioa then: IJinow it must 
 be now or never. , ,: i ; y__- 
 
 . SirSj this is my request to you, that you will b^ut 
 take your hearts to task, and thus examine them till 
 you, see, if it may be whetberiyou, are converted of 
 not ? And fif you cannot find- it out by- your own 
 endeavours, igo to your ministeris, if they bp faithful 
 and ej^perieaced men, and desire iheir assistance: the 
 matter is great; let not bashfulness nor 'carelessness 
 hinder you : they are set ovef you, to advise you for 
 the saving or your soul as physicians advise you 
 for the. curing- of ryour bodies. It undoes many 
 thousands, that they think they are in the viray to 
 salvation, vi^hen they are not; 'and that they are 
 converted, when it is no such :thi(ig. And itEen, 
 when we call to them, daily to turn, they thiak this 
 concerns not thfem ; for they are turned already, and 
 hope they shall dQiwell enough in the; way that they 
 are in, when alas, all this while they live to the world 
 EMid flesh, and are strangers to God aqd eternal life ! 
 And all this, because we qanno;! persuade them to 
 spend a few hours in^he ejcaniiHing of their states. 
 Are there not many self-deceiving wretches that hjBar 
 me this day, who never bestovy;ed one hour in all their 
 lives, to examine their souls, and try whether they 
 ■were truly converted or not? O; merciful God, who 
 will care for such wretches, that care no more for 
 themselves? If all that are in tl^ state pf- dE^mn^tion 
 did but know it, they durst no^ continue in it.f The 
 greatest hope that the devil: has of bringing yoiU to. 
 damnation without a; rescue,! is by keeping you 
 blindfold and ignorant of your state, and making you 
 believe that you may do wellenough in the way that 
 you, are in. IfyouJinew that you were lost for ever, 
 if you should die as you are; durst you sleep-another 
 
A CALL TO THE UNCONVERTED. 51 
 
 night in the state that you are in?" Durst you live 
 another day in it ? Could you laqgh, or be merry, in 
 such a states? What ! and not know but you may'be 
 snatched away to hell in an hour! Sure, it would 
 constrain ydu to forsake your former company and 
 courses, and to betake yourselves toj the ways oC 
 holiness. Sure, it would drive you to cry to God for 
 a new heart, and to seek help of those who are fit to 
 counsel you. There is none o£ yo,u, sure, that cares 
 not for being damned. Well th«n, I beseech you, 
 presently make inquiry into your hearts,' and 'give 
 them no rest, till you find oiit your condition : that 
 if it be good, you may rejoice in it, and go on ; and if 
 it be bad, you may presently look about you for 
 recovery, as men that believe they must turn or die. 
 What say you, sirs ? Will you; resolve, and promise 
 to be at so much labour^for yourown souls? Will 
 you fall upon this self-examination when yoa ^o 
 home? Is my request unreasonable? Your consciences 
 know it is not: resolve on it^then, before you stir; 
 knowing how much it concerns your souls. I beseech 
 you, for the sake of that God who ddes command you, 
 at whose bar you \yill shortly all appear, that you will 
 not deny me this reasonable request. For the sake 
 of those souls that must:^rn or rfie, I beseech you 
 deny me not: make it yolir business to understand 
 your own conditions, and build upon sure ground, 
 and know fbi" certainty whether you are converted, or 
 not; and venture not your own souls on negligent 
 security. ' 
 
 But perhaps you will say^ What if we should find 
 ourselves yet unconverted, what shall we do then? 
 This question leads me to my second doctrine, which 
 will do much to the answering of it. 
 
as A CAI,t lO. TJIE IINCOKVBRTED. 
 
 DOCTRINE II. 
 
 Jt is the promise of God, that the tl)icked shqM live, 
 if they will turn. 
 
 The Lord here professes that this is what he takes 
 pleasure in, that the wicked turn and live. Heaven 
 is made as sure to the. converted as hell is to the 
 unconverted. Turn and live, is as certain a tru-th as 
 turn or die. God was not bound to ^provide us a 
 Saviour, nor open to; us, a door oY hope, ncvr call us 
 to repent and turn, when once we had cast ourselves 
 away by sin. But he t has freely dot|e it to magnify 
 hi^ mercy. Sinners, there are none of you who shall 
 h^ve cause to go home, and say I preach despair to 
 you. Are we. used to shut up the door of mercy 
 against you ? O that you would not shut it up against 
 yourselves! Are we used to tell you that God will 
 have no mercy on you, though you turn ? When did 
 you hear a preacher say such a word? You that bark 
 at the preachers of the gospel for desiring to keep yoq 
 out of hell, and say that they preach despair; tell 
 me* when, did you ever hear any sober man say that 
 there is no hope for you, though you repent and be 
 converted? No, it is quite the contrary. which we 
 daily proclaim from the Lord; that whoever is born 
 againi shall be saved : so far are we from persuading 
 you to despair of this, that we persuade you not to 
 make any doubt of it. It is life, and not death, which 
 is the first part of our message to you ; our commission 
 is to offer salvation, — certain salvation, — a speedy, 
 glorious, everlasting salvation, to everyone of you: 
 to the poorest beggar as well as to the greatest lord; to 
 the worst of you, even to drunkards, swearers, thieves, 
 yea, to the despis,ersiand reproachers of the holy way 
 of salvation : we are commanded, by the Lord our 
 
A. CALL TO THE ITNCONVERTED. 53 
 
 Master^ to offer you a paTdoti for jJl that isrpast, if you 
 will now at last return and live. «> We are«bmmarrded 
 to beseech and enitreat you to accept 4;he offer,, and to 
 tell you what preparation .is made by Christ; what 
 inercy steujrs. for you ;: what patience waiteth on you ; 
 what thiougli<ts of kindness God has towardfs you ; and 
 how happyi, how dertarnly and unspeakably happy, 
 y«u may be if youjiwrll.rkWe have indeed also a 
 message of wrath arid death, yea, of a twofold wrath 
 and death; but neither of them is our principal 
 message; we must* tell you of the wrathithat is on 
 you already, and the death that you are born under: 
 but this is only to show you the need of mercy. For 
 who will seek out for physic, .that knows not he 
 is sick? Our telling you of your misery, is not that 
 which makes you miserable, rhut that which drives you 
 to seek for mercy. It isyou- that have brought this 
 death upon yourselves. iWe tell you also of another 
 death, and much greater torment, which will fall on 
 those who will not be converted. But as this is true, 
 and must be told you, so it is but the last and saddest 
 part of our message. We are first to offer you mercy, 
 if you will turn ; and it is only those that will not 
 turn, nor hear the -voice of mercy,* to whom we 
 must fortel damnation. If yoa will castaway your 
 transgressiqns, and come at the call of Christ, and be 
 converted, we have not a word of damning wrath, or 
 d^th, to speak against you. 1 do here, in th« name 
 of the Lord of life, proclaim to you all, — to the worst 
 of you, to the greatest, to th6 oldest sinner, —that you 
 may have mercy and sAlvatiiari, if you will but turn. 
 There is.tmercy in God; there. is sufficiency iu the 
 SfttjsfaWion of Christ; the promise is free, and tull, 
 and universal ; you may have life, if you will^but turn. 
 Bttt then, as you love your souls, .rexnember what 
 
54 A CALL lO THE UNCONVERTED. 
 
 turning it is which the scripture speeiks of. It is not 
 to mend the old. house, but. -to pull down all,' and 
 build ane\v, on Christ, the rock and sure foundation. 
 
 Yourselves are witnesses now, that it is salvation, 
 _and not damnation, which is the great doctrine I 
 preach to you; and the first part of my message to 
 you. Accept of this, and we shall go no farther; 
 for we would not trouble you with the name of 
 damnation, without necessity. 
 
 But if you will not be saved, there is no remedy;" 
 but damnation must take place. For there is no 
 middle place between the two: you must have either 
 life or death. / 
 
 And we are not only, to offer you life, but to show 
 you the grounds on which we do it, and call you to 
 believe that God does mean, indeed, as he speaks j 
 that the promise is true, and extends conditionally 
 to ycm as well as others ; and that heaven is no fancy, 
 but a true felicity. ■' 
 
 If you ask, where is our commission for this offer? 
 among a hundfed texts of scripture, I will show it 
 to you in these few. , ! 
 
 First, you see it here in my text, and the following 
 verses, and in the 18th of Ezekiel, as plain as can be 
 spoken. / And in 2 Cor. ;v. 17, 18, 19, 30, 21, you 
 have the,Arery sum of our^ commission: If any man 
 he in Christ, he is a new creature: old things* are 
 passed away; hehold all things' are become new. And 
 all things are of God, who. hath reconciled tts to 
 himself by Jestts Christ, and hath given to us the 
 ministry of reconciliajtixm ; to wit, that God was 
 in Christ, reconciling the world unto himself^; ndt 
 imputing their trespasses unto them; and hath 'com- 
 mitted uhto us the word of reconciliation. Now then 
 we are ambassadors for • Christy as though < God did' 
 
4 CALL TO THE UNCONVERTED.. 55 
 
 beseech ym hy us: we pray you in Christ's stead, be 
 ye reconciled to God : for he hath made him to be sin 
 for us, who knew no sin; that we might be ntade the 
 righteousness of God in him: So Mark xvi. 15, 16. 
 Go ye into the world, and preach the gospel to every, 
 creature : he that believeth, (that is, with such a 
 converting faith as is expressed) and is baptized, shall 
 be saved ; but he that believeth not, shall be damned: 
 And' Luke xxiv. 46, 47. Thus it behaved Christ to 
 siiffer, and to rise from the dead the third day : and 
 that repentance (which is conversion) and remission 
 of sins should be preached in his name among all 
 nations. And Acts v. 30, 31. The God of our fathers 
 raised up Jesus, whom ye slew, and hanged oh a tree; 
 him hath God, exalted with his right-hand, to be a 
 Prince and a Saviour, for to give repentance to Israel; 
 and forgiveness of sins. , And Acts xiii. 38, 39. Be' 
 it known unto you therefore, men and brethren. That 
 through this man is preached unto you Jhe forgiveness 
 of sins : and by him all that believe jare justified froni 
 all things, from which you could not be justified by 
 the law of Moses. '. And lest you think this offer is 
 restrained to the Jews, see Gal. vi. 15. For in Christ 
 Jesus , neither circumcision availeth ■ cmy thing, nor 
 unfiircumcisio^, but a new creature. And Luke xiv. 
 17. Come, for all things are now ready; ' 
 
 You see that we are commanded to offer life unto 
 you all, and to tell you from God, that if you will 
 turn^ you may &e. 
 
 Here you may safely trust your souls; for the love 
 of God is the fountain of this offer,* and the blood of 
 the Son of God has purchased it; the faithfulness and 
 truth of God are engaged to' make the promise good; 
 ilaimcles have sealed the truth of it; preachers are 
 • I I * John lii. l6. 
 
56 A; CALL TO THE UNCONVERTED. 
 
 sent through the world to proclaim it; the sacraments 
 are instituted and used for the solemn delivery of 
 the merdy offered to them that will accept it; and the 
 Spirit opens the heart to entertain it, and is itself 
 the earnest of the full possession. So that the truth 
 of it is past controversy, that the worst of you all, 
 and every one, of you, if you will but be converted, 
 may be saved. 
 
 Indeed, if you believe that you shall be saved 
 without conversiota, then you believe a falsehood; 
 and if I should preach that to you, I should preach 
 a lie: this were not to believe God, but the devil and 
 your own deceitful h6art§.> God has his promise of 
 life, and the devil has his promise of life. God's 
 promise js, return and live; the devil's promise is, 
 you shall live whether you turn or not. The works 
 of God are, as I have shown you. Except you he 
 converted, and become as little children, ye shall not 
 enter into the kingdom of heaven.* Except a man 
 be born s\£igain, he cannot enter into the kingdom 
 of God,'\ Without hoUness, none shall see God.^ 
 The deviPs word, ' You may be saved without being 
 ' born again or converted; you may do well enough 
 ' without being holy: God does but frighten y<5u ; he 
 ' is more mefcifuJ than to do as he says; he will 
 ' be better to you than his word;' And, alas, the 
 greatest; I part of the world believes this word of the 
 dlevil, before the word of Ood ! just as our first sin 
 and misery came into the world. God said to our 
 first parents,: If ye eat, ye shall die. And the devil 
 contradicted him, and said. Ye shall not die: and the 
 woman believed him before God. So nowthe Lord 
 saith, Turn or die: and the devil says, You shall not 
 die, if you do but cry to God for mercy at last. And 
 
 * Matt. xiii. 3. f John iii. 3. 5. J Heb. xi). 14. 
 
A CALL TO THE UNCONVERTED, 67 
 
 this is the word which ihe world believes. O heinous 
 wickedness, to believe the devil before God ! 
 
 And yet, that is not the worst; but blasphemously 
 they call this a believing and trusting God, when they 
 put him in the shape of Satan, who was a liar from 
 the beginning; and when they believe that the word 
 of God is'a lie, they call this a trusting God, and say 
 they believe in him, and trust in him for salvation-. 
 Where did ever God say, thait the unconverted shall 
 be saved? Show me such a word in scripture. 1 
 challenge you, if ^ou can. , V^hy, this is the devil's 
 word ; arid tc believe it, is to believe the devil. 
 And do you -call this believing, arid trusting God? 
 There is enough in the word of God to comfort and 
 strengthen the hearts of the sanctified; but not a 
 word to strengthen the. hands of wickedness, or to 
 give men the least hope of being saved, though they 
 be never sanctified. 
 
 But if you will tutn, and come into the way of 
 mercy, the mercy of the Lord is ready to entertain 
 you. Then trust God for salvation, boldly and con- 
 fidently ; for he is engaged by his word to save you. 
 He will be a father to none but his children ; and he 
 will save none but those that forsake the world, the 
 devil, and the flesh, and come into his family to be 
 members of his Son, and have communion with his 
 saints. But if they will not come in, it is their own 
 fault ; his doors are open. He keeps none back : he 
 never sent such a message as this to any of you — it is 
 now too late ; I will not receive ye, though you be 
 converted: He is still ready to receive -you, if you! 
 were but ready unfeignedly, and with all your hearts, 
 to turn. And the fulness of this truth will yet more 
 appear in the two following doctrines. 
 
 r 
 
58 A CALL TO THE tTNGONVERtED. 
 
 DOCTRINE III, 
 
 God takes pleasure in merHs conversion, and salvation ; 
 but not in their death or damnation: he had rather 
 they would turn and live; than go on and die. 
 
 I SHALL first teach you hqw to understand this, 
 and then clear up the truth of it to you : And for the 
 first, you must observe the following things. 
 
 1. A simple willingness or complacency, is the first 
 act of -the will following the single apprehension of 
 the understanding, before it proceeds to compare 
 things together; but the choosing act of the will Is a 
 following act, and supposes the comparing practical 
 act of the understanding: and these two acts may 
 often be carried to contrary objects, without any 
 fault at all in the person. 
 
 3. An unfeigned willingness may have divers degrees. 
 Some things I atti so far willing of, as that I will do 
 all that lies in my power to accomplish them; and 
 some things I am truly willing another should do, 
 when yet I will not do all that I am able to procure 
 them, having many reasons to dissuade me therefrom, 
 though yet I will do all that belongs to me tp do. 
 
 3. The will of a ruler, as sucli, is manifested in 
 making and executing laws; but the will of a man, 
 in his simple natural capacity, or. as absolute lord of 
 his own, is manifested in desiring or resolving of events, • 
 
 4. A ruler's will as lawgiver, is first and principally 
 that his laws be obeyed, and not at all that the penalty 
 be executed on any, but only on supposition that 
 they will not obey his people; but a ruler's will, as 
 judge, supposes the law already either kept or broken, 
 and therefore he resolves our reward or punishment 
 accordingly. 
 
A CALL To THE UNCONVERTED. 59 
 
 Having given you those necessary distinctions, 
 I shall next apply them to the case in h^nd, in the 
 following propositions: 
 
 1. It is the gloss of the word and creatures, that in 
 this life we must know God ; and so according to the 
 nature of man we ascribe to him u-tiderstanding and 
 will, removing all the imperfections that we can, 
 because we are capable of no higher positive con- 
 ceptions of hini. 
 
 2. And on the same grounds we do, with the 
 scripture, distinguishheivfeen the acts of God's will, 
 as diversified from the I'espects or the objects, though 
 as to God's e>s*ewce they are all one. 
 
 3. And the bolder, because that when we speak of 
 Christ, we have the more ground for it from his 
 human nature. , : ' 
 
 4. And thus we say, that the simple complacency, 
 will, ov , love of God, is to all that is natmrally or 
 morally good, according' to the nature and degree of 
 its goodness; and so he has pleasure in the conversion 
 and salvation of all, which yet will never come to 
 pass. : ■' 
 
 5. And God, as Ruler and Lawgiver of the world, 
 had so far a practical will for their salvation, as to 
 make them a frete deed of gift of Christ and Life, 
 and an act of oblivion for all their sins, if so be they 
 will not unthankfully reject it; and to command his 
 messengers to offer this gift to all the world, and 
 persuade them to accept it. And so he does all that, 
 as Lawgiver or Promiser, belongs to him to do for 
 their salvation. ^ i.i 
 
 6. But yet he resolves, as Lcojogiuer, that they that 
 jVill not turn shall die; and as Judge, when their 
 day of grace is past, be will execute their decree. 
 
 7. So that fee thus unfeignedly wills the conversion 
 
60 A CALL TO THE UNCONVERTED. 
 
 of those that never vvill be converted; but not as 
 absolute Lord with the fullest efficacious resolution, 
 nor as a thing which he resolves shall undoubtedly 
 cqme to pass, of would engage aU his power to 
 accomplish. It is in the power of a prince to set a 
 guard upoii a murderer,' to see that he shall not 
 murder and be hanged; btit if, upon good reason, he 
 forbear this, and do but send to his subjects to warn 
 and ehtreat them not to be murderers, I hope he may- 
 well say that he would not have them murder, and 
 be hanged: he takes no pleasure in it, but rather that 
 th(By forbear and live; and if he do tnore for some 
 upon some special reason, he is not bound to do so 
 by all. The King may well say to all murderers and 
 felons in the land, " 4 have no pleasure in your death, 
 but rather that you would obey my laws and live; but 
 if you will not, I am resolved, for all this, that you 
 shall die." The Judge may truly say to the thief, or 
 a murderer, " Alas, man, I have no^ delight in thy 
 death ; I had rather thou hadst kept the law, and 
 saved thy life; but seeing thou hast not, I must 
 condemn thee, or else I should be unjust." So, 
 though God have no pleasure in your damnation, and 
 therefore calls upon you to r<^turn and live, yet he 
 has pleasure of the demonstration of his own justice, 
 and the executing his laws; and therefore he is, for 
 all this, fully resolved, that if you will not be converted, 
 yon shall be condemned. If God were sd much 
 against the death of the wicked, as that he wjere 
 resolved to do all that he can to hinder it, then no 
 man should be condemned; whereas Christ tells youj 
 that few will be saved. But so far God isagainst your 
 damnation, as that he vvill teach you, and warn you, 
 and set before you life and death, and offer you your 
 choice, and command his ministers to entreat you not 
 
A CALL XO THE UNCONVBKTED. 61 
 
 to damn yourselves, but accept his mercy, and so to 
 leave you without excuse; but if this will not do, 
 and if still you be unconverted, he professes to you, 
 he is resolved on your damnation, and hath com- 
 manded us to say to you in his name, O wicked man, 
 thou shalt surely die! And Christ hath little less than 
 sworn it, over and over, with a verily, verity, except 
 ye be converted, and horn again, ye shall not enter 
 into the kingdom of heaven.* Mark that he saith ye 
 shall not. It is in yain to hope for it, and in vain to 
 dream that God is willing it should be so; for it is a 
 thing that cannot be. 
 
 In a word, you see then the meaning of the text, 
 that God, the great Lawgiver of the world, takes no 
 pleasure in the death of the wicked, but rather that 
 they turn and live; though yet he be resolved 
 that none shall live but those that turn: and as a 
 Judge even delights in justice, and manifesting his 
 hatred of siuj though not, in their misery in itself 
 considered, which they have brought upon themselves. 
 
 And in the second place, for the proofs of the point, 
 I shall be very brief in them, because I suppose you 
 easily believe it already. 
 
 1. The gracious nature of God has proclaimed and 
 frequently assured you of this,' — that he has no plea-^ 
 sure in your death. 
 
 2. If God had more pleasure in thy death than in 
 thy conversion and life, he would not have so fre- 
 quently commanded thee in his word to turn ; he 
 would not have made thee such promises of life, if 
 thou wilt turn ; would not have persuaded, thee to it 
 by so many reasons. The tenor of his gospel p(roves 
 the pojnt. 
 
 3. And his commission, which he has given to the 
 
 * Matt, xviii. 3. 
 
62 A CALL TO THE UNCONVERTED. 
 
 ministers of the gospel, does fully prove it. If God 
 had taken more pleasure in thy damnation than in 
 thy conversion and salvation, he would iiever have 
 charged us to offer you imercy, and to teach you the 
 way of life, both publicly and privately ; and to 
 entreat and beseech you to turn and live: to acquaint 
 you with your sjns, and tell you of your danger ; and 
 to do all that possibly we can for your conversion, 
 and to continue patiently so doing, though you should 
 hate or abuse us for our pains. 'Would God have 
 done this, and appointed his ordinances for your good, 
 if he had taken pleasure in your death ?• 
 
 4. It is proved also by the course of his providence. 
 If God had rather you were damned than saved, he 
 would not second his word with his works, and entice 
 you by his daily kindness, and give you all the mer- 
 cies of this life, which are his means to lead you to 
 repentance,* anfl bring you so often under his rod, 
 to fbrce you into your wits: he would not set so 
 many examples before your eyes ; no, nor wait on 
 you so patiently as he does frbm day to day, and year 
 to year. These are not signs of one that takes pleasure 
 in your death. If this had been his delight, how 
 easily could he.have had thee long ago in hell ! How 
 oft, before this, could he have snatched thee away 
 in the midst of thy sins, with a curse, or oath, or 
 lie in thy mouth ! When thou wast last in thy drunk- 
 enness, or deriding the ways of God, how easily, could 
 he have stopped thy breath, and made thee sober in 
 another world ! Alas, how small a matter is it for the 
 Almighty to rule the tongue of the profanest railer, 
 and tie the hands of the most malicious persecutor, or 
 calm the fury of the bitterest of his enemies, and 
 make them know they are but worms! If he did but 
 
 * Rom. ii. 4. 
 
A CALL TO THE UKGONVERTED. 63 
 
 frown upon thee, thou wouldst drop into the grave. 
 If he gave commission to one of his angels to go and 
 destroy ten thousand sinners, how quickly would it 
 be done ! How easily can he lay thee upon the bed of 
 languishing, and make thee lie roaring there in pain, 
 and eat the words of reproach which thou hast spoken 
 against his servants, his word, his worship, and his 
 holy ways ! How easily can he lay that flesh under 
 groans, and make it more Joathsome than the dung 
 of the earth ! That flesh, which now must have what 
 it loves, and must not be displeased, though God be 
 displeased ; and must be humoured' in meat and 
 drink, and clothed, whatever God say to the contrary; 
 How quickly would the frown of God consume it ! 
 When thou wast passionately defending thy sin, and 
 quarrelling with them that would have drawn thee 
 from it, and pleading for the works of darkness; 
 how easily could God have snatched thee away in 
 a moment, and set thee before his dreadful majesty, 
 (vphere thou shouldst see ten thousand times ten 
 thousand glorious angels waiting on his throne,) and 
 have asked thee, " What hast thou now to say against 
 thy Creator, his truth, his servants, or his holy ways? 
 Now plead thy cause, and make the best of it thou 
 canst. Now what canst thou say in excuse for thy 
 sins ? Now give accoufat of thy time, and of all the 
 mercies thou hast had." O how thy stubborn heart 
 would have melted, and thy countenance have been 
 appalkd, and thy stout words turned into speechless 
 silence, or dreadful cries, if God had but set thee 
 thus at his bar, and pleaded his own cause with 
 thee! How easily can he at any time say to thy 
 guilty soul, Come amay, and liv6 in that flesh no 
 more, till the resurrection ! And it cannot resist. 
 A word of his mouth would take off the poise of thy 
 
64 A CALL TO. THE UNCONVERIED'. 
 
 pFesehtiife,'and then aU thy parts and powers would 
 stand still. And if he were to say to thee, Live no 
 longer, or live in hell ; thou couldst not disobey. 
 
 But God has done none of this, but has patiently 
 forborne thee, and mercifully upheld thee, and given 
 thee that breath which thou didst breathe out against 
 him, and given thee those" mercies which thou didst 
 sacrifice to thy flesh, and afforded thee that provision' 
 which thou spent to satisfy thy gVeedy appetite : he 
 gave thee every minute of that time which thou didst 
 waste in idleness or drunkenness. And does not all 
 this patieboe and mercy show that he desires not thy , 
 <iamnation ? Can the candle burn without the oil ? 
 Can your houses stand without the earth to bear 
 them ? — as well as you can live an hour without the 
 support of God. And why did he so long support 
 thy life, but to see when thou wouldst think of the 
 folly of thy v<'ays, and return and live? Will any man 
 ^purposely put arms into his enemies' hands to resist . 
 him? or hold a candle to a murderer who is killing 
 bis children ? Surely it is to see whether thou wilt 
 at last return and live, that God has so long waited 
 on thee. . , 
 
 5. It is further proved, by the sufferings of his 
 Son, that God takes no pleasure in the death of the 
 wicked. Would he have ransomed them from death 
 at so dear a rate ? Would he have astonished angels 
 and men at his condescension ? Would God have 
 dwelt in flesh, and have come in the form of a 
 servant, and have lived a life of suffering, and died 
 a cursed death for sinners, if he had taken pleasure 
 in their death ? Suppose you saw him praying,, with 
 the drops of blood trickling from him instead, of 
 .sweat, or suffering a cursed death, upon the cross, 
 and pouring out his soul as a sacrifice for our sins; 
 
A CALL TO THE UNCONVERTED. 65 
 
 would you have thought these the signs of one that 
 delights in the death of the wicked ? If you had seen 
 and heard him weeping and bemoaning the state of 
 disobedience in impenitent people, or complaining' 
 of their stubbornness, as Matt, xxiii. 37. O Jerusalem, 
 Jerusalem, how oft would I have gathered thy children 
 together, even as a hen gathereth her chickens under 
 her wings, and ye would Ifiot ! Or if you had seen and 
 heard him on the cross, praying for his persecutors. 
 Father, forgive them, for they know not what they dot 
 would you biave suspected that he had delighted in 
 the death of the wicked ; even of those that perish 
 by their wilful unbelief? When God hath so loved, 
 (not only loved, but so loved,) as to give his only 
 begotten Son, that whosoever believeth in him, (by an 
 effectual faith,) should not perish, hut have everlasting 
 life} he has proved, against the malice of men and 
 devils, that he takes no pleasure in the death of the 
 wicked, but had rather that they would turn and live. 
 6. Lastly, If all this will not satisfy you, take his 
 own word, who knows best his own mind, or at least 
 believe his oath : but this leads me to the fourth 
 doctrin^ 
 
 DOCTRINE IV. 
 
 The Lord has confirmed to us hy his oath, that he 
 has no pleasure if the death of the wicked, but had 
 rather that he should turn and live ; that he may 
 leave man no pretence to question the truth of it. 
 
 If you dare question his word, I hope you dare not 
 question his oath. As Christ has solemnly protested 
 that the unregenerate and unconverted cannot enter 
 into the kingdom of heaven ; so God has sworn that 
 
 K 
 
66 A. CALL TO THEUNCOJfT^RIKD. 
 
 his pleasure is not in tjieir death, but in th^if QOD-^ 
 
 version and lif^. And as the Apostle says, ^e.^eim% 
 
 he could swear l^y. no greater, he swave % hinf^^l^.. 
 
 fbr mm verily ^wea,v by the greater; md «?* oath Jot 
 
 cQnfirmaMon is to tk^jn an &f,^ofaM strife. Whexeintr 
 
 God, willing Tfwne aifwidantly to show trnfo- ths heirs 
 
 of promise the irmnntahilvby- of his counsel^ cQV^rimii 
 
 U by an qath; that by two immutable things ^ in whi^ 
 
 it was injipQssible. for God to, lie, we might ^«fi€ « 
 
 strong consfilaiif^y yih/o have ^ed for v^^t^ ^ luy, 
 
 hold on the Ju^e set b^ore us : which hqj^e we hmQ as 
 
 an anphqr of the somI^ both sure an4 s^e^a^i^,* If 
 
 there b^ any man vv;ho tiannot ce^i^oQiJt^; ^hia trut/hi 
 
 with the doctrine of predestjinj^tion,^ on the actual 
 
 damnation of the wicked, that is owing to his, owft 
 
 ignorance : he has, no pretence left to deny or ques- 
 
 tion therefore' the truth of the point in* b^ad: foe 
 
 this is confirmed by the oath of God, 3^4 thetefoj© 
 
 must not be distorted to reduce it to ottbisr poJAta; 
 
 l?ut doubtful points must ijather be reduced! to; it, and 
 
 certain tcuths must be believed to agree with it, thougb 
 
 our shallow brains hardly discern the agreeuient. 
 
 USE. 
 
 I DO now en treat J;hee, if bhou be an unconverted 
 sinner, who hearest these words, that thpy wouldst 
 ponder a-little upon the foremen tioned doctrines, and 
 bethink thyself awhile, who it is that takes pleasure 
 in thy sin and damnation. Certainly it is not Ggd ; 
 he has sworn, for his part, that he takes no pleasure 
 in it. And I know it is not the pleasure- of UiM that 
 you intend in it. You dare not say, that you drink, 
 and swear,, and neglect holy duties, and quench the 
 * Heb. vi. 13.lQ-nl9. 
 
A 6Ar,L to THE UNCONYERTKD. 6? 
 
 motibns of the Spirit, to please God. That were as 
 if you should reproach the prince, and break his 
 laws, and Seek hi* death, and say. You did all this to 
 please hitn. 
 
 Who is it then that takes pleasure in ybiir sin and 
 death ? Not dny that bear the image of God, for 
 they must be like-minded to him.. God ktiows, it is 
 small pleasure to your faithful teachers to see you 
 serve yoUi* deadly enemy, and madly venture your 
 eternal state, and wjJfUIly run into the flames of hell. 
 It is small pleasure to them tb see upon ybii'r souls (in 
 the sad effects) such blindness, and hard heart6dness, 
 and tiarelesshess, and presuijnption ; such wilfulness in 
 evil, and -sudh unteachablehess and stiffniess iagainst 
 the ways Of liffe and peace: they know thes^ are marks 
 of death and df the wrath of God, and they know, 
 froln th^ wbfd qf Gbd, vvhat is likely tb be the end of 
 them, and thet^fore it is ho more pleasure to them, 
 than td §i teiidfer physician to see the plague-marks 
 htake out Upon his jiatient. Alas, to fof-esee your 
 everlasting {dftiieflts, aijd khbw not how to pteverit 
 thefti ! To sed ho<<r tiear you are to Hell, s(nd we 
 G'atinot cftakfe you BelieVe it slnd consider it ! To see 
 hovi^ easily, how efertainly yoU might escape, if we 
 knew but hew to niake you willing ! How fair you 
 are for everlasting Salvation, if yoU would but turn 
 and do your best, and~make it the care and business 
 of ybur lives! We study day and night what to say 
 to you, that may convince you and persuade you, 
 and yet it is undone : we Uy before you the word 
 of Gerfy arid show you the very chatpter and verse 
 where it ife written, that you cannot be saved except 
 you be Converted ; 4ftd yfet vVe leave the most of you 
 as we fiAd ybtii We hope you will believe the word 
 of Gody though you believe not ts, and r^afd it when 
 
08 A CALL TO THE UNCONVERTED. 
 
 we show you the plain scripture for it ; but we hope 
 
 in vain, and labour in vain as to any saving change 
 
 upon your hearts. And do you think that; this is a 
 
 pleasant thing to us: many a time in secret prayer, 
 
 we are fain to complain to God with sad hearts, 
 
 ' Alas, Lord, we hgve spoken it to them in thy name, 
 
 but they little regard us: we have' told them what 
 
 thpy bid us tell them concerning the danger of an 
 
 unconverted state, but they do not believe us: we 
 
 have told them that thou hast protested that there is no 
 
 peace to the wicked,* but the worst of them all will 
 
 scarce believe that they are wicked: we have showed 
 
 them thy word, where thou haSt said, that if they live 
 
 after the Jlesh, they shall die;^ but they say, they 
 
 will believe in thee when they will not believe thee, 
 
 and that they will trust'in' thee when they give no 
 
 credi|; to thy word; and when they hope that; the 
 
 threaten ings, of thy word are false, they will yeit call 
 
 this a hoping in God: and though we ^how them 
 
 \vhere thou hast said, that when a wicked man dieth, 
 
 all his hopes perish,^ yet cannot we persuade them 
 
 from their deceitful hopes. We tell them what a 
 
 base unprofitable thing sin is; but they love it, and 
 
 therefore will not leave it. We tell them how dear 
 
 they buy this pleasure, and what they must pay for 
 
 it in everlasting torment, and they bless themselves 
 
 and will not believe it ; and because God is merciful, 
 
 they will not believe him, but will venture their souls, 
 
 come on it what will. We tell them how ready the 
 
 Lord is to receive them, andthisonly makes them delay 
 
 their repentance, and be bolder in their sin. Some of 
 
 them say they purpose to repent, but they are still the 
 
 same ; and some say they do repent already, while 
 
 yet they are not converted from their sins. We 
 
 * Is3. xlviii. 2. and Ivii. 31. f Jlom. viii, 13. . + Prov. xi. 7. 
 
^ A. CALL TO THE UNCONVERTED. 69 
 
 exhort them, we entreat them, we offer them our 
 help, but we caunot prevail with them: they that 
 were drunkards, are drunkards still-; they that were 
 voluptuous flesh-pleasing wretches, are such still; 
 and they that were worldlings, are worldlings still ; and 
 they that were igndrant, and proud, and self-conceited, 
 are so still. Few of them will see and confess their 
 sin, and fewer will forsake it, but comfort themselves 
 that all men are sinners, as if there were no diflFerence 
 between a converted and an unconverted sinner : 
 Some of them will not come near us, when we are 
 willing to instruct' them, but say they know enough 
 already, and need not our instruction ; and some of 
 them will give us the hearing, and do what they 
 please; and most of them are like dead men that 
 cannot feel : so that when we tell them of the matters 
 of everlasting consequence, we cannot get a word of it 
 to their hearts. If we do not' obey them, and humour 
 them in baptizing the children of the most obstinately 
 wicked, and giving them the Lord's Supper, and 
 doing all that they would have us, though never so 
 much against the word of .God, they will hate us, 
 and rail at us; but if we beseech them to confess, and 
 forsake their sin, and save their souls, they will not 
 do it. We tell them, if they will but turn, we will 
 deny them none of the ordinances of God; neither 
 baptism to their children, nor the Lord's Supper to 
 themselves, but they will not hear us. They would 
 have us to disobey God, and daniin our own souls, 
 to please them ; and yet they will not turn and: save 
 their own souls, to please God. They are wiser in 
 their own eyes than all their teachers ; they rage, and 
 are confident in their own way, and we cannot change 
 them. Lord, this is the case of our miserable 
 neighbours, and we cannot help it. We see them 
 
70 A CILL TO THE UNCONVERTBD* 
 
 ready to drop into hell, and we cannot help it. We 
 know if they would unfeignedly turn, they tnight be 
 saved, but we cannot persuade them { if we would 
 beg it of them on our knees, we cannot persuade 
 them to it; if we would beg it of them with tears, we 
 cannot persuade them ; and what more can we. do?' 
 
 These are the secret complaiiits and moans that 
 many a poor minister is fain to make. And ^^o you 
 think that he has any pleasure in this ? Is it a pleasure 
 to him to see you go on in sin, and cannot stop you? 
 To see you so miserable, and cannot so much as make 
 you sensible of it? To see you merry, when you are 
 not sure to be an hour out of hell ? To think whAt 
 you must for ever suffer, because you will not turn ) 
 land to think what an everlasting life of glory yort 
 VrilfuUy despise and cast away ? What sadder thing 
 can you briilg to their hearts, and how can you devise 
 to grieve them more ? 
 
 Who is it then that you please by your sin and 
 death ? It is none of your understanding, godly friends. 
 Alas, it is the grief of their souls to see your misery; 
 and they lament you inany a time when you give 
 ihejn little thanks for. it, and when you have not 
 hearts to lament yourselves. 
 
 Who is it then that takes pleasure in your, sin ? It 
 is none but three great enemies of God, whom you 
 renounced in your bscptism, dnd now are turned 
 falsely to serve. 
 
 1. Tlie devil indeed takes pleasure in yoar sin and 
 death: for this is the very end of all his temptations j 
 for this he watches night and day; yod cannot devise 
 to please him better than to go on in sin : How glad 
 is he when he sees thee going into the alehouse, or 
 other sia, and when he heareth thee curse, or swears 
 OJE-rail ! H©\)v glad is ' he when he heareth thee: revije 
 
A CAtL TO THE UNCONVERTED. 71 
 
 the minister that would draw thee from thy sin, and 
 help to save thee ! These are his delight, 
 
 2, The wicked are also delighted in it, for it is 
 agreeable to their nature. 
 
 3. But 1 know, for all this, that it is not the pleasing 
 of the devil that you intend, even when, you please 
 hiro.; but it is your own flesh,— the gi"eatest and most 
 dangerQU« eoienay, that you intend to please. It is 
 the flesh that would be pampered, that would be 
 pleased in. meat and drink and clothing ; that would! 
 'be pleased in. your company, and pleased in applause 
 Aod credit with the world, and pleased in sports and 
 Itutsts and idleness: this is the gulf that devoureth all; 
 this iis the very god that you serve, for the seripture 
 says of such, that their helity is their god.* But f 
 beseech you stay a little, and consider the business. 
 
 Quest. 1. Should your flesh be pleased before your 
 Maker? Will you displease the Lords and displease 
 your teacher, and your godly friends; and all to 
 please your brutish appetites, or sensual desires ? I? 
 opt God worthy to be the ruler of your flesh ? If he 
 shall not rule it, he will not save it ; you cannot in 
 reason expect that he should. 
 
 Quest. 2. Your flesh is pleased with yoiir sin; 
 but is yoar conscience pleased ? Does- not it grudge 
 within you, and tell you sometimes that all is not 
 well, and that your case is not so safe as you make 
 it to be; and should not your souls and consciences 
 be pleased befbre that corruptible flesh ? 
 
 Quest. 3, But is not your flesh preparing for its 
 own pain also? It loves the bait, but does it love the 
 hook ? It loves the strong drink and sweet morsels ; 
 it loves its ease, and sports and merriment ; it loves to 
 be rich, and well spoken of by men, and to be some- 
 
 * Phil. iii. 19. 
 
73 A CALr. TO THE UNCONVERTKD- 
 
 body in the world; but does it love the curse of God? 
 Does it love to stand 'trembling before his bar, and 
 to be judged to everlasting fire ? Does it love to be 
 tormented w^ith the devils for ever? Take all together; 
 for there is no separating sin and bell, but only by 
 faith and true conversion :■ if you will keep one, you 
 must have the other. If death and hell be pleasant 
 to thee, no wonder then if you go on in sin : but if 
 they be not, then what if sin were ever so pleasant, 
 is it worth the lo$s of life eternal ? Is a little drink, 
 or meat, or ease ; is the good word of sinners, or the 
 riches of this world, to be valued above the joys of 
 heaven ? Or are they worth the sufferings of eternal 
 fire } Sirs, these questions should be considered 
 before you go any further, by every man that has 
 reason to consider, and that believes he has a soul to 
 save or lose. 
 
 Well, the Lord here sweareth that he hath no 
 pleasure in your death, but rather that you would' 
 turn and live; if yet you will go on and die rather 
 than turn, remember it was not to please, God that 
 you did it ; it was to please the world, and to please 
 yourselves. And if men will damn themselves to 
 please themselves, and run into endless torments for 
 delight; and have not the wit, the heart, the grace, 
 to hearken to God or man, that would reclaim them, 
 what remedy but they must take what they get by it, 
 and repent it in another manner, when it is too late ! 
 Before I proceed any further in the application, I shall 
 come to the next doctrine ; which gives me a fuller 
 ground for it. 
 
A CALL 10 THE UNCONVERTED. 73 
 
 DOCTRINE V. 
 
 So earnest is God Jbr the conversion of sinners, that 
 he doubles his commands and exhortations with 
 vehemency, — Turn ye, turn ye; why will ye dieP 
 
 This doctrine is the application of the former, as by 
 a use of exhortation, and accordingly I shall handle 
 it. Is there ever an uncbnverted sinner that hears 
 these vehement words of God ? Is there ever a man 
 or woman that is yet a stranger to the renewing, 
 sanctifying work, of the Holy Ghost ? Hearken then 
 to the voice of your Maker, and turn to him by Christ 
 without delay. Would you know the will of God ? 
 Why this is "his v<^ill, that you presently turn. Shall* 
 the living God send so earnest a message to his 
 creatures, and should they not obey ? Hearken then, 
 all ye that live after the flesh: the Lord thatgavt 
 thee thy breath, hath sent a message to thee from 
 heaven ; and this is his message. Turn ye, tmrn. ye;, 
 why will ye die? He that hath ears to hear, let him 
 hear. Shall the voice of the eternal Majesty be 
 ileglected ? If he do but terribly thunder) thou art 
 afraid. O, but this voice does more nearly concern 
 tWfte. If he did but tell thefe, thou shalt die to-mor- 
 row, thoU wbuldest not make light of it. O but this 
 word cbncerns thy life, or death everlasting. It is 
 both a command and an exhortation. As if he had 
 sfeid to thee, " I charge thee upon the allegiance 
 which thou owest to me thy Creator and Hedeemer-^ 
 that thou renounce the flesh, the world, and the devil, 
 and turn to me, that thou mayest live. I condescend 
 to entreat thee, as thou either lovest or fearest him 
 that made thee; as thou lovest thine own life, even 
 thine everlasting life, Turn and hve ; as ever thou 
 
 L 
 
74 A CALL TO THE UNCONVERTED. 
 
 wouldest escape eternal misery. Turn, turn ; for why 
 wilt thou die?'^ And is there a heart in man, in a 
 reasonable creature, that can refuse such a message, 
 such a command, such an exhortation as this ? O 
 whdt a thing then is the heart'of man ! 
 
 Hearken then, all that love yourselves, and all 
 that regard your own salvation : here is the joyfullest 
 message that ever was sent to the ears of man, Turn 
 ye, turn ye; why will ye die? You are not yet shut 
 up under desperation. Here is^ mercy oflFered you : 
 turn, and you shall have it. With what joy should 
 you receive these tidings ! I know this is not the first 
 time that you have heard them: but how haye you 
 regarded them, or how do you regard them npvv ? 
 Hear, all ye ignorant, careless sinners, the word of the 
 Lord ! Hear, all ye gluttons, drunkards, whoremongers 
 and swearers, railers and backbiters, slanderer^ and 
 liars, — Turn ye, turn ye; why will ye, die? 
 
 Hear, all ye cold and outside professors, all that 
 are strangers to the life of Christ, and never knew 
 the power of his cross and resurrection, never felt 
 your hearts warmed with -bis love, — Turn ye; why 
 mil ye die ? 
 
 Hear, all that are void of the love of God, whose 
 hearts are not towards him, nor taken, up with ,^e 
 hopes of glory, but set more on earthly prosperity. a,nd 
 delightS'than on the joys of heaven: all you that are 
 religious but by-the-bye, and give God no more than 
 the flesh can spare ; that have not denied yourselves, 
 and forsaken all that you have for Christ ; hut have 
 some one thing in the world so dear to you, that you 
 cannot spare it for him, but will rather venture on his 
 displeasure than forsake it,. — Turn ye, turn ye ; why 
 will ye die ? 
 
 If you never heard it, or observed it before, , 
 
A CALL TO THE UNCONVERTED. 75 
 
 reroember that you were told from the word of God 
 this day, that if you will but turn, you may live; and, 
 if you will not turn, you shall surely die. ' 
 
 What now will you do ? What is your resolution ? 
 Will you turn, or will you not? Halt no longer 
 between two opinions. If the Lord be God, follow 
 him : if your flesh be Qod, then serve it still. If 
 heaven be better than earth, come away and seek a 
 better country, and lay up your treasure where rust 
 and moth do not corrupt, or thieves bteak through andv 
 steal ; and, with all your might, seek the kingdom 
 that cannot be moved : employ your lives on a higher 
 design, and turn the stream of your cares and labours 
 another way than formerly you have dene. But if 
 earth be better than heaven, or will do 'more for you, 
 or last you longer, then keep it and make your best 
 of it, and follow it still. Are you resolved what to do? 
 If you be not, I will set a few more considerations 
 before you. 
 
 Consider, first, what preparations mercy has made 
 for your sahatmn : and what pity it is that any man 
 should be damned after all this ! God has made to 
 thee a free act of oblivion, and a free deed of gift of 
 Christ and life, and offers it to thee, and entreats thee 
 to accept it ; ; and it may be thine, if thou wilt. For 
 be was in Christ reconciling the world unto himself, 
 and hath committed unto us the word of reoonciliation. 
 Sinners, we are comma-nded to deliver this message 
 to you all, as from the Lord, Come, for all things 
 are now ready.* Are all things ready, and are you 
 .unready ? God is readyr to pardon all that you have 
 done against him, if you will but come. As long 
 as you have sinn€di as wilfully as you have sinned, as 
 iheinoHsly as you have sinned, he is ready to. cast all 
 * Luke xJv. 17. 
 
76 A CALL TO THE UNCOXVERTED. 
 
 behind his backy if you will but come. Though 
 you have been prodigals, and run aWay from God < 
 and have staid so long, he is ready to meet you, and 
 embrace you Jn his arms, if you will but turn. Even 
 the earthly worldling, the swinish drunkard may find 
 God ready to bid. them welcome, if they will but 
 coriie. : Does not this turn thy heart within thee? 
 sinner, if thou have a heart of flesh, and not of 
 stone, methinks this should melt it. Shall the 
 dreadful infinite Majissty of heaven wait. for thy 
 returning, and be ready to receive thee, who hast 
 abused him, and forgotten him so long? Shall he 
 delight in thy conversion, who might at any time 
 glorify his justice in thy damnation ; and yet does it 
 not melt thy heart within thee, and art thou not yet 
 ready to come in ? Hast thou not as much reason to 
 be ready to come, as God has to invite thee and bid 
 thee welcome? . i - 
 
 But this is not all ; Christ has done his part upon 
 the cross, and made such way for thee to the Father, 
 that on his account thou mayest be welcome if thou 
 wilt come. And yet art thou not ready ? 
 
 A pardon is already expressly granted, and offered 
 thee in the gospel. And yet art thou not ready ? 
 
 The ministers of the gospel are ready to assist thee, 
 to instruct thee, and pronounce ipe&ce to thy soul; 
 they are ready to pray for thee, and to seal thy pardon 
 by the administration of the holy sacrament. And 
 yet art thou not ready ? 
 
 Yea, heaven itself is ready: the Lord will receive 
 thee into th^ glory of the saints, as vile a beast as 
 thou hast been, if thou wilt be but cleansed : thou 
 mayest have a place before his throne; his angels will 
 be ready to guard thy soul to the place of joy, if thou 
 do but unfeignedly come in. And is God ready', the 
 
A CAlt TO THE UNCOKVERTED. 77 
 
 I 
 
 sacrifice oj Christ ready j and par^n ready? Are 
 ministers readyi' and hemen itsejf ready, and angels 
 rea^, and all. these waiting for thy conversion; and 
 yet art thou not ready ? , What! not ready to live, 
 when thou bast been dead so long? Not ready to 
 come to thy right understanding, when thou hast 
 been beside .thyself so long? Art thou not ready to 
 lay hold on Chriat, who would deliver thee, when 
 thou art even ready to drown, and sink into. damna- 
 tion? Art thou not ready to be saved from hell, 
 when thou art ready to be cast into, it ? Alas, man ! 
 dost thou not know what thou doest ? If thou die 
 unconverted, there is no doubt to be made of thy 
 damnation; and thou art not sure to live an hour: 
 and yet art thou not ready to turn, and to come in? 
 O miserable wretch ! hast thou not served the flesh 
 and the devil long enough ? Hast thou not yet 
 enough of sin ? Is it so good to thee, or so profitable 
 for thee? Dost thou know what it is, that thou 
 vvouldst yet have more of it ? Hast thou had so many 
 calls, and so many mercies, and $o many blows, and 
 so many examples; hast thou seen so many laid in 
 the grave ; and yet art thou not ready to let go thy 
 sins, and come to Christ ? What ! after so many con- 
 victions and gripes of conscience, after so many 
 purposes and promises, art thou not yet ready to turn 
 and live ? O that thy eyes, thy heart, were opened 
 to knovir how fair an offer is now made to thee ! and 
 what a joyful message it is that we are sent on, to 
 bid thee c6me, for all things are ready ! 
 
 2. Consider also what calls thou hast to turn and 
 live. How many, how loud, how earnest, how dread- 
 ful, and yet what encouraging, joyful calls ! 
 
 For the principal inyiter, it is God himself. He 
 th^t commands heaven and earth, commands thee to 
 
7S A CAtL TO THE TjNCONVERT'fiD. 
 
 turn, and now without delay to tiirn : he commands 
 the siin To run its course, and to rise upon thee every 
 morning; and though it is so glorious a creaturiej 
 yet it obeys him, and fails not one minute of its 
 appointed time. He commands all the planets and 
 orbs of heaven, and they obey: he comlnands the 
 sea to ebb and flow, and the whole creation to keep' 
 its course, and all obey him : the angels of heaven obey 
 his will, when he sends them to minister to such silly 
 worms as we on earth. And yet if he commands 
 but a sinner to turn, he will not obey him: he only 
 thinks himself wiser than God, and he cavils and will 
 not obey. 
 
 If thou hadst any love in thee, thou wouldst Jcnow 
 the voice, and say, O this is my Father's colli how 
 <:an I find in my heart. to disobey? If thou hadst any 
 sense in thee, at least thou wouldst say, This call is 
 the dreadful voice of God, and who dare disobey ? 
 God is not a man, that thou shouldst trifle and play 
 with him : wilt thou yet go on and despise his word, 
 and resist his Spirit, and stop thine ear against his 
 call ? Who is it that will have the w"brst of this ? Dost 
 thou -know whom thou disobeyest and contendest 
 with ; "and what art thou doing ? It were a iPar wiser 
 and easier task for thee to contend with the thorns, and 
 spurn them with thy bare feet, and beat them with 
 thy bare hands, or put thy head into the burning fire. 
 Be not deceivedy.God will not he mocked.* Whoever 
 else be mocked, God will not ; you had better play 
 with the fire in your thatch, than with the fire of his 
 burning wrath ; for our God is a eohsum,ing fire.'\ 
 O how unmeet a match art thou for God! It, is a 
 fearful thing to fall into his hands ; J and therefore 
 it is a fearful thing to contend with him, or to resist 
 * Gal. vi. 7. t Heb. xii. 29. J Heb. x. 31, 
 
A CALL To THE UNCONVERTED. 79 
 
 him. Asi ypu love your own souls, take heed what 
 you do, ^hat will you say, if he begin in wrath to 
 plead with you ^ What will you do, if he taise you 
 once in iiand ? Will you then strive against his 
 judgment, as now ye do against his grace ? Who 
 woul^ set the briars and thorns agtiinst me in battle ? 
 I would go through them, I would btirn them together. 
 Or let him take hold of my strength, that he may 
 makepeace with me, and he shall make peace with me. 
 It is an unequal cogibat for the briars and stubble to 
 make war with the fire. 
 
 You see who it is that calls you. Consider also by 
 what instruments, and how often and how earnestly 
 he does it. 
 
 1 Every leaf of the blessed book of God has as it 
 were a voice, and calls out. Turn and live ; turn, or 
 thou wilt die. How canst thou open it, or read a 
 leaf, or hear a chapter, and not perceive God bids 
 tl;iee turn ? 
 
 2. It is the voice of every sermon that thou hearest: 
 for what else is the scope and drift of all, but to call 
 and persuade, and entreat thee to turn. 
 
 3. It is the voice of many a motion of the Spirit 
 that secretly speaks over these words again, and 
 urgeth thee to turns > 
 
 4. It is likely sometime it is the voice of thy own 
 conscience. Artjhou not sometimes convinced that 
 all is not well with thee? And doth not thy conscience 
 tell thee that thou must be a new man, and tak6 a 
 new course, and often call upon thee to return ? 
 
 5. It is the voice of the gracious examples of the 
 godly: When thou seest them live an heavenly life, 
 and fly from the sin which is thy delight, this really 
 calls upon thee to turn. 
 
 6. It is the voice of all the works of God : for they 
 
80 A CALL TO TriE UNCONVERTED. 
 
 also are God's books that teach thfee this lesson, by 
 showing thee his greatnesis aind wisdom, and goodt^ess, 
 and calling thee to observe them, and admire the 
 Creator. The heavefli''Ueclare the glory of God, and 
 the firmament shavoeth his handy^work : Day unto 
 day uftereth speech : Night unto night showeth know' 
 ledge.* Every time the sun riseth upon thee, it 
 teaUy calleth thee to turn, as if it should say, What do 
 I travel and compass the world for, but to declare to 
 men the glory of their Maker, and to light them 
 to do his work ? And do I still find thee doing the 
 work of sin, and sleeping out thy life in negligence? 
 Awake thou that sleepest, and arise frovH the dead, 
 and Christ shall give thee light. ■\ The night is far 
 spent, the day is at hand: It is now high time to 
 awake out of sleep : Let us therefore cast off" the works 
 of darkness, and let lis put on the armour 6f light. 
 Let us walk honestly, as in the day ; not in rioting 
 and drunkenness,, not in chambering and wantonness, 
 not in strife and envying: but put ye on the Lord 
 Jestis Christ, and make not provision for thefiesh, to 
 fulfil the lusts thereof % This text was the means of 
 Austin's conversion ! 
 
 7. It is the voice of every mercy thou dost possess; 
 if thou couldst but hear and understand them, they 
 all cry out unto thee, turn. Why does the earth bear 
 thee, but to seek and serve the Lord ? Why does it 
 aflFord thee its fruits, but to serve him? Why does 
 the air afford thee breath, but to serve him? Why 
 does all the creatures serve thee with their labours 
 and their lives, but that thou mightest serve the Lord 
 of them and thee? Why does he give thee time, and 
 health, and strength, but for to serve him? Why hast 
 thou meat, and drink, and clothes, but for his service? 
 * Psal, xix. 12. t Eph. v. 14. Rom. xiii. 11—14. 
 
A CALL TO THE UNCONVEKTED. 81 
 
 Hast thou any thing which thou hast not received; 
 and if thou didst rreceive them, it is reason thtm 
 shouldst bethink thee, from whom, and to what end 
 and use thou didst receive them? Didst thou never 
 cry to him for help in thy distress ; and didst thou 
 not then u-nderstand that it was thy part to turn and 
 serve him, ifjhe- would deliver thee? He has done 
 his part, and spared thee yet longer, aiiid tried thee 
 another, and another y eat ; and yet dost thou not 
 turn ? You know theipaTable of the unfruitful fig-tree, 
 Luke xiii. 7, 8, 9. When the Lord had said. Cut it 
 down ; why cUmbereth it the grownd P he was entreatfed 
 to try it one year longer, and then if it proved not 
 fruitful, to cut! it down. Christ-himself there makes 
 the application twice over, ver. 3, and 5. Except ye 
 repent, ye shall all likewise perish. How maniy years 
 has God looked for the fruits of love and holiness from 
 thee, and has found none ? — ^and yet he has spared 
 thee. How many a time, by thy: wilful ignorance and 
 careleteness, and disobedience, hast thou provoked 
 justice to say, cut him down ; why cumhereth he the 
 ground? And yet mercy has prevailed, and patience 
 baa forborne the killing, damning blow to this day. 
 If thou hadst the understanding of a man within thee, 
 thou wouldst know that all this calleth thee to turn. 
 Dost thou think thou shall siill escape the judgment 
 of God ? or despisest thou the riches of his goodness, 
 and Jhrbearance, and hng-siifferiifig ; not knowing 
 that the, goodness of God leadeth thee to repentance ? 
 But J after thy hardness and impenitent heart, trea- 
 surest up unto thyself wrath against the day of wrath 
 and revelation of the righteous judgment of God, who 
 will render t<f every man according to his deeds* 
 8. Moreover, it is the voice of every affliction to 
 
 * Rom. ii. 3—6. 
 M 
 
82 A CALL TO TH^E "UNCaiTVERXEDj. 
 
 call thee to make haste and /wrn. iSiekrress and pAm 
 cry turn; and poverty, and loss of friendsv and every 
 twig of the chastising rod, cry turn; and yet wilt thou 
 not hearken to the call! These have come near thee, 
 and made thee feel ;- they have made theie groto, and 
 can they not make thee turn? , ' s^O" 
 
 .9. The very frame of thy nature and being itself, 
 bespeaketh thy return? Why hast thou reason, biit 
 to rule thy flesh, ahd serve thy Lord ? Why; hast 
 thou an understanding soul but to learn, and know 
 his will, and do it ? Why hast thou an heart within 
 thee, that can love,'and fear, and desire, but that thou 
 shouldst fear him, and love him, and desire after him ? 
 
 10. Yea, thine own engagements by promise to 
 the Lord, do call upon thee to turn and serve him. 
 Thou hast bound thyself to him by a baptismal 
 covenant, and renounced the world, the flesh, and 
 the devil: This thou hast confirmed by the profession 
 of Christianity, and renewed it: at sacraments, and in 
 times of, affliction; and wilt.tbou promise and vow,i 
 and never perfpEm and turn to God ? 
 
 Lay all these together, now, and see what should 
 be the issue. The holy scriptures call upon thee tq 
 turn; the ministers of Christ call upon thee to turn} 
 the Spirit cries turn; thy conscience cries turn; the 
 godly, by persuasions and examples, cry turn; the 
 whole world and all the creatures therein that are 
 presented to thy consideration, cry turn; the patient 
 forbearance of God, cries turn ; all the mercies which 
 thou received, cry turn; the rod of God's chastisement, 
 cries turn; thy reason^ and the frame of thy nature 
 bespeaks thy turning ; and so do all thy promises to 
 God ; and yet art thou not resolved to turn ? 
 
 Moreover, poor hardhearted sinner, didst thou 
 ever consider upon what terms thou standest all this 
 
A CALL TO THE UNCONVERTED. 83 
 
 wMlemith Mm who odlU on t^e' to turn 9 THdu art 
 his own, and ow«st him. thyself,: and all thou hast; 
 and may he not command his own ? Thou art his 
 absolute servant, and shouldst serve no other master. 
 Thou standest at his naercy, and thy life is iri his 
 hand, and he is resolved to save thee upon no other 
 terms: thou hast many malicious spiritual enemies, 
 who", would be glad if God would but forsake thee; 
 and leave thee to their will; ho\v quickly would they 
 deal/with thee in ar^other manner! And thou canst 
 not be delivered from them, but by turning unto God. 
 Thou, art fallen under his wrath by thy sin already; 
 and thou knowestuot how long his patience will yet 
 wait. Perhaps this is the last^year ; perhaps the last 
 day : his sword is even at thy hearty while the word 
 is in thine ear; and if thou turn not, thou art a dead and 
 undone man. Were thy: eyes but open to see where 
 thou standest, even upon the brink of hell, and to see 
 how many thousands are there already^ that did not 
 turn, thou wouldst see that it is time to look about 
 thee.» 
 
 Well, Sirs, look inwards now, and tell me, how are 
 your hearts aflfected with those offers of the Lord? 
 You hear what is his mind ; he delights not in your 
 death ; he calls to you, furn, turn! It is a fearful 
 sign if all this move thee not, or if it do but half move 
 thee; and much more if it make thee more careless in 
 thy misery^ because thou hearest of the mercifulnes^s 
 of God, O what glad tidings would it be to those 
 that are now in hell, if they had but such a message 
 from God ! What a joyful word it would be to hear 
 this, lurn and live; yea, \vhat a welcome word would 
 it be to thyself, if thou hadst felt the wrath of God 
 but an hour ! or, if after a thousand, or ten thousand 
 years' torment, thou cduldst but hear such a word 
 
84 A CALL TO THE UNfiC©NVEIlTE0. 
 
 fpom God, as Tutn^awd live ! And yet wilt thou now 
 neglect it, andsuffenis to i*et«r.ii without our errand ? 
 Behold, sinnersi we arie sent here as th& messengers 
 ofjthe Lord, to set before you life and death : whdt 
 say you ? Which of them will you choose? Christ 
 stands as it were by thee, with heaven in one haindf 
 and hell in theiotiier, and offers thee thy chotce*; 
 which wilt thoii choose? The voice of ^the Lord 
 maketh the rochs to tremhle.' And is it nothing to 
 hear himthreaten thee, if thou wilt not turn ? Dost 
 thou not understand and feel this voice, Turn ye, 
 tm*n ye; why iviil ye die? Why, it is the voice of 
 love, of infinite love, of thy best and kindest- Friend, 
 as thou mightest easily perceive by the motion ; and 
 yet canst thou neglect it?3 It is the voice of pity 
 and compassion^ The Lord sees whither thou .art 
 going belter than thou dost, which makes him call 
 after thee. Turn, turn : he sees what will become of 
 thee, if thou turn not: he thinks with himself,— ^:^Aj 
 this poor sinner will cast himself into endless torments, 
 if he do not turn; I must injustice deal with hint 
 according to my righteous law; and therefore he calls 
 after thee. Turn, turn. O sinner ! if you did but 
 know the thousandth part, as well as God does, of 
 the danger that is near you, and the misery you are 
 running into* we should have no more need to call 
 after you to turn. 
 
 Moreover, this voice that calls to thee, is the same 
 that has prevailed with thousands already, and called 
 all to heaven that are now there; and they would 
 not now, for a thousand worlds, that they had raadie" 
 light of it, and not turned to, God. Now what are 
 they possessing that turned at God's ball ? Now they 
 peissBive that it was the voice of love that meant them 
 no more harm than their salvation ; and if thou wilt 
 
A CALL- TO THE UNCOKVERTftD. 85 
 
 obey the same call, thou shall come to the same 
 happiness. There are ifiillions that must for ever 
 lament tljat they turned not ; but there is not a soul 
 in heaven that 15 sorry that they were converted. 
 
 Well, are you yet resolved, or are you not ? Do 
 I'ttee^d-to say any more td you ? What Will yoxi do ? 
 Will you turn or not^ ' S{)eak, man; in thy Ireji^rt to 
 God: spe^k^lest he take tfay silence for denValv 'Spteak 
 quickly, lest he never make thee the like offer'ttiore. 
 S|)eak resolvedly, apd not waveringly;* for he will 
 have no indifFerents to be' his fbllowers. Say in thy 
 heart now, withbut ariy more delay, eveln before thou 
 stir hence, By the grace of God I am resolved presently 
 to turn ; and hecaiise I know mine own vnsiMci^ncy, 
 I am risolved to wait on God for his grace, and 
 to follow him in hii-ivdi/s, and forsaJce my former 
 courses and companions, and give up myself to the 
 guidance of the Ldrd. 
 
 Sirs; You are rtot shut upi in the darkness of 
 heathenism, nor in the desperation of the damned. 
 Life is before you, and' you may havfe it on reasonable 
 termsj if you will; yea, at freecost, if yo"u will 
 accept it. The "way of God lies plain before you ; 
 the church open to you : you may have Christ, and 
 pardon, and holiness, if you will. What say you ? 
 Will you, or will you not? If yOxi Say nay; or'say 
 nothing, and still go on, God is witness ; your own 
 consciences are witnesses how fair an offer yod' had 
 this day. Remember, you might have had Christ, 
 and would not; remember, virhen you have lost it, 
 that yoa might have had eternal life, as well as Others, 
 and would not: and all because ydu w6uld not turnf 
 But let us come to the next doctrine, aipd hear 
 your reasons. 
 
S6 A CALL TO XHEUSCONVERTEn. 
 
 jboCTRINE VI. 
 
 The Lord condescends to reason ihe. case with 'uhcpti- 
 verted sinners, and to ask them why they will die? 
 
 A strange disputation it is, both as to the oontrpr 
 versy, and as to the disputants^ > 
 
 , J. The controversy, or question proposed, is Why 
 wicked men will datfin therjtjseStJes; or . why they will 
 rather] die them, turn; or whether they have any 
 sufficient reason for so doing? , 
 
 .^, Thedisputants are God andman; the mostholy 
 God, and wiciied, unconverted sinners. 
 
 Is it not a strange thing which God seems here to 
 suppose, that any man should be vpiiiing to, die ^nd 
 be damned, yea, that this should be the case of ,th@ 
 wicked; thaj \s, of 1:he greatest part of th^ world?: 
 You will say, 'this cannot be; for nature desiretb 
 the preservation and felicity of itself ; arid the wickied 
 are more selfish than others, and therefoj-e. how can 
 any man be.^illing to be damned ?' ,. , , , ^ 5 
 
 To which' I answer, 1. It is a certain tryth, that no 
 man can be willing of any evil as, evil,, but only as it 
 has some appg^rance of good; much less can any man 
 be, y^iljing to be eternally tormented. Misery, as 
 such, is desired by none.; — 2. But yet, it is most 
 true which God here teaches us, that the cause why 
 the wicked die and are damned, is because they will 
 die and be damned. And this is true in. several, 
 respects, , , , , 
 
 1. They will go tf^e way that leads to AeW;— though 
 they are told by God and man whither it leads ; and 
 though God'has sf» often professed in his word, that 
 if they hold on in that way, they shall be con^efldned; 
 and that they shall not be saved, unless they turn.— 
 
A CAIiL *0 THE UNCONVERtED. 87 
 
 They have the word and the 6ath of the Jiving God 
 for it, that if tiiey will ^6t turn, th^ shall not entet? 
 into his rest. And yet, wicked they are, and wicked 
 they will be ; let God and man say what they will. 
 So that, consequently, these men are willin* to be 
 damned, thdughnot directly: they choose the way 
 to bell, and love the certain cause of their torments ; 
 though they do not will hell itself, and do^ not love 
 the pain which they must endure. 
 
 Is not this the truth of your case ? You would not 
 burn in hell; but you will cast yourselves into it. 
 You would not be tormented with devils for ever, 
 byt you will do that which will certaiijly procure it. 
 It is as if you would say, I will drink this ratsbane, 
 but I will not die; I will cast myself headlong- frona 
 the top of a steeple, but yet I will not kill myself: 
 I will thrust this knife into my breast, but I will not 
 take away my life. Just so it is with wfcked men ; 
 they will be. wicked, and yet they would .not be 
 damned. But do you hot know that God hasj by 
 his righteous law, concludecj that you must repent or 
 {>erish ? He that will take poison, may as well say 
 plainly,- 1 will kill myself, for it will prove no better 
 in the end ; though perhaps he loved it for the 
 sweetness of the sugar that was mixed with it, and 
 would not be persuaded that it was poison : but it is 
 not his conceit and confidence that will save his life. 
 So if you will be drunkards, or fornicators, or world- 
 lings, or live after the flesh, you may as well say 
 plainly, we will be damned, for so you shall be, unless 
 you turn, — Would you not rebuke the folly of a thief 
 or murderer that would say, / will steal or Mil, but 
 I will not be hanged; when he knows that if he do 
 the one, the judge will see that the other be done ? 
 If he say, / will steal and murder, he may as well 
 
S8 A CALL TOi TPE UN€ON.VEI^TEl>. 
 
 say plainly, I will be hanged :^ and if yQU wiU gP <?« 
 in a carnal life, you may as %ell say plainly, we tviil 
 gaiohell , , ., i: , u/. ■ mI f 
 
 2. Moreover^ the wicked will not ttse those mems, 
 without which there; is no hope of- their salvation^ 
 He that will hot eat, may as well say plainly, he 
 will not live, unless he can tell how to live without 
 meat. He that will not go his journey, may as well 
 say plainly, iie will not come to the end of it. Hfe 
 that fells intp.tbe water, and will not come oiit, or, 
 suflFer another to help him out, may as well say 
 plainly, : he; will be drowned, So if you be ungodly, 
 and will not be converted, or use the means by which 
 you should be converted, you may as well say 
 plainly, you will be damned. For if you have found 
 out a way to be saved: without conversion, you have 
 done that which was never done before. 
 
 3, Yea, this is not all, but the wicked are wnwillmg, 
 even of salvation itself, though they may desire 
 somewhat which they call by the name of heaven; 
 yet heaven itself, considered in the true nature of the 
 felicity, they desire not : yea, their hearts are quite 
 against it. Heaven is a state of perfect holiness, and 
 of continual love and praise to God, and the wicked 
 have no heart to this. The imperfect love, and 
 praise, ^nd holiness which is here to be attained, 
 they have no mind for ; nitich less of that which is 
 so much greater ; the joys of heaven are of so pure 
 and spiritual a nature, that the heart of the wicked 
 cannot trulv desire them. 
 
 So that you may see on what ground it is that 
 God supposes that the wicked will their own destruc- 
 tion : they will not turn, though they must turn or 
 die: they will rather venture on certain misery, than 
 be converted ; and then, to quiet themselves in their 
 
A CALIi TO THE UNCONVERTBD. 89 
 
 sins, they make themselves believe that they shall 
 nevertheless escape. 
 
 And as this controversy is matter of wonder, so are 
 the disputants too; — that God should stoop so low 
 as thus to plead the case with man ! and that men 
 should be so strangely blind, and obstinate, as to need 
 all this in so plain a case ; yea, and to resist all this, 
 when their own salvation lies upon the issue ! 
 
 No wonder if they; will not hear us who are men, 
 when they will not hear the Lord himself:: as God 
 says, when tie sent the prophet to the Israelites, The 
 house of Israel will not hearken unto thee; jar they 
 will mt hearken unto me : for all the house of Israel 
 are impudent and hard-hearted.* But woe unto him 
 (saith the hord) Jhat striveth with his Maker! Let 
 the potsher*d strive with the potsherds of the earth. 
 Shall the clay say to him that fashioneth it, What 
 Makest thou?'\ 
 
 Quest. But why. is it that^ God will reason the case 
 with man ? 
 
 Answ.l. Because that man being a reasonable 
 creature, is accordingly to be dealt with ; and by reason 
 to be persuaded, and overcome: God hath therefore 
 endowed them with reason, that they might use it for 
 him. One would think a reasonable creature should 
 not go against the clearest, the greatest reason in the 
 world, when it is set before him. 
 
 3. At least, men shall see that God" did require 
 nothing oftheol that was unreasonable; but that what 
 he commandeth, them, and whatever he^fovbiddeth 
 them, he hath all the right reason in the world on his 
 side: and they have good reason to obey him, but 
 none to disobey. And thus even the damned shall 
 be forced to justify God, and confess that it was but 
 *Ezek. iii.7. ' ' f Isa. xlv. 9. 
 
90 A CALL TO The ITNCONVEETED. 
 
 reason that they should have turned to him ; and they 
 shall be fofced to condemn themselves, and confess 
 that they had little reason to cast away themselves by. 
 the neglecting of his grace in the day of their visitatioh. 
 
 USE. 
 
 Look upon your best and strongest reason, 
 sinners, if you will make good your way. You see 
 now with whom you have to deal. What sayest 
 thou, unconverted wretch ? Barest thou venture 
 upon a dispute with God ? Art. thou able to confute 
 him ? Art thou ready to enter the lists ? God asks 
 thee. Why wilt thou die ? Art thou furnished with 
 a sufficient answer > Wilt thou undertake to prove 
 that God is mistaken? O what ah undertaking is 
 that ! Why, either he or you is mistaken, when he 
 is for your conversion, and you are against it; he calls 
 upon you to turn, and you will not ; he bids you do 
 it presently, even to-day, while it is called to-day, and 
 you delay, and think it time eno,ugh hereafter. He 
 says it must be a total change, and you must be holy 
 and new creatures; and you think it is enough to 
 patch up the old man, without becoming new. Who 
 is in the right now ? God or you ? God calls on you 
 to turn, and to live a holy life, and you will not: by 
 your disobedient liv^s, it appears you will not. If 
 you will, why do you not ? Why have you not done 
 it all this while ? And why do you not fall upon it 
 yet ? Your wills have the command of your lives. 
 We may certainly conclude that you are unwilling 
 to turn, when you do not turn. j4nd whi/' will you 
 not? Can you give any reason for it, that is worthy 
 to be called a reason ? 
 
 I that am but a worm, your fellow-creature, of a 
 
A CALL TO THE UNCONVERTED. 91 
 
 shallow iCapacity, dare challenge the wisest of you 
 all to reason the case with me, while I plead my 
 M^Jcer^s cause ; and I need not be discouraged when 
 I know 1 plead but the cause that God pleadeth, and 
 contend for him that will have the best at last. Had 
 I but thesq two general grounds against you, I am 
 sure that you have no good reason on your side. 
 
 I am sure it can be no good reason which is against 
 the God of truth. That cannot be light which is 
 contrary to the sun.. There is no knowledge in any 
 creature, but what it had from God; and therefore 
 none can be wiser than God. It were damnable 
 presumption for the highest angel to compare with 
 his Creator: what is it then for a lump of dirt, an 
 ignorant sot, that knows not himself nor his own 
 soul, that knows but little of the things which he 
 sees, to set himself against the wisdom of the Lord ? 
 It^v,is one of the fullest discoveries of the horrible 
 wick^ness, and the stark madness of sinners, that 
 so silly a mole dare contradict his Maker, alid call ia 
 question the word of God. 
 
 And, as I know that God must needs be in the 
 right, so I know the case is so palpable which he 
 pleads against, that no man can have reason for it. 
 Is it possible that a man can, have any reason to bjeak 
 his Maker's laws ? Reason to dishonour the Lord of 
 glory ? Reason to abuse the Lord that bought him? 
 Is it possible that a man can have any good reason 
 to damn his own immortal soul ? Mark the Lord's 
 question, Twrn ye, turn ye; why will ye die? Is 
 eternal death a thing to be desired ? Are you in love 
 with hell ? What reason have you wilfully to perish ? 
 If you think you have some reason to sin, should 
 you not remember, that death i$ the wages of sin? 
 And think vvhether you have any reason to undo 
 
92 A.CALr, TO' THE tTNCOliVERTED. 
 
 yourselves, body and soul, for ever. You should not 
 only ask whether you love the adder, but whether 
 yoii love the sting. It is such a thing for a man to 
 cast away his everlasting happiness and to sin against 
 God, that no good reason can be given for it; but the 
 more any one pleads for it, the madder he shows 
 himself to be. Had you a lordship or a kingdom 
 offered you for every sin that you commit, it were 
 not reason, butrtiadness, to accept it. Could you, 
 by every sin, obtaiin the highest thing on earth that 
 flesh desires, it were of no considerable value to 
 persuade you to commit it. If it were to please your 
 grfeaJtest or dearest friends, or to obey the greatest 
 prince on earth, or to save your lives, or to escape 
 the greatest earthly misery ; alt these are of no con- 
 sideration, to draw a man to the committing of one 
 sin. If it Wjere a tight-hand, or a right-eVe; that 
 would hinder your' salvation, it is the gainfullestWay 
 to c'ut it offjOr pluck it Out. For there is no saving 
 a part where you lose the Whoiei So exceedingly 
 great are the matters of eternity, that nothing in this 
 world deserves to be named in comparison with them; 
 nor can any earthly thing, though it were life, or 
 crowns, or kingdoms, be a reasonable excuse for the 
 neglect of matters of high and everlasting consequence. 
 Heaven is such a thing, -that if you lose it, nothing 
 can sufjply the want, or make up your loss ; and hell 
 is such a thing, that if you suffer it, nothing can 
 remove your rriisery, or give you ease and comfort. 
 And therefore nothing can be a valuable consideration 
 to eixcuse you for neglecting your own salvation : for 
 says our Saviour, What shall it prtifit a man, if he 
 shall gain the whoits world, arid lose his own soul?* 
 "' O that you did but know what matters they are 
 
 * Mark viii. SQ, 
 
A C^LL Ta THE UNCONTERTED. 93 
 
 which' we are now speaking of! There is never a soul 
 in liell but knows, by this time, that it was a mad 
 exchange to let go heaven for fleshly pleasure; and 
 that it is not a little mirth, or pleasure, or worldly 
 riches, or honour, that will make him a saver that 
 loses his soul. 
 
 If you see a man put his hand into the fire till it 
 burn off, you will marvel at it : but this is a thing 
 which a man may have reason for; as Bishop Cranmer 
 had, when he burnt , off his hand for subscribing to 
 popery; ■ If you see a man cut off a leg, or an arm, 
 it i&asad sight: but this is a thing that a man may 
 have good reason for; as many a man does, to save 
 his life. If you seie a man give his body to be burnt 
 to ashes, and refuse deliverance when it is offered; 
 this is a hard case to flesh and blood : but this a man 
 may have good reason for ; as many hundred martyrs 
 have done. But for a man to run into the fire of hell; 
 this is a thing which can have no reason in the world 
 to jilstify it. For heaven will pay for the loss of any 
 thing we can lose to get it, or for any labour which 
 we bestow for it. But nothing can pay for the loss 
 of heaven. 
 
 I beseech you now, let his word come nearer to 
 your hearts. As ybu are convinced that you have no 
 reason to destroy yourselves, tell me what reason have 
 you to refuse to turn, and live to God ? What reason 
 has the most ignorant careless sinner of you all, why 
 he should not be as careful of his soul as any other ? 
 Will not hell be as hot to you as to others ? Should 
 not yoiir own sOuls be as dear to you, as theirs to 
 them ? Has not God as much authority over you ? 
 Why then will you not become a sanctified people, as 
 well as they? 
 
 O sirs, when God bringeth the matter down to the 
 
94 A CALL TO THE UNCONVERTED 
 
 very principles of nature, and shows you that you 
 have no more reason to he ungodly than you have to 
 damn your ownsouls, — if yet you will not understand 
 and turn, it seems a desperate case that you are in. 
 
 And now either you have reason for what you do, > 
 or you have not. If not, will you go on agains'l 
 reason itself? Will you do that which you have 
 no reasQn for? But. If you think you have, reason the 
 case a little with me, your fellow-creature, which is 
 far easier than to reason the case with God. Tell 
 me, man, here before the Lord, as if thou wert to die 
 this hour, why shouldst thou not resolve to turn 
 this day, before thou stir from the place thou standest 
 in ? What reason hast thou to deny, or to delay ? 
 Hast thou any reason that satisfies thine own con- 
 science for it? Or any that thou darest own and 
 plead at the bar of God? If thou hast, let, us hear 
 them, bring them forth. But, alas ! what nonsense, 
 instead of reasons, do we daily hear from ungodly 
 men ! I should be ashamed to name them, were it 
 not necessary. ', 
 
 Object. 1, One says, If none shall be saved but 
 spch sanctified ones as you talk of, heaven will be 
 but empty: God help a great many, 
 
 AyHS. What ! It seems you think that God does 
 not know, or else that he is not to be believed ! 
 Measure not all by yourselves: God has thousands 
 and millions of bis sanctified ones; but yet they are 
 few in comparison of the world, as Christ himself has 
 told us, Matt', vii. 13, 14. Luke xi. 33. It better 
 becomes you to m^ke that use of this truth which, 
 jChrist teaches you: Strive to enter in at the strait 
 gate: for strait is the gate, and narrow is the way 
 that leadeth unto life, and fow there be thatjindit; 
 hut wide is the gate, and broad is the way, that 
 
A CALL TO THE UNCONVERTED. 95 
 
 ieadeth to destruction, and many there he that go in 
 thereat. 
 
 Object. 2. I am sure if such as I go to hell, we 
 shall have store of company. 
 
 Ans. And will that be apy ease or comfort to you ? 
 or do you think you may not have company enough 
 in heaven ? Will you be undone for company ? Or 
 will you not believe that Go|i will execute his threat- 
 enings, because there are so many tbstt are guilty? 
 All these are unreasopable conceits. 
 
 Object.-S. But all men are sinners, even the best 
 of you all. 
 
 Ans. But all are not unconverted sinners. The 
 godly live not in gross sins; and their very infirmities 
 are their grief arid burden, which they daily long, and 
 prav, and strive to be rid of. Sin has not dominion 
 over them. 
 
 Object. 4. I do not see that professors are any 
 better than othpr men ; they will overreach, and 
 oppress,, and are as covetous as any. 
 
 Ans. Whatever hypocrites are, it is not so with 
 those that are sanctified. God hath thousands, or ten 
 thousands that are otherwise, though the malicious 
 world accuses them of what they can never prove, 
 and of that which never entered into their hearts; and 
 commonly they charge them with heart-sins, which 
 none can see but God, because they can charge them . 
 with no such wickedness in their lives as they are 
 guilty of themselves. 
 
 Object. 5. But I am no whoremonger, nor drunkard, 
 nor oppressor; and therefore why should you call 
 upon me to be converted ? 
 
 Ans. As if you were not born after the flesh, and 
 not lived after the flesh, as well as other's ! Is it not 
 as^great a sin as any of these, for a man to have an 
 
96 A CALL TO THE UNCONVERTED. 
 
 earthly mind, and to love tlie world ^bove God, and 
 to have an unbelieving, unhumbled heart? Nay, let 
 me tell you more, that many persons who avoid 
 disgraceful sins, are as fast glued to the world, and as 
 much i slaves to the flesh, and as great strangers to 
 God, and averse to heaven, as others are in their 
 more shameful notorious sins. iT 
 
 Object. 6. But I mean nobody any harm, nor do 
 any harm ; and why then shourd God condemn me ? 
 
 Ans.^ Is it no harm to neglect the Lord that made 
 thee,, and the work for which thou earnest into the 
 wor|d, and to prefer the creature before the Creator, 
 and to neglect grace which is daily ,-oflFered thee? It 
 is the depth of thy sinfulness to be so insensible of 
 it: the dead feel not that they are dead. If once 
 thou wert alive, thou wouldst see enough amiss in 
 thyself, and marvel ait thyself for making so light 
 of it. 
 
 Object. 7. I think you would niake men mad, 
 under pretence of converting them; it is enongh to 
 rack the brains of sinful people, to muse so much on 
 matters so h igh for them . 
 
 Ans. 1. Can you be madder than you are already; 
 or, at least, can there be a more dangerous madness, 
 than to neglect your everlasting welfare, and wilfully 
 undo yourselves ? 
 
 2. A man is never well in his right mind till he be 
 converted ; he never knows God, nor knows sin, nor 
 knows Christ, nor knows the world, nor himself, 
 nor what his business is on earth, so as to set 
 himself about it. Js it a wise world, when men will 
 run into hell'fpr fear of being out of their wits ? 
 
 3. What is there in the work which Christ calls you 
 io, that, should drive a man out of his senses? Is it 
 the loving God, and calling upon him, and thitoking 
 
A CALL TO THE UNCONVERTED. 97 
 
 of. glory to come, and the forsaking, our sin's, and 
 loving one another, and delighting ourselves in the 
 service of God ? Are these such things as make men 
 mad > 
 
 4. tAfld whereas you say that these matters are too 
 high for. us; you accuse God himself for making this 
 our work, and giving us his Word, and commanding 
 all that will be blessed, to meditate an it day and 
 night. — Are the matters which we are made for, 
 and which we live for, too high for us to meddle 
 with ? This is plainly to unman us, and to make 
 beasts of us; as if we were like them that must meddle 
 with no higher meitters than what belongs to flesh 
 and. earth. If Heaven be too high for you to think 
 op and provide for, it will be too high for you ever 
 to possess. 
 
 5. If God should sometimes suffer any weak-headed 
 persons to be distracted by thinking, of eternal things; 
 this is because they, misunderstand them, and run 
 without a guide. But of the two, I had rather be^ 
 in the case of such a one, than in that of the mad 
 unconverted world, who take their distraction to be 
 their, wisdom. 
 
 Object. 8. : I do not think that God cares so much 
 what men think, or speak, or do, as to make 'so great 
 a matter of it. 
 
 Ans. It seems then, you take the word of God to 
 be,false,.and then what will you believe ? But your 
 own reason might teach you better, if you believe riot 
 the scriptures ; for you see God sets not so light by 
 us; but that he vouchsafed to make us, and still 
 preserves us, and daily upholds us, and provides for 
 us; and will any wise man make a curious frame 
 for nothing ? Will you make, or buy a clock or a 
 watch, and daily look to it, and not care whether it 
 
 o 
 
98 A CALL TO THE UNCONVERTED. 
 
 go true or false ? Surely, if yoii believe Hot a particuldt 
 eye of providence observing your hearts and lives, yoU 
 cannot believe or expect any particular prbvideilcfe to 
 observe your wants and troubles, or to relieve you ; 
 and if God had so little care for you as you imagine, 
 you would never have lived till now; a hundred 
 diseases would have striven which should first d^sttoy 
 you ; yea, the devils woul'd have hauntbd ydti, ahd 
 fetched you away alive, as the great fishes devoiir the 
 lefeSj and as ravenous beasts and birds devout (JthlerSi 
 You cannot think that God made mail for fao end or 
 use ; and if he tnade him for any, it was sure for 
 hinlself : and can ydu think he cafes not \Vh6ther his 
 end be aeconiplished, and \Vhethfer ive do thie work 
 that we are irtade for. 
 
 Yea, by this atheistical objection, you make God 
 to have made anti upheld all the world in vain : what 
 are all other lower creatures for, but for man ? What 
 does the earth but bear us, and nburish us, and th6 
 beasts serve us with their labours and lives, and s'o 
 of the rest. And hath God made so glorious att 
 habitation, and sef man to dwell in it, and made ail 
 his servants ; and now doth he look for nothing at his 
 hands, nor care how hfe thiiiks^. or spteak^, or lives} 
 This is most unreasonable. 
 
 Object. 9» It was a better world whe^ ffi«eh did 
 not make so much ado in religion. 
 
 Ans. 1. It hath ever been the custom to praise the 
 times past; that world that you speak Of \*as vvOnt 
 to say it was a better \vorM in their forefatliters' days> 
 and so did they of their forefathfers. This is b^it art 
 old custom; because we all feel the evil of our titties^ 
 but We see not that which was before us. 
 
 2. Perhaps you speak as you think: worldlings 
 think the world is at the best when it is agrfefeaiite t© 
 
A CALL TO THE tINCQKVERTED. 99 
 
 thei¥. minds, and isjhen they have most mirth and 
 worldly pleasure ; and I doubt not but the devil, as 
 WpU as you, would gay, that then it was a better wprld, 
 for then he had more service ai^d less disturbance. 
 But the world is at the best when God is most loved, 
 regarded, and obtfyed ; 'and hpw else will you know 
 whea the world is good or bad, but by this ? 
 
 Otyect. 10. There are so many ways and religions, 
 that we know not which to be of; and therefore we 
 will he even as we ari^. 
 
 Ans. Bepause there are many, will you be of that 
 way that you may be sure is wrong > None are further 
 out of the way than worldly, fleshly, unconverted 
 sinnena; for they do not only err in this or riiEjt 
 opinion, as many sects do, but in the very course and 
 drift of thpip lives. If you were going a journey that 
 your life lay on, would you stop or turn again, 
 bjecause you met with sqme cros^ways, or because 
 you saw some travellers go the horseway, and some 
 the footway, and some perhapfe break oyej- the hedge, 
 ye?», and some miss tjie way ? or would you not 
 rather be the more careful to inquire the way ? If you 
 have some servants that know not how to do yoyr 
 work sight, and some that are unfeithful, would you 
 take it well at any of the rest that would therefore be 
 idle ancl do you no service, because they see the rest 
 so bad? 
 
 Object. 11. I do not see that it goes any better with 
 those that are so godly, than with other men. They 
 are as poor, and in as much trouble, as others. 
 
 An«. And perhaps in much more, wheii God sees 
 it meet. They take not earthly prosperity for tKeir 
 wages : they have laid up their treasures in another 
 svorld, or else they are not Christians: the less they 
 
100 ^ A CALL TO THE UNCOKVERTED. 
 
 have, the more is behind ; 'and they are corttent to 
 wait till then. 
 
 Object. 12. When you have said all that you can, 
 I am resolved to hope well, and trust in God, and do 
 as well as I can, and not make so much ado. 
 
 Ans. 1. Is that doing as well as you can, whenyou' 
 will not turn to God, but your heart is against his 
 holy service? It is as well as you iwiV/, indeed; but 
 that IS your misery. • 
 
 2. My' desire is, that you should hope and trust in 
 God: but for what is it that you will hope ? Is it to 
 be saved, if you turn and be sanctified? For this you 
 have God's promise; and therefore hope for it, and 
 spare not. — But if you hope to be saved without 
 conversion; this is not to hope in God, but in Satan. 
 For God has given you no such promise, but told 
 you the contrary: but it is Satan and self-love that 
 made you such promiseis, and raised you to such 
 hopes. ' 
 
 What say you, Unconverted Sinners? Have you 
 any good reason to give, why you should not turn, 
 and presently turn, with all your hearts i* Or will you 
 go to hell in spite of reason itself? Consider what 
 you do in time, for it will shortly? be too' late to 
 consider. Can you find any fault with God, or his 
 work, or wages ? Is he a bad master ? Is the devil, 
 whom you serve, a better? Is there any harm in a 
 holy life? Is a life of ungodliness better? Do you 
 think, in your consciences, that it would do you any 
 harm to be converted, and live a holy life ?. Wiiat 
 harm can it do you ? Is it harm to you to have the 
 Spirit of Christ within you ? and to have a purified 
 heart? Is it evil to be like God ? Is it not said that 
 Qod made man in his image P Why, this liolitiess is 
 
A CALL TO THE UNCO|<rVERTED. 101 
 
 his' image; this Adam lost, and this Christ by his 
 word and Spirit would restore to you, as he does to 
 all that -will be saved. Tell me truly, as before the 
 Lord ; though you are loath to live a holy life, had 
 you not rather die in the case of those that do so,^ 
 than of others ?' If you vs^ereto die -this day, had' 
 you not rather die in the case 'of a converted man, 
 than of the unconverted ? of a holy and heavenly 
 man, than of a carnal earthly man ? Add would you 
 not say as Balaam, Le# me die the death of the righ- 
 teous, and let my last end be like his!* And why 
 will you not now be of the mind which you will be 
 of then ? First' of last, you must cbme to this ; either 
 to be converted ; 'or'to wish you had been, when it is 
 too late. / ' 
 
 But what is it that you are afraid of losing, if you 
 turn ? Is it your friends ? You will but change them: 
 God will be your friend, and Christ and the Spirit 
 will be your friend, and every Christian will be your 
 friend. You will get one Friend that will stand you 
 in more stead than all the friends in the world could 
 .have done. The friends you lose would but have 
 enticed you to hell, but could not have delivered 
 you ; but the Friend you get will save you from hell, 
 and bring ybu to eternal rest. 
 
 Is it your pleasures that you are afraid of losing ? 
 You thmk you shall never have a merry day again, 
 if once you be converted. Alas, that you should 
 think it a greater pleasure to live in foolish sports 
 and merriments than live in the love of God, and in 
 righteousness, and peace; and, joy in the Holy Ghost, 
 in which the state of grace consisteth. If it be a 
 greater pleasure to you to think of your lands and 
 inheritance, (if you were lord of all the country,) 
 
 > * Numb, xxiii. 10. . .' 
 
102 A CALL TO THp tJNCONVERXED. 
 
 tj]?n it 15 to a child to p% for pins; >vliy should it 
 not bei a greater joy for you to think of. the kingdom 
 of heaven being yours, than of all th^ riches or 
 pleasures of the world ? As it is hut foolish childishness 
 thiat makes children so delight in baubles, fhst they 
 wpqld npt leave them for all your landsi, so it is but 
 fopli^h wprldlinesis and wickedness, that na^lies you 
 so much dplight in your housp^, l^nds, meat, dritik, 
 ease, ^nd honour, as t,b^t you nyquld ppt part with 
 them for the. heayeply delights. But vvh?t will you 
 do for pleasure, wheij these are gqpe? Dq ypu not 
 thint qf that ? Wheij ypur ple^^spres ?nd in horjqt, 
 and go out with a Stinking snuflf, the plpfisiires of the 
 saiuts ^rP then at the be^t, J h^vp had njypielf but 9 
 little taste of the heavenly pleasures in the forethpught^ 
 qf the blessed ^ppro^phiRg <Jay> ^Pd in the present 
 persuasions of the Ipvp of Go4 in Chrisit ; but I h?ivp 
 ti^^en top deep a draught pf earthly pjje^surps, so that 
 you may see, if I be pafti^l, jt js on ypur side ; and 
 yet I must profess, frpn^ that little expierience, th^t 
 there is no comparison : there is more joy to be had 
 in a day (if the sun pf life ^\^\ne clejEt): upon us) in 
 the st9te pf holine^ss, that in a whole Ijfp of sinful 
 pl@^syre;s. I had rather be q, door-keeper in the hqme 
 qf Odd, than to dwell in the tenfs qf v^ipliednes^ : a 
 day in his cqurts is. heft^ thcifi a fhqu^ff'ftd Q'W whpre 
 ^Ise.* , The rair|;h of the wjpked is li}^je thp l^uigfater 
 of a madman, that kpows ppt his own ipi^ery ; and 
 therefore Solomon sajth of such laughter, it is mq4', 
 and of mirth, whcf,t dotfi, it ?'\ ff is bfittef to go fp the 
 house qf mourning than ta go tq thp hquse offpqstmg! 
 for that is the end of all men ; and fhp living will % 
 it tff his heart. Sorrqw is better than laughfer ; fw 
 liy the sadness of the coi/ntemnce the heart i# mitd^ 
 
 * Psal, Ixxxiv. 10, t Efcl«s. ii. 2, 
 
A CALL TO THE UNCONVERTED. 103 
 
 better. The heart of the wise is in the home of 
 mourning: hut the heart of fools is in the hxmse 
 of mirth. It is better to b^af- thle rebuke of the wise, 
 thin for a man to hear th^ song of fools; fcrr as the 
 cr&cklihg of thorns under a pot, so is the laughter 
 (if the fool. * All the pleasure of fleshly things is but 
 like the scratching of a man that has the itch: it is his 
 disease that makes him desire it; and a Wise man ha4 
 i-ather be without his pleasure, than be troubled with, 
 his itch. Your loudegt laughter is but like that of a 
 man that is tickled ; he laughs when he has iio cause 
 of joy ; and is it a ^iser thing for a man to give all 
 his estate, and his life, to be tickled to make hioi 
 laugh, than for you to part with thte loVe of God, arid 
 the coiiiforts of holiness, ahd the hopes of Heaven, 
 and to cast yourselves intb damnation, that you may- 
 have yoUt flesh tickled with the pleasure of sin for a 
 little while? Judge as you are nien, whether this be 
 a wi^e man's part. It is but your carnal unsahctified 
 nature that makes a holy life seem grievptis to you, 
 and a course of setisuality seem more delightful. If 
 yoii will but turn, the Holy Ghost will give you 
 another nature and inclination; and then it will be 
 more pleasant to you to be tid of ybur sin, than now 
 it is to keep it: and you will then say, that you knew 
 not what a comfortable life AVas till now, and that 
 it was never well with yoU till God and Holiness 
 were yout delight. 
 
 Quest. But how comes it to pass, that men should 
 be so unreasonable in the matters of salvation? They 
 have sense enough in other matters: what maizes 
 them so loath to be converted, that there should need 
 so many Words in so plain a case; and all will not do, 
 but the most will livb and die unconverted ? 
 * Eccles. vii. 2 — 6. 
 
104 A CALL TO THE UNCONVERTED. 
 
 Answ. To name them only in a few words, the 
 causes are these : 
 
 1. Men are naturally in love with the earth and 
 flesh ; they are born sinners, and their nature has an 
 enmity to God and goodness, as the nature of, a 
 serpent has to a man ; and when all that we can say 
 goes against an habitual inclination of their natures, 
 no marvel if it little prevail. 
 
 2. Thpy are in darkness, and Itnow not the very- 
 things they hear. Like a man that was born blind, 
 and hears a high commendation of the light; but 
 what will hearing do, unless he sees it? They know 
 not what God is ; nor what is the power of the cross 
 of Christ; nor what the Spirit df holiness is; nor 
 what it is to live in love by faith: they kno\V not 
 the certainty, and suitableness, and excellepcy of the 
 heavenly inheritance. They know not what conver- 
 sion, and a holy mind and conversation is, even when 
 they hear of it. They are in a mist oT ignorance. 
 They, are lost and bewildered in sin; like a man that 
 has lost himself in the night, and knows not where 
 he is, nor how to, come to himself again, till the 
 daylight recover him. 
 
 3. They are wilfully confident that they need no 
 conversion, but spme partial amendment; and that 
 they are in the way to heaven already, and are con^ 
 verted when they are not. And if you meet a man 
 that is quite out of his way, you may long enough 
 call on him to turn b^qk again, if he will not believe 
 you that he is out of the way. 
 
 4. They are become, slaves to theii; flesh, and 
 drowned in the world to make provision for it. Their 
 lusts, and passions, and appetites have distracted 
 them, and got such a hand, over them, that they 
 cannot tell how to deny them, or how to mind any 
 
A CALL TO THE UNCONVERTED. 105 
 
 thing else; so that- the drunkard says^ / Itme a cup 
 <^good drink, and I cannot forbear it. The. giUtton 
 says, I'love good cheer^ and I cannot forbear it. Thfe 
 , fornicator says,' I Idvei'to have nvtf luat fuyilled, and 
 I cannot forbear. And the gamester loves to have 
 his sports, and he cannot forbear. So that they arfe 
 becoHae even captivated slaves to their flesh, and their 
 very wilfulness is become an irapotericy; anS what 
 they will not do, they say they cannot. And-thie 
 worldling is so taken *ip vy^ith earthly things^ that he 
 hath neither heart, nor mind, nor time for heavenly ; 
 but as. in Pharaoh^s dream. Gen. xli. 4. the lean kine 
 did eat up the fat' ones ; so this lean and barren earth 
 doth eat up all the thoughts of heaven. 
 
 ^5. Some are so carried away by the stream of evil 
 company, that they are possessed with hard thoughts 
 of a godly life, by hearing them speak Against \t\ or 
 at least they think they may venture to do as they 
 see most do, and so they hold on in tlieir sinful ways: 
 and when one is cut off, and cast into hell, 'and 
 another. snatched away from among them to the sam6 
 condemnation, it does not much daunt them, because 
 they see not whither they are gone. Poorwretches, 
 they hold on in their un^dliness, for all this ; for they 
 little know that their companions are now lamenting 
 it in torments! In Luke xvi, the rich man in hell 
 would fain have had one to warn his five brethren, 
 lest they should come to that place of torment! It is 
 likely he knew their minds and lives, and knew that 
 they were hasting thither, and little thought that he 
 was there, yea, and would little have beli^eved one 
 that should have told them so. 
 
 6. Moreover they have a subtle, malicious enemy, 
 that is unseen of them, and plays his game in the 
 dark ; and it is his principal business to hinder their 
 
106 A CAIiL TO THJE UNCONVERTED. 
 
 conversion ; and therefore to keep tbem where they 
 are, by persuading them not to believe the scri|)ttireiSi 
 or not to trouble their rainds with these matters; Or 
 by persuading them to think ill of a godJy life; or to 
 think that it is more ado than needs, and that they 
 may be saved without conversion, ^nd without all 
 this stir: and that God is so merciful, that he will 
 not damn any such as they:; or at least, that they 
 may stay a little longer, and take their pleasure, and 
 follow the world a little* longer yet, and then' let it 
 go, and repent hereafter. And by such jugglihg, 
 deluding cheats as thesfe^ the devil keeps the most in 
 his captivity, and leadeth them to his misery. 
 
 These, and such like impedijnenlis as these ; keep 
 so. many thousands unconverted, when God has done 
 so much, and Christ liath suffered so tiiucb, and 
 ministers have said so much for their conversion; 
 when their reasons are silenced^and they are not able 
 to answer the liord that calls after them, Turn ye, 
 ttirn ye ; why uofll ye die ? yet ail comes to nothing 
 with the greatest part of them ; arad tiiey leave us no 
 more to do after all, but to sit down and lament their 
 wilful misery. 
 
 I have now showed you the reasonableness of 
 God's compaands, and the unreasonableness'ojf <wicked 
 men's. disobedience. If nothing iwjll sjenve^ but men 
 will yet refuse to turn, we are neacit to consJde* who 
 it is owiijg to, if they be damned. 
 
A CALL TO THE UNCONVERTED. 107 
 
 UOCTRINE Vll. 
 
 i/) after all this, men will ruff turn, it is not owing 
 ''',!porf thattkey are condemned, but of themselves, 
 ^fi *^^t ^if^^^^^ifutness. They Hie became they 
 f^M^^^' thai is, because they will not turn. 
 
 If jroo will go to hell, what remedy! God here 
 aCq»its himself of your blood: it shall not lie on 
 him, if yoii.be^lost: A negligent minister may draw 
 it ttfon himself; and those that encowrage- you, or 
 hinder you notin sin, may draw it upon themselves: 
 but 6e sure of it, it shall not lie upon God. The Lord 
 says con«^rn(ing ihis unprofitable vineyard, Jwrfg!*; 
 I pray yfm^, betwixt me and my vineyard, What 
 cXmld hatie been doAemore to my. /vineyard, that Iktmi 
 mjidQim^k it?* .What could he have done more? 
 Hie\bas. made you mert-, and endued you with reason: 
 he has fornistoed Jrou with all eKternal necessaries, 
 aU creatures are at your service; he has given you 
 a Hgihteous, perfect law. When you had broken at; 
 and undonre yo-urselwes, he h^d pity on you, and sent 
 bis Sonr, by a miracle of condescending mercy, to die 
 foTiyiou^ and bea sacrifice for your sins, and ke'tc'asiH 
 Chvist ireetmeiling the world unto hjtMself. The Lord 
 Jesus has made, you a deed, of gift of himself, and 
 eternal life with him, on the condition you will' but 
 Accept it, Etnd return. He has on this reasonable 
 condition offered you the free pardon of all your sins-; 
 be has writtett this in his word, and sealed i^by his 
 Spirit, and sent it you by his ministers: theyhasve 
 made the offier to. you a hundredv and a hundred 
 times, and called you to accept it, and turn to Godi 
 They have in his name entreated you, and reasohed 
 • * Isa, V, 3; 4. 
 
108 At CALL TO THE UNiCOUTERTED. 
 
 the case with you, and answered all youf frivolous 
 objections. He Jias' lofig iwaited '6h you, and staid 
 your leisure, and suffered you to abuse.him .tp his 
 race. He has merc^ifully sustained yqujn.ther^idst 
 of your sins; he lias .compassei|y.ybu about with all 
 sorts of mercies; he has also intermixed amictiopsto 
 remind you of yoiir tolly) andcaltybu to your senses: 
 and his Spirithasbieen'often stfiviilg'Witli yourhearts, 
 and saying, " Turn, ;:iinner,.ta'rn to him. that! e^lls 
 thee: Whither art thou going ? What art thou doing? 
 Dost thou" know what will be the end ? How'losngi 
 wilt thou hate thy friends, and love thine enemies:? 
 When wilt thou liSt go all, and turn, and deliver up 
 ttryself to God, and give thyRedeemer the -possession 
 of thy soul? 'When shall it once be ?" These pleadings 
 have been Used with thee:';and when' thou hast 
 detayed, ' thou hast been urged to make haste, and 
 God has called, to these. To-day, wMle iti is called 
 to-day , haipdem, not yoiM-' heart:: Why not now^ witfumi. 
 any more delay? Life 'has wbeen set before you'; 
 ttie joys of heaven have 'been Opened to you in the 
 ^spel ; the certainty of them has been manifested ;^ 
 the certainty of the everlasting torments of the damhed 
 has'been declared to you. Unless you would, have 
 had <ai sight of heavfen aiid hell, what could yoii 
 have desired more? Christ has been, as it were^ set 
 forth crucified before your eyes.-^ You have been 
 a hundred times told, that you are but lost men till 
 you come to him: as often you have heen told of 
 the evil of sin, of the vanity of sin, the world and 
 all the pleasures and wealth it can afford ; of the 
 shortness and uncertainty of your lives, and the endless 
 duration of the joy or torment of the life to come. 
 •All this, and more than this, have you'been told, and 
 told again, even till you were weary of hearing.it, 
 
A CALL TO THE UNCONVERTED- 109 
 
 and till you could make the lighteF of it, l]>eGauseyou 
 had so often beard it, like tlie smith's dog, that is 
 brought by custom to sleep under the noise of the 
 hammers, even when the' sparks fly about his ears; 
 and though all this has not converted you, yet you 
 are alive, and might have mercy, this day, if you had 
 but hearts to entertain it. ■ And now let reason itself 
 be judge, — whether it be owing to God. or you, if 
 after all this you will be unconverted and be'danined? 
 If you 'die now, it is .because you will die. What 
 could be said more to you ; or what course can be 
 taken; that is likelier to prevail ? Are you able to say, 
 and Inake it good, We would fain.hav€ been converted, 
 and become new creatures, but we could not; we would 
 jfkin have Jbrsaken our shis, but, we could not; we 
 would have changed our company, and our thoughts^ 
 and our discourse, but we could not? Why could you 
 not, if you would ? ■ What hindered you, but the 
 wickedness of your hearts ? Who forced you to sin ? 
 Or who held you back from duty ? Did God put in 
 khy exceptions against you in his word, when he 
 invited sinners to return; and when he promised 
 mercy to those who do return? Did he say, I will 
 pardon all that repent, except thee ? Did he shut you 
 out from the liberty of his holy worship ? Did he 
 forbid you to pray to him any more than others? 
 You know he did not. God did not drive you away, 
 from him, but you forsook hitii, and ran away your- 
 selves ; and. when he called you to him, you would 
 not come. If God had excepted you out of the 
 general promise and offer of mercy; or had said to 
 you. Stand off ; I willhtwe nothing to do imth such 
 as you ; pray not to me, for I will not hear you ; if 
 you repent ever so much, I will not regard you ; then 
 you had had a fair excuse. You might have said, 
 
110 A CALL TO THE UNCONVERTED. 
 
 To what end should I repent and turn, when it will 
 do no good ? But this was not your case. You n)igh:fi 
 have hatt Christ to be your Lord and Saviour, youri 
 Head and Husband, as well as others, and you would 
 not, because you felt not yourself sick enough 'for 
 the pbysiciatt; because you could not ^pareryout 
 disease. In your hearts you said as those rebels, W6 
 will not have this man io teign over us.* ■ Christ 
 would ;have gathered you under the wings of his 
 salvation, and you would not. .What desires of yoUr 
 welfare did the Lord express in his holy word ! With 
 what compassion did be stand over you, and say, 'Q 
 that nny> people had hearkened unto me, and that they 
 h^ walked >in my ways !. O that ihere were aiich 
 a heajitin this people^ tbat tbey would fear me, and 
 keep all my commandments always^ that it mjghtbe 
 well with them, and with, their children for ev'er ! 
 O that they were wise, that they understood- this i 
 and tliat they would consider their.latter endi! He 
 would have been your God, and done ail for you that 
 your souls could desire ; but you loved the world 
 and yoiir flesh above him, and theirefore- you would 
 not hearken to him: though you complimented with 
 him^, and gave him high titles, yet when it came to 
 the cldsing, you would have none of him. No marvel 
 then if he gave you up to youi- own hearts' lusts, a«d 
 you walked in your own counsels^ He coiiijesSGends 
 to reason, and pleads the case with you, and asks 
 you, " What is there in me, or my service, that you 
 should be so much against me? ? What harm have I 
 done thee, sinner? Have I deserved this unkind 
 dealing at thy hand? Many mercies have I showed 
 thee: for which of them dost thou thus' despise me ? 
 Js it I, or is it Satan, that is thy enepy ? Is it I, or is 
 * 'Luk« xix. 14. 
 
A CALL TO THE UNCONVERTED. Ill 
 
 it thyself, that would undo thee? Is it a holy life, 
 or a life of sin, which thou hast cause to fly from ? 
 If thou be undone, thou 'procurest this to thyself, by 
 forsaking me, the Lord, that would -have saved thee." 
 De ye thus requite the Lord, O foolish people, and 
 unwise? Is not he thy father, that hath bought 
 thee 9 Hath he not made thee, and established thee ?* 
 When he saw that you forsook him, even for nqt^ing, 
 and turned away from the Lord, to hunt after the 
 chaff" and feathers of the world, he told you your folly, 
 atid called you to a' more profitable employment. — 
 Wherefore do ye spend money for that which is not 
 bread, and your labour for that which satisfieth not 9 
 Hearken diligently unto me, and eat ye that which 
 i* good, and let your soul delight itself in fatness^ 
 Incline your ear, and come unto me : hear, and yomr 
 soul shall live; and I will make an everlasting covenant 
 with ffoUj' even ihe sure^ mercies of David:^ And 
 when ye would not hear, what complaints have you 
 put him to, charging it on you as yoiit wilfulness 
 and stubbornness ? Be astonished, O ye heavens, at 
 this, and be horribly afraid. - For tny people have 
 committed two evils: they have forsaken me, the 
 Fountain of living waters, and heiwed them out 
 cisterris, broken cisterns that can hold no water. 
 Many a time has Christ proclaimed that free invi- 
 tation to you — Let Mm that is at hirst, come; and 
 whosoever will, let him take of the water of life 
 f¥'eely.%S But you oblige him to complain, after all 
 his offers. They will not come to me, that they nuty 
 have life.^ He has invited you to a feast with him in 
 the kingdom of his grace: and you have had excuses, 
 from your grounds, and your cattle, and your worldly 
 
 * Deut. %xxi\. 6. ' t Isa. Iv. 2, '3. 
 
 X Rev. xxii. 17» '§ John v. 40. 
 
H2 A CALL TO THE UNCQNVERTEU- 
 
 business; and when you would not come,. you Said 
 you could not ; and provoked him to resolve, that you 
 should never taste of his supper. And whose fault 
 is it now, but your own ? And what can you say is 
 the chief cause of your damnation, but yoin own 
 wills? You would be damned. 
 
 USE. 
 
 1. From hence you may see, not only what blas- 
 phemy and impiety it is, to lay the blame of men's 
 destruction upon God ; but also how unfit these 
 wicked wretches are to bring in such a charge against 
 their Maker. They cry out against God, and say^ He 
 gives them not grace, and his threatenings are severe; 
 and God forbid that all should be damned that are 
 not converted : and they think it hard measure that 
 a short sin should have an, endless suffering; and if 
 they be damned, they say. they cannot help it : whea 
 in the meantime, they are busy about their own 
 destruction, even cutting the throat of their own souls, 
 and will not be persuaded to hold their hands. They 
 think God would be cruel, if he should damn them; 
 and yet fhey are so cruel to themselves, that they: will 
 run into the fire of bell, when God has told them it 
 is a little befofe them: and neither entreaties nor 
 threatenings, nor any thing that can be said, will stop 
 them. We see them almost undone; their careless 
 worldly .lives tell us that they are in the power of the 
 devil : we know, if they die before they are converted^ 
 all the world cannot save them; and knowing the 
 uncertainty of their lives, we are afraid every day 
 lest they drop into the fire. And therefore we entreat 
 them to pity their own souls, and not to undo them- 
 selves when mercy is at hand ; and they will not hear 
 
A CALt TO THE UNCONVKRtED. 113 
 
 US. We entreat them to cast away their sin, and 
 come to ^Christ without delay, and to have some 
 mercy on themselves; but they will have none.. And 
 yet they think that God must be cruel, if he condemn, 
 them. O wilfulj -wretched sinners !a It is not God 
 that is cruel, to. you : it is you that are cruel to 
 yourselves. You are told that you must turn or 
 burn; and yet you turn not. )You are told, that if 
 you will keep your sins, you shall keep the curse of 
 God with them; and yet you will keep them. YoU 
 are told, that therefis no way to hjippiness, but .by 
 holiness; and yet you will not be holy. What would 
 you have God .say more to y>ou ? What wQuld you 
 have him do witb his mercy ? He ofiFers it you, and 
 you will not have. it. You are in the ditch of sin 
 and misery, and he would give you his hand to 
 help you oijtf and you refuse his help: he wotild 
 cleanse you from, your sinsj and you would rather 
 keep them; Would you have, him bring you to 
 heaven, whether you will or no ? or would you have 
 him bring you and your sins to heaven together? 
 Why, that is an impossibility; you may as well expetJt 
 that he should turn the sun into darkness. What 1 
 an unsanctified heart to be in heaven! It cannot be : 
 ^here nothing entereth that is unclean. All the day- 
 long hath he stretched out his hand to a disobedient 
 and gainsaying people. What will you do now ? 
 Will you cry to God for mercy ?> Why, God calls upon 
 you to have mercy upon yourselves, and you will not. t 
 Ministers see the poisoned cup in the drunkard's 
 hands, and tell him. There is poison in it, and desire 
 him to have mercy on his soul, and forbear; and he 
 will not hear us: drink it he must and will; he loves 
 it; and therefore, though hell comes next, he says he 
 cannot help it. What diould one say to such men 
 
 Q. 
 
114 A CALL TO THE UNCONVERTED. 
 
 as these ? We tell the ungodly, It is mpt such a life 
 that will serve the turn, or evef bring: yauto heaven. 
 If a bear was at your back, you would mend^ your 
 pace; and when the curse, of God is at your back, and 
 Satan and hell Ore at your back, will you not stir, but 
 ask, what needs' all this ado? Is an immortal soul 
 of no more worth ? O have Mercy < upon yourselves ! 
 But they will have ho mercy on themselves, nor once 
 regard us.: We tell them, the end. will be; bittern 
 " Whocan dwell with eiverlastio^fire?" Andyetthey 
 will have no mercy upon themselves- And will these 
 shameless wretches say, that God is more merciful 
 than to condemn them, when it is themsdvea that 
 cruelly run upon condemnation; an^ if we should 
 go to them with our hats in our handis, and entreat 
 them, we cannot st6pjhem.> If we fall down on our 
 knees to tbem, we cannot stop them: but to hell 
 thesy will go, and yet will not believe that they are 
 going thither. If we beg. of them, for the sake of 
 God. that made tbetn,. and preserves them ; ,for the 
 sake of Christ who died for them,; for the sake of 
 their own poor souls^ to pity themselves, and to go 
 no further in t]iie„ way to., hell,, but come to Christ 
 while his arms are open, and enter into. the state of 
 life while the door stands open^ and now take mercjs, 
 while mercy may be had ; they will not beipersuaded. 
 And yet they say; 1 hope God, will be merciful. 
 Did yoiii never consider what he says, It is a people 
 of no understanding : therefore he thut made them 
 will not have ' mercy ^ on them ; and he that, formed 
 them, will show them no f avow.* ,If aiioUjer, man will 
 not clothe you when,: you are naked, and feed you 
 when you are hungry, you will say be. is unmercifuU 
 If he should cast you into prisoovOi' Nat and tormep,t 
 * Isa. xxVii. IK 
 
A- CALtTO THE U1JCQBIVE;RTED> J 15 
 
 you, you would say he is unmerciful. And yet you 
 will do a thoilsand times mojte against yourselves, 
 and even cast away both soul and body for, ever, and 
 never domplaitl of your own unmercifulness. Yea, 
 and God who waited upon you all the while with his 
 mesoyi muist be taken to be, unmerciful, if he punish 
 you after ail this. Unless the holy God of heaven 
 wilt give these wretches, leave to trainple upon his 
 Son's blood,: and with the Jevvs, as, it were, again to 
 spit in his face, do despite tb the Spirit of grace, and 
 set more lightly by-saving mercy than by the filth of 
 their fleshly pleasures; and unless after air this he 
 will save them by the merCy which they cast away, 
 God himself must be called unmerciful. But he will 
 be justified when he judgeth : and he will not stand 
 or fall at the bar of a sinful worm. 
 
 i know there are many partieular cavils that are 
 brought by them against the Lord; but'l shall not 
 her© sfcay to answer them particularly, having done it 
 already iri my. Treatise of Judgment, to which I shall 
 refer them. ,Had the disputing part of the world 
 been i^ careful to air oid sin and destruction as they 
 have been busy in searching after the cause of them, 
 and forward indirectly to impute it to Gx)d, they 
 might have exercised their wits more profitably, and 
 have less wronged God, and sped better themselves. 
 When so ugly a monster as ^in is within us, and 
 so heavy a thing as punishment is on qs, and so 
 dreadfu/l a thing as Hell is before us, one would think 
 it should be an easy question. Who is' in the fault, 
 whether God or man be the principal or culpable 
 cause? Some men are such favourable judges of 
 themselves, that they are proner to accuse the infinite 
 perfection and goodness itself than their own hearts, 
 and imitate their first parents, that said, the serpent 
 
116 A CALL TO THE tJlJCONVERTED. 
 
 tempted me ; and the womanjhat thou gavest me gccoe 
 unto me, and I did eat; secretly implying that God 
 was the cause. So say they, the understanding that 
 thou gavest me was unable to distem; the will that thou 
 gavest me was unable to make a better choice; the 
 objects which thtiu didst set before me did entice me; 
 the temptations which thou didst permit to assault 
 me, prevailed against me. And some are so loath to 
 think that God can ntake a self-determining creature, 
 that they dare not deny him that which they take to 
 be his prerogative, to be the determirier of the will in 
 every sin, as the first efficient immediate physical 
 cause ; and many could be content to acquit God from 
 so much causing of evil, if they could but reconcile 
 it with his being the chief cause of good, as if truths 
 would be no longer truths than we are able to see 
 them in their perfect order and coherence ; because 
 our ravelled vvits cannot see them right together, nor 
 assign each truth its proper place, we presume to 
 conclude that some must be cast away. This is the 
 fruit, of proud self-conceitedness, when men receive 
 not God's truth as a child his lesson, in holy sub- 
 mission to the omniscience of our Teacher, but as 
 censurers, that are too vvise to learn. 
 
 Object. But we cannot convert ourselves till God 
 convert us; we can do nothing without his grace; it 
 is not in him that willeth, nor in him tbat runneth, 
 but in God that showeth mercy. 
 
 Ans; God hath two'degrees of mercy to show : — the 
 mercy of conversion first, and the mercy of salvation 
 last: the latter he will give to none but those that 
 will and run, and hath promised it to them only : the 
 former is to make them willing that were unwilling; 
 and though your own willingness and endeavours 
 {ieserve not his grace, yet your wilful refusal deservetb 
 
A CALL TO THE UNCONVERTED. 117 
 
 that it should be denied to you. Your disability is 
 your very unwillingness itself, which excuses notyour 
 sins, but makes it the greater. You could turn if you 
 were but truly willing; and if your wills themselves 
 are so corrupted, that nothing but eflfectual grace 
 will move them, you have the more cause to seek for 
 that grace and yield to it, and do what you can in the 
 use of means, and not neglect it and set against it. 
 Do what you are able first ; and then complain of 
 God for denying you graccj if you have cause. ' 
 
 Object. But yofl seem to intimate all this while 
 that man, hath free-will.. 
 
 Answ. The dispute about free-will is beyond your 
 capacity; I shall therefore now trouble you with, no 
 more but this about it. Your will is naturally a free, 
 that is, a self-determining faculty; but it is viciously 
 inclined, and backward to do good : and therefore we 
 see, by sad experience, that it has nojb a virtuous 
 moral freedom ; but that it is the wickedness of it 
 which deserves the punishment; aud I pray yOu, let 
 us not befool oursel^^es with opinions. Let the case 
 be your own. If you had an enemy that was so 
 malicious, that he falls upon you and beats you every 
 time he meets you, and takes away the lives of your 
 children; will you excuse him because he saith I have 
 not free-will, it is my nature; I cannot choose, unless 
 God give me grace: If you have a servant, that robbeth 
 you, will you take such an answer from him ? Might 
 not every thief and murderer give such an answer : 
 I have not free-will ; I cannot change my own heart ; 
 what can I do without God's grace ? And shall they 
 therefore be acquitted ? If not, why then should you 
 think to be acquitted for a course of sin against the 
 
 Lord ? 
 fl. From hence you may observe, 1. What a subtle 
 
118 A CAUt, TO THE UNCONVERTED. 
 
 tempter Satan is. 2t: What 'a deceitful thing Sin isi 
 3. What a foolish creature corrupted man is. — A subtle 
 tempter indeed,' that caa persuade the greatest part 
 of the world to go wilfully into everlastitig fire, when 
 they have so many "warnings and dissuasives ! A 
 deceitful thing is sin indeed, that can bewitch' so 
 many thousands to part with everlasting life, for a 
 thing so base and utterly unworthy ! A foolish creature 
 is man, that will be cheated of his salvation, for 
 nothing, yea, for a ikaowit nothing ;■ and that by an 
 enemy, and a knbwn enemy! You would think it 
 impossible that any man should be persuaded for 
 alittle to cast himself into the fire, or- water, to the 
 destruction of his life; and yet merl will be enticed 
 to cast themselves into hell. If your natural lives 
 were in your own handsi, so that you should not die 
 till you would kill yoturseives, bow loiig would most 
 of'yau livei And yet when your eveilasting life is 
 so far in your bands under God, thatyoU cannot be 
 undone till you undo yourselves, how^'^wof you will 
 forbear your undoing ! Ah, what a silly thing is man ! 
 and what a bewitching and befooling thing is sin! 
 
 3. From hence alsoi you may leairn, that it is no 
 great wonder if wicked men be hinderers of others in 
 the way to heaven, and' would have as tnany uncon- 
 verted as they can, and would draw them into sin, 
 and keep^ theiti in it. Can you expect that, they 
 should have mercy on others, that have none upon 
 themselves? And that they should much stick at 
 the destruction of others, that stick not to destroy 
 themselves ? They do no worse by athers than they 
 do by themselves. 
 
 Lastly, You may hence learn, that the greatest 
 enemy to man, is himself; and the greatest judgment 
 in this life thatipan befal him, is to be left to himself; 
 
A CALL TO THE UNCOSVERIED, 119 
 
 and that the great work which Christ has to do, is to 
 save us from ourselves ; and the greatest accusations 
 ^nd complaints of men should he Etgainst them- 
 selves ; and that the greatest .work that we have to 
 do ourselves, is to resist ourselves ; and the greatest 
 enemy which we should daily pray, and watch, and 
 strive against, is our own hearts and wills ; and the 
 greatest part of our work, if we would do good to 
 others, a^d help, them to heavep, is to save them 
 from themselves,— even from their own blin4 under- 
 standing, and corropt wills, and perverse affections, 
 and violent pasaions, and unruly, senses: I only 
 name all these for brevity's sake, and leave them to 
 your further congideratioo. 
 
 Well, now we have found out the great murderer 
 of, souls, (even, men's selves, their own wills,) what 
 remains but that you confess this great iniquity 
 before the Lord, and be humbled for it, and, do so 
 no more ? Tq >tbfse .three ends d,istinctly, I shall 
 add a.few wprds more. 1, Further to convince you. 
 3. To humble you. And, 3. To reform you. i 
 
 1. We know so much of the exceeding gracious 
 nature of God, who is willing to do good, and delights 
 to show mercy, that we have no reason to suspect 
 him of being the; cause of our death, or to call him, 
 cruel. He made all good, and he preserves and. 
 maintains all; the.eyes of all things ,^ait upon hjm, 
 aR(l hf gives them their meat in good season; he 
 opens bis hand, and satisfies the desires of all the 
 living. Hq ;is not only righteous in all his ways,, (and 
 therefore, will deal justly,) and hiply in all his works 
 and therefore not the author qf sin,) ,bii,t he is also good 
 to all ; and bistepder mercies are qver all hisworks. 
 
 Rut as for man, we know his mind is dark, his will 
 is perverse, his afFe<?tipns carry bim so headlong, that 
 
120 A CALL TO THE UNCONVERTED, 
 
 he is fitted by his folly and corruption to such a work 
 as the destroying of hitnself. Let no man say], when 
 he is tempted, I am tempted of God; for God cannot 
 be tempted with evil, neither tempteth-he any man, (to 
 draw him to sin,) but evet'y man is tempted when he 
 is drawn away of his own hist, and enticed. Then, 
 when iust hath concdved, it hringeth forth sin ; and 
 sin, when it is fnished, bringeth- forth death.* You 
 see here,. that siti is the brat of your own concupis- 
 cence; and that death is the offspring of your' own 
 sin, and the fruit which it will yield you as soon as 
 it is ripe. — ^You have a treasure of evil in yourselv^, 
 as a spider hath of poison, from whence you are 
 bringing forth hurt to yourselves, and spinning such 
 webs as entangle your own souls."^ 
 
 2. It is evident that you are your own destroyers, 
 iti that you are so ready to entertain any temptation 
 that is offered. Satan is scarce readier to • move you 
 to any evil, than you are ready to do as he would 
 have you. If he would tempt your iinderstanding 
 to error and prejudice, you yield ; if he would hinder 
 you from good resolutions, it is soon done ; if he 
 would kindle any vile affection or dfesire in you, it is 
 soon done ; if he would drive you on to evil thoughts, 
 or deeds, you are so free, that he needs no spur ; if 
 he would keep you from holy thoughts, and words,. 
 and ways, a little does it, you need no curb. You 
 examine not his suggestions, nor resist them with 
 any resolution, nor cast them out as he casts them 
 in, nor quench the sparks which he endeavours to 
 kindle; but set in with him, and meet him half-way, 
 and embrace his motions, and tempt liim to tempt 
 you. And it is edsy to catch such greedy fisfi that 
 are ranging for a bait, and will take the bare hooW. 
 * James i. 13> U, 15. 
 
A CALL TO THE UNCONVERTED. 121 
 
 3. Your destruction is evidently owing to your- 
 selves, in that you resist all who would help to save 
 you. God would help and save you by his word, 
 and you resist it ; it is too strict for you. He would 
 sanctify you by his Spirit, but y6u resist and quench 
 it. If any man reprove you for your sin, you fly in 
 his face with evil words ; if he tell you of your danger, 
 you give him little thanks, but either bid him look to 
 himself, or, at best, put him off with heartless thanks. 
 If ministers would privately instruct and help you, 
 you will not coiAe to them ; your unhumbled souls 
 feel but little need of their help; if they would 
 catechise you, you are too old to he catechised, 
 though you are not too old to be ignorant and unholy. 
 Whatever they can say to you for your good, you are 
 so self-conceited and wise in your own eyes, even in 
 the depth of ignorance, that you will regard nothing 
 that agrees not with your present conceits, but con- 
 tradict your teachers, as if you were wiser than they; 
 you resist all that they say to you by your ignorance, 
 and wilfulness, and foolish cavils, and shifting evasions, 
 and unthankful rejections, so that no good that is 
 offered can find any welcome acceptance and enter- 
 tainment with you. 
 
 4. Moreover, it is apparent that you are self-de- 
 stroyers, in that you, draw the matter of your sin 
 and destruction, even from the blessed God himself. 
 You like not the contrivances of his wisdom; you 
 like not his justice, but take it for cruelty; you like 
 not his holiness, but are ready to think he is such 
 a one as youbelves, and makes as light of sin as 
 you; you like not his truth, but would have his 
 it^ireatenings, even his peremptory threatenings, prove 
 false. And hia goodness, which you seem most highly 
 to approve^ you partly resist, as it would lead you to 
 
132 A CALL TO THE UNCONVERTED. 
 
 repentance; and partly abuse, to the strengthening 
 of your sin, as if you might the more freely sin^ 
 because God is merciful. 
 
 ,6. Yea, you fetch destruction from the blessed 
 Redeemer, and death from the Lord of life hittiself. 
 Nothing more emboldens you in sin, than that Christ 
 has died for you : as if now the danger of death were 
 over, and you might boldly venture ; as if Christ 
 were become a servant to Satan and your sins, and 
 must wait upon you while you are abusing him. 
 And because he is become the Physician of souls, and 
 is able to save to the uttermost all that come to God 
 by him , you think, he must save you whether you 
 will come to God by^ him or no. So that a great 
 part of your sins are occasioned by your bold pre- 
 sumption upon the death of Christ. 
 
 6. He gives them to you as the tokens of his love, 
 and furniture for his service, and you turn them 
 against. him to the pleasing of your flesh. You eat 
 and drink to please. your appetitCj and not for the 
 glory of God. Your clothes you abuse to pride. 
 Your riches draw your hearts from heaven. Your 
 honours and applause puflf you up. If you have 
 health and strength, it makes you more secure. Yea, 
 other men's mercies are abused by you to your hurt. 
 If you see their honours and dignity, you are provoked 
 to envy them. If you see their riches, you are ready 
 to covet them. If you look upon beauty, ybuare 
 stirred up to lust. And it is well if godlindss be not 
 an eyesore to you. > 
 
 7. The very gifts which. God bestows on you, and 
 the ordinances of grace, you turn to sin. If yoa 
 have better parts than others, you grow proud and 
 self-conceited. You take the bare hearing of your 
 duty for so good a work,- as will excuse you for not 
 
A CALL TO THE UNCONVERTED. 123 
 
 obeying it. — Your prayers are turned into sin, because 
 you regard iniquity in your hearts,* and depart not 
 from iniquity when you call on the name of the Lord. 
 Your prayers are abominable, because you turn away 
 your ear from hearing the law?-\ And are more 
 ready to offer the sacrifice of fools, (thinking you do 
 God some special service,) than to hear his word, 
 and obey it. J And thus I might show you, in many 
 other cases, hqw you turn all that comes near you to 
 your own destruction ; so clear is it, that the ungodly 
 are self-destroyers, and that their perdition is of 
 themselves. 
 
 Methinks now, upon the consideration of what is 
 said, and the review of your own ways, you should 
 consider what you have done, and be ashamed, and 
 deeply humbled. If you be not, I pray you consider 
 these following tr-utbs; 
 
 1. To be your otvn destroyers, is to sin against 
 the deepest principle in your natures, even the 
 principle of self-preservation. Every thing naturally 
 desires its own welfare or preservation ; and will you 
 set yourselves to your own destruction ? When you are 
 commanded to love your neighbours as yourselves, it 
 is supposed that you naturally love yourselves ; but 
 if you love your neighbours no better than yourselves, 
 it seems you would have all the world damned. 
 
 2. How extremely do you cross your own inten- 
 tions ! I know you intend not your own damnation ; 
 even when you are procuring it, you think you are 
 but doing good to yourselves, by gratifying the desires 
 of your flesh: but, alas, it is as a draught of cold 
 water in a burning fever, which increases the disease. 
 If indeed you would have pleasure, profit, or honour, 
 
 * Psal. Ixvi. 18; t P^ov. xxviii. 9- + Eccles. v. 1. 
 
124 A CALL TO THE tJNCp«VERTE6. 
 
 seek them where they are to be found, not in the way , 
 to hell. 
 
 3. What pity it is that you should do tba^ against 
 yourselves, which none else in earth or hell can do. 
 —if all the world were combined against you, or all 
 the devils in hell, they could not destroy you without 
 yourselves. And will you do that against yourselves 
 which no one ehe can do ? You have hateful thoughts 
 of the devil, because he is yourenemy, and endeavours 
 your destruction ! and will you be worse than devils 
 to yourselves? But thus it is with you when you run 
 into sin, and refuse to turn at the call of God ; you 
 do more against your own feouls, than men or devils 
 could do beside ; and if you should set youpsejves to 
 do yourselves the greatest mischief, you could not 
 devise a greater. 
 
 4. It will everlastingly make you your own tor- 
 mentors in hell, to think that you brought yourselves 
 wilfully to that misery. O what a griping thought 
 will it be, to think with yourselves, That this was 
 your own doing ! That you were warned of this day, 
 and warned again, but it would not dO; that you 
 wilfully sinned, and wilfully turned away from Gtfd : 
 you had time as well as others, but you abiised 
 it; you had teachers as well as others, but you refused 
 their instructions ; you had holy examples, but you 
 did not imitate them ; you wqre offered Christ, and 
 grace, and gl<!»ry, as well as- others, but you preferred 
 your fleshly pleasure ; you had a price in your hands, 
 but you had not a heart to lay it out ! Can it cht>ose 
 but torment you to think of this your foUy ? O that 
 your eyes were opened to see what you have done 
 in the wilful wronging of your own souls ! and that 
 you better understood these words of God : ffear 
 
A CAtL TO THE UNCONVERTED. 135 
 
 instruction and be tuise, and refuse it not. Blessed is 
 the man that heareth me, watching daily at my gtites, 
 waiting at the posts of my doors. For whoso ^deth 
 me, Jindeth life, and shad obtain the favaar of the 
 Lord. But he that sinneth against me, wrongeth his 
 own soul : all they that hate me, love death. * 
 
 Dear friends, I am so loath you should lie in 
 everlasting fire, that I once more ask what you resolve 
 on,— Will you turn or die ? As far as you are gone 
 in sin, do but now turn and come to Christ,'and your 
 souls shall live. 'If it were your bodies which we 
 had to deal with, we might know what to do for you : 
 though you would not consent, you might be held or 
 bound, while the mediciqe was poured down your 
 throats, and hurtful things might be kept from you : 
 but about your souls, it cannot be so; we cannot 
 convert you against your wills : there is no carrying 
 madmen to heaven in fetters : you may be condemned 
 against your wills, because you sinned with your 
 wills ; but you cannot be saved against your wills. 
 
 The wisdom of God has thought meet to lay man's 
 salvation or destruction exceeding much upon the 
 choice of his own will ; that no mart shall go to 
 heaven who chooses not the way to heaven : and no 
 man shall go to hell, but shall be forced to say, 
 " I have the thing I chose ; my own will did bring 
 me here." Now if 1 could but get you to be willing, 
 to be thoroughly and resolutely willing, the worU 
 were more than half done. And, alas ! must we lose 
 our friends; and must they lose their God, their 
 happiness, their souls, for want of this ? I do again 
 beseech you, as if it were on my bended knees, that 
 you would hearken to your Redeemer, and turn, 
 that ym may live. All you. that have lived in ignor 
 * Prov; viii. 33—36, 
 
126 A CALL TO THE UNCONVERTED. 
 
 rance, and carelessness, and presumption, to this day; 
 all vou that have been drowned in the cares of the 
 world, and have no desire after God, and eternal.glory ; 
 all you that are enslaved to your fleshly desires jof 
 meats and drinks, sports and lusts ; and all you that 
 know not the necessity of holiness, and never were 
 acquainted with the sanctifying work of the Holy 
 Ghost upon your souls; that never embraced y6ur 
 blessed Redeemer by a lively faith, and with admiring 
 and thankful apprehensions of his love, and that never 
 felt a higher estimation of God and heaven, and a 
 heartier love to them, than to the things below: — I 
 eiarnestly beseech you, not only for ipy sake, but for 
 the Lord's sake, and for your souls' sake, that you 
 go not one day longer in your present condition ; but 
 look about you, and cry to God for converting grace, 
 that you may escape the plagues which are before 
 you. Deny me any thing that ever I shall ask you 
 for myself, if you will but grant me this. Nay, as 
 ever you will do any thing at the request of the Lord 
 that made you and redeemed you, deny him not this; 
 for if you deny him this, he cares, for nothing that 
 you shall grant him. As ever you would have him 
 hear your prayers, and grant your requests, and bless 
 you at the hour of death, and day of judgment, deny 
 not his request now in the day of your prosperity. 
 O believe it, death and judgment, and heaven and 
 hell, are other matters when you come near them, 
 than they seem afar off. , 
 
 Well, though I cannot hope so well of you allj I 
 hope that some of you are by this time purposing to 
 turn and live; and that you are ready to ask me, as 
 the Jews did Peter, when they were pricked in their 
 hearts. What shall we do? How may we come to 
 be truly converted ? We are willing, if we did but 
 
A CALL TO THE UNCONVERTED. 121' 
 
 know our duty. God forbid that we should choose 
 destruction, by refusing conversion, as hitherto we 
 have done. 
 
 If these be the purposes of your hearts, I say of 
 you, as God did tOf a promising people. They have 
 well said all tlikt they have spoken.- O that there 
 were stick a. heart in them, that they would jfear me, 
 and keep all my commandments always!* Your 
 purposes are good : O that there were but such a 
 heart in you to perform these purposes ! And, in 
 hope thereof, I slT&li gladly give you direction what 
 to do ; and that but briefly, that you may the estsier 
 remernber it for your practice. 
 
 Direction I. If you would be converted and 
 
 saved, labour to understand the necessity and nature 
 of conversion. Consider what a lamentable con- 
 dition you are in till your conversion, that you may 
 see it is not a state to be rested in. You are under 
 the guilt of all the sins that ever you committed, and 
 under the wrath of Go<i, and the curse of his law; 
 you are bond-slaves to the devil^ and daily employed 
 in his work, against the Lord, yourselves, and others; 
 you are spiritually dead j as being void of the- holy 
 life, and nature and image, of the Lord. . You are 
 unfit for any holy work, and do nothing that is truly 
 pleasing to God. You are without any promise or 
 assurance of his protection, and live in continual 
 danger of his 'justice, not knowing what hour you 
 may be sriatohed away to hell ; and most certain to 
 be damned j if you die in that condition ; and nothing 
 short of conversion can prevent it. Whatever amend- 
 ment^ are short of true conversion, will never procure 
 the saving of your souls. Keep the true sense of this 
 natural misery, and of the necessity of conversion, on 
 * Deut. V. 28, 29. 
 
128 A CALL TO THE UNCONVERTED. 
 
 your hearts. Aod then you must understand what 
 it is to be converted: it is to have a new heart or 
 disposition, and a new conversation. 
 
 Quest. 1. For what must we turn ? 
 
 Ans. For these ends following, uwhich you may 
 attain : You shall hereby be made living members of 
 Christ, and have an interest in him ; and be renewed 
 after the image of God, quickened with a, new and 
 heavenly life, and saved from the tyranny of Satan, 
 and the dominion of sin ; and be justified from the 
 curse of the law, and have the pardon of all the sins 
 of your whole lives ; and be accepted of God, and 
 made his sons, and have liberty with boldness to call 
 him Father, and go to him by prayer in all your, 
 wants, with a promise of acceptance ; you shall have 
 the Holy Ghost to dwell in you, to ssuictify and guide 
 you; you shall have part in the communion and 
 prayers of the saints; you shall be fitted for God's 
 service ; and shall have the promise of this life, and 
 that which is to come. 
 
 And, at death, your souls shall go to Christ; and 
 at the day of judgment, both soul and body shall be 
 justified and glorified, and enter into your Master's joy. 
 
 All this the poorest beggar of you that is converted 
 shall certainly and endlessly enjoy. 
 
 II. If you will be converted and saved, be much 
 in secret, serious consideration; Inconsiderateness 
 undoes the vf^orld. Withdraw yourselves often into 
 secrecy, and meditate on the end for which you were 
 made ; on the life you have lived ; the time ypu have 
 lost ; the sins you have committed ; on the love, and 
 sufferings, and fulness, of Christ ; on the danger you 
 are in ; on the nearness pf death and judgment; and 
 on the certainty and excellency of the joys of heaven ; 
 and on the certainty and terror of thetorments of hell, 
 
A CALL TO THE UNCONVERTED. 129 
 
 and eternity of b6th ; and on the, necessity of con- 
 version and a holy life. V , 
 
 III. If you would be converted and saved, attend, 
 upon the word of God, which is the^ordinary means. 
 Read the scripture, or hear it read,, atid oth^r holy, 
 writings, which do apply to it, constantly; and attend 
 on the public preaching of the wprd. As God will 
 lighten the world by the sun, and not by. himself 
 alone without it; so will he convert ai^d save men' 
 by his, ministers, who are the lights qf the ^yorld. 
 When he has miraculously humbled Paul, he sends 
 Ananias ^o him ; add when he has sent an angel to 
 Cornelius, it is but to bid him. send for Peter, wbp 
 must tell him what he is to beJieve ^nd do. >; , 
 
 IV. Betake yourselves to God in a course q|' earnest 
 and constant prayer. Confess and lament your forpier 
 lives, and beg,, his grace to illuminate and -convert 
 you. Beseech him to, pardon what is pa;st, and to 
 give you his Spirit, ajod change your hearts and lives, 
 and lead you in his ways, and save you from temptation. 
 And ply this work daily, and be not weary of it. 
 
 V. Presently give over your known and wilful 
 sins. Make a stand, and go that way no farther. Be 
 drunk no more ; but avoid the place, and occasion of 
 it. , Cast away -your lusts and sinful pleasures with 
 detestation. Curse and swear and rail no more : and 
 if you have wronged any, restore as Zaccheus did, If 
 you will commit again your old sins, what blessing 
 can you expect on the means for conversion ? , 
 
 . VI. Presently, if possible, change your company. 
 -r-Notby forsaking your necessary relations, but your 
 unnecessary sinful :companions : and join yourselves 
 with those that fear the Lord. 
 
 VII. Deliver up yourselves to the Lord Jesus as 
 the Physician of your souls, that he may pardon you 
 
130 A CALL TO THE UlJ'CONVfiRTED. 
 
 by hfs blood, and sanctify you by his Spirit; by his 
 word and ministers, the instruments of his Spiritk He 
 a the way, the truth, and thi life ; th&re is no coMhg 
 to the Father liit by him.* Nor is tkwe' (m^ other 
 name under heaven by i^Meh ytiu can he ^iiv/ed. \ 
 Study, therefore, his pefeoti and nature; and vs4at 
 he has done and siifferdd for you ; attd what he is to 
 you; and what he will be; art^ how he Is fitted 
 to the full supply di all your hecfeSsities, 
 
 VIII.*" If you *a6an indeed to turn atid li-^, do it 
 without dels^. If you be not wWiflg to turn to-day, 
 you are n6t willing to dd it all. Remember^ ya« are 
 all this while iti your blood ; under the guilt of aatiy 
 liiousaDd sins, and under God's wrath, atid you ^atid 
 at the very brink of hell ; there is but ^ S'tep between 
 yoti and death : ;and this is not a ease for a man to 
 bfe quiet iii. Up therefore presently, and fly for yeuT 
 lives; as you would be gofte out of your, house, if 
 it were all on fere over your head. t3, if you did 
 b'tft know what danger you live i6> and what daily 
 unspeakaHe loss yOQ do sustaifi, land what a safer 
 and sweeter life ybu thight live, yea Wdirtd'BOt stand 
 trifling, but presently 'tuto. Mttltitades aUiscarty 
 ^ho Wilfully delay, when they ate corfwnced chat it 
 tfaustlae'done. Your Ijiv^s are ^on and ufifoei«tain; 
 and what a case are you Ift, if you 4ie before you 
 thoroughly turn ? You have staid itOOtoBg ^Irefady, 
 and Wronged God too long; sin^ets oswength and 
 rooting while you delay ; your conversion will grow 
 more hard and doubtful. You havcwuch to do, and 
 therefore put not all off to the last, lest God forsake 
 you, and give you up to yourselves^ and then y©u 
 are undone for ever. 
 
 IX. If you will turn and live, do it iini:eset¥edly» 
 
 * John xiv. 6. Acts iv, 12. 
 
A CAH, XO THE UNC<;>JIV|:^T£B. 13i 
 
 alMiPlyt^ly, an^ voiversaUy. TIjink not to, capiti^l^t^ 
 ^Jth Christ, apd (Jivide your heart betwixt him ap4 
 ^he world ; j^pd to pa,rt with some si,ps, and keep, the 
 rest. This is ift^t self^deluding ; yiQU, vmstjor^qike (i,U 
 you hav^, or el^ ypu ccmnoii he his disciples.* If ypn 
 will not take Qod and heav^p for your portion, aird 
 lEiy 9,l\ helow ^t the feet of Pbrist, but must .^eeds 
 also h^ve your good things he^e, and have an earthly 
 portion, and God and gloi;y js not enough fof you, — 
 it is in vain to. dream ojf ss^lvation on these t^rms,; 
 for it will not be.„ If you sjeem ever so (^e^igious ; if 
 yet it be but outside righteousness, this is as cerifi|n 
 a w^y to de^^j, as open profaneqess, though it be 
 plausible. 
 
 3f. If you will tqrn and Uvp, do it resolvedly, and 
 ^t^ud uot still ^^liheri^ting, £(f if it we^'e a doubtfi^I 
 Q^^e. Stand pot w^veripg, as if you vifere ye^ uqcertaia 
 whether Qq^ OF thf fl^ph be th*^ better master; or 
 Vfh?|:her l^gg^ven or hell b^e the better end; or \Yhether 
 syup oj- holiufis? be the hptter way. But aw^y wi^h 
 your fornqer ]usts, ^nd presently, habiti^ally, fixedly 
 resolve ; be pot one day of one mind, aod the next 
 pf another; but be at a point yf^ith all the world, ai^d 
 resolvedly giye up yourselves and aU yoi^ have to 
 God. Now, while you are hearing, or reading this, 
 resolve. Before you sleep another night, resolve. 
 Before you stir from the place, resolve. Before Satan 
 have time to take you off, resolve. You never turn 
 indeed till you do resolve ; and that with a firm and 
 unchangeable resolution. - 
 
 And now I have done my part in this work, that 
 
 you may turji at the call of God, and live. What 
 
 will become of it, I cannot tell. I have cast the seed 
 
 at God's command, but it is not in my power to give 
 
 * hvike xiv. 36. 33. 
 
132 A"(CALL TO THE TJNCOISVERTED. 
 
 the increase. lean go no farther with my triBssage; 
 I cannot bring it to your heart, or make it work ; 1 
 cannot do your parts for you, to entertain it ; I cannot 
 do God's part, by opening your heart to cause you to 
 entertain it : nor can I show you heaven' or hell to your 
 eyesight, nor give you new and tender hearts. 
 
 But, O thou that art the gracious Father of spirits, 
 thou hast sworn thou delightest not in the death of 
 the wicked, but father that they turn and live; deny 
 not thy blessing to these persuasions and directions, 
 iand suffer not thy enemies to triumph in thy sight, 
 and the great deceiver of sotils to prevail against thy 
 Son, thy Spirit, and thy Word. O pity poor uncon- 
 verted sinners, that have no hearts to pity or help 
 themselves: command the blind to see, the deaf to 
 hear, and the dead to live, and let not sin and death 
 be able to resist thee. Awake the secure, resolve 
 the unresolved, confirm the wavering: and let the eyes 
 of sinners that read these lines, be next em^plo^ed in 
 weeping over their sins; and bring them to themselves, 
 and to thy Son, before their sins have brought them 
 to perdition. If thou say but the word, these poor 
 endeavours shall prosper, to the winning of many a 
 soul to their everlasting joy, and thine everlasting 
 glory. Amen. 
 
DIRECTIONS TO SINNERS, 
 
 That are purposed to turn, and are under the work 
 of Conversion, ahat it miscarry not. 
 
 The first and greatest matter in the seeking after 
 the salvation of our souls, is to be sure that we lay the 
 foundation wiell, and that the work of conversion be 
 thoroughly wrdught. To this end I have already tised 
 many persuasions with the unconverted to return, 
 thinking all other directions vain, till we have per- 
 suaded men to a consent and willingness to practise 
 them. — And in the end of that discourse I added a 
 few directions for the use of such as are willing to be 
 converted. But because I know that this is a matter 
 of exceeding, consequence, I dare not thus leave it, 
 before I hav^ added some further directions, to prevent 
 the miscarrying of this work where it is begun. And 
 lest I should lose my labour, through the unpre- 
 paredness of the reader, I shall give yoii first some 
 preparing considerations, which may awaiken you to 
 the practice of the directions which I shall give you. 
 Con^der first, That half-conversions are the undoing 
 of many thousand souls. If you are but like Agrippa,* 
 almost persuaded to be Christians, you Will be but 
 almost saved. Many a thousatid that are now past 
 help, have had the word come near them and cast 
 them into a fear, and rioade some stir and trouble in 
 their souls, awakening their consciences, and forcing 
 them to some good purposes and promises ; yea, and 
 bringing them to the performance of a-half-reformation : 
 
 * Acts xxvi. 28. 
 
134 DIRECTIONS TO THE UNCONVERTED. 
 
 but this is not it that will serve your turn. Many 
 
 have been gq much <ihanged, as not to be fer from the 
 
 kingdom of God, and yet came short of il.* There 
 
 is no promise in scripture that you shall be jiaiidoned, 
 
 if you almost repent andbelieve; or be saved, if you 
 
 be^lmost sanctified and obedient : but, on the contrary, 
 
 the Lord hath plainly resolved, that you must turn 
 
 or die, though you almost turn; and repent or perish, 
 
 though you almost^repent; and thatyoushpll not enter 
 
 the kingdom of heaven, without conversion and a ne^v 
 
 birth, though you come ever so near it. Gpd h^tti 
 
 yesplved upon the terms of your sajv^tion; and it ig 
 
 in vain to hope for salvation upoi} any Pthe;r ter^^fig. 
 
 God will not change nor come down to yoiir terms, It 
 
 IS you that must change and come quite ovpr to liis 
 
 terms, or you are lost for ever. If yoii come ever sp 
 
 near them, yov are but lost men, if you come not up 
 
 tp them. The Lord well knew wh*t be did, when he 
 
 made his covenant and law, and he imposed nothing 
 
 op the sons of men but wh^t his infinite vvisdom tpld 
 
 him itwas fit for him to impost; and he will qpE 
 
 now. compound with sinners, and take less thjan he 
 
 requireth ; that is, less than the pre-eminenpy in their 
 
 hearts ; nor vyijl he ever come down tP aiiy lower 
 
 terms with you, than those which. he propounded tp 
 
 you JB his gospel. And therefore, poor sinners, as you 
 
 Jove yogr souls, dp not gtand dpdging and hskipg 
 
 with God; but give up ypur^elviesi entirely to him; 
 
 and do not stop at the beginning of cpgyersipn, ]but 
 
 go through with it, till you are become pe^y (Greatures 
 
 indeed ; or you are undone when ypo have done ^.U- 
 
 .A half unsoynd convert, wjU .as certainly pefish ^si a 
 
 drunkaid or a whoremonger; though his tprmept m?y 
 
 not be so gfeat. 
 
 Mark xji, ?,4. 
 
DIRECTIONS TO THE UNCONVERTED. 135 
 
 3. Considfer also, That if you do not go through 
 with the work when you ar^ upon it, you may perhap^ 
 make it more difficult than it was before ever you 
 meddled with it, and make it a very doubtful case 
 whether ever it will be done. As it is with a wound 
 or other sore ; if you tamper with it with salves that 
 are a>at agreeable to it, or are disorderly applied ; or if 
 yoa skin it over before it he searched to the bottom, 
 it must; be opened again, and will cost you double 
 pain before it be cured. Or, as I have seen it with 
 some that have a boiie broken, or out of joint, and it 
 hath been set amiss at first ; O what torments were 
 the poor creatures fain to undergo, in havingit broken 
 or stretched and set again ! which might havfe been 
 spared, if it had been thoroughly done at first. So if 
 you will be shrinking and drawing back, and favouring 
 your flesh, and will not go lo the quick, you will 
 make youT Conversion much more difficult : you must 
 be brought to it again, and fetch your groans yet 
 deeper than before, and weep over all your former 
 tears ; your doubts will be multiplied ; yottr fears and 
 sorrows will be increased; and all will go sorer -with 
 you than at first. O what a case will you be in, 
 when your- sores must be lanced a second time, and 
 your bonies, as it were, broken again ! Then you will 
 wish you had gone through with it at the first. 
 
 Yea, perhaps you may put God to it to fetch youi 
 in by some sharp affliction, and send out so boisterpu^ 
 and chiiriish a messenger to call you home, as may 
 make you wish you had hearkened to a more gentle 
 call: When the sheep will straggle, the dog must be 
 sent to affright him home. Many a foolish sinner 
 makes light of tbegentle invitations of grace, and they 
 stand hovering between their sins and Christ ; and 
 sometimes they have a mind to turn, and the next 
 
136 DIRECTIONS TO THE UNCONVEETEDi 
 
 temptation they are off again, and then they come on 
 again coldly with half a heart: and thus they statid 
 trifling with the God of heaven, till he is fain to take 
 another course with them, and resolve to use some 
 sharper means ; and when he layeth them under his 
 rod,- and they can neither fly from him, nor resist 
 himj but see that their lives and souls are at his 
 mercy, then they begin to look about them, an,d see 
 their folly, and changei their minds. You can tarry, 
 and delay daily with the dreadful God, in the time of 
 your prosperity ; and we may ask ybu over and over, 
 whether you will turn, before we can have a hearty 
 answer: but what willypu do when God shall begin 
 to frown, and when he takes you in hand by his 
 irresistible power, and lets loose u'pon you the terrors 
 of his wrath? Will you then make as light of his 
 mercy as youdp now' ? Have you not read, Dan. v. 6. 
 bow small au appa:rition of his anger did make a 
 carousing king look pale, aad his joints to tremble in 
 the mi^dst of his jovially ? A -Manasseh will bethink 
 himself, and come in when he is laid in irons, though 
 he could set light by God before, 2 Chron. xxxiii. 13. 
 If Jonah will run away from God, he can send a 
 boisterous messenger to arrest him, and cast him as it 
 were in the belly of hell, and make him cry for mercy 
 to him that he disobeyed. So,: if you will stand 
 trifling with God,' and will not by fair means be 
 persuaded to yield and come away, you may shortly 
 look to hear from him -in another manner; for he hath 
 a voice that will make the proudest face look pale, 
 and the stubbornest heart that is, to tremble. If an 
 idle stubborn child will not learn to; be tuled, the 
 mastdr or parent will leach him with the rod, and 
 give him thfe lash, and ask' him, Will you yet learn? 
 And ask' him; agadn-. What say you now, will you yet 
 
DIHECXIOIfS TO THE UNCONVEKTBIJ. 137 
 
 ob^ ? So wiM God do by you, if he lovfe you, and 
 mean to save you: when he hath taken away your 
 wealth., your friends, your cbildreni will you then 
 hearken) tio hifflai,! or will: y<oui not ! When you lie 
 gfToaningv on your couch, and. all your parts are over- 
 whelmed' with pains, and death begins to lay hands' 
 upon you, and bids you now come and' answer for 
 yoiir rebellions, and delay? before the- living God^ 
 what will' you- dp then ? Will you; turn' or riot ? O 
 the Lamentable folly of sinners, that put themselves 
 to SO' much sorrowand great calamity foptfeemselves ! 
 When sickness comes, and'death draws near^ yj9u hsg, 
 atidcryj and groan j arid promisei When you, feel the' 
 rod^, wha* Christiians will you. then be ! And why not 
 withouitao much ado,? Youi then think. God deals 
 somewhat hardly with you: And why will yoU' nof 
 then tum by gentler means? 3 You might spare your- 
 selves; much of this- misery, if you would; and you 
 wild riot; Is it*a seemJjy thing for a man to be driven 
 to heaven.' by scourges ? Is.Gbd so bad a master, and 
 heaven so bad' a place, that you will not' turn to 
 them, and mind* them, and seek themy till there be no 
 remedy, and you are as it were driven to it "against 
 your will?' Is the world siMih an inheritance, and 
 sin so good' a thing, and the flesh or devils so good^i 
 a master, that you will not leave them till yom are 
 whipfc away ? What a shameful unreasonable course 
 is this? 
 
 Well, sirs, the case is plain before you. Turn you 
 must at one time or other, or be the firebrands of 
 hell. And seeing it is a thing that must be done, 
 were it not best for you/ to take the easiest- and the 
 surest way to do it ; even to strike while the iron is 
 hot, before it cool again ; and to go through with it 
 when God doth move you and persuade you. If you 
 
 T 
 
138 DIRECTIONS to THE UNCONVERTED. 
 
 love your flesh ifSelf, do not put him to take up the 
 rod, and fetch you home by stripes and terrors. 
 
 But that is not the worst : for it will sorely hiazard 
 the work itself, and consequently your salvation, if 
 you do not go through with it at the first attempt. I 
 know thefe: is many a one that hath been converted 
 and saved after maijy purposes, and promises, and 
 halfsconversions. But yet I must tell you, that this- 
 is a very dangerous course. For youdo not know, 
 when you grieve the Spirit of grace, and set so light 
 by mercy when it js offered you, whether that Spirit 
 ttiaynot, utterly forsake you, arid leave yOu to yoiir 
 own ungodly wills, and let you take your lusts and 
 pleasures, and say, i Let this wretch be filthy still: 
 Let, him keep his drunkenness, his companions, his 
 worldliness, and the curse of God, with them, till he 
 have tried what it is that they will do for him: Let 
 him follow his own conceits, and the pride and 
 obstinacy of his own heart, till he find .whither they 
 will bring him: Let him serve the flesh and the 
 world, till he understand whether Gbd or they be 
 the better master. Seeing he will not be wise on 
 earthi let hirn learn, in hell ; and let torments teach 
 him, seeing mercy might not teach him. O poor 
 soul ! What a case, art thou in, if. this should once be 
 the resolution of God! '■' 
 
 Moreover, you may easily knovv that the longer 
 you stay, the more leisure you give the devil to 
 assault you, and to try one way when he cannot 
 prevail by another, and to strengthen his temptations; 
 like a foolish soldier, who will stJind to be shot at, 
 rather than assault the enemy. 
 
 And the longer , you delay, the more sin gets 
 strength and rooting. If you cannot bend a twig, how 
 will you be able to bend it when it is a tree ? If you 
 
DIRECTIONS TO THE UUGONVERTED. 139 
 
 cannot pluck, up a tender plant, are. you likely to 
 pluck up a sturdy oak ? Custom gives strength and 
 root to vice. A hlaokmrnr may, as well change his 
 skin, or a leopard his spots,.as those who are accustomed 
 to do evil, can learn to do well.* 
 
 If you stick at conversion as a diflBcult matter 
 to-day, it will be more difficult to-morrow, or the 
 next month, and the next year,. than it is now. 
 
 Yea, the very resistance of th'e Spirit doth harden 
 the heart, ^nd the delays and triflings of the soul do 
 bring it to an ins^ensibility and boldness in sin, and 
 drive away the fear of God from the heart. Now it 
 maybe you are somewhat awakened, and begin to 
 see that you must turn or die: but if you trifle or 
 delay, this light maybe gone, and leave you in 
 greater darkness than before ; and the voice that now 
 awakeneth you, may be silent, and leave you to fall 
 asleep: again. r.^ , 
 
 t Moreover, you know that you are uncertain of the 
 countenance of thegospel. You know not whether 
 you shall have su/ch lively serious preachers as you 
 have now; nor you know not w'hether you shall have 
 such godly neighbours and company to encourage 
 you ,and help you in the work. God wjII remove 
 them one after another, to himself, and then you will 
 have the fewer prayers for you, and fewer warnings 
 and good examples, and perhaps be left wholly to the 
 company of deceived ungodly fools, that will do 
 nothing but discourage and hinder you from conver- 
 sion. And you are not sure that teligion will continue 
 in that reputation as now it is in, 7 Theltimes may 
 turn, before you turn; and godliness may befaome a 
 scorn again, and it may be a matter of su"ffering, and 
 mav-.cost you your lives to live as the servants of 
 * Jer. siii. 23. 
 
140 BIRECMONS TO THE UNCONVERTED. 
 
 iChiist iHiu&t do. And tkev^-dxe^ if you stop at it 
 now as a difficult ibing, when' you have all thetielps 
 and encouTageiiHents tbat you can expect, and 1^ way 
 to heaven is imade so fair ; and when the luagistrates, 
 and ministers, and neighbours, are'reasly to encoutage 
 and help you ; what wi'H you do in times of perse- 
 cution and difecoaragemenit ? If you canmot turn when 
 you have all these helps and means^, what will you 
 do when they are. taken from you ? If you cannot 
 row with tihe stream, how will you row against it ? If 
 you daire ©ot set 4;o«ea when you have wind, and tide, 
 airid sunsliine ; what will you do in storms and tem- 
 pesits, wihen all is against you ? O what would some 
 of your forefathers hav^e given, to have seen the days 
 tJsat you see ! How glad would many a thousand in 
 other countries of the world be, to have but the help 
 tp heaven that you have! N^ver look to have the way 
 fairer and easier while you live. If you think heaven 
 is offered to you at too dear a rate now, you may e'en 
 let it go, and try whether hell be better ; for the next 
 offer is lake to be upon harder terms, rather than 
 easier. If you cannot now find iu your hearts to turn 
 and live a holy life, what would you have done in 
 S<psm or Italy, where it would have cost you your 
 lives ? He that will not be converted now, but thinks 
 the terms of grace too hard, is. so impious a despiser 
 of Christ .and heaven, that it is no wonder if God 
 resolve, that he shall never taste of the salvatioo that 
 was offered him.* 
 
 Moreover, you know upon what oncortainties you 
 hold your lives, you have no assurance of them for an 
 hour; but you iare sure that they are passing away 
 while you delay. Andi will you trifle then in a work 
 Jhat must be done ? What a case are you in, if death 
 * Luke xiv. 24. 
 
DIRECTIONS TO THE UNCOKVERtfeD. 141 
 
 find yon uftcoHverted ! The heart of man is not able 
 now to conceive the misery of your case. How dare 
 you venture to live anotlrer d&y in an unconverted 
 «tate, lest death sltotild find ;you so ? Are you not 
 afraid when you lie down at nrgfet, and afraid when 
 you go out of yo«r doors in the morning, lest death 
 suiipit4Be you ? Are you converted ? If you be not, 
 it is i&ttg ■of yoiur deadness and presumption. 
 
 And I would fain hear what it is that should thus 
 stop you . What are you afraid of ? Is God an enetoy, 
 that you are so loath to come to him ? Is the devil 
 a friend, that you are so loath to leave him ? Is sin a 
 paradise ? Is holiness a misery ? Is it a plea^anter 
 life, to love your money, or your lands, or your meat 
 and drink, and liists; than to love the most blessed 
 God, the Creator of the world, the life of dur souls, 
 and our eternal felicity ? Is it better to pamper a 
 carcaise that must shortly stink as the dung, than to 
 provide for a living immortal soul ? Whether do you 
 think that earth or heaven will be the more glorious 
 and durable felicity ? 
 
 What is.it, sirs, that you stick at, that you make 
 so many delays before you will turn ? Is there any 
 difficulty in the point? Do you think it a hard 
 question, whether you shall turn or not ? Why, how 
 can you be so blind ? Do you stand pausing upon 
 the business, as if it were a doubt, whether God br the 
 world were better? And whether sin or holiness, 
 Christ or death, heaven or hell, were to be preferred ? 
 I pray you consider : can you reasonably think, that 
 conversion will do you any harm ? Can it bring you 
 into a worse condition than you are in ? Sure yoli 
 cannot fear such a thing. You are in your blood: 
 you are dead in sin : you are children of wrath, 
 while you are unconverted. You are under the curse 
 
142 DIRECTIONS TO THE UNCONVERTED. 
 
 of the law of God ; you are the slaves, of the devil, 
 you are the heirs of hell, and under the guilt of all 
 your sins; your life is a continual rebellion against 
 pod ; you are employed every day in the destroying 
 of yourselves, in kindling the flames that must ever- 
 lastingly torment you, and laying in fuel for the 
 perpetuating of your misery ; and fighting against 
 your friends that would deliver you, and unthankfully 
 abusing Christ, and grace, and ministers, and friends, 
 that would save your souls. This is the condition^ 
 that every one of you is in, till you are conv'erted. 
 And can yoii fear lest conversion would, bring ypu 
 into a worse condition than this'? Sirs, these truths 
 are sure and plain ; and if you stick at it, your error 
 is so palpably gross, that, unless you are madmen, 
 I may be bold to say, it is a wilful error. And if 
 you love to be deceived, andwilfully choose a lie, you 
 must take that you get by it. 
 
 3. Consider further, That half-conversions., do 
 often prove an occasion of deluding men's souls, and 
 making them quiet in a miserable state, and so of. 
 keeping them from being converted to the last. If 
 ypu had never done any thing in it, you would more 
 easily be persuaded that your case is bad, and that 
 there is still a necessity of your change. ■ But when 
 you have had some convictions and troubles of mind, 
 and fears and sorrows, and so hav^ fallen into an 
 outside partial reforma,tion, and now are persuaded 
 that you are truly converted, when it is no such 
 matter, what a dangerous impediment to your con- 
 version may this prove! And all because you slumber 
 over the work, and cut it off before it reacheth to 
 sincerity, and strive against the workings of the Spirit, 
 and break away fj-om your Physician before he hath 
 done the cure, and would pot follow it untp th^ end. 
 
DIRECTIONS TO THE UNCOXVERTED. 143 
 
 I know that a half-conversion, if it be known to be 
 no more, is much better than none, and doth often 
 prepare men for a saving work. But when this half- 
 conversion is taken for a true and saving change, as 
 too commonly it is, it proves one of "^the greatest 
 impediments of salivation. Whenever Christ shall 
 afterwards knock at your door, you will not know him, 
 as thinking that he dwells with you already. If you 
 read any books that call on you to be converted, or 
 hear any preaphers that call on you to turn, you have 
 this at hand to cozen yourselves with, and frustrate 
 all— you will think. This is not spoken to me ; for 
 I am converted already. O how quietly do such 
 poor deluded sinners daily read and hear their own 
 doom and misery, and never once dream that they 
 are the men that are meant, and therefore are, never 
 dismayed at the matter! This formeth you into a 
 state of hypocrisy, and makes the course of your 
 duties and your lives to be hypocritical. ' If another 
 man, that knows himself to be still uncon\^erted, do 
 but read the threatenings of the word against such, 
 or hear the terrors of the Lord from a minister,, he 
 may be brought to confess that this is his own case, 
 and so to perceive the misery of his condition. But 
 when such as you read and hear these things they 
 never trouble you, for you think that they do not 
 touch you : You are scripture proof, and sermon 
 proof; and all by the delusion of your half-conversion. 
 O how zealously will such a man cry out against the 
 sins of others ! and tell them of their misery, and per- 
 suade them to turn, and show them the danger that 
 is near them, if they do not ; and, in the mean time, 
 little thinks that this is his own case, and that he 
 speaks all this against his own soul ! How will such 
 men applkud a sermon that drives at the conversion of 
 
144 DIRECTIONS TO THE UNCONVERTED. 
 
 a sinner^ md that teJIs them their misery while theyi 
 are unconverted ! Q, thinks he, this touched such and 
 such ; I am glad that such > maQ and such a man 
 heard it: and he little thinks that it as neairly touched 
 himself. How smoothly will he go on in any discourse 
 EtgaJiBst wicked unregenerate men, as, Datvid heard 
 the parable of Nathan : and it never once entered 
 into their thoughts, that they speaJt all this against 
 themselves;; till the Ju!(%e^hall tell them, when it is 
 too late, — Thpu art the man! It wilj* turn not only 
 the stream of your thoughts into! hypocrisy and selt 
 deceit, but als«)) the stream of your speeches toothers; 
 yea, and the current of your prayers, and all the rest 
 of your religious performances. When in confession 
 you should acknowledge and lament an unregenerate 
 carnal state,, you will only confess that you have the 
 infirmities, of the saints, and that yoa have this or 
 that sin, which yet you think is mortiifie^ When 
 you should importunately be"g for renewing grace, you 
 will beg only for streijgtheniitng grace, or assurance r 
 when you should be labouring to break your hearts, 
 you will be studying to- heal them ; and! will be 
 hearkening after present comforts, when you have 
 more need of godly sorrow. It will fill your mouths 
 in prayer with pharisaical thank^ivings for the mercies 
 of regeneration, justification, adoption, sanctification, 
 which you never received. Little doth many a soul 
 know what sanctjification andi the several gracesv of 
 the Spirit are, that use to give God thanks' for them : 
 there is many and many a one, that must for ever be 
 in hell, that were used to give God thanks fdr their 
 hopes of glory. And the common cause of all this 
 deceit and misery is, that men do run from under the 
 hands of their Physician, before he ever wenfc to 
 the bottom of their sore, and go away with a half- 
 
DIRECTIONS lO THK UNCONVERTED, HS 
 
 conversion ; and so spend all the rest of their lives in 
 a mere delusion, as verily thinking they are converted, 
 iwhen they are not. How confidently will such receive 
 the Lord's supper, and thrust themselves into the 
 communion of the saints, as if they had as good right 
 as others to be there ! Till the Lord of the feast shall 
 take them to task, and say. Friend, how earnest thou 
 in hither^ not having on a wedding-garment? And 
 then they will be speechless.* How many false 
 deceiving comforts, and perhaps even seeming raptures 
 and assurances, tnay these have in themselves, as 
 verily thinking their case is good, when, alas, they 
 never yet .laid the foundation ! Yea, and it is to be 
 observed, that Satan is a friend to the comforts of 
 this kind of men, and therefore will do all that he can 
 to promote them. For he would willingly keep his- 
 garrison in peaoe.'f And, therefore, he may possibly 
 be a comfortihg spirit to them himself, and imitate 
 the Holy Ghost, the comforter of the saints ; and, it 
 may be, give them such raptures as seem higher than 
 those which the Spirit of holiness doth give. He 
 envieth the saints their peace and comfort, because 
 he foresees how durable they will prove: but he can 
 be content that deluded hypocrites may have joy, 
 because their comforts do not weaken, but strengthen 
 his kingdom within them, and he knows that they 
 are like to endure but for a while. 
 
 And thus you may perceive, how hard it is to 
 convert one of these half-converted men, that have 
 strangled the new creature as it were in the birth, 
 and that are fortified against all the means of grace, 
 by a false conceit that they are sanctified already. 
 See therefore "that yoii make sure work, and take not 
 up in the middle, and with halves; but take your 
 « Matt. xxii. 12. t Luke xi. 21. 
 
 V 
 
146 DIRECTIONS TO THE UNCONVERTED. 
 
 present time, and give up your souls to a total 
 change. 
 
 3. Consider ; if you take up short of a thdrough 
 conversionj you lose all your labour, and sufferings, 
 and' hopes as to the uiatter of your salvation. 
 
 And what a pity is it that so much should be lost? 
 Al&s, to see many of our hearers touched at a sermon, 
 and come to a minister and bewail their sin, and seem 
 to be humble, and promise to be new men, and yet 
 ^11 this to, be lost! How sad a case is this to think of! 
 To see them leave their company and former course 
 of life, and come among the professors of holiness, 
 and all men take them for real converts; and yet all 
 this to be lost, and their souls lost after all : how sad 
 a case is this ! If you grow up to the greatest parts 
 of outward duty, and be able to discourse, or pray, or 
 preach, even to the admiration of the hearers ; yet if 
 you do not ground this on a thorough conversion, 
 all is but lost, as to your own salvation If you 
 keep up the highest strain of profession, and get the 
 highest esteem to the church, so that others depend 
 upon you as oracles ; yea, if the pope with all his 
 infallibility should canonize you for saints; it were all 
 but loss. If you should keep up the most confident 
 persuasions of your salvation, and hope to go to 
 heaven, to the last hour of your lives ; it were all 
 but lost, if you build not all on a thorough conversion. 
 Yea, if you sliould be taken by persecutors far one 
 of the party to which you join, and should suffer for 
 the cause of religion among them ; all were but lost, 
 without a sound conversion. * 
 
 It is a pitiful case to see some poor unsanctified 
 souls how they wander and change from one opinion 
 to another, and. from p?irty to party, to find out that 
 * 1 Cor. xjii. 1, a, 3. 
 
DIRECTIONS TO THE UNCONVERTED. 147 
 
 which they want within. They turn to this party 
 first, and that party next, and then to another, and 
 then think they are sure in the way to heaven ; when 
 they never thoroughly turned to God by Jesus Christ; 
 and tlierefore are certainly out of the way, whatever 
 party it be that they join with. Some go to the giddy 
 sects that make the highest pretences to strictness : 
 and some go to Rome, because they think that there 
 they shall have more company, and hear the deluding 
 sound of unity, universality, antiquity, succession, 
 miracles, and sueh like; and then they think they 
 have hit the way, Alas, poor souls ! If God were 
 but nearest and dearest to your hearts, and Christ 
 and his righteousness exalted within you, and your 
 souls unfeignedly turned from your sins, you-would 
 be in the certain way to hieaven, in what country, or 
 company, or church, soever you were; supposing that 
 you believe and do nothing there which is inconsistent 
 with this life of grace. (Though yet every Christian 
 should choose that particular society, if he cdn, where 
 he may not only be saved, but most certainly saved, 
 and find the greatest helps and least hinderances, or 
 else where he may do God the greatest service,) But 
 choose what company you will in all the world, the 
 strictest, the most reformed, the most splendid in 
 outward pomp and glory, or of whatsoever excellency 
 else you can imagine, you ^vill never be saved in it 
 yourselves, as long as your hearts are unconverted. 
 I know the papists have found out many devices, by 
 sacraments, and ! ceremonies, and the merits of the 
 saints, to patch up the defect of thorough conversion; 
 but all are mere deluders that pretend to such a thing, 
 O then, think of this, poor sinner: Ha§t thou 
 gone so far, and done so much, and shall all be lost, 
 because thou wilt not follow ^it to the end> Hast thou 
 
148 IJIRECTJONS TO THE UNCONVERTED. 
 
 groaned, ^nd wept, and confessed, and h^ta&aned 
 thine own condition ? Ha&t thou prayfed, and relad, 
 and heard, and fasted^ and changed thy company, and 
 much of thy course of life ? And shall all this be 
 lost, for want of going to the bottom, and making 
 a thorough work of it ? What a loss'will this be ! 
 
 4. Consider also, what an afdnairable help and 
 advantage it will be to you, through the whole' 
 course of your lives, if the work of convdrsion be 
 once thoroughly wrought. I will show you this in 
 some particulars. 
 
 First, it will be an excellent help to your under- 
 standings, ag?dnst the, grosser errors of the world, 
 and will establish you in the truth much more than 
 mere arguments can do ; for you will be able to speak 
 for the truth from feeling and experience : he that 
 hath the. law written both in his Bible and in his 
 heart, is likely to hold it faster than he that hath it 
 in his Bible alone> 
 
 Secondly, If you be but thoroughly converted, ybii. 
 will have a continual help against temptations: you 
 iiave not only experience of t'he mischief of sinning, 
 and the folly of those reasons which are fefought for 
 its defence; but you have also a new nature which 
 is against. fthe temptation, as life is against poison: 
 and as it is a great disadvantage to the law of Christj 
 that it speaks against the nature of the ungodly; so 
 it is a disadvantage to the temptations of the deviJ, 
 that, they would draw a Christian against his new 
 nature. You have that within you that will plead- 
 more effectually against sensuality, uncbaritablefiess, 
 pride, or worldliness, or any the like sins, than reason 
 or leaj^ning alone can. 
 
 Thirdly, If conversion be thoroughly wrought, you 
 w^iJi have within you a continu'al helper- of your 
 
»IRECTI0N8 TO THE tJNCONVERTED. 149 
 
 graces, and a remembrance to put yoa in mind of 
 duty, and a spur to put you on to the performance, 
 andafurthererofyoursoulsin the performance itself : 
 it is out of this spark and principle within ^oii, that 
 the Holy Ghost doth raise the arts of grace. That is 
 it that the word, and prayer, and conference, and 
 sacraments, and all the means of grace, must work 
 upon. If we see you do amiss, we have hopes that 
 you will hear us ; if we plainly reprove you, we may 
 Jook you should take it in good part ; for you have 
 'that within you that saith as we say, and is at deadly 
 enmity with thesin which we reprove. If we provoke 
 you to love and to good work's, we dare almost 
 promise ourselves that you will obey ; for you have 
 that within you that disposetb you to the duty, and 
 preacheth our sermons to you over again. O what 
 an advantage it is to our teaching, when you are all 
 taught of God within, as well as by his messengers 
 without I But when we speak to the Unconverted, 
 we have little to work upon: we give physic to the 
 dead; we speak all against the bent of their souls ; 
 and every reproof and exhortation to holiness goes 
 against their very natures: and therefore whafwbrider 
 if we have smaller' hopes to prevail ? 
 
 Fourthly, If the work be thoroughly done at first, 
 it will help to resolve many doubts that may be 
 afterwards cast into your minds. You need not be still 
 at a loss, and looking behind you, and questioning 
 your foundation, but may go cheerfully and boldly 
 on. O what an excellent encoui'agement is this ! to 
 know that you have hitherto made good your ground, 
 and left all safer and sure behind you, and have nothing 
 to do but to look before you, and press on towards 
 the mark, till you lay hold upon the prize ! whereas 
 if you be in any great doubt of your conversion, it 
 
150 DIRECTIONS TO THE UNCONVEKTED. 
 
 will be stopping you and discburaging you in all yout 
 work: you will be still l9oking behind tyou and saying, 
 What if I should yet be unconverted ? When you 
 shpuld cheerfully [address yourselves to prayer or 
 sacrarafents, how sadly will you go, as being utterly 
 uncertain whether you have a saving right to them, 
 or whether God will accept a sacrifice at your hand ? 
 When you should grow and go forward, you will have 
 little heart to it, because you know not whether you 
 are yet in the way ; and this will damp your life and 
 comfort in every duty, when you must say, I know not 
 yet, whether I be thoroughly converted. O therefore 
 stop not the work at first. 
 
 Fifthly, If the work be thoroughly done at first, 
 you will persevere, when others fall away. You will 
 have rooting in yourselves, entertaining the seed as 
 into depth of earth; and you will have the Holy 
 Ghost within you, and (more than so) engaged for 
 your preservation, aiid the perfecting- of your salva- 
 tion : when they that received the word as seed upon 
 a rock, and never gave it deep entertainment, will 
 wither and fall away in the time of trial ; and from 
 them that have not saving grace, shall be taken away 
 even that which they seemed to have."?*, 
 
 Sixthly, and lastly, consider, If you fall short of 
 a true conversion at the first, the devil will take 
 occasion by it to tempt you at last to utter despair. 
 When you have made many essays and trials, and 
 been about the work again and again, he will persuade 
 you that there is no possibility of accomplishing it. 
 If we convince an open profane person that is un- 
 converted, he may easier see that there is l;iopes of it: 
 but if a map have been half converted, and lived long 
 in a formal self-deceiving profession of religioji, and 
 
 * Matt. xiii. 12. — xxv. 29. 
 
DIRECTIONS TO THE UNCONVERTED. 151 
 
 been taken by himself and others for a godly man, 
 as It is very hard to convince this man that he is 
 unconverted; so when he is convinced of it, he will 
 easily fall into desperation.— For Satan will tell him, 
 If thou be ye.t uncpnverted after so many confessions 
 and prayers, and after so long a course of religion, 
 what hope canst thou have that yet it should be 
 done? Thou wilt never have better opportunities 
 than thou hast had. If such sermons as thou hast 
 heard could not do it, what hope i* there of It? If 
 such books, and ^uch company, and such mercies, 
 and such afflictions, have not done it, what hope canst 
 thou have? Canst thou hear any livelier teaching 
 than thou hast heard ? or speak any holier words than 
 thou hast spoken ? If yet the work, be quite undone, 
 it is not forsaking anothef sin, nor going a step further,' 
 that will, do it: and therefore never think of it; for 
 there is no hope. .Dost thou not know how oft thou 
 hast tried in vain? And what canst thou do more? 
 And thus you give advantages to the tempter by your 
 first delays, and taking up in mere preparatories 
 And therefore I beseech you, ag^'you love your souls, 
 take heed of resisting the Spirit of grace, and breaking 
 off the work before it is thoroughly done; but go to 
 the bottom, and follow it on till it be accomplished 
 in sincerity. And now, hopfng, that upon these 
 considerations you are resolved to do your best, I shall 
 come to the thing" which I principally intended: which 
 is, to give you certain directions, which if you will 
 obeyj, you may be converts and saints indeed. 
 
 Direction- 1. Lest the work of conversion §hould 
 miscarry where it seemeth to be begun, or in a 
 hopeful way, I first advise you to labour after a right 
 understanding of the true nature of Christianity, and 
 the meaning of the gospel which is sent to convert 
 
152 DIRECTIONS XO THE UNCONVERTED. 
 
 you. You are naturally slaves to tbie prince of 
 darkness, and live in a state of darkness, and do the 
 work of darkness, and are hasting apace to utter 
 darkness. And it is the light of saving, knowledge 
 that must recover you, or there is no reicovery. God 
 is the Father of light, and dwelleth in light; Christ is 
 the light of the world ; his ministers are also the 
 lights of the world, as under him, and are sent to 
 turn men from darkness to light by the gpspel, which 
 is the light to our feet : and this is to make us children 
 of light, that we may no more do the works of dark- 
 ness, but may be partakers of the inheritance of the 
 saints in light. Believe it, darkness is not the way 
 to the celestial glory. 'Ignorance is your disease, and 
 knowledge must be your cure. I know the ignorant 
 have many excuses, and are apt to think that the case 
 is not so bad with them as we make it to be ; and tliat 
 there is no such aeed of knowledge, but a man may 
 be saved without it. But this is because they wapt 
 that knowledge that should show them the mercy of 
 their ignorance, and the worth of knowledge. Hath 
 not the scripture plainly told you, That if the gospel 
 be hid, it is hid to them that are lost, whose minds 
 the God of this world bath blinded, lest the light 
 of the glorious gospel of Christ, who is the image of 
 God, should shine unto them. I know that many 
 that have much knowledge, are ungodly. But what of 
 that ? Can any man therefore be go^ly, or be saved, 
 without knowledge? You may have a bad servant, 
 that yet is skilful enough in his work; but yet you 
 will not mend the matter, by taking one that h^th 
 no skill at all. You may send a man on your errand 
 that knows the way, and yet will not go it, but loiter 
 and deceive you ; but what of that ? Will you think 
 to mend the matter, by sending one that knoweth not 
 
OtRECTiONS -to TltE UNCON^EilTEE«. l53 
 
 a Step of the \vayj' nor will not learn it? Th6ugh a 
 man ofknowledge may be a servant of the devil, yet 
 no man without knowledge (that hat'h'thie uSe of his 
 r^son)'can be the servant of God. A:;man may g^ to 
 hell with knowledge j but he certainly shall go to hell 
 without it. Ido ndt say that you* must all be men 
 of learnings arid skilled iri the arts and sciences, and 
 language^; but you must, have the knowledge of a 
 Christian, though not of a scholar J' Can 'you love 
 or serve a God that you know not? Can you let 
 go friends, and gdbds, and life, for a glory which you 
 have no knowledge of? Can you make it the principat 
 business^ of your lives, to seek for a heaven whosfe 
 excellencies you know not of? Can you lament your 
 sin and misery, when you are unacquainted with it? 
 or will you strive against sin, as the greatest evil,' 
 when you know not the evil of it ? Will you believe 
 in a Christ whom yciu do not know, and trust your 
 souls and all upbn him? Will you rest upon a 
 promise, or fear a threatening,' or be* ruled by a law, 
 which you do not understand ? It is not possible to 
 be Christians, without knowing the substance of 
 Christianity ; nor is it possible for you to be saved* 
 without knowing the way of salvation. 
 
 Labour theriefore to be well acquainted with the 
 grounds, and reasons, and nature, of your religion. 
 The clearer your light is, the warmer and livelier 
 your hearts will be. Illumination is the first part of 
 sanctification. The head is the passage to the heart. 
 0, if you did but thoroughly know what sin is, and 
 what a life it is to serve the flesh, and what the end 
 of this" will prove, with what detestation would you 
 cast it away ! If yoif did thoroughly know what a 
 life of holiness is, how speedily would you choose 
 it ! If you did truly know what God is, how infinitely 
 
154 DIRECTIONS lO THE UNC0NVERTE1>. 
 
 powerful, an^ wise, and good, how holy, £>nd just, 
 and true; and what title he hath to you, and authority 
 over you, and what an eternal portion he would be to 
 yqu; how is it possi|)le that you could prefer the dirt 
 of the world before him, or delay any longer to return 
 unto him ! If you did but truly know what Christ is, 
 9nd what h6 hath done and suffered for you, and what 
 that pardon, and grace,, and glory, are which he hath 
 purchased for ybu, and oflfered.to you, and how sure 
 his promise'is by which it is offered ; it is not popsible 
 that you should refuse to entertain him, or delay to 
 give up your souk unto him. Do you think a man 
 that truly knows what heaven is, and what hell is, 
 can still be in doubt whether he should turn or not? 
 Alas, sirs ! if God would but open your eyes, to see 
 where you are, and what you are doing, you would 
 run as if for your lives ; and quickly change your mind^ 
 and ways. You would no more stay in your carnal 
 state, than you would stay in a house th^t was falling 
 down on your heads, or in a ship that you perceive 
 sinking under you, or on the sands when you see the 
 tide coming towards you. If your house or chamber 
 were all in flames about you, you would not stand to 
 ask whether you isbouldbe gone; and sure then, if 
 you knew how the devils are about you, bow they 
 deceive you, and rule you, and wait to drag you to 
 hell, you would never stay a night longer willingly in 
 such a state. While men understand not what the 
 gospel means, nor what a minister saith unto tliem, 
 no wonder if they regard them not, but continue in 
 their sin. If you see a bear or a mad dog. making 
 towards a man, and tell him of it, and call him to be 
 gone, if he be a man of another language, and do not 
 understand you," he will make never th^ more haste; 
 but if he understand and believe you, he will away. 
 
filRtecriONS TO THE UNCONVERTED. 155 
 
 If pe6ple think that ministers are in jest with them, 
 or that they are uncertain of what they say, no marvel 
 if they hear us in jest, or as men that believe not 
 what they hear: but if you knew that your lives lay 
 on it, yea, your everlasting life, would you not regard 
 it, and look about you ? Now you ^tand deliberating 
 and questioning the business, whether you should 
 tum, and let go sin, or not: but if you knew that 
 you must certainly have hell with it if yoakeep it, 
 methink? y6ur doubt should quickly be resolved, and 
 you should be loath to give another night's lodging to 
 so chargeable and dangerous a guest. 
 
 Now, when we persuade you to holiness of life, you 
 will demur on it, as if there were some doubtfulness 
 in the matter: but if you knew the nature and end 
 of holiness, you would soon be put of doubt: and if 
 you knew but bow much happier you might be with 
 God, you would never stick at the parting with your 
 most delightful sins. As the Jews rejected Christ, 
 and preferred a murderer before him, and cried out, 
 Crucify him ! and all because they did not know 
 him; so you let Cbrist knock and call, and offer 
 you.saivatioo^ and you stand questioning whether you 
 should obey his call, and whether you should not 
 prefer your lusts before him ; and all because you 
 knovv him not, nor the grace and glory which he 
 tendereth to you. When men understand not the 
 reasons of God that should prevail with them, no 
 wxsBder if they part not with that which is as dear 
 to them as their lives. But when once they know 
 the reasons of Christianity, (those moving, weighty, 
 undeniable reasons, that are fetched from God, and 
 heaven, and hell,) ^they will then stand questioning 
 the matter no longer ; but they will resign up all, even 
 life itself. All this I speak of a spiritual, powerful, 
 
156 DIRECTIONS TO THE tTNCONVERTED. 
 
 and a practical knowledge : :and.not of every ;5wjmining 
 opinion and conceit. , 
 
 , Study, thereforej what God is, and what he is to 
 you, and what, he would be to you. Study, what sin 
 is, and what the damnation is which it desprveth. 
 Study what Christ is, and, hath donje and suffered for 
 you, and what he is willing to .do, if you neglpct him 
 not. Study what the world is, and what is the utmost 
 that sin will do for you.. Study what the everlasting 
 glory is, which you may have with God, if you lose 
 it not by your folly. And study what faith is, and 
 what rejjentance is, and what love,, and; joy, and a 
 holy and. heavenly life is, and how little reason you 
 have to be afraid of them. If this understanding 
 have but ' deeply possessed -you, it will bias your 
 hearts, and make you resolved, settled converts. : 
 
 Directiion II. If you would not have jthe vjrork of 
 your conversion miscarry, vvheji you understand what 
 }s offered you, then search the scriptures daily,:to see 
 whether those things be so or not, 
 
 Sto did the Bereans.* And the text saith, that 
 therefore they believed. We come not to cheat and 
 deceive you ; and therefore we desire not that you 
 should take any thing from, us, but what we can prove 
 to you from the word of God to be certainly ^true. 
 We desire not to lead you in the dark, but by the 
 light to lead you out of darkniBss';^and therefore we 
 refuse not to submit all our doctrine to an equal, trial. 
 Though we would not have you wrong your souls by 
 an unjust distrust of us; yet would w'e not desire 
 you to take these great and weighty things merely 
 upoq.our words: for then yoiir faith will be in man ; 
 and then no marvel if it be weak and ineffectual, and 
 auickly shaken. If you trust a map to-day, you may 
 
 * Acts xvii. 1 J. 
 
DIRECTIONS TO THE UNCONVERTED. 157 
 
 distrust him to-morrow; and if one man be of the 
 greatest credit with you this year,, another, of a 
 contrary mind, may b6 of more credit with you the 
 next year. And therefore we desire no further to be 
 believed'by you, than is necessary toJead you up to 
 God, and to help' you to understand that word which 
 you must believe : our desire therefore is, that you 
 search the scripture, and try whether the things which 
 we tell you be the truth. The word will never work 
 on you' to purpose, till you hear and see God in it, 
 ^nd* perceive thair it is he, and not man only,) that 
 speaks to you. When you hear none speaking to 
 you but the iriinister, no marvel if you dare despise 
 him, for he is a frail and silly man like yourselves; 
 when you think that the doctrine which we preach 
 Knto you is merely of our own devising, and. the 
 conjecture of our own brain, no marvel if: you set 
 light by it, and will not let go all that you have, at 
 the persuasion of a preacher. But .when you have 
 searched the scripture, and find that it is the word of 
 the God of heaven, dare you despise it then ? When 
 you there find that , we said no more than we were 
 comnlanded, and God that hath spoken ,this word 
 \vill stand to it ; then Sure it will go nearer you, and 
 you will consider of it, and make light of it no more. 
 If we offered you bad wares, we .should desire a dark 
 shop; and if our gold were light or bad, we should 
 not call for the balance a;id the touchstone. But 
 when we are sure the things that we speak are true, 
 we desire nothing more than trial. Beauty and Come- 
 liness have no advantage of loathsome jdeforiiiity, 
 when they are both together, in the dark; but the 
 light will show the difference. — Error may be a loser 
 by the light, and therefore shuns it. But truth is a 
 gainer by it, and therefore seeks it. Let papists hide 
 
158 DIRECTIONS TO THK UNCONVERTED. 
 
 the scriptures from the people, and forbid the reading 
 of them in a tongue which they understand, and teach 
 them to speak to God they know not what ; we dare 
 not do so, nor do we desire it : our doctrine will not 
 go off well in the dark ; and therefore we call you to 
 the law and to the testimony, and desire you to take 
 our words into the light, and see whether they are 
 according to the word of the Lord. Nothing troubleth 
 us more than that we cannot persuade our hearers.to 
 this trial. Some of them are so hardened in their sin 
 and misery, that they will not be at so much labour 
 as to open their Bibles, and try whether we say true 
 or not. Some of them will not trouble their minds 
 with the thoughts of it : God is not in all their 
 thoughts."^ And some are already too wise to learn ; 
 they will not so long abate their confidence of their 
 former opinions ; though, poor souls, their ignorance 
 do threaten their damnation. And some are so engaged 
 in a sinful party, that their companions will not give 
 jthetn leave to make so much question of the way that 
 they are in; and some will scarce take the scripture 
 for the rule by which they must try and be tried; 
 but look more to custom, and the will of those in 
 power over them. And most are unwilling to try, 
 because they are unwilling to know the truth, and 
 cannot endure to find themselves miserable, nor see 
 the sin which they would not leave, nor see the duty 
 which they love not to practise. And thus we cannot 
 get them to try whether the things that we teach 
 .them be so. 
 
 For want of this it is, that men deceive themselves, 
 
 and think their case to be safe when it |s miserable, 
 
 because they will not try it by the word. This makes 
 
 them rage and be confident in their folly, and laugh 
 
 * Psalm X. 4. 
 
DIRECTIONS TO THE UNCONVERTED. 159 
 
 and sing at the brink of hell, and swim as merrily 
 down the stream to the devouring gulf, as if no evil 
 were near them. This makes them in the depth of 
 misery to have no pity on themselves, and to do so 
 little to escape it: though they have time and means, 
 and helps at hand, yet there are not hearts in them 
 to make use of them ; yea, they run themselves daily 
 further on the score ; and all because we cannbt get 
 them to search the scripture, and try whether sin 
 be so small a matter, and whether this will not be 
 bjtt^rtiess in the ^d. — ^Hence it is, that they are sa 
 easily drawn by a temptation, and that they dislike 
 a holy life ; and have base thoughts of them that are 
 most diligent for salvation, and are most precious in 
 the eyes of God ; and that they can even deride the 
 Way that they thbuld walk in ; because they will not 
 search the scripture, to see what it saith to these 
 matters. The word is a light, and would do much 
 to open their eyes, and win them over to God, if they 
 would but come to it with a desire. to know the truth. 
 You think that the ungodly that are ricb and greats 
 are in a better condition than a godly man that is 
 poor and despised. And why is this, but because 
 you will not go into the sanctuary, and see in what' 
 a i^ippery place they stand, apd what will be the end 
 of these men ? In a word, this is the undoing of 
 millions of souls. They are all their lifetime out 
 of the way to heaven, and yet will not be persuaded 
 to ask the way; but they run and wink, and put it to 
 the venture. . Many a thousand are gone out of the 
 world, before they ever spent the quantity of one day 
 in trying, by the scripture, whether their state vvere 
 good, and their way were right. Nay, let their teachers 
 tell them that they must be sanctified, ^nd take 
 another course, they will differ firom their teachers. 
 
160 DIRECTIONS TO THE UNCONTERTED* 
 
 though they be ever so wise and learned ; and they 
 will contradict them, and not believe nor regard them. 
 And yet vye cannot get them to come to us, and put 
 the case to. the trial, and let the scripture be the 
 judge. Would they but do this, they could never 
 sure have such hard thoughts of their teachers, and 
 be offended at their, plainest, closest dealing. You 
 would, then say, " I see now the minister says not 
 this of himself; -he speaks but that which God com- 
 mandeth him: and if he would not deliver the message 
 of the Lord, he were unworthy and unfit to be his 
 ambassador: he were cruel to me, if he would not 
 pull me out of the firej by the plainest, closest means. 
 He hated me, if he would not rebuke me, but suffer 
 sin. upon me. If he would please men, he should not 
 be the servant of Christ. I know it is no pleasure to 
 him to trouble me, or to provoke me: but it would be 
 his own destruction, if he tell me not of my danger. 
 And I have no reason to wish him to damn his own 
 soul, and suffer me to do the like by mine, and all for 
 fear of .displeasing me in my sin." These would be 
 your thqughts, if you would but try our words by 
 the scripture, and see whether we speak not the mind 
 of God. 
 
 And sure it would go somewhat deeper in yoijr 
 hearts, and it would stick by you, and be more before 
 your eyes when you once understood that it is the 
 word -of God. 
 
 This then is my request to you, sirs, that tbe work 
 of your conversion may not miscarry. That you would 
 carry all that you hear to the scripture, and search 
 there, and see whether if be so or not, that so you 
 may be put out of doubt, and may be at acertainty, 
 and not stand wavering; and that your faith may^be 
 resolved into the authority of God; anij so the work 
 
DIRECTIONS TO THE UNCONVERTED. 161 
 
 may be divine, and consequently powerful and, pre- 
 vailing, when the ground and motive is divine, l^ 
 you be not satisfied in the doctrine which the minister 
 delivereth to you, first search the scripture yourselves; 
 and if that will 'not do, go to him, and desire him to 
 show you his grounds for it in the word of God, and 
 join with you in prayer for a right understanding of 
 it. Do you|- question whether there be so severe a 
 judgment, and a heaven and a hell, as ministers tell 
 you?; Search the scripture, in Matt. xxv. and 3 Thess. 
 1. 8, 9, 10. John V, 29. Matt. xiii. Do you question 
 whether a man may not be saved without conversion, 
 regeneration, and holiness ? - Open your Bibles, and 
 see what God saith, John iii. 6. Matt, xviii. 3. 2,Cor. 
 V. 17. Rom. viii.9. Heb. xii. 14. Do you think a 
 man may be saved without knowledge ? Let scripture 
 judge, 3 Cor. iv. 3, 4. John !xvii. 3. Hos. iv. 6. Do 
 you think a man may be saved that doethas the most 
 do, and goeth in the Common way of the world? 
 Search the sCripture and see, Matt. vii. 13. and.xx. 
 16. and xxii. 14. Luke xii. 33. Do you. think an 
 unhumbled soul may be saved, that never was contrite 
 and brokenhearted for sin ? Try by Isaiah Ivii. 15. and. 
 Ixvi. 3. Psalm li. 17. Luke iv. 18. Matthew xi. 38. 
 Do you think a man can be the servant of God, that 
 jiv.eth a fleshly life, and will keep his sin? Try by 
 Rom. viii. 13. John iii. 13. Eph. v. 5,6., 1 John iii. 
 9, 10. • Do you doubt whether it be necessary to 
 make so much ado to be saved, and to be so strict, 
 and make religion your chiefest business ? Try by 
 "Psalrn i. 1, 2,3. 1 Pet. iv. 18. Heb. xii. 14. Luke 
 X. 42. and xiii. 24. Eph. v. 15, 16. Do you think 
 a man can be saved that is a worldling, whose heart 
 is more on earth than heaiven ? T/ry by 1 John ii. 15. 
 Phil. iii. 19. Col. iii. 1. Luke xiv. 26. 33/ Do you 
 
 ' Y ' ' ' . , 
 
162 DIRECTIONS TO THE UNCONVERTEBw 
 
 dou|jt whetiaer you should serve God ^itb your 
 families, and instruct theijn, and pray with them? 
 ' Try by J«sh. xxiv. 15. Deut. vi. 7. t)axi. vi, 10,11. 
 Exod. ?£x. 10. ■ 
 
 Thus, if you will in all these weighty matters but 
 go to the scripture, and see whether it says «s your 
 teiichers say, you noight soon be resolved, ^ad that 
 by the surest authority in the world. If you think 
 that your ministers may be deceived^ I hope you will 
 confess that God; cannot be deceived. If you think 
 that your ministers are passionate, or self-i?pnceited, 
 or speak out of ill-will to you, 1 hope you d^re not 
 say so by the Lord: he owes you no ill-will,, nor 
 speaks a, word bu* what is most sure. If you think us 
 partial, s;urely God is impartial I What better judge 
 caii you have now, th^n he that is infallible, and must 
 j>adge you all at the last? The law is m^de to judge 
 you, and not, to be judged by you. None can be the 
 proper' judges of the sense of the law, but the maker 
 of it; though otheES must judge their case by the 
 law. Your' work is to discern it, and understand and 
 obey it;' and our work is tohidp you to understand 
 it; but it is neither out work nor yours, to be the 
 pcopef or absolute judges of it.; At least where it 
 speaks plain^ it needs no judge. : ' 
 
 Come then to the word in, meekness and .humility, 
 with a teacbiabte framie of spirit, and a willingness to 
 know the truth, and a resolution toi stand' (o it, and 
 yield to what shall be revealed to you; and beg of 
 God to show you his will, .anid lead you into the 
 truth, and you will find that he will be found of them 
 that seek him. 
 
 Direetion III. If you would not have the work of 
 your conversion miscarry, «iy next advice is this : 
 
 See that you be much in tlie serious cQnsijJeraitioQ 
 
mUECTIONS TO THE UNCONVfifttEt). 163 
 
 of the truths which you wtiderstand, hietween God 
 aod you in secret. 
 
 ' I have often spoken of this h^iretofore ; but because 
 I apprehend it to be a point of exceeding great 
 concernment, I shall be longer on it agaan than on 
 the rest. 
 
 The greatest matters in the world will not worlc 
 much upon him that will not think of them. Consi- 
 deration opens the ears that are stopped, &nd the heart 
 that was sh<lt up; it sets the powers of the soul to 
 wdrk^ aed awakeifeth it from the sleep of incogitancy 
 atjid security. The thoughts are -the first actings of 
 the soul, that set a-w«wk the rest. Thinking on the 
 matters that must make us wisej, land do the work of 
 G^d on the heart, is that which lieth on us to do in 
 order to our bonversidfi, By consideration a sinner 
 ttiakes use of the truth, 'which before lay.by, aiid 
 therefore could do hothing. By consideration b6 
 taketh in the medlcioe t<!> his isoul, which befofe sto6d 
 by, and could not work. By consideration a man 
 makes use of his reason, which beforewas laid Asleepi 
 and therefore could not do his work. When th6 
 master is from home, the scholars will be at play. 
 When the coachman is asleep, the hot-ses may mfes 
 the way, and p&ssibly brteak his neck and their own. 
 If the pldughtntan gO his way, the oxen will stand 
 still, or make but very irregular work. — So when 
 reason, laid afsleep, is out of the way, what may not 
 the appetite do? And what may not the passions do? 
 And what ttiay not tetnptations do with the sOul ? 
 A wise man, when he is asleep; hath as little use of 
 his wisdom as a fool. A learned man, when Jie is 
 asleep, can hardly dispute, with an unlearned man 
 that is awtike. A strong man that is ever so skilful 
 at his vre&pdnS, is scarce able, in his sleep, to deal 
 
164 DIRECTIONS TO THE UNCONVERTED. 
 
 with the weakest child that is awake. Why, all the 
 powers of your soul are as it were asleep, tjU con-, 
 sideration awake them, and set them at work. And 
 what the better are you. for being men, and having 
 reason, if you have not the use of your reason when 
 you need it? As men are inconsiderate because they . 
 are wicked, so they aie the more wicked because 
 they are inconsiderate. The keenest sword, the 
 greatest cannon, Will do no execution against an 
 ene!my while they lie by, and are not used. Thece 
 is a mighty power in the, word of God, and the 
 example df Christ, to pull down strong holds, and 
 conquer the strongest lusts and corruptions. But 
 they will not do this while they are forgotten and 
 neglected. Will heaven entice the man that thinks 
 not of it ? Will hell deter the man that thinks not of 
 it ? Why is it that all the reasoning in the world will 
 do no more good to a man that is deaf, than if you 
 said nothing? But because the passage to his thoughts 
 and understanding is stopped up. And if you have 
 eyes and see not, and ears and hear not, and wilfully 
 casi it out of your thoughtj whal^ good can any. thing 
 do to you that is spokpn ? It is not holding your 
 meat in your mouth that will nourish you, if you will 
 not let it down ; nor taking it into your stomach, if 
 you wjll not keep it, but presently cast it up again ; 
 but it must be kept till.it is digested and distributed. 
 So it is not the most excellent truths in the world that 
 will change yoDr hearts; if you let them not down. to 
 your hearts, and keep them not there by meditation 
 till they are digested and turned into spiritual life.! 
 The plaister must be laid upon the sore, if you would 
 be cured. The wound and jsiekness is at your heart? 
 and if you will' not take in the word to your, heart, 
 >yhere the sickness is, I kna^y npt hohyv \q^ shpuj^. 
 
DIRECtlONS TO THE UNCONVERTED. 165 
 
 expect a cure. The soul will not be charmed into 
 holiness, by the bear bearing or saying over a few good 
 words, as wizards used to cure diseases, or seemed to 
 cure them. It must be truth at the heart that must 
 change the beart.^-And ifyouwill not4:hink on, and 
 think on it again, how can you expect it should ever 
 come to your heart ? 
 
 You say yoii would gladly have Christ and grace, 
 and are ready to lay the blame on God, because he 
 doth not give it you, and say, We cannot ■.convert 
 ourselves i but would you have the Spirit come in, 
 while you hold the door against him? He knocks, 
 and desires you to open and let hitii in, and you 
 wish him to come in; but you bolt the door, and 
 no entreaty will procure you to open it. ' It is con- 
 sideration of the saving doctrine of the gospel, that 
 openeth the heart, and giveth it entertaihment. Set 
 yourselves : therefore , on purpose to this work, ' and 
 open the doors of your heart, which are now shut, 
 and let the King of glory come in. Who will believe 
 that you love the light, when yon shut the.windows, 
 and draw the curtains? If yoU will set yourselves to 
 consider of the truth, the windows of your soul will 
 be set open, and then the light will certainly come 
 in. Now you read over whole pbapters, and hear 
 sermon after serm6n, and either they never stir youi, 
 or at least it is but a little for a fit; like a man that 
 hath a little warmed him at a fire in the winter, and, 
 when he goes from it is colder than before: but if 
 you would but set yourselves to consider of what you 
 hear or read, one line of a chapter, or one sentence of 
 a sermon, would lay you in tears, or make you groan, 
 or at least do more than now is done. Satan hath 
 garrisoned the heart of eyery carnal man; and con- 
 sidereition is the prinpipal means to cast him out. 
 
166 DIKECTIONS TO THfi UNCONVERTED. 
 
 If by considering of the terrible threatenings of the 
 word, you would discharge the cannons of God 
 against them,' what a battery- would it make in the 
 corruptions of your souls ! Our God is a consuming 
 fire, and the 61*6 of hell is threatened by his law as the 
 wages of sin: by serious consideration you may as it 
 were fetch fire from God and from his word, and set 
 to the very gates of Satan's garrison, and fire him out 
 of many of his holds. 
 
 But because this is^o needful a point, I shall be so 
 large upon it, as, 1. To tell you some of those things 
 that you should consider of: 2. To tell you in what 
 manner you should do it: and 3. Togive ydu some 
 motives to put you on. 
 
 I. The first thing that I would have you often to 
 think on, is, the nature of that God with whom you 
 liave to do. Consider, that if he be the most wise, it 
 is all tile reason in the world that he should rule you. 
 If he be good, and -infinitely good, there is all the 
 reason in the world that you should Jove hirn; and 
 there is no show of reason, that you should love the 
 world, or sin, before him. If he be friithful and true, 
 his threatenings must be feared, and his promises 
 pnust not be distrusted: and there is no reason that 
 you should make any question of his word. If he be 
 lioly, then-holiness must needs be most excellent, aiid 
 those that are the holiest must needs be the best, 
 because thtey are most like to God; and then he 
 must be an enemyto sinj and to all that are unholy, 
 because they are contrary to his nature. Considet 
 that he is almighty, and there is no resisting him, or 
 standing out against him : in the twinkling of an eye 
 can he snatch thy guilty soul from thy body, and caiSt 
 it where sin is better, known, A Wdrd of his mouth 
 pan set all the world against thee; and sdt thine own 
 
DIRE1CTI0KS TO THE UNCONVERTED. 167 
 
 conscience against thee too. A frown of his face can 
 
 turn thee into belJ, And if he be thine enepy, it is 
 
 no matter who is thy friend; for all the world cannot 
 
 save thee, if he do but condemn thee. They are 
 
 blessed whom he blesseth, and they are.cursed indeed 
 
 whom he curseth. He was from eternity, and thou 
 
 art but as it were of yesterday ; thy being is from 
 
 hina; thy life is always in his hands; thou canst nof 
 
 live an hour without him; thou canst not fetch-a 
 
 breath without him, nor think a thought, nor. speak 
 
 a word, nor stir a.foot or hand, without him; thou 
 
 mayest better live without breadj, or drink,, Or 6re, or 
 
 air, or earth, or vrater, than without him. All the 
 
 world is, before him, but as the drop of a bucket, or 
 
 a little sand or dust, that should be laid in balance 
 
 with all the earth. Hadst thou but compassed about 
 
 this lower wotld, and seen' all tlie nations- of it, and 
 
 its wonderful furniture, and seen the great depths of 
 
 the mighty ocean, and the abundance of creatures 
 
 that be in all; O what thoughts then wouldst thou 
 
 have of God! But if thou hadst been above the stars, 
 
 and seen the siin inall its glory, and seen the frame 
 
 and course of those higher orbs, and seen the blessed 
 
 glorious angels, and all the inhabitants of the higher 
 
 world, O then what thoughts, of God wouldst th'oii 
 
 entertain ! O but if it were possible that thou hadst 
 
 seen his glory, or seen but his back's parts, as Moses 
 
 did, or seen him in Christ, the now-glorified Redeemer, 
 
 what apprehensions wouldst thou have of him then! 
 
 Then how wouldst thou abhor the name of sin; and 
 
 how weary wo ul(ist thou be of the pleasantest life 
 
 that sensuality could afford thee ! Then thou wouldst! 
 
 quickly know, that no love can be great enough, sind 
 
 no praise can be high enough, and no sej-vice can 
 
 be holy and good enough, for such a God ; then 
 
168 DIRECTIONS TO THE XJNCONVERTED. 
 
 you would soon know, that this is notaGodtobe 
 neglected, or 'dallied with ; nor a God to be resisted, . 
 nor provoked by the wilful breaking of his laws. 
 It is eternal life to know this God; and for want of 
 knowing him, it is that sin aboundeth in the world. 
 Thismaketh holiness so scarce and lean : Men worship 
 they care not how, because they worship they know 
 not "whom. O therefore dwell on the meditations of 
 the Almighty. So far as he dot-h possess thy mind, 
 there will be no place for sin and vanity. — One would 
 think, if I should set you no farther task,- and tetl 
 you of no other matter for your meditation^ this one 
 should be enough ; for this one is in a manner all. 
 What will not the due knowledge of God, do upon 
 the soul ? That is the best Christian, and the most 
 happy man, that kuoweth most of him; and that is 
 the most vile and miserable wretch that is furthest 
 from him, and strangest to him :- it is the character of 
 the fool of fools to have a heart whose disposition 
 and practice saith, there^is no God;* that is, to b6 so 
 affected and employed in their hearts, as if there were 
 ho God ; and when God is not in all their thoughts. 
 It was better with man, when he had less knowledge 
 of himself, and fewier thoughts for himself, and more of 
 God. And there is no way to restorie us to sound 
 understanding, and to perfect our knowledge, but ta 
 turn our eye upon God again ; for in knowing him, 
 we know all that is worth the knowing. Take hold 
 then of the blessed God in thy meditations, and fill 
 thy thoughts with him, and dwell upon those thoughts. 
 Remember he is always with thee: and wherever 
 thou art, or whatever thou art doing, most certainly 
 he seeth thee.— -As sure as thou art there, the Lord is 
 there. He knows thy thoughts; he hears thy words, 
 * Psalm^xiv'. 1. 
 
DIRECTIONS TO THE CNCONVERTED. 169 
 
 he isees all thy ways. And is such a God as this is, 
 to be provoked and despisiid ? Were it not better to 
 provoke and despise all the world ? Is bis favour to be 
 slighted ? Were it not better to lose the favour of all 
 
 the world ? Consider of this. 
 
 3. Another thing that I would have you often 
 think of, is, what end you were made for, and v^hat 
 business it is that you came for into the world. You 
 m&y well think that God made you not in vain ; and 
 that he made you for no lower end than for himself: 
 and that he woflld never have made, nor so long 
 preserved youi if be bad not cared what you do. He 
 would never have endued yoil with a reasonable 
 and immortal soul, but for some high, and noble, and 
 immortal end. Surely it was, that you might be 
 happy in knowing him, that he made you capable of 
 knowing him ; for he made nothing in vain. It is 
 useful to a horse to know his pasture, and provender, 
 and work, and perhaps his master ; but he needs not 
 know whether there be a God: and accordingly he is 
 qualified. But it is certainly man's chief concernment 
 to knovv that there is a God, and what he is, and how 
 to serve him, and what he is and will- be to us; or 
 else we should never haVe been capable of such 
 things: and he Would never have made you capable 
 G|f loving him, but that you should be exercised and 
 made happy in that love. The frame, and faculties, 
 and capacity, of your souls, and the scope of scripture, 
 do all declare, that you were sent into this world to 
 seek after God, and to love him,- and obey him, and 
 Rejoice in him, in your measure; and to prepare for a 
 life of nearer communion, where you may enjoy him, 
 and please him in the highest perfection. Consider 
 with yourselves, whether a life of sin be that which 
 you were made for; or whether God sent you 
 
 z 
 
170 DIRECTIONS TO THE UNCONVERTED. 
 
 hither to break his laws, and follow your own lusts; 
 and whether the satisfying of your; flesh, and the 
 gathering of a little worldly wealth, and the feathering 
 of a nest which' you must so quickly leave, be likely 
 to be the business that you were sent about into the 
 world. 
 
 3. The next thing that I would Wve'you consider 
 of, is how you have answered the ends of your creation, 
 and how you have done the business that you came 
 into the world to do. Look back upon the drift of 
 your hearts, and lives; read over the most ancient 
 records of your consciences ; and see what you have 
 been, and what you have been' doing in the world till 
 now.-*-Have you spent your d^ys in seeking after 
 God ? and your estates and strength in faithfully 
 serving him? Have you lived all this time in the 
 admiration of his excellencies, and the fervent love 
 of him, and delightful remembrance of him, and the 
 zealous worship of him ? If you had done this, you 
 had not need of a conversion. But consider; have 
 you not forgotten what business you had > in the 
 world, and little minded the world that you should 
 have prepared for, and lived as if you knew not him 
 that made you, or. vvhy he made you ? Was sport 
 and merriment the end that you were created for? 
 Was ease and idleness, or eating or drinking, or vain 
 discourses, or recreation, the business that you came 
 into the world about? Was living to the flesh, and 
 scraping upriches, or gaping after the esteem of men, 
 the work that God sent you hither to do? Was this 
 it that he preserved you for, and daily gave you in 
 provision for? What, was it to forget him, and slight 
 hirh>and turn him out ofyour hearts, and rob him of his 
 service and honour; and set up your flesh ia his stead, 
 and give that to it that was due to him? Bethink you 
 
DIRECTIONS TO THE UNC0NVE;RTED. 171 
 
 what you have done, and whether you have done thfe 
 work that you were sent to do, or not. 
 
 4. The next thing you should use to consider of, 
 is, how grievously you have sinned, and what a case 
 it is that your sin hath brought you into. If you take 
 but an impartial view of your lives, you may see how 
 far you have missed your marks, and how far, you 
 have been from what you should have been, and how 
 little you have done of that which was your business; 
 and O what abundance of aggravations have your sins ! 
 (which I shall pais over now, because.I must mention 
 thera under another head.). It is not only some actual 
 out-brteakings against the bent of your heart and life; 
 but your very heart was false, and gone from God, 
 and set in you to do evil. 
 
 O the time that you have lost; the means and 
 help that you have neglected; the motions that you 
 have resisted ; and swarms of evil thoughts that have 
 filled your imaginations; the streams of vain and evil 
 words that have flowed from your mouth; the works 
 of darkness, in public and in secret, that God hath 
 seen you in ! And all this while, how empty were 
 you in inward holiness, and how barren of good 
 works, to God or men ! What have you done with 
 all your talents ! and how little or nothing hath God 
 had of all! 
 
 And now consider what a case you are in, while 
 you remain unconverted: you have made yourselves 
 the sinks of sin, the slaves of Satan, and the flesh ; 
 and are skilful in nothing but doing evil. If you be 
 called to prayer or holy meditation, your hearts are 
 against it, and yoii are not used to it, and therefore 
 you know not how to do it to any purpose : but to 
 think the thoughts of lust or covetousness, or hatred 
 or malice, or revenge, this you can do without any 
 
172 DIRECXIONS TO THB UNCONVEHTED. ' 
 
 toil; to speak of the wOrld» or of your sports and 
 pleasures, or against those that you bear ill-will' to, 
 this you can do without any study: yau are such as 
 are spoken of, My -people is foolish, they' have not 
 hnrnjon me ; they are sottish childrien, and they have 
 no ttnderstanding : they are wise to do evil^ hut to do 
 good they have no knowledge,^ You are grown stran^ 
 gers to the Gbd'that tnade you, in whoSie love and 
 service yousshould live and find your chief delights. 
 Your hearts are hardened, and you are dead in your 
 sins; the guilt of the sins of your lives is stiil upon 
 you ; you can neither look into your hearts or lives, 
 no not one day of your lives, or the best hour that 
 you have spent, but yoiiimust s6e the ugly face of 
 sin, which deserveth condemnation. You have made 
 God your enemy, that should have been your only 
 felicity ; and yet you are always at his mercy,; and in 
 his hands. Little do you know how long bis pati- 
 ence will yet endure you ; or what hour he will call 
 away your souls: and if. death come, alas, what a 
 case will it find you in ! How lamentably unready 
 are you to meet him ! How unready to appear before 
 the dreadful God whom you have offended ; and 
 what a 'terrible appearance doyou think that will be 
 to you ! Most cqrtajnly if you die before you are con- 
 vertedi the inevitable consequence will be, everlasting 
 misery and despair. The law hath cursed you already ; 
 and the execution will be answerable, if you die in 
 your sins : and thus you may see the gain of sin, and 
 what it is that you have been doing all this- while for 
 your own souls; and what a case it is that you have 
 brought yourselves; into; and what need you have 
 speedily to Ipok about you. 
 
 S. The next step of your consideration should be 
 
 * Jer. iv, 22, 
 
DIRECTIONS TO THE UNCONVERTED; 173 
 
 this : bethink yourselves what a blessed condition 
 you might be in, if by conversion you were recovered 
 from this nnisery, and brought honae to God. This 
 moved .the heart of the prodigal son to return. When 
 he canae to himself he said, How many hired ser- 
 vants of my father's have bread enough, and to spare, 
 and I perish with hunger. He that had not husks to 
 feed on wil:h the swine, considered the plenty that he 
 had' forsaken at home. The poorest membet* of the 
 household of Christ is in a better condition than the 
 greatest king oa e^th that is unconverted. You might 
 have lived attoiher^kind' of life than you have done, 
 for siafety, and benefit, and true content, if you would 
 have turned your minds and life to God, Were you 
 but converted, you would be living members of Cbrisr, 
 and his pfecious benefits would be yours ; his blood 
 would cleatHse you from all your sins,^nd they would 
 be all freely forgiven you : God would be reconciled 
 to you, and become your friend, yea, your Father and 
 your God ; and will take you for his adopted chiU 
 cfedB': the Holy Ghost would dwell iti you, and guide 
 your understiandings, and show you that which flesh 
 and blood cahnot reveal, and bring you into ac- 
 quaintance with the mysteries of God. He will be 
 a Spirit of life and light within you, and work your 
 hearts yet more to God, and give you yet stronger 
 inclinations and affections to the things above. He 
 will help you when you are weak, and quicken you 
 when you are dull, and be your remembrancer when 
 you are forgetful of necessary things. ' He will' help 
 you in ppayer, both for matter ahd for manner, and 
 help, you in meditation^ and conference, and other 
 duties: he will warn you of your- danger, an^ 
 strengthen you against temptations, and hdp you to 
 overcome; and if you fall, be \till eoabte you to rise 
 
174 DIEECTIONS TO THE UNCONVERTED. 
 
 again. He will be an indwelling comforter to you, 
 and so effectually speak peace to you in the midst of 
 your disquietness, that by speaking it, he will create 
 it in you; and in the multitude of your thoughts 
 within you, his comforts will delight, your souls. O 
 what a life mig^ht you live, if Christ by his Spiritjjid 
 once live in you !. You may easily conjecture how 
 tender Christ would be pf'his own members, how 
 dearly he would love them, how Constantly he would 
 watch over them, how plentifully he would provide 
 for, them, and how safely he would preserve them ! 
 And if you should come into a rougher way, he 
 would lead you out. ' Afflictions should never be 
 laid on you but for your good; and continue no 
 longer than your need continueth them, and betaken 
 off at last to your satisfaction and contentment. In- 
 deed' your life would be a life of mercies: and that 
 which. is but a common mercy to common men, 
 would he a special mercy to you, as coming from 
 your Father's love, and furthering' your salvation, 
 and hinting, out to you your everlasting mercies. 
 You could not open your eyes, but you would see 
 that which may encourage and comfort you ; all the 
 works of sGod which; you behold, would show you 
 his, majesty, his love, and power, arid lead you to 
 himself. You could not open your Bible, but you 
 would find in it the blessed lines of love : O what 
 gpqd it would do you to read there the blessed attri* 
 butes of your God! tO;look upon his name! to peruse 
 the description of his most.jperfect nature ! What 
 good would it do you to read of th& nature, and 
 incarnation, and life, anddeath, and resurrection, a;nd 
 ascension, and intercession, and return of your blessed 
 Redeemer ! What good would it do you to find those 
 holy rules which your new nature isiagreeableto, and 
 
DIRECTIONS to THE UNCONVERTED. 175 
 
 to read over the law that is written in your hearts, and 
 read the curse from which you are delivered! What 
 life and joy would your souls receive from the many, 
 and full, and free promises of grace ! Were.you once 
 but truly sanctified and« made new, your condition 
 would be often comfortable, but alw;ays safe; and 
 wheij you were in the greatest fears and perplexities, 
 you would still be fast in the arms of Christ ! And 
 what a life would that be, to have daily access to God 
 in prayer; to have leave, in all your wants and 
 dangers, to. seek him with a promise, of hearing and 
 success! that you may be sure of much more from 
 him, thaq a child can from the tenderest father, or a 
 wifefroin the most loving husband upon earth ! What 
 a life would it be, when you may always think on 
 God as your felicity, and fetch your highest delights 
 from whom the ungodly have their greatest terrors \ 
 And it is no contemptible part of your benefits, that 
 you may live among his people, and in their special 
 love, and have a special communion with them, and 
 interest in thejr prayers, and may possess among them 
 the privileges of the saints, and the ordinances of 
 God : that instead of idle talk,* and the unprofitable 
 fellowship of the children and works of darknessj you 
 may join with the church of God in his praises, and 
 feed with them at his table on the body and blood of 
 Christ, and then have conyeyances of renewed grace, 
 and a renewed pardon sealed to your souls. But how 
 long should I stay, if I should tell you but one-half 
 the blessings of a sanctified and spiritual state ! In a 
 word, God would be yours, Christ would be yours, 
 the Holy Ghost would be yours, all things would be 
 yours ; the whole world would have some relation to 
 your welfare ; devils would be subdued to you, and 
 cast out of your souls ; sin would be both pardoned 
 
176 DIBJECXIONS TO THE UNCONVERTED. 
 
 and overcome ; angels would be ministering spirits 
 unto you. for your good; the promises of scripture 
 would he yours ; and everlasting, glory would at last 
 be yours: and while .you staid on earth, you might 
 comfort yourselves as often as you would, with the 
 believing foresight of that incopcejyiable, unspeakable, 
 endless felicity. 
 
 O sirs, what a treasure have. I here expressed in 
 a few words ! What hearts would you have, if you 
 were but possessed, lively and sensil^y, of all that is 
 contained in this leaf or two! You would not envy 
 the greatest prince on earth his gloryj nor change 
 states with any man that was a stranger to these 
 things.— Did you but use to consider of the state of 
 the saints, how could you keep off, and stay with 
 sin, and make so many delays in turning unto Gocf ! 
 —Surely this consideration mi^ht turn the scales. 
 
 The next part of your meditation should be of the 
 gracious and wonderful work of your redemption; 
 and the means and remedies which are provided for 
 your souls, and the terms on which salvation may be 
 obtained. 
 
 For all the sijfs' which you have committed, you 
 are not giveti over to despair; the Lord hath not 
 left you without a remedy. Your conversion and 
 salvation is not a thing impossible. Nay, so much 
 is done by Christ already, that it is brought u,pon 
 reasonable terms, even to your hands. jA new and 
 living way is -consecrated for us by Christ, ikrougJi, 
 the vail of' his Jlesh, and by his blood we may have 
 boldness to enter into the holiest.* He hath borne 
 your burden, and (^'ereth you, instead of it, his 
 burden, which is light. ■\ He hath removed the 
 impossibility, and nailed to his cross the hand-ioriting 
 * Heb. X. 19, 20. ;; f Matt. xi. 30. 
 
DIRECTIONS TO THE UNCONVERTED. 177 
 
 that was agedmi^ou;* and, instead, of it, offereth 
 you his easy yoke. He hath spoiled the principalities 
 and powers that had captivated you,, and openly 
 triumphed over them on the cross. You are not left 
 under the care of making satisfaction to God for your 
 own sins, but only of accepting the Redeemer, that 
 hath satisfied. It will be for want of faith in you, 
 and not for want of satisfaction by the Redeemer, if 
 any of you perish. And how free are his offers! how 
 full are his promises! You are conditioDally all 
 pardoned and ju»titied already, as is legible,, under the 
 hand of God. And the condition which is imposed 
 upon you, is not some meritorious or mercenary 
 work, but the accepting of the benefit freely given, 
 according to its nature, .use, and end. This is the 
 faith by which you must be justified. These are 
 the terms on which you ftvay be. saved.; And which 
 is more, the Lord hath provided means, even excel- 
 lent, and. plentiful, and powerful means, for ' the 
 furthering of your souls in the performance of this 
 condition, and helping, you to believe and teperit, 
 that you may live ; and if the Spirit make not these 
 means effectual, and adjoin not his special grace, and 
 after this you remain unconverted, it will not be long 
 of him, but of yourselves. So that you may perceive 
 how hopeful a case you are yet in, by the blood of 
 your Redeemer, if you destroy not your own hopes, 
 and make not your case desperate by wilful impeni^ 
 tency, and refusal of free grace. How fair are you yet 
 fbr heaven ! and wbat happy advantages have you for 
 salvatipn ! It is brought even to your doors ; it is 
 thrust as it were into your hands ; the Redeemer 
 hath done so much for you all, as to bring your 
 salvalion to the choice of your own wills. You have 
 * CoLii. 14, IS. ■• 
 A A 
 
178 DIRECTIONS TO THE UNCONVERTED. 
 
 precepts to believe ; you are threatened if you will 
 not believe; yob have promise upon promise; and 
 Christ himselfoffi^rsyou pardon, and life, and salvation 
 with him, if y©u are but truly and heartily willing. 
 You havjB God himself condescending to beseech you 
 to accept them ; and ambassadors entreating you in 
 his name and stead. You have ordinances fitted to 
 your necessities, both reading and preaching, and 
 sacraments and prayer. You have store of plain 
 and .powerful books: you have the godly about you, 
 m6st desirous to assist you, that would be glad to 
 see or hear of your conversion: you have tlie sight 
 of the wicked that are wallowing in their own dung, 
 and the dirt of the world, to make you hate such 
 beastly ways. You have reason and conscience 
 within you, to consider of these matters, and set 
 them home and apply them to yourselves ; you have 
 time and strength to do all this, if you will not abuse 
 it, and provoke Qod to take it from you for your 
 negligence. You have mercies of many sorts^ outward 
 and inward, to win upon you and encourage you in 
 the work ; and sometimes afflictions to remember 
 you, and awaken you, and spur you on. The devil 
 and, all your enemies are so far disabled, they cannot 
 destroy you agajnst your wills, nor keep yOu from 
 Christ, but by your own consents. The angels of 
 heaven are ready to help you, and would even rejoice 
 a,t your conversion. This is your case, and these are 
 your helps and encouragements ; you' are not shut 
 up under desperation. God, never told you it is in 
 vain to think of conversion ; it is too late. If any 
 have told you so, it was the devil, and not God: and 
 one would think that such considerations' as these 
 should drive the nail, to the head, and be e^ectual to 
 move you to resolve and turn. 
 
DIRECTIONS TO THE XI ITCON VERTED. 179 
 
 7. The last thing that I would set before you to 
 be considered, is, what is likely to be the end of it, if 
 after all this you should die unconverted. 
 
 O sirs, your hearts are liot able now to conceive of 
 it, nor the tongue of any mortal man to utter it. But 
 so much of it we can certainly utter^ as one would 
 think should make your hearts to tremble. You 
 have seen, it may be, a dying man, in what pangs and, 
 ■agonies he partethwith his soul : and you have seen, 
 it is like, the corpse that was left there behind ; and 
 seen it laid in th# common earth. But you see not 
 what became of the soul, nor what an appearance it 
 made in another world, nor what company did attend 
 it, nor what a place or state it passed into. O sirs, 
 when the hour is at hand, that this must be your own 
 case, it will awaken you to other kind of affections 
 than you have, or can have at the reading of these 
 words. It is wonderful, th^t a little distance should 
 make us so insensible of that change which we are 
 all certain will come to pass ; and yet, through the 
 folly and deafness of our hearts^ it is so: biit they are 
 other kind of thoughts of these weighty matters, 
 which we shall have the next hour after death, than 
 the liveliest affections beforehand can afford ,us. 
 
 The misery was great that the Redeemer did 
 find you in, and which you deserved by your sin 
 against the law of the Creator. But if you be found 
 unconverted at last, your punishment will be much 
 sorerj and your- case far worse than it was before. 
 The Redeemer's law or gospel hath its peculiar 
 threatening, which differeth from the law of the mere 
 Creator in several respects : Even, 1. in the nature of 
 the punishment, which will be torments of conscience 
 for the neglect of a Redeemer and recovering grace, 
 which you should never have felt, if you never 
 
180 DIRECTIONS TO THE IINCO^ViERTED. 
 
 hadbefeh redeemed. ,3. And iq^.^he; degree of;the 
 pujiisbihent, which willjhe far, sor,er. And, 3., in the 
 remedilessneiss of it, the sentence Ijeihg irreversible 
 and peremptory: the first law indeed provided no 
 rertiedy,:but it did not.exdlad© remedy, nor make it, 
 itnpos'sible ; but the kw of Chjrist, doth positively 
 and expressly exclude all remedy, and leaveth the 
 soul, that goethf unconverted, oiit of the body, to utter 
 desperation and misery; without help or hope of end. 
 :IL Having- told you what shojild be the matter of 
 your consideration, I shall next tell you (but briefly) 
 in what manner you shall perform it. And hjeije I 
 shall not stand to prescribe to you any long or exact 
 method for meditation, both because it agreeth not 
 with my present resolved brevityj and because the 
 persons, , that I now deal with, are not capable of 
 observing such rules ; and if any desite such helps, 
 they may transfer the directions which are given on 
 another subject in my book of Rest, to the,: subject 
 now' in hand. : . 
 
 1. Do not stay till such thoughts will come of 
 themselves into your minds, but set yourselves pur- 
 posely to consider of these matters. ;Xake some thne 
 to call your souls to an account concerning their 
 present state, and their preparsitipns for eternity. If 
 a heathen Seneca could call himself every night to an 
 account for the evil committed and the good omitted 
 in the day past, as he professed that he ordinarily 
 did ; why may, apt even an unconverted man, that 
 liath the helps that are now among us, bethink himself 
 of the state of liis soul? But I know that a c^nal 
 heart is exceeding backward to serious consideration, • 
 and is loath to be troubled with such thoughts; as 
 these; and the devil will do what he can to hinder 
 it, by himself and others; but yet if men would do 
 
DIRECTIONS TO THE UNCONVERTED. 181 
 
 what they may do, it might be better witU them than 
 it is. VFill you hut now ajid then purposely withdraw 
 yourselves frqrai company into somesecret place, and 
 there set; the Lord before your eyes, and call your 
 soul? to a strict account ahoqt .the matters that I have 
 mentioned even now, and make it your business to 
 exereise;your reason upon them; and as you purposely 
 go to church to hear, so purposely set yourselves to 
 this duty of consideration, as a necessary thing? 
 
 3, When you are upon it, labour to waken your 
 souls, and tQ beJpery serious" in alj your tlrougb^ts; 
 and do not think of the matters, of salvation as you 
 would of an ordinary trivial business, which you do 
 not oiuch regard or care how it goes. But remember 
 that your life lietb on, it, even your evexlasting, life ; 
 and therefore call up the most earnest of your thoughts, 
 and rouse up all the powers of your souls, and suffer 
 them> not to draw back, but command them to the 
 work: and then set the seven points that I mentioned 
 even now before you ; and as you think of them, 
 labour to be affected with them, in some measure 
 according to their exceeding weight ; as Moses said 
 to Israel, Set your .hearts to fill the words which I 
 testify among you this day ; which he shall command 
 your children to do, S^c. For it is not a vain thing 
 for you, Because it is your life.* And as Christ said. 
 Let these sayings sink into your ears. f. So I say to 
 you, letvthe matters which ybu think of go to your 
 hearts, and sink down to the quick of your affectionSf 
 
 And if your hearts would slip awayvfrom the work, 
 and other thoughts would creep into your mind, and 
 you are weary of these considerations before they 
 have done their work, see that you give not way to 
 this laziness, or unwillingness ; but remember it is 
 
 * Deut, xxii. 46. f Lukeix. 44,.. 
 
182 DIRECTIONS to THE UNCONVERTED. 
 
 a work that m^st be done, and therefore hold your 
 thoughts upon it, till your hearts are stirred and 
 warned within you. And if after all, you cannot 
 awake them to seriousness and sensibility, put two 
 brVthree such awakening questions as these ifo your- 
 selves, ' ? 
 
 1. Quest. What if it were but the case of my bodyi 
 >6r state or name, should I not earnestly consider of it. 
 If one do but wrong me, how easily I can think of 
 itj and how tenderly do 1 feel it ; and can scarcely 
 forget it ? If my good name be blemished, and I be 
 but disgraced, I can think of it night aiid day : If I 
 lose but a beast, or have any. cross in tbe world, or 
 decay in my estate, I can.think of it with sensibility: 
 if 1 lose a child or a friend, I can feel it as well as 
 think pf it. If my health be decayed, and my life in 
 danger, I am in good, earnest in thinking of this. 
 And should I not be as serious in the matters ojf 
 everlasting life ? Should I not think Of it, and soberly 
 and earnestly think of it, when body and soul do lie 
 at the stake, and when it concerneth my everlasting 
 joy or torment ? 
 
 2. Quest. What if I had but heard the Son of God 
 himself calling on me to repent, and be converted, and 
 seconding his commands with that earnest expression. 
 He that: hath an ear to hear let him hear; would it 
 not have brought me to some serious thoughts of 
 my state 5 Why, this he hath done in his, word,' and 
 doth it by his ambassadors ; and why then should I 
 not consider it ? 
 
 3. Quest. If I did but know that death were at my 
 back, and ready "to arrest me, and that I should be in 
 another world before this day seven-nfght, I should 
 then begin to bethink me in good sadness: and why 
 do I not so now, when I have no hold of my life an 
 
DIRECTIONS TO THE UNCONVERTED. 183 
 
 hour, end when I am sure that shortly that time will 
 come? 
 
 4. Quest. If my eyes were but open to see that 
 which I pretend to believe, and which is certainly* 
 true ; even to see a glimpse of the majesty of the 
 Lord, to see the saints in joy and glory; and to see 
 the damned souls in misery, and if I heard their 
 lamentations; would not even this force my heart to 
 consideration ? O then how earnestly should I think 
 of these things ! And why should I not do so now, 
 when they are aa^sure as if I saw them, and when 
 I ihust see them ere it be long ? 
 
 Many more such awakening questions are at hand, 
 but I give you but these brief touches on the things 
 that are most common and obvious, that the most 
 ignorant may be able to make some use of them. 
 With such thoughts as these, you must bring on 
 your backward h,eart3, and shake them out of their 
 insensibility, and awaken them to the work. 
 
 III. When you have brought your hearts to be 
 serious, be sure that you drive on your considerations 
 to a resolution. Break not oiF in the middle, or 
 before you bring the matter to an issue; but let all 
 be done in order to practice. When you have bpen 
 thinking of the excellencies of God and the world to 
 come, and comparing them with all the delights on 
 earth; put the question then to yi&ur hearts, and say, 
 What sayest thou, O my soul ! which of these is the 
 better for thee? which is the more desirable? and, 
 which of them shouldst thou prefer ? Resolve then, 
 and make thy choice According to the light and 
 convictions which thou hast received. When you are 
 thinking .of the reasons that should move you to be 
 cotiverted, ask yourselves. Whether these reasons 
 be not clear, and what you have to say against them? 
 
184 DIRECTIONS TO THE USCONVERTED- 
 
 And whether any thing that can be said to the 
 contrary, can prove it better for you to be as you 
 are, and to remain unconverted ?_ Ask yourselves, 
 Is my judgment resolved, or is it not? And if itiae, 
 (as sure it must be^ if you be not beside yourselves,) 
 then write it down under your_hands, or at least in 
 your liearts : ' I do here confess before the Lord, l;hat ■ 
 his commands are just, his motions are reasonable, his 
 offers are exceeding merciful : I am satisfied that it 
 is best for me to> turn to him speedily, and with all 
 my heart: I confess before him, that I have no 
 reason to the contrary that deserves to be owned and 
 called reason : this is my own judgmerit; of this I am 
 convinced. If I turn not after this, the light that 
 is in me, and the judgrneht that I now possess, must 
 needs be a witness against my soul.' If yoii would 
 but thus drive on the case to a {"esolution ,of your 
 judgments, you would have a great adva»tage for 
 the resolving of your wills; which is the next thing 
 that you must proceed to.' And thereforfe next ask 
 yourselveis. Why should I not now resolve, and fixedly 
 resolve, {o turn without any more delay ? Is not 
 the case plain before me? 'What- reason have I to 
 statid questioning the matter any longer, and to be 
 unwilling to be happy ? Shall I provoke God by 
 dallying with him, and hazard tny soul by lingering 
 out ihy time, in such a miserable state ? No : by the 
 grace of God I will return even this hour, without any 
 more deldy. Thus drive on^ all your consideration to 
 resolution. 
 
 By this time you nrfay see of what necessity this 
 duty of consideration is, and how it must be performed, 
 that it may further your conversion: but because it 
 is a matter of so great necessity, I an\ loath to leave 
 it thus, till I have done what I can to persuade you 
 
DIRECTIONS TO THE UNCONVEETEP. 185 
 
 to the practice of it. -To vi^liieb end I entreaj you to 
 thin it of the^e following motives, 
 
 ,1. Consideration is a duty that you may perform, 
 if you will. You cannot say that it is wholly out of 
 your potver; so that y<ou are left inexcusable, if you 
 wiJJ not be persuaded to it,. You say, you cannot 
 convert yourselves: but cannot you set yourselves 
 to consider of your ways, and bethink you of those 
 truths that must be the instruments of your conver- 
 sion ? Your thoughts t»re partly at the command of 
 your will : you 'can turn them up and down from 
 one thing to another, "s Even an unsanctified minister, 
 that hath no saving relish of spiritual things, can 
 thi»k of them, that he may preach them to others; 
 and why cannot you then turn your thoughts to them 
 for yourselves ? You can think of house and land, 
 apd friends aild trading, and of any thing that aileth 
 yoM, or any thjugthat you wmi, or any thing that you 
 lovp, or think would do you good: and why cannot 
 you think of your sin and danger, of God, and of his 
 yford and works, of the state of yonf souls, ,a'nd of 
 everlasting life ? Are you not able to go sometimes 
 by yourselves, and consider t»f these matters? Are 
 y.9U not able» when you are alone in your beds, 
 . or as you travel in the way, or at yo«r labour, to 
 bethink yOM how things stan4 with your souls ? Why 
 are you not able? What is it that could hinder you, 
 if ypu were JbutVP/illing ? 
 
 2, Yea, fujftber, consideration is so cheap a remedy, 
 th*t if you wilJ not use this, you despise your souls; 
 yea, and you dle$pise the Lord himsejfj and th^ ever- 
 lasting things which you are called to consider of. 
 A man thatia in danger of losing his estate, or jie^th. 
 Of life, and will not so much as bethink.) him of a 
 r«p*edy, doth sure set light by them, and ^ose them by 
 
 B B ' 
 
186 DIRECTIONS TO THE UNCONTERTED. 
 
 his contenipt. A man that had but his ^ouse on fire, 
 and woiild not so thuch as think how to quench it, 
 doth deserve that it should be burnt. If your parents, 
 or children, or friends, were in distress, if you would 
 not so much as think of them, it were a sign that 
 you did not set much by them. ' Why, sirs, are not 
 your souls worth the thinking on ? Is not Godj is 
 not your Redeemer, worth the thinking on ? And yet 
 you will hypocritically pretend that you love God 
 above all, when you will not so much as seriously 
 think of him. How can you show greater contempt 
 of any thing, than to cast it out of your minds as 
 unworthy to be thought on ? And how can you, more 
 plainly show that you despise God and. heaven, than 
 by Such a course as this ? If it be not worth thinking 
 on, it is worth nothing. 
 
 3. Consider that God doth not set so lightly by 
 your salvation. He thought it worth a great deal 
 more. Must Christ think it worth his bloody suffer- 
 ings, and worth such a life of labour and sorrow; and 
 will you not judge it worth your serious consider- 
 ation ? If he had not thought on it, and thought again, 
 how miserable should we have remained ! Ministers 
 also must think on it, and study how tb save your 
 souls. And should you not study how to save 
 your own ? Must another man make it the business 
 of his life to, think how to do you good, that you may 
 be saved; and are you not as much bound to do 
 good to yourselves ? Yea, all that fear God about you, 
 are bound to study to do you good; and should 
 you' not bethink you then of the things that concern 
 your own good ? 
 
 4. Moreover, what have you your reason for, but 
 to consider? And wherein do you differ from the 
 beasts,- so much as in your reason ? If you have 
 
DIRECTIONS TO THE UNCONVERTED.' 187 
 
 reason, and will not use it, you brlitify yourselves; 
 you live like piadmen : for what is madness, but 
 a loss of the use of.reason ? And do you think it a 
 small thing to deface so noble a creature a? man, and 
 to turn yourselves into beasts, and madmen ? Do 
 you think that God will not call you to account for 
 your reason, how you have used it? Doubtless he 
 gave ityou for a higher employment, than to enable 
 you to plough and sow, and follow your trades, and 
 provide for your flesh. If this were all that a man 
 did exceed a beast in, what a silly wretched wight 
 were man ! Yea, so much more miserable than the 
 beasts, as his knowledge begets more care, and 
 sorrow, and fear, than theirs. What matter is it for 
 having reason at all, if it .be not that we may use it 
 for the matters of God,, and eternal life ? 
 
 5. Moreover, your soul is an active principle, 
 which will be working one way or other; your 
 thoughts wiir be going on one thing or other ; and 
 therefore the bare consideration is no great labour to 
 you. And if you must lay out yoiir thoughts on 
 something, is it not better to lay them out on these 
 things than on any other ? Have you any better 
 matters to think on than these ? Have you any 
 greater matters, or matters of greater necessity, to 
 think of? You cannot sure imagine it ; at least you 
 will not say so, for shame. This makes your incon- 
 siderateness an inexcusable sin. If thinking were a 
 toil to you, it were another matter. But when you 
 must -think of something, why not of God, and your 
 eternal state, and the way to heaven, as well as of 
 other matters? Will you rather throw away your 
 thoughts than God shall have them ? If a man com- 
 mand his servant that is lame to go on his business, 
 the refuser hath a good excuse : I cannot go, or not 
 
188 DIRECTIONS TO THE UNCONVfittTfiD. 
 
 without great pain and dadger/ BtiC if h6 have a scin, 
 or a servant, that is so wanton that he. cartiiot dt^nd on 
 his legs, but spends his time in running up and down, 
 and dancing, andJeaping; this person hath no excuse, 
 if he will, refuse to go on his ifl&stei^s or his father's^ 
 errand,i(but itillgad about On his pleasure all day,' 
 and will not go a fe*r steps when he is bidden ; espe^ 
 eiially if it were fdr his own life Or Avelfafei S6, wbeiai 
 you have thought^ that will not be kept idle j bttt will 
 be gadding abroad through th© \V6rld, aiid yet you 
 ■will not think of God, and the matters of your peace, 
 what wilfulness is this! If you shobld ask ofie that 
 hath it not, for meat or drink, of tttOney, they might 
 well deny you. But if you ask these of one that hath 
 abundance, and kiaows not Wli&t to do with them, 
 but would throw thetn down the chaHiiel rathet thaa 
 you should have theha, what Would yoU thiilk Of stich 
 a one ; especially if it were yout sefVant or youf 
 child, that owed you much more? Thus do 'you by 
 God and your own soulte. YoU have thoughts 
 enough and to spare, yoti^kiiow nOt what to do with 
 them; and yet rather than you will spend One hour 
 in a day or a week, in serioUs thoughts Of the state Of 
 your souls, and the life to cotne, you will cast thetii 
 away Upon news and tales, and other pteople's busi- 
 ness, that do not concern you ; yea, you will cast 
 them down the sink of covetousness, and malice, and 
 lust, and wantonness, and make them servants to the 
 devil and the fleshy If you have a brook running by 
 your land, you Will endeavoUr to turn it Over your 
 ground, that seeing it must run, it Uiay as well run 
 that way where it may do good, as run in vain. So 
 when your thoughts must run; is it not better that 
 you turn them to your own hearts and states, to pre- 
 pare for the world that you are ready to Step into', than 
 
DIRECTIONS TO THE UNCONVERTED. 189 
 
 to let them run in vain ? If you see a man go into a 
 wine-oellar, (though it be his own,) and pull out all 
 thespiggot3,and let all the wine run about the cellar, 
 and suffer nobody to catch it, or be the better for it, 
 what would you conceive of the wisdom and charity 
 of that man ? Your thoughts are a thing more pre- 
 cious than wine, and such a thing as should not be 
 spill ; and yct is not this your every day's practice ? 
 You ate before Him that knows your thoughts: 
 deny it if you can. What hour of the day can a man 
 come to you, an<f find your thbughts altogether idle? 
 What minute at an hour can a man come and ask you, 
 What are you now thinking on ? And call you truly 
 say. Nothing? I know, as long as you are awake, 
 you are always thinking of somewhat ; and perhaps 
 when you are asleep. And what is it on ? This body 
 shall have a thought, and that body a thought ; every 
 word you hear, and every wrong that is done you, 
 and almost every thing ybu look upon, shall have a 
 thought : but God and your own salvation shall liave 
 none ; that is, you will lose themi and let them run 
 in waste; but you will do no good with them, nor 
 take in any profit by them to yourselves. 
 
 6. Have you any thing that better (Reserves your 
 consideration than God and yoiir salvation ? Cer- 
 tainly God hath more right to your thoughts, than 
 any thing else you can place them on. Your flesh, 
 yout friends, your wbrldly business, are .neither so 
 honourable, so necessary, or so profitable subjects, as 
 God and heaven are. As there is more profit to be 
 got by the tillage of flruitful land, than barren heath ; 
 Of by digging in a mine of gold, than in a clay-pit ; so 
 is there more pleasure and profit to be gotten in one 
 hour's serious ' thoughts of your salvation, than in 
 thinking all your lifetime of the world. 
 
190 DIRECTIONS TO THE UNCONVERTED. 
 
 7, At least methinks you should consider, ho\r 
 disprbportionably and unequally you, lay out your 
 thoughts. Cannot you spare God the tenths? no, 
 nor the-hundreth part of them? Look baqk upon 
 your lives, and trace your thoughts from day to day, 
 and tell me how many hours in a week, in a month, 
 in a year,, you have spent in serious thoughts of the 
 state of your souls, and of the life to come? Is it 
 one hour of a hundred, of a thousand, often thou- 
 sand, with some pf you, that is thus spent ? Nay, I 
 have very great cause to fear, that there are some; 
 yea, that there are many ; yea, that there is far the 
 greatest number, that never spent one hour since they 
 were born, in withdrawing themselves purposely from 
 all other business, and soberly, and in good sadness, 
 bethinking themselves what case they are in, what 
 evidence they have of their title to salvation, or how 
 they must be justified at the bar of God; no, nor 
 what business they have in the world, and to what 
 end they were made, and how they have done the 
 work that they were made for. Ah, sirs, doth con- 
 science justify you in this ; or, rather, will it not 
 torment you one day to remember it ? Did thy land, 
 and livings, and worldly matters, deserve all thy 
 thoughts ; and did not the saving of thy soul deserve 
 some of them? Did thy lusts, and sports, and wan- 
 tonness, deserve all ; and did not God deserve some 
 of them? Was it not worth now and then an hour's 
 time; no, not one hour's study in all thy life, to 
 bethink thee in good sadness how to make sure of a 
 life of endless joy and glory, and how to escape the 
 flames of hell ? This is not an equal distribution of 
 thy thoughts, as thou wilt confess at last in the horror 
 of thy soul. 
 
 8. It is the end of your present time and warnings; 
 
DIRECTIONS TO THE UNCONVERTED. 191 
 
 that youmay consider, and prepare for your everlast- 
 ing state. What have you to do on earth, but to 
 Qonsider howr to get well to heaven ? O that you did 
 but know what a mercy it is, before you enter upon 
 an endless life, to have but time to bethink you of it, 
 and to make your election sure ! If you were to be 
 called away suddenly this night, and the angel of the 
 Lord sliould say to any of you, Prepare ; for within 
 this hour thou must die, and appear before the living 
 God : then would you not cry out, O not so suddenly, 
 Lord ? Let me have a little more time to consider of 
 my condition : Let me have one month longer, to 
 bethink me of the case of my soul, and to make sure 
 that I am justified from the guilt of my sins : Let me 
 have one day more at least to prepare for my everlast- 
 ing state ; for, alas, I am yet unready ! Would not 
 these be your cries, if God should call you presently 
 away ? And yet now you have time, you will not 
 consider of these matters, and prepare. 
 
 9. Moreover, is it not time for you to coosider your 
 ways, when God doth coftsider them ? If he would 
 forget them, or did not regard them, you might regard 
 them the less yourselves : but he sure of it, he doth 
 observe them whether vou do or not; and he remem- 
 bereth them though you forget them. Dost thou not 
 know that all the sins of thy life are still on record 
 before the Lord? Thm nvmberest my steps: dost 
 thou not watch over my sin? My transgression is 
 sealed up in a bag, and thou sewest up mine ini' 
 quity.* Do you think that God forgets your sins as 
 you forget them ? Saith the Lord by the prophet 
 Hosea, They consider not in their hearts, that I 
 remember all their wickedness: now their doings 
 have beset them about, they are before my face.v But 
 
 * Job xiv. l6> 17. 
 
192 DIRECIIONS TO THE UNCONVERTEp. 
 
 you will say* What if God do consider pur ways ? 
 Why surely thien it is not for iaptbipg, but evil is 
 near, if not prevented. "As the Lord saith, Is this pot 
 laid up in store with me, and sealed up among my 
 treasures ?,« To. me belpogeth vengeance, and recom- 
 pence; their foot shall .slide in due time. For the 
 day of their calamity is at band ; and the things that 
 shall come upon them make haste. If God be regis- 
 tering up thy sins, thou ha§t cause to tremble to 
 think what that portencls; for in this, bardn^s and 
 impenitency ;of thy heartj thou art treasuring up 
 wrath against the day of i wrath, and revela,tipn, of the 
 righteous judgments of Grod, As grace is the seed 
 of glory, so sin is th^ seed of shame* 9Q4 trouble, and 
 0VedastTng torment: a«id though it may seem long 
 before the harveeti you will- taste the better fruit at 
 last; and whatsoever y<«u have sowed, that shall you 
 reap. . nil ■ ., -m. 
 
 10. Moreoveii, if any thing ailed you, you look that 
 God should presently' consider you; or if yow want 
 any thing, you think he should consider your wants: 
 and yet will you not consider of him, and of your 
 own wants? When you are in trouble, you will cry 
 to God, Have mercy upon me, O Lord, consider my 
 trouble.: considexand hear me, O God. When you 
 lie in pain and sickness,/ you will then cry to God, 
 Consider mine affliction,p and deliver me. If you be 
 oppressed or abused, you will, groan as the Israelites 
 under their, task-masters, and perhapSj*:ry to God, as 
 the captive people, See, O Lord, and eoasider ; for 
 I am become vile : Remember, O Lord, what is come 
 upon us: Consider, and behold our repropch. And 
 fitust Ood consider of yau^ that mil not consider of 
 him or your own souls? or-may j/ou not rather easpe^ 
 that dreadful answer which he gives to such regard- 
 
DIRECTIONS TO THE .UNCONVERTED. 193 
 
 less sinners,* and hear your cries as you hear his 
 counsel, and think ot you as you thought of him? 
 Nay, more than so ; even while you forget him, the 
 Lord doth.daily consider you, and supply your wants, 
 and save you from dangers: and should you then cast 
 him out of your thoughts? If he did not think on 
 you, you would -quickly feel it to your cost and 
 sorrow. 
 
 11. Moreover, the nature of the matter is such, as 
 one would think should force a reasonable creature 
 to consider of it, and often and earnestly to consider. 
 When all these things concur in the matter, he must 
 be a block or a madman that will not consider^ 1. 
 When they are the most excellent, or the greatest 
 things in all the world. 2. When they are our own 
 matters, or nearly concern us. 3. When they are 'the 
 most necessary, and profitable, and delightful things. 
 And, 4. When there; is much' difficulty in getting 
 them, and danger of losing them. And all these'go 
 together in the matter of your salvation. 
 
 1. If you will not think of God, and yjour souls, of 
 heaven and hei^, what then will you think of? All 
 other things in the world are but toys and jesting 
 matters to these. Crowns and kingdoms, lands and 
 lordships, are but chaff and bawbles, dirt and dung, 
 to these everlasting things. The acts of renowned 
 kings and conquerors, sfte but as puttet*plays in com- 
 parison of the working out of your salvation. And 
 yet will you not be drawn to the consideration of such 
 astonishing things as these? One would think that 
 the exceeding greatness of the matter should force 
 you to consider- it, whfeth^r yoii will or no : when 
 smaller objiects affect not the senses, yet gfea'ter will 
 
 • Prov. 1. 84, 25, 26, 27, 29, 30. 
 C C 
 
194 DIRECTIONS TO THE UNCONVERTED. 
 
 evenenfoBce tBeir way. He that hath so hard a skin 
 that he cannot feel a feather, metfainks shou<ld feel 
 the we%fae of a iniiHstorae; snd' if he fed not the prick 
 of apin^ methinks he should feel a daggier. I$e that 
 cannot hear one whisper, methinks sliould hear a 
 cannon^ cjr a cl&p of thunder^ if he have any su«h 
 thing as hearing left to him. He hath bad eyes-that 
 cannot see the sun. One would think that so gkffious 
 an dbject as God^ should so entice the eyes of men, 
 that £b&^ should not look off him. One would think 
 that such matters as heaven and hell should -follow 
 thy thoughts which way ever thou goest, so Hhafc thou 
 shouldst not be able to look besides thems oc tO'think 
 almost of any thing else, unless with great neglect and 
 disesteem. O what a thing is a stony heart, that can 
 forget not only the God that .he liveth by, but also 
 the plate where he must live for ever 1 yea, that will 
 not be persuaded to the sober coiisideration of it 
 for one hour ! . 
 
 2. And as these are the greatest matters, so they 
 are your own matters ; aod therefore one would think 
 you should not need so much ado to bring you to 
 consider them. If it were only other men's matters, 
 I should not wonder at it. But self-love ^lould make 
 you regard your own. In outward Qiatters-» all seek 
 their own things. And have thegs not more re^on to 
 seek their own saijvation ? It is your own souls, your 
 own danger, your own sin, your own duty, that 1 pert- 
 suade you to consider of. It is that Godaod' Christ, 
 that ' would be your owii : it is that heaven, that 
 blessedness, that may be your own, if you lose it not 
 by neglect ; it is that hell and torment, that will cer- 
 tainly be your own, if you prevent it not. And 
 should not these be thought on ? You will think of 
 
DIRECTIONS TO THE UlfCONVEMED- 195 
 
 your own goods, lands, or ricl^s ; of youi own 
 families, your own business, your own lives: and 
 why not also of your own salvation ? 
 - 3. Especially, when it is not only your own, but it 
 is the one thing needful : — It is thiat which your life 
 or death, your everlasting 'joy or torment, lieth on; 
 drOid (therefore must be conddered of, or you are uttepljt 
 undone for ever. Necessity lieth upon you ; 'and 
 woe be to you iif yom consider not these things. It 
 is not so inecessaffy that you eat or drink, or sleep, or 
 live, as it is necessary that you make sure your ever- 
 lasting life. — And the psoiit also doth answer the 
 necessity. Buy but this one pearl, and you will be 
 infinite gainers, though you sell all that you have in 
 the world to buy it. Get God, and get all : make 
 sure of heaven, and then fear no loss, nor want, nor 
 sorrow. If you count not all the world as dung, for 
 the winning of Christ, that you inay be foiind in him, 
 possessed of his righteousness, it is because yoii know 
 neithier the world nor Christ.— Yea, the delight also 
 will answer the commodity : for in the presence of 
 God is fulness of joy, and at his right-hand are plea* 
 sures for evermore. And the forethoughts of them 
 may well make glad our hearts, and cause our glory 
 to rejoice. For goodness and mercy shall follow ua 
 all the days of our lives, and we shall dwell in the 
 house of the Lord for ever. He shall guide us with 
 his counsel, and afterward receive us into glory. And 
 lest you yet should susipect any lack of comfort, he 
 tells you, you shall enter into the joy of your Lord; 
 and that you shall be with him where he is, to behold 
 his glory. 
 
 ' 4. And yet "if all this might be had with a wet 
 finger ; if heaven were the portion of worldlings and 
 sluggards, thai: trouble not tlieir tliiouighls much about 
 
196 DIRECTIONS TO THE tTNCONVERTED. 
 
 it; then you might have some excuse for your 
 inconsideratenes». But it is not so : there are 
 difficulties in your way; and they are many and 
 great. What a dark understanding have you to in- 
 form ! What a dull and backward nature to spur 
 on! What an unreasonable appetite ! What raging 
 passions ! What violent rebellious senses to contend 
 with, to master, and to rule! Abundance of adver- 
 saries on every hand: a subtle devil, and as malicious 
 as subtle, and as furious and able to- do you a 
 mischief, if God restrain him not. A world of 
 wicked men about you ; each one more stiiff in error 
 than you in the truth ; and more fast to the devil 
 .than you are to God, if his grace do not hold you 
 faster than you will hold yourselves : and therefore 
 they are more able to deceive you, than you are to 
 undecei-ve them : many of them are crafty, and can 
 puzzle such ignorant beginner^ as you, and put a 
 facp of reverence and trutltilpon damnable errors, 
 and pernicious ways: and thosd that have not wit, 
 have foolish violence, and scorn, and passion, and 
 can drive yoif towardshell, if they cannot draw you. 
 All these enemies you must conquer, or you are lost. 
 And is it not time for a man, in so much danger, to 
 consider of them, that he may know how to escapel? 
 — and for one that is compassed about with such dif- 
 ficujtiesj to consider how he may well go through 
 them ? What abundance of things have you to 
 consider of? Of all your life past: of the relations 
 you have born, and how you have performed the 
 duties of those relations: of the time you have had, 
 and how you have spent il: of the means you have 
 had, and what you have received by them : of the 
 presentstateof your souls, your sins, your miseries, 
 your hopes, and the duties that are incumbent on 
 
DIRiECTIONS TO THE UNCONVERTED. 197 
 
 you, in order to your recovery : of the temptations to 
 be encountered with, and the grace's that are daily 
 to be exercised and coniifined. Should not a man 
 bethink himself with all possible care, and consideri,, 
 and a, hundred times consider, that hath all this to 
 do, of be undone for ever ? You have much to know, 
 and much to do, receive, and suffer, that hath diffi- 
 culty joined with necessity. Were it necessary, and 
 not hard, the facility might-draw you to make light 
 of it; and were it hard, and not 'necessary; the 
 difficulty might more discourage you than the matter 
 might excite you : but it must be done, or you must 
 be shut out of heaven, and lie in hell for it world 
 without end. And yet there are so many difficulties 
 in the way, I think it is time to look about yoii, and 
 seriously consider. 
 
 12. To conclude; Consideration would prevent a 
 world of misery, which else will make you consider 
 when it is too late. It must be a principal means of 
 your salvation, if ever you be saved. If God have so 
 much mercy for you, he will make you consider, an«^ 
 set your sins in order before you. He will set before 
 you a crucified Christ, and tell you, that this your 
 sins have done ; and make you think of the reason of 
 his sufferings, and what there is in sin that could 
 require it ; and what it is to rebel against the Lord, 
 and run yourselves into the consuming fire. Now 
 your thoughts are gadding abroad the world, and 
 straggling after every trifle, and going away from 
 God; but if ever God save you, he will overtake 
 your hearts and fetch them home, and show them 
 that they have somewhat else to think on. If com- 
 Toands will not serve, he will send out his threatenings, 
 and terrors shall come upon you, and pursue your soul 
 as the wind,* If you are taken up with the cares of 
 * J«bzxxiii. 15. 
 
198 DIRKCTIONS TO THE UNCONVERTED. 
 
 the'worldj he will show yoathat y;ou have somewhat 
 else to care for, and "drown those cares in greater 
 cares. If you have such giddy, unsettled, vagrant ' 
 minds, that you cannot call in your thoughts to God, 
 nor hold them with^hitn; he will lay those ctogs and 
 bolts upon them at first,*^ that shall restrain them from 
 their idle vagaries ; and theu he will set upon them 
 such bias as shall better order thena, and fix them for 
 the time to come. Men do not choose to go to heaven, 
 aiid never think of it ; and to escape the plague of 
 sin, and the. curse of the law, and the wratb of God, 
 and the rage of Satan, and never think of it. 
 
 And now, before I dismiss this direction, I have a 
 question, and a request, to make to thee, whoever 
 thou art, that I'eadest these lines. My question is 
 this : — Hast thou ever soberly considered of thy 
 ways, and laid these greatest matters to heart, or hast 
 thou not ? Dost thou ever use to retire into thyseFf, 
 and spen^ any time in this needful work? If thou 
 dost not, my request to thee is, that now at last thou 
 wouldst do it without delay. Shall the Lord that 
 made thee, that bought t^ee, that preserveth thee, 
 request this of thee ; jhat thou wouldst .Sometimes 
 betake thyself into some secret place, and set thyself 
 purposely to this work of consideration, and follow it 
 earnestly, and close with thy heart, till thou hast made 
 something of it, and brought it to a resolution ? Wilt 
 thou then spend a little tiniie, in reasoning the case 
 with thyself, and calling thy heart to a strict account, 
 and ask' thyself,^ What is it that I was made for ? And 
 what business was I sent into the world about? And 
 how have I despatched it ? How have I spept my 
 time, my thoughts, my words ; and how shall I an- 
 swer for them ? Am I ready to die, it were this hour? 
 Am I sure of my galvation ? - Is my soul converted, 
 and truly sanctified by the Holy Ghost ? If not, 
 
DIRECTIONS TO THE UNCONVERTED. 199 
 
 what reason have I to delay? Why do I not set 
 about it, and speedily resolve ? Shall^I linger till 
 death come and find me unconverted ? O then what 
 a sad appears^nce shall I mak« before the Lord ! And 
 thus follow on the discourse with your hearts. What 
 say you, sirs. Will you here promise me to bestow 
 but some few hours, if it be but on the Lord's day, 
 or when ybu are private on the way, or in your beds, 
 or in your shops, in .these considerations ? I beseech 
 yoUj as evef you w,ill do any thing at my request, 
 deny me not this request. It is nothing that is un- 
 reasonable. If I desired one ©f you to spend an hour 
 in talking with mey you would grant it ; yea, or if 
 it were to ride, or go for me: and will tyoti. not be 
 entreated to spend now and then a little time in 
 thinking of the matters of your own salvation ? Deny 
 not this much to yourselves: deny it not to. God, if 
 you. will deny it me. Should you not bethink you 
 a few hours, of the place and state that you must 
 live in for ever ? Men will build strong, where they 
 think to live long ; but a tent or a hut will serve a 
 soldier for a few nights. O sirs, everlasting is a long 
 day. In the name of God, let not conscience have 
 such a charge as this against you hereafter: Thou art 
 come to thy long home, to thy endless state, before 
 ever thou spendest the space of an hour, in deep, and 
 sad, and serious considerations of it, or in trying thy 
 title to it. O what a confounding charge would this 
 be .' I am confident I have the witness of your 
 consciences going along with me, and telling you, it 
 is biit reasonable, yea, and needful, which I say. If 
 yet you will not do it, and I cannot beg one hour's 
 sober discourse in secret, between you and your 
 he^ts, about these things, then what remedy, but 
 even to leave you to your misery ? But I Shall tell 
 
260 DIRECTIONS TO THE UNCONVERTED. 
 
 you, in the conclusion, that I have no hope of that 
 soul that will not be persuadeil to this duly of con- 
 sideration ; but if I pould persuade you to this 
 reasonable, this cheap, this necessary work, and to 
 follow it close, I should haVe exceeding great hopes 
 of the salvation of you all. I have told the truth : 
 consider what I say, and the Lord give you under- 
 standing! Or if you put me to conclude in harsher 
 terms, they shall still be the pr^cles'of God. Nov? 
 consider this, ye that forget God, lest I tear you in 
 pieces, and there be none to deliver you. Psalm 1. 22. 
 
 The next direction which I shall give you, that 
 the work of your conversion may, not miscarry, is 
 this: See that the work of humiliation be thoroughly 
 done, and break not away from the Spirit of contrition, 
 before he have done wi4,h you : and yet see that you 
 , mistake not the nature and the ends of the work, and 
 that you drive it not on further than God requireth you- 
 
 Here I shall, 1. Show you the true nature of. 
 hitmiliation. And, 2. The use and ends of it. And 
 3. The mistakes about it that, you must avoid. 
 And lastly, I shall press on the substance of the 
 direction, and show you the necessity of it. 
 
 1. There is a preparatory humiliation that goes 
 before a saving change, which yet is not to be 
 despised, because there is a drawing somewhat nearer 
 unto God, though it be not a faithful closure with 
 him. This preparatory humiliation, which many 
 have that perish, doth chiefly consist in these things 
 following : 1. It lieth most in the fear of being 
 damned ; as it is most in the passions, so most in this 
 of fear. 2. It consisteth also in some apprehension of 
 the greatness of our sins, and the wrath of God. that 
 hangs over our heads, arid the danger that we are in 
 ofbejqgdatqned forever. 3. It consisteth also in some 
 
DIRECTIONS TO THE UNCONVERTED. 201 
 
 apprehensions of the folly that we are guilty of in 
 sinning, and of some repentings that ever we did it, 
 and some remorse of conscience for it. 4. Hereto 
 may be joined some passions of sorrow, and this 
 expressed by groans and tears. 5. And all this may 
 be accompanied with confessions of sin to God. and 
 man, and lamentations for our misery, and in some 
 measure it proceedeth to desperation itself. 6. And 
 lastly, It may proceed to an indignaitidn against our- 
 selves, and to the taking a severe revenge of ourselves ; 
 yea, more than Gq3 would have men take; as Judas 
 did by self-destroying. This desperation of self-exe- 
 cution, are no- parts of the preparatory humiliation ; 
 but the excess and error of it, and the entrance upon 
 hell. 
 
 - i See that you close with the Lord Jesus Christ 
 understandingly, heartily, and entirely, as he is 
 revealed and offered to you in the gospel. In this 
 your Christianity doth consist; upon this your justi- 
 fication and salvation lie. This is the sum of your 
 conversion, and the very heart of your new creature. 
 The rest is all but the preparatives to this, or the 
 fruits of this. Christ is the end and the fulfilling of 
 the law ; the substance of the gospel ; the way to the 
 Father ; the life, the help, the hope, of the believer. 
 If you know not him, you know nothing ; if you 
 possess not him, you have nothing ; and if you are 
 out of him, you can do nothing that hath a promise 
 of salvation. ' 
 
 I beseech, you ^ therefore remember what it is to 
 be truly converted: It is to be called from things 
 common and unclean, and separated to God ; it is 
 to be brought- high to him, as the children of his 
 household, that are themselves, and all that they 
 have, in his hands; it is to be taken off yourselves, 
 
 D D 
 
SOa I>IREC'IIO]>{S; TO THE UNC.ONVERXED. 
 
 and yo^Ui? owo, and to lose youjlaelves, and< all you 
 have, in GiQd,, by the most g^infeiit loss;, lest mdeed 
 yon lose yoiw^elves, and all the whjle you. persuade 
 yOMrsgliHes. you save or, gain. It is a taking God. in 
 Qhrist, for your all', and so. being content to have 
 nothing but hiai, and for hiro. It is., a, chafliging of 
 yQjWold i»astei:„se|f,for God,:a better master;, and your 
 old, vv'orfc, whieh was, self-seeking and sd£?pJieastng, to 
 self-^diB^'ial, and: to^the seek itog; and pleasingrof God. 
 See now that this be done, andi that your tlneacherous 
 hearts hide nothing for themselves, as RaeheL,, under 
 piietence of necessity, bidlher idols; bu* say, Here 
 I am, to he thine, O Lord, and to do ihy,.wilh 
 
 My next advice, that the work of '^conversion may 
 not miscarry, is this: Take heed, lest you mistake a 
 mere change of your opinions, and'outward profession 
 and behaviour, for a true saving change. 
 
 Wicked opinjons must; he changed^ a^nd so must 
 evil, prg&ssionB and; out-w^d practices; but if no 
 more be chaoget^, you ate wiokediataU'. I have great 
 cause to- feacthafc this is, the most common, damning 
 deceit that befalleth, professors* of godlinessj and that 
 it, is the case, of uvost; hypocrities; in the church. ' ' 
 i^ man may be brought to hold) any, truthiin scripture 
 as an opinion,, and: so far be; sound, and: orthodox ; 
 and' yet never be indeed a sound believer, nor have 
 his: heart possessed, withi the- life and power of those 
 sacned trAitbs. It is one: thing: to; have a man's 
 opinion changed, and another thing to have his. heart 
 renewed by the change; of his practical estimation, 
 resolutions, and dispositions. It is one thingto turn 
 from loose profane, opinions, toi strict opinions;- and 
 think the godly, are indeed; in the right, andithat their 
 case and way is safest and best; and it is another 
 thing: to be made one of them in newness and spiri- 
 
©IRBCTIONS TO rHE trNfiONVEftTlto. 403 
 
 tuality of heart and life. A iively faith ■dififers much 
 from icxpinion ; and that which is in BUiholy meat 
 which we call faith, and is a kitid of iaitth indeed, is 
 Wit a mere "Opinionative faith. I call it an opini- 
 «niative faith, becaiase it differs from a saving faith, 
 much Wkie as opinion doth from knowledge. Merely 
 speculative it is 'not; for some intention of practice 
 there is : but the practical intention of such persons 
 differs from the predominant intention of the sanctified} 
 eveti as their opiwionative faith differs from the saving 
 faith. 
 
 what abundance of fjoor neighbours would go 
 to heaven, that are now in the way to hell, if an 
 opinion that godliness is the wisest course would serve 
 the turn 1 If instead of conversion, God would take 
 up with an opinion that they ought to turn ; and if 
 inst^d of a holy heavenly life, God would accept of 
 an opinion that sueh are the happiest men that live 
 such a life ; and if instead of temperance, and meek- 
 r»ess, and self-denial, and forgiving Wrongs, God would 
 accept of an opinion and confession, that they should 
 be temperate and meek, and self-denying, and should 
 forbear others, and forgive them ; then O what 
 abundance would be saved, that are now in little hope 
 of salvation ! If instead of a diligent life of holiness, 
 and good works, it would serve the turn to lie still,and 
 be of a good opinion, that men should strive and labour 
 for salvation, and lay out a'U they have for God ; how 
 happy then were our towns and countries, in com- 
 parison of what they are ! 
 
 1 am afraid this deceit will be the undoing of many, 
 that they take a change of their opinions for a true 
 conversion. Have not some of you been formerly of 
 the mind, that the best way is to eat and drink, and 
 be merry, and venture your souls, and follow your 
 
204 DIRECTIONS- TO THE UNCONVEETED. 
 
 worldly businesSj; and never trouble yourselves with 
 any deep and searching ^thoughts about your spiritual 
 state, or your salvation ? Have you not thought that 
 this diligent godliness is but a needless, strictness and 
 preciseness ? Apd have you not since been convinced 
 of your error, and perceived that this is the wisest 
 course, which you before thought to be needless, and 
 thereupon have betaken you to the company of the 
 godly, and set upon a course of outward duties ? 
 And now you think that you are made new creatures, 
 and that this is regeneration, and the work is done.-:- 
 I fear lest this be all the conversion that many forward 
 professors are acquainted with: but woe to them that 
 have no mbre ! 
 
 And because the face of our present times doth 
 plainly show the commonness and the prevalency of 
 this disease, and because it is a master of so great 
 concernment to you, I shall here give you (but as 
 briefly as I well can) some signs by which a true con- 
 version may be known, -from this mere opinionatives 
 phange. 
 
 . 1. The true convert is brought to an unfeigned 
 hatred of the whole body of sin ; and especially of 
 those secret or beloved sins, that did most powerfully 
 captivate hi-m before. But the opinionative convert 
 is still carnal and unfructified, and inwardly, at the 
 heart, the interest of the fles.h is habitually predomi- 
 nant. He is not brought to an irreconcileable hatred 
 to the great master-sins that .ruled him, and lay 
 deepest ; but only hath eased the top of his stomach, 
 and crppt off some of the branches of the tree of 
 death. The thorns of worldly desires and cares, are 
 still rooted in his heart ; and therefore no wonder if 
 they choke the, seed of wholesome truth, and there 
 hje a greater harvest for the devil than for GQd. 
 
DIRECTIONS TO THE UNCONVERTED. 205 < 
 
 2. Another sign that follows upon this, is, that 
 the sound convert doth carry on the course of liis 
 crfjedience in a way of self-denial, as living in a con- 
 tinual conflict with his own flesh,- and expecting his. 
 comfort and salvation tp come in upon the conquest; 
 and therefore he can suffer for Christ, as well as be 
 found in cheaper obediencejand be dare not ordinarily 
 refuse the most cdstly service. For the spoils of his 
 fleshly desires are his prey, and«crownof glorying in 
 the Lord. ' . 
 
 But the opinionative convert still liveth in his 
 carnal self; and therefore secretly, at least, seeks 
 himself, and layeth hold on present things, as a true 
 convert layeth hold on- eternal life. The truths of 
 God being received but into his opinion, do not go 
 deep enough to conquer self, and to take down his 
 great idol, nor make him go through fire and water, 
 and to serve God with the best, and honour him with 
 his substa:iice, much less witih his sufferings and death. 
 
 3. The sound convert hath taken God for his 
 portion, and heaven for that sure apd full felicity, 
 which he is resolved to venture upon ; that is it that 
 he hath set his. heart and hopes upon, and thither 
 pinds the drift of his life. 
 
 But he that is changed only in his opinions, had 
 never such sure apprehensions of the life to come, 
 nor so full a confidence in the promises of God, as to 
 set his heart upfeignedly upon God, and make him 
 truly heiivenly-minded. He may have a heavenly 
 tongue, but he hath an earthly heart. A bare 
 opinio!), be it ever- so true, will not raise men's hearts 
 so high, as to mak^e their affections, and the very 
 design and business of their lives, to be heavenly. 
 
 4. The sound convert hath seen the vileness of 
 bimself, in the sinfulness of his heart and. life, and 
 
206 DIRECTIONS TO THE UNCONVERTED. 
 
 the misery thereby deserved ; and so is a sincerely 
 humbled selfHaccusing man. ' 
 
 But the opiniioptist is commonly imhumbled, and 
 wdl coDceited of himself, and a self-justifying pha- 
 risee ; unless it be that self-accusing will cost him ao 
 disgrace, and ;he take it up as a custom, or that wiuch 
 may bring him into the repute of being humbled and 
 sincere. For his opinion will not search and pierce 
 his heart, nor batter down his self-exalting thoughts, 
 nor root up the master-sin of pride. These are too 
 great works lor an opinion to perforaa* And there- 
 fore you shall hear him more in the excusing of bis 
 sin, the magnifying of himself, or the stiff imaintaining 
 of his own conceits, than an uiafeigued self-abasing. 
 
 5. The sound convert is so acquainted with the 
 defects, and sins, and necessities, of his own soul, 
 that he is much taken up at home, in his studies, and 
 cares, and censures, and his daily work : the acting 
 and.strengthening of grace, the subduing of corrup- 
 tion, and his daily walking with God, are much of 
 his employment : Above all keeping, he keeps his 
 heart, as knowing that from thence are the issues 
 of life. He cannot have time to spy out the faults of 
 others, or meddle with their affairs, where duly bids 
 him not, as others can do ; because he hath sO much 
 to do at home. 
 
 But the opinionist is most employed abroad, and 
 about mere notions and opinions; but he is little' 
 employed in such heart-searching or hea;rt-observing 
 work. His light doth not pierce so dqep, as to show 
 him his heart, and the work that is there to be 
 necessarily done. As the change is. little upon his 
 heart, so his employment is little there. He is little 
 in bewailing his secret defects and corruptions, and 
 little in keeping his soul's accounts, and little in 
 
DIRECTIONS TO THE UNCONVERTED. 207 
 
 secret striving with his heart, to work ^t iatoi comv 
 munion with God, and into a spiritual, lively, fruitful 
 frame. He is forward to aggravate the sins of others, 
 and oft-times severe enough in censuring them ; but 
 he is a very gentle censurer of himself, and a patient 
 man with his own corruptions, and puts the best 
 constructioh upon all that is his own. He hath much 
 labour perhaps in shaping his opinions, but little for 
 the humbling and sanctifying his heart, by the power 
 of the truth. 
 
 6. And as the difference lieth thus const)antly in 
 the heart, so it is. usually manifested by the tongue. 
 The sound convert is most desirous to discourse of 
 those great and saving truths, which his very heart 
 hath taken in, and which he hath found to be the 
 seed of God for his regeneration, and the instruments 
 of that holy and happy change that is made upoa 
 him: he feeleth most savour, and life, in these great 
 and most necessary points. Read John xvii. 3. 1 
 Cor. XV. 1, 3, 3, 4, 5, 6. 1 Cor. ii. 2. Phil. iii. 8, 
 9, 10, 11. 1 Tim. iii. 16. Acts xxxvi. 22, 23. In 
 these scriptures you may find what points they were 
 that the greatest saints did' study and live upon. But 
 the opinionist is most forward to discourse of mere 
 opinions, and to feed upon the air of notions, and 
 controversies of lesser moment. 
 
 A serious Christian, even when he is necessitated 
 to speak of lower controverted points, yet doth it in 
 a spiritual manner, as one that more savoureth highec 
 truths, and makes a holy and heavenly life his end, 
 even in these lower matters ; and deals about such 
 controversies in a practical mariner, and in order to 
 the growth of holiness. 
 
 Lastly, true converts are stedfast, but opinionists 
 are usually mutable and unconstant. The sound 
 
208 DIRECTIONS TO THE UNCONVERTED. 
 
 convert receiveth the greatest truths, and receives the 
 goodness as well as the'triith; and takes it not only 
 into the head, but into the heart, and giveth it de'ep 
 rooting: he closeth with God as his ovvn felicity i and 
 witlt Christ as his only refuge and redeemer, ahd with 
 heaven as the sure everlasting glory, to which the 
 world is but a molehill or a dungeon. No wonder 
 then if this mati be stedfast, and immoveable,'always 
 abounding in the work of theXord. • 
 
 To which end I further desire you, 1. To con- 
 sider, that it is a higher matter that Christ came into 
 the world for, than to change men's bare opinions; 
 and it is a higher matter that the gospel is intended 
 for, and that ministers are sent to you : for it is moie 
 than a corruption of men's opinions, that sin hath 
 brought upon you ; and therefore it is a .deeper dis- 
 ease that must be cured. The work of Christ by 
 his gospel, is no less than to fetch you off all that 
 Which flesh and blood accounts your happiness, and 
 to unite you to himself, and make you holy, as God 
 is holy, and to give you a new nature, and make you 
 as the dwellers or citizens of heaven, while you walk 
 on earth. And these are greater matters than the 
 changing-of a party, or opinion. The Holy Spirit 
 himself must dwell in you, ahd work-in you, and 
 employ your soul and life for God, that you may 
 study him, and love him, and live to him here, and, 
 live with him for ever. Do but think well of the 
 ends and meaning of theGospel, and how much greater 
 matters it drives at ; and then you will see that there 
 is no taking up with any opinionative religion.' 
 
 THE CONCLUSION. ' - 
 " And now I have given you directions in the most 
 great and necessary business in the world: they are 
 
WW¥CTIA«S TO t;«5 unconvertei>, QOft 
 
 4<^c^ ??. I. received of; Gpd, swmJ, f)litJlf^^y pr^isfi^». 
 W^y RMt; ypwjc ss^lyi^on paat a,ll haz^rcj. B,U \y,ba|^ 
 %y< 'if^ye 4p^e, or vy^ljiain th^y will do, 1 <;apnpt tell,:, 
 b;M^ iflijgt, leaj;e the issues to, God ap^i you. lt,isai 
 pity et^rnftl glory 8^1,1^4, 1?e lo^t for wan ^ of yi^ld^og; 
 ^ SQ.hiPfljr,, ^ij^ syfeet, E^od i;easonabie a qour^.g It i?;, 
 l^pieflt%t>W tjo obsser,ve,, Aybat ignorant, base, ynivyoiFtbyj 
 tWwgMs>tliej»ost h^y^of th§ y^ry o^ce of tl?^ Poly 
 Gbo^t, wboJ^ t,be §apptifier of ?ill tljat Qod will, save. 
 Tb?; yw PW^' 0)f r^gen^raVion aoq|, sanctification, i^ 
 Vf^if Ufl^erstopdj Ipy spn^p, aijd is but matter, ojf detision 
 tp.;<#^fi%; ^4 tbe Bj^ps^ <,hin.lii that i| is aiiotHe? kind 
 0/ vp^it^l tb^ft iv>Am^ 1,1; is. To b§.b?iptizedi, and qomei 
 tjftc^i^jj^jh,. ^n4 tiO.say ^olf^ cold and heartless prayers, 
 ^r4 to fprbjf af, sppije grpssj disgraceful sins, is all tbe 
 s?flfitJfip.^W tlii#ti»9st are acq,u<^inted wi,tb; (and all 
 l^ye nf)p this.) 4^ftd t^^us^bey debase the, work of 
 tjbe^ Hpjy- f[^bp^^ "' If a prince he^ve built a sump- 
 tUfO^^s R^pe, ajpd you will show men a swine-stye, 
 ^R4 s^5 Tf*ffi^ i§ ik^ J>9^ce. tha,t the prince hatb been 
 ?9 ^S % bviim^g: we^e opt this tp abuse him by 
 CQ^teiupt ?. Hej»f wbef Wbat it is to believe in the 
 ^i,^npje, of th^ J;ather, Son,^:and Holy Ghost: and 
 ij^^in^ec that yo^^ were baptized into the name 
 of the F^jtjjier, Sofl„,»^Ei4 Holy Qhpst. And do you 
 i[^pt yet ^^^pw wby ? np? knovt^ the nieaning of youT 
 bapljsni^^ qpver^a.^t ? I^ is not pUily to believe that 
 there are three pi^rspps in Jhe Trip;i|ty, but to con- 
 ^f\^t to th-e ^-^l^^jons and 6fity. tp them, in respect to 
 tjliijei^,%^vgr3^ i;el3tipns a^d work. If the father had 
 ^j|0^ (5?fa|;gd ypu, bpw «ould you. have been men ? 
 Tjiq.L,prd,.pf nature n)U?,t b? acknowledged as the end 
 ^qd gpjveifnpc pf nature, and accprtlipgly pbeyed. And 
 ^h,is is to believe? a,n(^ be ba^pt^zed in, the name of (Gfod 
 tbe Father. If ;|the %n.,|iv?i|d rjpt i;p^eem,ed yp«, you 
 
 £ £ 
 
310 DIRECTIONS TO THE UNCONVERTED/ 
 
 had been as the devils were, forsaken and given over 
 to despair. The purchaser, procurer, arid author of 
 grace, of pardon; and salvation, must be acknowledged 
 to be such, himself and his salvation accordingly 
 accepted, and his terms Submitted to. And this is to 
 believe in the name of the Son ; and in baptism we 
 make profession hereof. And certainJy the work of 
 the Holy Ghost is as necessary to your salvation. 
 Without the sanctifying work of the Spirit, you could 
 never be delivered from sin and Satan, nor restored to 
 God's image, and consequently could iiever*be the 
 members of Christ, nor have any saving benefit by 
 his sufferings. Would you not think him unworthy 
 to live, that would reproach the Father's work of 
 nature, and say, that the whole creation is but some 
 poor contemptible work ? And would you not think 
 him unworthy the name of a Christian, that had 
 contemptible thoughts of the Son's redemption, as if 
 we could be saved as well without a Saviour^ or as 
 if it were but some poor and trivial coniinodTty that 
 ■Christ had purchased for us ? I know you would 
 confess the misery of that man, that believed no better 
 in the Father and the Son. And how comes it to 
 pass that you think not of your own misery, that 
 believe no better in the Holy Ghost ? Do you not 
 debase the'sanctifying office of the Holy Spirit, when 
 you show us^your knowledge, and parts, and outward 
 duties, and civility, and tell us that these are this 
 work of sanctification : what is sanctification but 
 such a thing as this ? ' Why, holiness is a new life 
 and spirit in us; and these that you talk of are but 
 as a few flowers that are stuck upon a corpse, to keep 
 it awhile from stinking among men, till death conviey 
 it to a burial in hell. O sirs, sanctification is another 
 kind of matter than the forsaking of some of your 
 
DIRECTIONS TO THE UNCONVERTED. 211 
 
 fouler vices, and speaking well of a godly life. It is 
 not the patching up of the old man, but the creating 
 of a new man. I will give you warning therefore 
 from God, that you think not basely of, the work of 
 the Holy Ghost ; and that you think no more to be 
 saved without the sanctifying work of the Spirit, thaa 
 without the redeeming work of the Son, or creation, 
 govern^ment, or love of the Father. Sanctificatioa 
 must turn the very bent. and stream of heart and life 
 to God, to Christ, to heaven : it must mortify carnal 
 self and the world to you : it must make you a people 
 devoted, consecrated, and resigned up to God, with 
 all that you have : it must make all sin odious to you, 
 and make God the love and desire of your souls; so 
 that it must give you a new heart, a new end, a new 
 master, a new law, and a new conversation. This is 
 that noble heavenly work which the Holy Ghost hath 
 vouchsafed to make the business of his office: to 
 slight and despise this, is to slight and despise the 
 Holy Ghost, and not to believe in him : to be without 
 this work, is to be without the Holy Ghost: and if 
 any man have not the Spirit of Christ, he is none of 
 his.* The holy Catholic church is composed of all 
 through the world that have this work upon them, 
 and therefore it is called holy. The communion of 
 saints, is the blessed vital fellowship of the sanctified 
 ones: for these only is the resurrection unto blessed- 
 ness, and the life everlasting with the Lord of life; 
 for all others is the resurrection of condemnation, and 
 the everlasting punishment. 
 
 But if the other two articles of our faith have been 
 
 so denied by the blind, it is less wonder if this be so. 
 
 Some heretics denied God to be the Creator of the 
 
 world; and because they saw so much evil in the 
 
 i Rom. vhi. &. 
 
2P2 DIR£C*t-(yiIS TO titZ CNCONVE»Tfil>. 
 
 World, they said it wasmadeb^ devils or eVJlMgelSj 
 (who indeed made the sin, but hot the'WSrtd.') So 
 dealt the Jews by the Sdn, arid the setohd article of 
 our 'feith. The sacrifice of bulls aiid giMfe, ^%<6: Stich 
 b^siS, Was all the sacrifice for sin thEft'tHejr'tieKfeV^li 
 in. And thus deal the multitodie of the 'tf%6fdty by 
 the Spirit. Ifldeed they kncTw ntftthetiiSielv^SfSuffi* 
 cietitly't&'knbw the need ahd Worth of'saMtfflcytitfe^ 
 They are too whde to value the skill 'dnd 'ckfe 'df 
 Christ or the Holy Ghost, The inseiiisfbitey bf 
 spiritual death atid misery, !^fld thinking' too lightly 
 of original corruption, and tOb well of our'd&praved 
 nature, is both the cause of iri^ny of the Ireresifes df 
 the learned, and of the common cdiiteitipt of Christ, 
 dUd Ifhe Spirit, and recovering grace, in iall the unre- 
 generate. For it is not possible that men should have 
 any deeper sen^e of the need or worth of the'iretfiedy, 
 than they have of the greatness tof their sin and'-misery. 
 
 O sirs, did we not -come ^upOn this grddt disadvan- 
 lageltoyou, that we speak to ^ead ineh, that have 
 imdeed a natural life, which doth 'btit *tbk-e' pleasure 
 in their spiritual death ; how cori'fiy:ently ^ShttXlW we 
 eixpect to prevail with you all ! B^t 'while you tbfnk 
 lightly of yonrxitseasfe, we cte'ejtpect no better but 
 thatyoU'think tsSigbtly of Cbristfiarid holiness, and 
 all the means that t«nd to your recovery ; aijd fhi^nk 
 df the new man-, as the poet's fable of the* Promethean 
 race, that it^rOW^ out of the earth (ofyonrbwn poor 
 sorry purposes and performances) likeordinary^'atils ! 
 
 Truly, sirs, I have led 'you even as far as I can :; 
 and what more to say to you, or what more to do for 
 you, to ptocuTe your tj^n version, I do liol know. If 
 it had been in my poWer to have shown you Iheaveti 
 and hell itself, that you might ibefCer have known the 
 matters that we speak of, I think I should have done 
 
DIRECTtOIVS TO THE UNGONVEUTED. 213 
 
 it. But God will not have men live by sense in this 
 life, but by faith. If I could but help you all to 
 such a knowledge and apprehension of these invisible 
 things, as the worst of you shall have as soon as you 
 are dead, then I should make but little doubt of your 
 conversion and Saltation. Sure if yo!u had but such 
 a «ight, the force of it Would so work upon you, that 
 you tvould all cry out that you are resolvesd to be new 
 creatures. But though this be beyond my power, 
 and though I cannot show you the great and wonder- 
 ful things that every eye must shortly see; y^t I 
 come not to you without a glass of God's own making, 
 and in that glass yoo^fday see thetn. There; if you 
 have but an eye of faith,' you may see that God- you 
 have so long offended, and that now so earnestly in- 
 viteth you to return: there you may see that crucified 
 Christ, that hath opened you a way for repentance by 
 his blood, and jpl^adeth that blood with you for the 
 melting of 'yout impenitent obstinate hearts. There 
 you may see the odious face of sin, and the amiable 
 fece of holiness, which is the image of God. There 
 you may see' both heaven and hell, although they are 
 invisible, and may know what will be, and that to all 
 eternity, as well as what is. 
 
 And will not such a sight, in the glass of God*s 
 word, serve to move thee presently to give up the 
 trade of sinning, 'and to resolve, before thou stir, fot 
 God? I am now come to the end of this part of my 
 work. If the i^eading of it have brought thee to the 
 end of thy ungodly careless life, it will be happy for 
 thee, and I shall so far attain the end of my labour. 
 I have pOtpOfeely put this direction of the necessity 
 of resolution in the last place, that I might leave upon 
 tby-spirit the reasons for resolution that here I have 
 laM down. And now I beseech thee, reader, who- 
 
214 DIRECTIONS to THE UNCONVERTED. 
 
 ever thou art, with all the earnestness that I am able 
 to use with thee, as ever thou wauldest escape the 
 fruits of all thy sin, as everthou woaldest see the face 
 of God with comfort, and have him thy reconciled 
 Father in Christ; — as ever thou wouidest have a 
 saving part in Christ, and have him stand thy friend 
 in thy extremities ; as ever thou wouidest have hope 
 in thy death, and stand on the right-hand, and be 
 justified at judgment; — as ever thou wouldedt escape 
 the day of vengeance prepared for the unconverted, 
 and the endless misery that will fall upon all unsanc- 
 tified souls, as sure as the heaven is over thy head' — 
 see that thou resolve and turn to God, and trifle with 
 him no more. Away with tljy old transgressions; — 
 away with thy careless worldly life; — ?away with thy 
 ungodly company ; and set thyself presently to seek 
 ^fter thy salvation with all thy heart, and mind, and 
 might. I tell thee once more, that heaven and hell 
 are not matters to be jested with ; nor to be care- 
 lessly thought of, or spoken, or regarded. The God 
 of heaven stands over thee now while thou art 
 reading all these words, and he seeth thy heart, 
 whether thou art resolved to turn or not. Shall he 
 see thee read such urgent reasons, and yet wilt thou 
 not resolve r Shall he see thee read these earnest 
 requests, and yet not resolve? What! not come 
 home to thy God, to thy Father, to thy Saviour, to 
 thyself, after so long and wilful sinning? What! not 
 to accept of mercy, now it is even thrust into thy 
 hands ; when thou hast neglected and abused mercy 
 so long ? O let not the just and jealous God stand 
 over thee, and see thee guilty of such wickedness. 
 If thou be a Christian, show thyself a Christian, and 
 use. thy belief, and come to God. If thou be a man, 
 show thyself a man, and use thy reason, apd come 
 
DIRECTIONS TO THE UNCONVERTED. 215 
 
 tWAy to God. I beseech thee read over and over 
 again the reasons that I have here offered thee, and 
 judge whether a reasonable man should resist them, 
 and delay an hour to come unto God. I that am 
 now writing these lines of exhortation to theej must 
 shortly meet thee at the bar of Christ. I do now 
 adjure thee, and charge thee in the name of the living 
 God, that thou do not thyself and me that wrong, as 
 to make me lose this labour with thee, and that thou 
 put me not to come in as a witness against thee to 
 thy confusion and cdndemnation. Resolve therefore 
 presently in the strength of Christ, and strike an 
 unchangeable covenant with him. Get thee to thy 
 knees, and bewail with tears thy former life, and 
 deliver up thyself wholly now to Christ; and never 
 break this covenant more. . 
 
 If thou lay by the book, and go away the same, 
 and no persuasion will do thee any good, but unholy 
 thou wilt still be, and sensual, and worldly; I call 
 thy conscience to witness, that thou -wast warned of 
 the evil that is near thee, and conscience shall obey 
 this call, and bear me witness whether thou wilt or 
 not; and this book, which thou hast read, which I 
 intended for thy conversion and salvation, shall be a 
 witness against thee: though age or fire consume 
 the leaves and lines of it, yet God and conscience 
 shall bring it to thy memory, and thou shalt then be 
 the more confounded to think what reasons and 
 earnest persuasions thou didst reject, in so plain, <:o 
 great, and necessary a case. 
 
 But if the Holy Ghost will now become thy tutor, 
 and at once both put this book into thy hand, and his 
 heavenly light into thy understanding, and his life 
 into thy heart, and effectually persuade thee to resolve 
 and turn, how happy wilt thou be to all eternity! 
 
316 DIRECTIQUtSoTO THE UNCOltVr^R^^BD. 
 
 Make no more words of it; but answer my t&qn^^h 
 as. thoUi wouldst do if thou werii in {^^Ufoijiiig fire» 
 and I entreated thee to come out. Thou bast lojig 
 enough grieved Christ aad his Spirit, a^nd.long eQiovigh; 
 grieved thy friends and. teachers : resolve this boun^ 
 and rejoice then thaii; thou bast grieved; and' ooitii? 
 grieve the devil, that thou hast hitherto rejoiced ; ^^ 
 hereafter, grieve the wicked, and thy own deceitful 
 flesb, whose sinful desires thou bast hitherto fol- 
 lowed : and if thou also gcieye thyself ^ little Mihihs^ 
 by that moderate sorrow that thy sin hath made 
 necessary for tbiee, it wiU be but a preparative, to thy 
 eadless joys ; aad the day> is promised^ and, coming 
 apace, when. Satan that thou turnest from sitall trau? 
 ble thee no more, and God that thou tt,imest to shall 
 wipe away ail tears from thy eyes. Auidi if the 
 reading of this book may be but a means of so 
 blessed an end, as God shall hav« the glory, so 
 wlien Christ eometh to be glorified in his saints, 
 and admired in all tbem that do believe, (S'.Tfaes. i. 
 10.) both thou and I shall then partake bf tke com- 
 muBiication of his glory ; if so be that I be sincere 
 in writing, and thou and I sincere in obeying the 
 doctrine of this book. Amen. 
 
 S. Jackson, Pri((ter, 
 RoHSEY, Hants. 
 
THE 
 
 SAINTS' EVERLASTING REST; 
 
 OB, 
 
 :» %xtatist 
 
 BL3ESSED STATE OF THE SAINTS, 
 
 UNJOYMENT OF GOD IN HEAf^EN. 
 
 BY THE LEARNED AND 
 
 REV. MR. RICHARD BAXTER. 
 
 ABRIDGED BY 
 
 BENJAMIN FAWCETT, M.A. 
 
 I think it of great service to the souls of men, to call them to the notice and use of such a 
 Treatise as thiij and to hring such old and excellent writingsout of oblivion and the dust. 
 Baxter's Pref. to Scudder's Christian's Diuly Walk. 
 
 9 jBefo QEoition. 
 
 ROMSEY: 
 
 PBINTED FOR WILLIAM SHAEP, CHURCH-STREETI 
 
 AND SOLD BY AtL BOOKSEU.ERS. 
 
 18 16. 
 
Testimonies by E^minent Men. 
 
 Baxter is my particular favourite. It is impossible to tell you 
 how much I am charmed with the devotion, good sense, and pathos, 
 which is every-where to be found in him, I cannot forbear looking 
 upon him as one of the greatest orators, both with regard to copious- 
 ness, acuteness, and energy, thaf our nation, hath produced : and 
 if he hath described, as I believe, the temper of his own heart, he 
 appears to have been so far superior to the generality of those 
 whom we charitably hope to be good men, that one would imagine 
 God raised him up to disgrace and condemn his brethren ; to 
 show what a Christian is, and how few in the world deserve the 
 character. Dr. Doddbidge. 
 
 Mr. Baxter cultivated every subject he handled; and if he had 
 lived in the primitive times, he had been one of the fathers of the 
 ehureh. It was enough for one age- to produce such a person. 
 
 Bishop Wilkins, 
 
 Baxter was a man of great piety; had a very moving and 
 pathetic way of writing; and was, his whole life long, a man of 
 great zeal, and much simpliciity. Bishop Burnet. 
 
 As a useful writer, as well as a successful controversialist, Mr. 
 Baxter has deservedly ranked in the highest order of Divines of 
 the seventeenth century. His works have done more to improve 
 the understanding, an4 mend the hearts of his countrymen, than 
 those of any other writer of his age.. While the English language 
 remains, and scriptural Christianity and piiety to God are regarded, 
 his works will not cease to be read and prized by the wise and 
 pious of every denomination, APAU Clarke, 
 
 By what 1 have read of him, he appears to me to have been one 
 of the greatest men of his age ;■ and perhaps in fejvour, spirituality, 
 and success, more than equal, both as a Minister and a Christian, 
 to some twenty taken together, of those who affect to undervalue 
 him in the present day, Joh;n Nbwton. 
 
 He was the fittest man in the age for a casuist, because he feared 
 no man's displeasure, nor hoped for any man's preferment. 
 
 The Honourable Robert: Boyle. 
 
 His books of practical Divinity have been effectual for moie 
 numerous conversions of sinners to God, than any printed in our 
 time, • Dr. Bates. 
 
TO 
 
 THE INHABITANTS 
 
 OT TBB 
 
 BOROVGH JNJO FOREIGN OF KIDDERMINSTER, 
 
 9OTH MAGISTRATES AND PKOPl^. 
 
 My dear Friq^ds, 
 
 THERE are obvious reasons for prefixing your 
 names to this Book. It contains the substance of what 
 was first preached in your parish-church, and wasjirst 
 published Jrom the press with a dedication to your 
 worthy ancestors. Your trade and mantifactures can 
 never render your town so famous, as the name and 
 wriiings of Mr. Baxter have already made it, both 
 in this island, and in many remote parts of the Pro- 
 testant world. His intimate and important relation to 
 Kidderminster, and the years he abode in it, afforded 
 him the most delightful reflection as long as he lived. 
 
 Long experience has enabled me to testify Jbr you, 
 that notwithstanding your share in those common dis-^ 
 Unctions which so tmhappily divide fellow Protestants, 
 you possess a most unusual degree of candour and 
 fnendship^ for each other. Thus you show, that Kid- 
 derminster has not totally lost the amiable spirit which 
 it imbibed more than a century ago. 
 
 There are no excellencies, personal <f relative, no 
 species of domestic or public happiness, no beauties 
 of civil or religious life, but what xeill be naturally 
 promoted by a care to secure to ourselves an interest in 
 the rest which remajneth to the people of God. They 
 are the people for whom abne that re^t is designed, 
 
Vl DEDICATION- 
 
 both by the promises of God, and by the purchase of 
 the Son of God. , A care to secure thatre^t to ourselves, 
 is the one thing needfol. Butneithe^ this people, nor 
 this care, you well know f. are the peculiarities of any 
 party. If the inhabitants of Kidder^in^er formerly 
 excelled in this care ^ you must allow that if was theif 
 greatest glory. And this, more than any improve- 
 ments in trade, or increasing elegancies of life', will he 
 the greatest glory of their successors. 
 
 To excite this care, is the noblest design of all reli- 
 gious instruction. This, and nothing else, animates 
 the following pttges. Here, God and^ Christ, heaven 
 and holiness, invite your mast attentiveand affectionate 
 regards. Here, you may peruse what multitudes in 
 the same town have heard and read before you to their 
 everlasting joy, ^^7/ your blessings prevail above the 
 blessings of your pragenitors. Here, 'by the help of 
 divine grace, you niay learn the heavenly art ofwalk^ 
 ing with God below j of Jiving' in a constant view and 
 foretaste of the glories of the New Jfirmtalem, and of 
 making all you say or do, suffer or enjoy, subservient 
 to the brightening your immortal crown. -^Nothing 
 has the Compiler of this Abridgment to wish tike such 
 consequences as these; even, to see the same holy and 
 heavenly conversation in himself, and in those around 
 him, now, as Mr. Baxter saw in his day. This would 
 be the greatest joy, and ^hall be the constant and 
 fervent prayer of 
 
 Vour affectionate Friend, 
 
 And obedient Servant, 
 
 B. FAf^'CETT 
 
 Kiddeiminster, ^ 
 Jan. L, 1759. 
 
THU 
 
 PKEFACE, 
 
 BY THE 
 
 COMPILEE 01^ TSlS ABRIDGMENT. 
 
 Mr. felCHAfeD BAXTER, "*the author of thfe Saints' 
 "Rest, 90 weirfen'own' to the world by this, and many other 
 excellent and aseful writings, was a learned, laborious, and 
 enoiinently holy 'divine of the seventeenth century. He was 
 Tibrii near ShreWstjury in 1615, and ilied at London in 1691. 
 His, ministry, itt an unsettled state, was for many years 
 erd ployed with great and exteiisive success, both in London, 
 aind iii IseVeral parts of the country: but he was no where 
 fixed Sd long, brWiih such entire' satisfaction' to hitnself, 
 and appafehit advantage to others; as at Kidderminster. His 
 ab6(ie there 'was indeed'' i'ntefrupted,'p(artly by his bad 
 lleaith', but chiefly -^by the balaniities of al civil war, yet in 
 the whole it amounfed to sixteen y«ars; nor was it by any 
 means the result of'hisoWh cbotee/or thatof the inhabitants 
 of Kiddermirister;'''that he never siettled there again, after 
 his going from thence in 1600. Before his coming thither, 
 the place was overrun with ignoliahcle abd profaneness ; but, 
 by the divineblWsingof his wise arid faithful cultivation, the 
 fruits of righteousness sprung up in rich abundance. He 
 at first found but a single instance or two of daily family 
 prayer in a whole street; and at his going :away, but one 
 
VIII THE COMPILERS PREFACE. 
 
 family or two could be found in some streets that continued 
 to neglect it. And on Lord's days, instead of the open 
 profanatioh to which they bad been so long accustomed, a 
 person, in passing through the town, in the intervals of 
 public worship, might overhear hundreds of families en- 
 gaged in singing psalms, reading the sci'iptures and other 
 good books, or such ser;nons as they had wrote doWn, while 
 they heard them from the* pulpit. His care of the souls 
 comnjittefl to his charge,, and the success of his labours 
 anvoiig them, Were traiyrefiaarkkblfeffofthe'iidmbei-^f his 
 stated communicants rose to six hundred, of whom he him- 
 self declared, there v^efe "not"tweIve concerning whose 
 sincere piety he had not reason to entertain good hopes. 
 Blessed heGpd, the religious spirit which j(j??isthjil&4iap^iiy 
 introduced, is yet to be traced in^ the tpvyn ^apd ji^i^hbour- 
 hood in some degree :; (O ihat,it wer^ in a,^r^at!gr,!| and in 
 proportion as that spirit Remains, the , j^We ^CjMr. Bjjxter 
 Gontinues in the<mgst honourable and afi[fc|:;9^9te.l-^,a>e^'- 
 brance. 
 
 As a writer, he has the approbation of sp.pq';^f hvsgjt^tjest 
 eotemporayies, who best knew him^, and were ijnder no temp- 
 tations to be partial in his fa.v.o(ir.rTT-Pjr.,Bai;ro,w said, "His 
 " practical ryirritings were.neyf^rjr»f^nd€d,iand his controversial 
 " ones seldom confuted."'77W'ithj a, jiffCW, to his. casuistical 
 writings.^ the Honbur^Jitej.^berit ^pyJp declared, >r" He 
 " was the fittest .naan of Jh,e :age ,for.'A,c^?jji,ist,^ because hp 
 'f feared no man's displeasure, nor hpp^^.for any man's 
 " preferment."— Bi&lijqp Wi,lk^ns, observed of him, "that 
 " he had cultivated, eyeiy surbjectjl^ehad:han4Ied; that if 
 " he bad lived inthe primitive /simes, he,would h^ve been 
 " one of the fathers of th§ church ; and .that it was enough 
 " for one age to prodjuce such a, person as JVJr. Baxten"-^ 
 Archbishop Usher ha4 such high thoughts of him, ihat by 
 his earhest impof-tHaitj? he put hipju^oa writing j^ypial pf 
 
THE COMPILERS PREFACE. IX 
 
 his practical discourses, particularly that celebrated piece. 
 Ma Gall to the Uncormerted Dr. Manton, as he freely ex- 
 pressed it, « thdughtMr. Baxter came nearer the apostolical 
 ■writings than any man in the age."— And it is both as a 
 preaehef, and a writer, that Dr. Bates considers him, when, 
 in his funeral sernion for him, he says, "In his sermons 
 " there was a rare union of arguments and motives, to con- 
 " vince the mind, and gain the heart. All the fountains of 
 " reason and persuasion were open to bis discerning eye. 
 " There was no resisting the force of his discourses, without 
 " denying reason and divine revelation. He had a marvel- 
 " lous facility and copiousness in speaking. There was a 
 " noble negligence in his style, for His great mind codld 
 " not stoop to the affected eloquence of words ; he despised 
 " flashy oratory; but his expressions were clear and power- 
 " ful, so convincing the understanding, «o entering into 
 " the soul, so engaging the affections, that those were as 
 " deaf as adders who were not cbarftied by so wise a 
 " eharmer. He was animated with the Holy Spirit, and 
 " breathed celestial fire, to inspire heat and life into dead 
 " sinners, and to melt the obdurate in their frozen tombs. 
 " His books, for their number, (which it seems was, more 
 " than one hundred and twenty,) and variety of matter in 
 " them, make a library. — ^They cotatain a treasure of con- 
 " trtoversial, casuistical, and practical divinity. — His books 
 " of practical divinity have been effectual for more nume- 
 " rous conversions pf sinners to. God, than any printed 4n 
 " our time; and while the church remains on earth, will be 
 " of continual efficacy to recover lost souls.- There is a 
 " vigorous pulse in them, that keeps the reader awake 
 " and attentive." — To these testimonies may not be im- 
 properly added that of the editors of )xi9 pra,ctical woTlts m 
 . foiir folio volunies : in tbe preface to which theysay, " Per- 
 " haps there are no writings ^mong us that have more of a 
 
 b 
 
X Tire COMPItK&S fS.EVJk.CE,. 
 
 " true Christian spirit, a greater mixture of judgment %nd 
 " affecttpn, or a greater teodeocytofievive pure and uadefije4 
 *' religion; that have been more esteemed abroad^ o^ leoire 
 ♦• blessed at home, for the awakening the secure, jpstrupting 
 " the ignorant, coniirming the wavering, comforting th« 
 *' dejected, recovering the profaioe, or improving such a> 
 *f are truly serious, thaji the practical wprke of this author." 
 —Such were the apprehenwong of eminent perisons, who 
 were well acquainted with Mr. Baxter and his wf itings. It 
 is therefore tite less remarkable that Mr. Addison, from 
 an accidental and a, very imperjE^t acquaintance, but wit>h 
 bis usual pleasantness and candour, should mention the 
 following incident: «' I anoe met with a page of Mr. Baxter. 
 ♦' Upon the perusual of it, I conceived sojgood aaid^ of 
 '' the a.uthQr'8 piety, that I bought the whole b<;)tok." 
 
 Whatever cktbe; -causes might comcui-, it mu^t ehiefly be 
 scribed to Mf. Baxter's distinguished reputation as a 
 preather, and,a writer, that presently after the RestOiration 
 he was appoint^ one of the cbaplaiins in ordinafy to j^ing 
 Charles II. and pr&aohed once before him in thj^t .capacity; 
 as also that be had an offer m«de him by the hofd Cban> 
 cellor Chmsdaa, of tbe bishopripk of Hereford, which, in a 
 jreapectEul letter tp -his Lordsihip, be saw proper to decline. 
 
 The Saidts' Rest is deservedly esteemed one of the most 
 valuable parts of his praqtical works. He wrote it wihen 
 be was far from boioe, without .any book to consult bt|t bis 
 Bible, and in su>cb an lill state of health, %s to be incontifiiual 
 expectation of death for. many ^fluthis: and ,th&refoi«i 
 merely for his own use, be fixed bis thoughts on this ^ea.t 
 venly siubject, '* which (says he) bath more benefited me 
 tban all the studies of my life" At this tim^ ins could be 
 little more than thirty y«ars old, He afterwjirde preached 
 over the subject io his weekly leettire at Kiddeiwnster, . 
 fijid in J656 be publisbfd it; and iad^ed it appeajis tp have 
 
THE COSmLBRS PREFACE, XI 
 
 been the first that ever be published of all his practical 
 writings. Of this bgok Dr. Bates says, "It was written by 
 " biili when languishing In the suspense of life, and death, 
 " but has the signati^res of his holy vigorous mind. To 
 " ailure our deiire», he unvails the sanctuary above, and 
 " discovers) the glories and joys of the blessed ill the divine 
 " presence, by a light so strong and liviely, that all the 
 *' glittering vanities of this world vanish in that comparison, 
 '* attd a sincere believer will despise them, as one of mature 
 " age does the toys and baubles of children. To excite our 
 *' fears, he removes the screen, and makes the everlasting 
 " fire of hell so visible, and represents the tormenting pas- 
 " sions of the damned in those dreadful colours, that, if 
 " duly considered, would check and controul the unbridled 
 " Ifcentious appetites of the most sensual wretphes» 
 
 Heavenly rest is a subject, in its own nature so univdi-sally 
 important and interesting, and at the same time so truly 
 engaging and delightful, as sufficiently accounts for the 
 great acceptance which this book has met with ; and partly 
 also for the uncommon blessing which has attended Mr» 
 Baxter's manner of treating the subject, both from the 
 pulpit and the presSi For where are the operations of 
 divine grace more reasonably to be expected, or where have 
 they in fact been more frequently discerned, than in con- 
 currence with the best adapted means? And should it 
 appear, that persons of distinguishing judgment and piety, 
 have expressly ascribed their first religious impressions to 
 the hearing or reading the important sentiments contained 
 in this book ; or, after a long series of years, have found it, 
 both the counterpart and the improvement of their own 
 divine life, wilt not this be thought a considerable recom- 
 mendation of the book itself? 
 
 Among the instances of persons that dated their true 
 conversion from hearing the sermons on the Saints' Rest, 
 
Sll THE COMPliBRS PREFACE. 
 
 ^hen Mr. Baxter first preached -them,, was : the; ULev; 
 TbQmas Doolittle, M.A. who was a native of Kiddetminsster, 
 and at that time a scholar, about seventeen years old; whom 
 Mr. Baxter himself afterwards, sent to Pembroke-hall, in 
 Caml^ridge, where he togtit. his degrpq. ; Befpre his going- 
 to the university, he was upon trial as an attorney's clerky 
 and under that character, being ordeired by his master to 
 write something on a ^Lord's da^^ : he obeyed with great 
 teluctance, and the,next4ay returned home, >v.ith an earnest 
 desire that he might not apply himself to anything, as the 
 employment of life,, but ^seryipgChiri^t in the ministry of 
 the gospel. His praise is yet in the churches, for his pious 
 and useful labours, as a minister,, a tiitor, and a vvriter. 
 
 In the life of the R^v. M?-. John Janeway, Fellov? of King's 
 College, Cambridge* who died in 1657, we are to!^,- that 
 his conversion was, in a gi;eat measure, occasioned by his 
 reading several parts of the Saints' Rest. And in a letter 
 which he afterwards' wrote to a near relative, speaking with 
 a more immediate reference; to that part of,the book which 
 treats of heavenly contemplation, he says, "There is a duty, 
 " which,' if it were exercised, would , dis;pel , all cause .of 
 "melancholy; I mean, heavenly, meditation,, and contempla- 
 f' tion of the, things which, true christian religipn tends tp. 
 " If we did but walk closely with God one /hour in a day 
 " in; this (|uty, oh, what influence would it have upon the 
 " whole day besides; and, duly performed, upon the whole 
 "life! This duty, with its usefulneps, manner, and directions, 
 " I knew, in some measure before, but had it more pressed 
 " upon me by Mr. Baxter's Samfo' Everlasting Rest, [a book] 
 " that can sc.arce be overvalued, for which I have cause for 
 " ever to bless God." — This excellent yojjang minister's life 
 is worth reading, were it only to see hPw delightfully he 
 was engaged, in heavenly contemplation, according to the 
 directions in the Saints' Rest. , - 
 
THE COMPltEtt'ft FB.ETKCS. xUi 
 
 It was the example of heavenly contemplation, at the 
 close of this book, which the Rev. Mr. Joseph Alleine, of 
 Taunton, so frequently quoted in conversation with this 
 solemn introduction, "Most divinely says that man of God, 
 « holy Mr. Baxter." 
 
 Dr. Bates, in his dedication of his funeral sermon for.MrV 
 Baxter to Sir Henry Ashurst, Bart. . tells that religioija 
 gentleman, and most distinguished . friend and executor of 
 Mr. Baxter, " He was most worthy, of your highest esteem 
 " and rove;fpr the first impreu^iona of heaven upon your 
 " soul, were in reading his invaluable book pf the Saints^ 
 " Everlasting Rest " 
 
 In the life pf the Rev. Mr. Matthew Henry,, we have the 
 foUovving character given us of Robert Warburton, Esq. of 
 Grange, the spn of the eminently religious Judge Warburton, 
 and' the father of Mr. Matthew Henry's second wife. " He 
 ".was a gentleman that greatly affected retirement and 
 "privacy, especially in, the letter part of his life; the Bible, 
 "and Mr. Baxter's Saints' Everlasting Rest, used to Ue dajly 
 "before him. on the table in his parlpur; he spent tb& 
 '« greatest part of his time in reading and prayer." 
 
 In the life of that honourable and most religious knight. 
 Sir Nathaniel Barnardiston, we are told, " that he was 
 " constant in secret prayer and reading the scriptures; after- 
 " wards he read other choice.authors.: but not loug before. 
 " his death he took singular delight to read Mr. Baxter's, 
 " Saints' Everlasting Rest, and Preparations thereunto; 
 " which was esteemed a gracious ev,ent, of Divine Provi- 
 " dence, sending it as a guide to bring him more speedily 
 " and directly to that rest." 
 
 Besides persons of eminence, to whom this book has 
 been precious and profitable, we have an. instance, in the 
 Rev. Mr. James Janeway's ToJ(en^ for Children, qi a little 
 boy, whose piety was so discovered and promoted by reading 
 
it^ as! the tndsi; Je%htM book tjo biiii ii«s:£ the Brblef, that 
 the thoHghtB of everlasting rest seemed, eten while he conJ 
 tinued ini bealttr, to swallow up all other thoughts; and he 
 lived m a cdn^tafit preparation for it, and looked mdre Mfe^ 
 one that was ripe for glory, than an inhabitant of this lower 
 world. And when he was in the sickness of which be died, 
 befoire he was twelve years otd^ be said, " I pray let me 
 " have Mr. Baxter's book, that I may read a little more of 
 « eternity, before I go into it." 
 
 Nor is it less observable, that Mr. Baxter himself, taking 
 notice, itl a p^tper found in bis study after his death, what 
 numbers of persons were converted by reiading his Call to 
 the Unemverted, acdovints of v/hich he had received by letter 
 etfeiy week, expressly adds, " This little book (the Calf 
 " to the UneorWeH^d) Ood hath blessed vvrtb unexpected 
 *• success, beyond all that I have Tfritten, except the Saints 
 «* Rest." With an evident reference to this book, and even 
 ddriftg the life of the author, the pious Mr". Flavel afFfec- 
 ttonateiy ihyd, " Mr. Baxter is almost in heaven; Kvihg in 
 •* the daily Views, and cheerful expectdtibri of the Saints* 
 " everlasting rest with Oadf aftd is left for a little while 
 " ttaiatig asi as a great example of the life of faith." — And 
 Mr. Baxter himself says, in his preface to his Treatise of 
 Self-tJfenial, " I must say, that of all the books which I have 
 " Written, I peruse none so ofiea for the use of my own 
 " soul in its daily" "Wfirk, as my Lifi of Faith, this of Self- 
 '* Denial, artd the last part of the Saints' Rest."—Oa the 
 \vhole, it is not withodt good reason that Dr. Calamy re- 
 ilaarks concerning it, " This is a book, for which multitudes 
 " will have cause to bless God for ever." 
 
 This excellent and useful book now appears in the form 
 of an abridgttierlt; and therefore, it is preSunied, will be the 
 more likely, under a divine blessing, to diffuse its salutary 
 lAfloence among those that woald othervrise have vranted 
 
THE COMPILSBTt PAEFA'aiS. WT 
 
 «p]»ortunii!jr at inclination to read oTer.the large ■wdnme. 
 .In reduciag it to thi$ small size, I hav« beeo Tery desirout 
 to do justice to the author, and at the same time promote 
 ithe pleasure and profit of the serious reader. And, I hope, 
 those ends' are, in some measure, answered; ^iefly by drop- 
 ping things <jf a d«gi«BBiTi^, controTersial, or metaphysical 
 nature; together with pre&ees, dedications, and various 
 allusions to some peculiar circumstances of the last age ; 
 and particularly, by throwing several chapters into one, 
 that the number of them may better correspond with the 
 size of the volume; and sometimes by altering the form, 
 but not the sense, of a period, for the sake of brevity ; and 
 when an obsolete phrase occurred, changing it for one more 
 common and intelligible. I should never have thought of 
 attempting this work, if it had not been suggested and 
 urged by ethers; and by some very respectable names, of 
 whose learning, judgment, and piety, I forbear to avail 
 n^yself. However defective this performance may appear, 
 the labour of it (if it may be called a labour) has been, I 
 bless God, one of the most delightful labours of my life. 
 
 Certainly the thoughts of everlasting rest may be as de- 
 lightful to souls in the present day, as they have ever been 
 to those of past generations. I am sure such thoughts are 
 as absolu|te1y necessary now ; nor are temptations to neglect 
 them, either fewer or weaker now than formerly.^ The 
 worth of everlasting rest is not felt, because it is not con- 
 sidered; it is forgotten, because a thousand trifles are 
 preferred before it. But were the divine reasonings of this 
 book duly attended to, (and O that the Spirit and grace of 
 a Redeemer may make them so!) then an age of vanity 
 would become serious; minds enervated by sensuality, 
 would soon resume the strength of reason, and display the 
 excellence of Christianity; the delusive names of pleasure 
 would be blotted out, by the glorious reality of heavenly 
 
•XVi THE -COMPltEa's JPJB.EJACE. 
 
 joy lipon earth; every . station and relation in life would be 
 filled up with the propriety .auddignity, of, seripus religion; 
 every member of society would then effeCtuallyjcpntribute 
 .to the beauty and happiness of the wbolei.and, every soul 
 would be ready , for life or death,.for one world or anotheir, 
 in a well-grounded and cheerful persuasion of having ;sec,^red 
 a title to that rci* lohich remaineth to: the people of God. ^ 
 
 B. F. [ 
 Kidderminster, Dec. 25, 1758. 
 
TUB 
 
 CONTENTS. 
 
 CHAP. I. - 
 
 The Introduction to the Work, with some account 
 of the nature of the Saints' Rest. 
 
 The Apostle's desigu in the text 
 The Saints' rest defined 
 What this rest presupposes . i 
 What this rest contains 
 
 1. A ceasing from means of grdce 
 
 2. A perfect freedom from all evils , 
 
 3. The saints' personal perfection in body and soul 
 
 4. The nearest enjoyment of God the chief good . 
 
 5. All the powers of the body active in this enjoyment 
 . And all the powers of the soul ; as. Knowledge 
 
 Memory,— Love, — and Joy .... 
 
 15. 
 
 PAGE 
 
 1 
 
 3 
 4 
 6 
 7 
 
 ib. 
 8 
 
 ib. 
 12 
 
 13 
 
 •19 
 
 CHAP. H. 
 
 The great Preparatives to the Saints' Rest. 
 
 The happiness of having a way into paradise open 
 
 1. The glorious appearmg of Christ openis the way 
 
 2. The general Resurrection 
 
 3. The last Judgment . ... 
 
 CHAP. HI. 
 
 The Excellencies of the Saints' Rest. 
 
 1 . It is the purchased possession 
 
 2, It is a free gift 
 
 35 
 36 
 
XVm THE CONTENTS. 
 
 PAGE 
 
 3.' It is peculiar to saints 39 
 
 4. It is an association with Saints and Angels . , . ib. 
 
 5. It derives its joys immediately from God himself . . 41 
 
 6. It will be seasonable 43 
 
 7. It will be suitable 44 
 
 8". It will be perfect, without sin or siiifering . . .45 
 9, It will be everlasting . . . , , . . .53 
 
 CHAP. IV. 
 
 TTie Character of the Persons for whom this Rest is 
 
 'Tis wonderful it should be designed for mortals . . .56 
 1. The peopl« of God', who shaM enjoy it, aire chosen from 
 
 eternity . . . . . . . .57 
 
 ib. 
 5& 
 rb. 
 ib. 
 61 
 62 
 64 
 ib. 
 65 
 67 
 69 
 
 2. They are givien to Christ .... 
 
 3. They are born again 
 
 4. They are deeply convinced of the evil of sin 
 
 Their misery by sio, the vanity of the creature 
 
 And the all-sufiiciency of Christ 
 5'. Their ^ill is proportionably changed 
 6,- They engage in covenant; with Gnrist 
 7. They persevere in their engagements 
 The reader is invited to self-examination 
 That the people of God shall enjoy this rest 
 
 Only them, is further proved by scripture 
 
 And that tbey shall not enjoy it till they come to 
 another world .71 
 
 Where their souls shall enjoy it while separated from 
 their bodies . .76 
 
 CHAP. V. 
 The misery (ffti^se that lose the Saints' Rest. 
 
 The reader, if unregenerate,' urged to consider this loss . 78 
 
 1. They lose the' personal perfections of the Saints . . 80 
 
 2. God himself 81_ 
 
 3. All delightful aifectious towards God . . . .83 
 
 4. The blessed society o,f angels and glorified spirits . . ib. 
 Their loss will be greatly aggravated by having 
 
 1. Their understanding cleitred ', , : . . . .85 
 
 2. Their consciences brought to a true and close application ib. 
 
 3. Their affections morelively . . . . , . h6 
 
 4. Their memories strengthsned 87 
 
THE CONTENTS. XIX 
 
 CHAP. VI. 
 
 The misery of those, mfto, besides losing the Saints' 
 Rest, lose the enjoyments of time, and sifffer the 
 torments of Hell. 
 
 PAGE 
 
 The enjoyments of time, which the damned lose . . .96 
 
 1. Their preanmptaous belief of their interest in God and 
 
 Christ ib. 
 
 2. AH their ^hopes 97 
 
 3. All their peace of conscience 99 
 
 4. All their carnal niirth 100 
 
 5. All their Sensual delights 101 
 
 The torments of hell which the damned suffer . . .102 
 
 1. The principal Author of them is God himself . . . ib. 
 
 2. The place or state of torment 103 
 
 3. These tortnents are the effects of divine vengeance . . 104 
 
 4. God will take pleasure in executing them . . . ib. 
 
 5. God's executioners are Satan' and sinners themselves , . 105 
 
 6. These torments will be universal . . • . . ib. 
 
 7. Without any mitigation .' IO6 
 
 8. And eternal 107 
 
 The sinner convinced of his folly in venturing on hell . . 108 
 And entreated to fly for safety to Christ . . . .112 
 
 CHAP. vn. 
 
 7%e necessity of diligently seeMng the Saints^ Rest. 
 
 This rest is surprisingly neglected . . . . : 114 
 
 £y the worldly miiided . ..... ib. 
 
 The profane multitude 115 
 
 Formal professors . . . ■; . . .117 
 And by the godly themselves . . . . .118 
 Whether magistrates, ministers . . . . .119 
 Or people . . '. 121 
 
 The author mourns the neglect 122 
 
 And excites the reader to diligence by many considera- 
 tions . . . ... . . . 1 23 
 
 Awakening questions proposed to the ungodly . . .134 
 And also to the godly .137 
 
 CHAP. vm. 
 
 Horn to discern our title to the Saints' Rest. 
 
 Men** folly in not inquiring after a title to it , . . 138 
 
 Their cause for terror while destitute of it , . . .140 
 
XX 
 
 THE CONTENTS. 
 
 PAGE 
 
 Self-exainination is urged 142 
 
 Y. From the possibility of arriving at certainty . , . 1 43 
 3, FroHJ the hinderances to self-examination by Satan . . ib, 
 
 B^ wicked men 144 
 
 By our own hearts ....... 145 
 
 Nor does self-examination soon bring assurance . . 147 
 Nor do all true Christians attain to it . . . ib-. 
 
 3. From considering how easy, common, and dangerous it is 
 to be mistaken; that, trying is safer than neglect; 
 that God will try usspon, and to try ourselves will 
 be profitable . . . . . . . l5l 
 
 Directions are given how to try. . ..... 155 
 
 Marks for trial ; as, Do we make God our chief good , .157 
 Do we heartily accept of Christ for our Lord and 
 
 Saviour . 159 
 
 The great importance of these two marks . . . ib. 
 
 CHAP. IX. 
 
 The duty of the people of God to excite others to seek 
 this rest. 
 
 This duty is.lamentably neglected , , . . .163 
 
 1. It consists in pitying the misery of men's souls . .164 
 
 2. In giving religious instruction ...... ib. 
 
 3. In promoting their profit by public ordinances . .171 
 \^hy this duty is so much neglected . , . . . 172 
 
 Objection against it answered 175 
 
 The discharge of it urged ; especially . . . • , • ^76 
 
 On men of knowledge, learning, and utterance . ' . 181 
 On such as are acquainted with sinners . , . . ib. 
 On physicians that attend dying men . . . ib. 
 
 On the wealthy and powerful 182 
 
 Op niinisters, and those that have children or servants ib. 
 
 CHAP. X. 
 
 7%e Saints' Rest is not to he expected on earth. 
 
 The sin and folly of expecting rest here, appears 
 By the reasonableness of present afflictions . 
 
 1. They are the way to rest . . r 
 
 2. They keep us from mistaking it 
 
 3. And from losing our way to it . . 
 
 4. They quicken our pace towards it . 
 
 5. They chiefly Incommode our flesh ; 
 
 6. And under them are often the best foretastes pf rest, 
 
 . 189 
 
 . 190 
 
 . ib. 
 
 . ib. 
 
 . 191 
 
 . 192 
 
 . ib. 
 
 . 19? 
 
THE eONTEHTS. XXI 
 
 PAGE 
 
 ?y,3?-^ ""'■^^^""^^^eness of resting ia present comforts . . 195 
 i. Tis idolatry . . ib. 
 
 2. It contradicts God's end in giving them • . . . ib. 
 
 3. 'Tis the way to have them refused, withdrawn, or imbittered 196 
 
 4. T;o be suffered to. do this, is the greatest curse . . .197 
 
 5. 'Tis seeking rest, where it is not ib. 
 
 6. The creatures, without God, would aggravate our misery 200 
 
 7. And all this is confirmed by experience , . . . ib. 
 Also by the unreasonableness of our unwillingness to die and 
 
 possess the saints' rest 203 
 
 CHAP. XI. 
 
 The importance of leading a heavenly life upon 
 earth. 
 
 'Tis reasonable to delight in thinking of heaven . . .214 
 
 Christians exhorted to it, by considering . . . . ib. 
 
 1. It will evidence their sincere piety 2l6 
 
 2. 'Tis the highest excellence of the Christian temper. . 217 
 
 3. It leads to the most comfortable life . . . ,218 
 
 4. 'Tis the best preservative from temptations . . . 220 
 6. It will invigorate their graces and duties . . ., 224 
 
 6. It will be their best cordial in afflictions, .... 226 
 
 7. It will render them most useful to others • . . 228 
 
 5. It will honour God 230 
 
 9. Withput it we disobey the commands, and lose the most 
 
 gracious and delightful discoveries of the word of 
 
 God . . 231 
 
 ,10. Our hearts should be with God, as his is so much on 
 
 us; . . . 233 
 
 11. And in heaven, where we are so much interested . . 234 
 
 12. Nothing but heaven deserves our hearts . . . 23S 
 
 CHAP. XH. 
 
 Directions how to live a heavenly life upon earth. 
 
 I.' Avoid the hinderances to such a life .... 239 
 
 1. Live not in any known- sin , ib. 
 
 '2. Be not earthly-minded ..... .,241 
 
 3. Beware of the company of the ungodly .... 242 
 
 4. Be not satisfied with mere notions in religion . . 244 
 
 5. Take heed of a proud spirit . . . . . 245 
 
 6. And a slothful spirit . . . . . . .248 
 
 7. Nor rest in tlie preparatives to a heavenly life , .251 
 
XXll THE CONTENTS. 
 
 II. Practise the duties which will promote -this life 
 1. Esteem heaven the only treasure and happiness 
 a. Labour to know your interest in it . . . 
 S. And how near it is . . . . . 
 
 4. Frequently and seriously talk of it 
 
 5. Strive in every duty to raise your heart nearer to it 
 
 FAGE 
 
 . 252 
 . ib. 
 . 253 
 . 255 
 . 236 
 . 257 
 
 , 6. To the same purpose improve every object and event . 258 
 
 7. Be much in the angeilical work of praise . . • 26o 
 
 a. Maintain believing thoughts ofGod's infinite love . . 26l 
 
 9. Observe and cherish the motions of God's Spirit . ,262' 
 
 10. Take due care of your bodily health . • .263 
 
 CHAP. XIII. 
 
 The nature of lieavenly contemplation, with the time, 
 place, and temper, JUtest for it. 
 
 The duty itself recommended to the reader . . . .. 264 
 
 This duty defined and illustrated 265 
 
 The time fittest for this dutyis— stated,— frequent ,. . 269 
 
 And seasonable, every day, particularly Lord's-day . 273 
 
 Especially when in a devout temper, or an afflicted state 274 
 
 Or in the views of death 275 
 
 The place fittest for this duty is the most retired . . . 276 
 
 The temper fittest for this duty^ is .... 277 
 
 1 . When our minds are most clear of the world . . 278 
 
 2. And most solemn and serious .... 279 
 
 CHAP. XIV. 
 
 What use heavenly Contemplaition makes of Con- 
 sideration, Affections, Soliloquy, and Prayer. 
 
 The reader is invited to heavenly contemplation . . .281 
 To that end consideration is recommended . . . 282 
 
 Next, the exercise of the affections, particularly . . , ib. 
 
 1. Love 286 
 
 a. Desire . : 289 
 
 3. Hope , • • • ^1 
 
 4. Courage or boldness 293 
 
 5.' And joy . . . .... t 395 
 
 These affections need not always be exercised in this order, 
 
 nor all at one time . . . • • 299 
 
 Soliloquy and prayer are also useful in heavenly contemplation 300 
 
THE CONTENTS. XXllI 
 
 CHAP. XV. 
 
 Heavenly contemplation assisted by sensible Objects^ 
 and guarded against a treacherous Heart. 
 
 PAGE 
 
 The difficulty of maintaining a lively impression of heavenly 
 
 things 303 
 
 Sensible objects may assist heavenly contemplation . . 304 
 1. If we draw strong suppositions from sense . . ib. 
 
 S. If objects of sense and faith are compared . . 306 
 
 To guard heavenly contemplation against a treacherous heart, 
 consider 
 
 1. The heart's backwardness to this duty . . . ^20 
 
 2. Its trifling in it ....... 322 
 
 3. Its wandering from it 323 
 
 4. And its too abruptly putting an end to it . . . ib. 
 
 CHAP. XVI. 
 
 HeWvenly Contemplation exemplified, and the whole 
 Work concluded. 
 
 A Christian prepared for the work, may contemplate the ex- 
 cellency ,of heavenly rest .... 326 
 Its nearness dreadful to sinners, joyful to saints . . ib. 
 
 Its dear purchase 328 
 
 And its difference from earth ib. 
 
 He may plead with his heart * 330 
 
 May banish unbelief ib. 
 
 And pity a careless world . . . . . .33] 
 
 He may view heavenly rest as the object of love . . 332 
 
 And of joy . . . . . i . . . . 336 
 
 .He may lament his heart's indisposition to such joy , .337 
 He may view heavenly- rest as the object of desire . .343 
 The evil consequences of neglecting such contemplation . ib: 
 The Author's concluding prayer 352 
 
SAINTS' EVERLASTING REST. 
 
 Heb. iv. 9. 
 
 Tlieff. remaineth therefore a rest to the People of God. 
 
 CHAP. i. 
 
 The Introduction to the Work, with some Account 
 of the Nature of the Saints^ Rest. 
 
 § 1. The important design of the apostle in the text, to which 
 the author earnestly bespeaks the attention of the reader. § 2. 
 The saints' rest defined, with m general plan of the work. 
 § 3. Wjiat this rest presupposes. § 4. The author's humble 
 sense of his inability fully to show what this rest contains. 
 § 5. It contains, (1.) A ceasing from means of grace; § 6. (2.1 
 A perfect freedom from all evils ; § 7. (3.) The highest degree 
 of the saints'' personal perfection, both in body and soul ; § 8. , 
 (4.) The nearest enjoyment of God the chief good ; § 9 — 14. 
 (5.) A sweet and constant action of all the powers of soul and 
 body in this enjoyment of God ; as for instance, bodily senses, 
 knowledge, memory, love, joy, together with a mutual love and 
 joy. § 1 5. The author's humble reflection on the deficiency of 
 this account. 
 
 § 1. It was not only our interest in God, and 
 actual enjoyment of him, which was lost in Adam's 
 fall, but all spiritual knowledge of him, and true, 
 disposition towards such a felicity. When the Son of 
 God comes with recovering grace, and discoveries 
 of a spiritual and eternal happiness and glory, he 
 finds not faith in man to believe it. As the poor 
 
 6 
 
-i THE NATURE OF 
 
 man, that would not believe any one had such a 
 
 sum as a hundred pounds,' it was so far above what 
 
 himself possessed;' so men will hardly now believe 
 
 there is such a happiness as once they had, much 
 
 less as Christ hath now procured. When.God would 
 
 give the Israelites his sabbaths pf rest, in a land of 
 
 rest, he had more ado to make them believe it, than 
 
 to overcome their enemies, and procure it for them. 
 
 And when they had it, only as a small intimation and 
 
 earnest of an incomparably more glorious rest through 
 
 Christ, they yet believe no more than they possess, 
 
 but say with the glutton at the feast. Sure there is 
 
 no other heaven but this ! Or, if they expect more 
 
 by the Messiah, it is only the increase of their earthly 
 
 felicity. The apostle bestows most of this epjstle 
 
 against this distemper, and clearly and largely proves, 
 
 that the end of all ceremonies and shadows, is to 
 
 direct them- to Jesus Christ, the substance ; and that 
 
 the rest of sabbaths, and Canaan, should feach them 
 
 to look for a farther rest, which indeed is their 
 
 happiness. My text is his conclusion after divers 
 
 arguments ; a conclusion which contains the ground 
 
 of all the believer's comfort, the end of all his duty 
 
 and sufferings, the life and sum of all gospel promises 
 
 and Christian privileges. What more welcome to men, 
 
 under personal afflictions, tiring duties, successions 
 
 of sufferings, than rest? It is not our comfort only, 
 
 but our stability. Our liveliness in all duties, our 
 
 enduring tribulation, our honouring of God, the 
 
 vigour of our love, thankfulness, and all our graces; 
 
 yea, the very being of our religion and Christianity, 
 
 depend on the believing serious thoughts of our rest. 
 
 And now, reader, whatever thou art, young or old, 
 
 rich or poor, I entreat thee, and charge theej in the 
 
 name of thy Lord, who will shortly call thee to a 
 
THE saints' rest. 3 
 
 reckoning, and judge thee to thy everl^ting un- 
 changeable state, that thou give not these things 
 the reading only, and so dismiss them with a bare 
 approbation ; but that thou set upon this work, and 
 take God in Christ for thy only rest, and fix thy 
 heart upon him above all. May the living God, who 
 is the portion and rest of his saints, make these our 
 carnal , minds so spiritual, and our earthly hearts so 
 heavenly, that loving him, and delighting in him, 
 may be the work of our lives ; and that neither I that 
 write, nor you that rftad this book, may ever be turned 
 from this path of life ; lest, a promise being left us 
 of entering into his rest, we should come short of it, 
 through our own unbelief or negligence.* 
 
 § 2. The saints' rest is the most happy state of a 
 Christian J or it is the perfect endless enjoyment of 
 God by the perfected saints, according to the measure 
 of their capacity, to which their souls arrive at death, 
 and both soul and body most fully after the resurrec- 
 tion and final judgment. According to this definition 
 of the saints' rest, a larger account of its nature will 
 be given in this chapter; of its preparatives, chap, ii.; 
 its excellencies, chap, iii.; and chap. iv. the persons 
 for whom it is designed. Farther to illustrate this 
 subject, some description will be given, chap. v. of 
 their misery who lose this rest ; and, chap. vi. who 
 also lose the enjoyments of time, and suiFer the tor- 
 ments of hell : next will be showed, chap. vii. the 
 necessity of diligently seeking this rest ; chap. viii. 
 how our title to it may be discerned ; chap. ix. that 
 they who discern their title to it, should help those 
 that cannot ; and, chap. x. that this rest is not to be 
 expected on earth. It will then be proper to consider, 
 chap. xi. the iipportance of a heavenly life upon earth, 
 * Heb. iv. 1. 
 
4 THE NATURE OF 
 
 chap. xii. how to live a heavenly life upon earth; 
 chap. xiii. the nature of heavehly contemplation, 
 ■with the time, place, and temper fittest for it; chap, 
 xiv. what use heavenly contemplation makes of 
 consideration, affections, soliloquy, and prayer; and 
 likewise, chap. xv. how heavenly contemplation may 
 be assisted by sensible objects, and guarded against a 
 treacherous heart. Heavenly contemplation will be 
 exemplified, chap. xvi. and the whole work con- 
 cluded. ^ 
 
 § 3. There are some things necessarily presupposed 
 in the nature of this rest; as, for instance, — that 
 mortal men are the persons seeking it. For angels 
 and glorified spirits have it already, and the devils 
 and damned are past hope. — That they choose Gfod 
 only for their end and happiness. He that takes a^y 
 thing else for his happiness, is out of the way the first 
 step'.— —That they are distant from this end. This 
 is the woeful case of all mankind since the fall. 
 When Christ comes with regenerating grace, he finds 
 no man sitting still, but all posting to eternal ruin, 
 and making haste towards hell ; till, by conviction, 
 he first brings them to a stand ; and then, by conver- 
 sion, turns their hearts and lives sincerely to himself. 
 
 This end, and its excellency, is supposed to be 
 
 known, jand seriously intended. An unknown good 
 moves not to desire or endeavour. And not only a 
 distance from this rest, but the true knowledge of 
 this distance is also supposed: They that never yet 
 knew they were without God, and in the way to hell, 
 did never yet know the way to heaven. Can a man 
 find he hath lost his God, and his soul, and not cry, 
 / am undmie? The reason why so few obtain this 
 rest is, they will not be convinced, that they are, 
 in point of title, distant from it; and, in point of 
 
THE saints' rest. 5 
 
 practice, contrary to it. Who ever sought for that, 
 which he knew not he had lost ? They that be whole 
 ^erf not a physician, but they that are sick.*— The 
 influence of a superior moving cause is also supposed; 
 else we shall all stand still, and not move toward our 
 rest. If God move us not, we cannot move. It is a 
 most necessary part of our Christian wisdom, to keep 
 our subordination to God, and dependence on him. 
 fP^e are not sufficient of oursehes to think any 
 thing a^ of ourselves^ but ou,r sufficiency is of God.f 
 Without me, says Christ, ye can do nothins-X — It is 
 next supposed, that they Who seek this rest, have 
 an inward principal of spiritual life. God does not 
 ■move men like stones, but he endows them with 
 life, not to enable theiti to move without him, but 
 in subordination to. himself, the first mover. And 
 farther, this rest supposes such an actual tendency 
 of soul towards it, as is regular ahd constant, earnest 
 and laborious. He that hides his talents, shall 
 receive the wages of a slothful servant. Christ is 
 the door, the only way to this rest. But strait is the 
 gate, and narrow is the way ;^ and we must strive, if 
 we will enteii, for many will seek to enter in, and 
 shall not be able i^ which implies, that the kingdom 
 of heaven svffereth violence.^ Nor will it bring ns 
 to the end of the saints, if we begin in the spirit, and 
 end in the flesh.** He only that endureth to the end, 
 shall he saved.'^'\ And never did a soul obtain rest 
 with God, whose desire was not set upon him above 
 all things else in the world, ffliere your treasure is, 
 there ivill your heart be also.X^ The remainder of 
 our old nature will much weaken and interrupt these 
 
 * Matt. ix. 12. t 2 Cor. iii. 5. J John xv. 5. 
 
 § Matt. vii. 13. II Luke xiii. 24. i[ Matt. xi. 12. 
 
 ** Gal. iii. 3. ft Matt, xxiv, 13, %% Matt. vi. 21. 
 
6 THE NATURE OF 
 
 desires, but never overcome them. And considering 
 the opposition to our desires, from the contrary prin- 
 ciples in our nature, and from the weakness of our 
 graces, together with our continued distance from the 
 end, our tendency to that end must be laborious, and 
 with all our might. — All these things are presupposed, 
 in order to a Christian's obtaining an interest in 
 heavenly rest. 
 
 § 4. Now we have ascended these steps into the 
 outwaid court, may we look within the vail( May 
 we show what this rest contains, as well as what it 
 presupposes ? Alas, how little know I of that glory ! 
 The glimpse which Paul had, contained what could 
 not, or must not, be uttered. Had he spoke the 
 things of heaven, in the language of heaven, and 
 none understood that language, what the better? 
 The Lord reveal to me what I may reveal to you ! 
 The Lord open some light, and show both you and 
 me our inheritance ! Not as to Balaam only, whose' 
 eyes were opened to see the godliness of Jacob's 
 tents, and Israel's tabernacles, where he had no 
 portion, and from whence must come his own 
 destruction ! Not as to Moses, who had only a 
 discovery, instead of possession, and saw the land 
 which he never entered ! But as the pearl was 
 revealed to the merchant in the gospel, who. rested 
 not till he had sold all he had, and bought it ! And 
 as heaven was opened to blessed Stephen, which he 
 was shortly to enter, and the glory showed him 
 which should be his own possession !-^The things 
 contained in heavenly rest are such as these ;-^a 
 ceasing from means of grace; — a perfect freedom from 
 all evils; — the highest degree of the saints' personal 
 perfection, both of body and soul — the nearest 
 enjoyment of God the chief good ;-randj a sweet 
 
THE saints' rest. 7 
 
 and constant action of all the powers of body and 
 soul in this enjoyment of God. 
 
 § 5. (1.) One thing contained in heavenly rest is, 
 the ceasing from means of grace. When we have 
 obtained the haven, we have done sailing. When 
 the workman receives his wages, it is implied, he has 
 done his work. When we are at our journey's end, 
 we have done with the way. Whether prophecies, 
 they shall faiU whether tongues, they shall cease; 
 whether knowledge, it also, so far as it had the nature 
 of means, shall vanish away* There shall be no 
 more prayer, because no more necessity, but the full 
 enjoyment of what we prayed for: Neither shall we 
 need to fast, and weep, and watch any more, being 
 out of the reach of sin" and temptations. Preaching 
 is done ; the ministry of man ceaseth ; sacraments 
 become useless; the labourers are called in, because 
 the harvest is gathered, the tares burned, and the 
 work finished : the unregenerate past hope, and the 
 saints past fear, for ever. 
 
 § 6. (2.) There is in heavenly rest a perfect freedom 
 from all evils. All the evils that accompanied us 
 through our course, and which necessarily follow our 
 absence from the chief good: Besides our freedom from 
 those eternal flames, and restless miseries, which the 
 neglecters of Christ and grace must remedilessly 
 endure; a woeful inheritance, which, both by birth 
 and actual merit, was due to us, as well as to them! 
 In heaven there is nothing that d^leth, or is unclean ; 
 all Ma< remains without. ■\ And doubtless there is 
 not such a thing as grief and sorrow known there ; 
 nor is there such a thing as a pale facie, a languid 
 body, feeble joints, unable infancy, decrepit age, 
 peccant humours, painful or pining sickness,~griping 
 
 • 1 Cor. xiii. 8. t ^^'^> XJ^'- 27. xxii. 15. 
 
8 THK NATCRE OF 
 
 fears, consuming cares, nor whatsoever deserves the 
 name of evil. We did weq), an/I lament when ^h^^w&rld 
 did rejoice; but our sorrow is tysried to jotf, and our 
 joy shall no man take from us,* 
 
 § 7. (3.) Another ingredient pf this rest is, the 
 highest degree of the saints' personal perfection, bpth 
 of body and soul. Were the glory ever so great, and 
 themselves pot made capable of it, by a personal 
 perfection suitable thereto, it would be little to them. 
 Eye hath not seen, nor ear heard; neith,er hq,ve entered 
 into the heart of man, the things which God hath 
 prepared Jbr them that love him.-\ For the eye of 
 flesh is not capable of seeing them, nor this ear 
 of hearing them, nor this heart of understanding 
 them: But there the eye, and ear, and heart, are 
 made capable; else how do they enjoy them? The 
 more perfect the sight is, the more delightful the 
 beautiful object. The more perfect the appetite, 
 the sweeter the food ; the more nausjcal the ear, the 
 more pleasant the melody ; the more perfect the soul, 
 the more joyous those joys, and the more glorious to 
 us is that glory. 
 
 §8. (4.) The principal part of this rest is our 
 nearest enjoyment of God the chief good. lAnd 
 here, reader, wonder not if I be at a loss ; and if my 
 apprehensions receive but little of that vvhich is in 
 my expressions. If it did not appear, to the beloved 
 disciple, what we shall be, but only in general, that 
 when Christ shall appear we shall be like him,X no 
 wonder if I know little. When I know so little of 
 God, I cannot much know what it is to enjoy him. 
 If I knov? so little of spirits, how little of thb Father 
 of spirits, or the state of my own 80ul, when advanced 
 to the enjoyment of him ! I stand and look upon a 
 * John xvi. 20. 22. f 1 Cor. ii. 9. % \ John iii. 2.' 
 
THE saints' best. 9 
 
 heap of ants, and see them all with brie view ; they 
 khcrw not me, fliy being, nature, or thoughts, though 
 I am their fellow-creatui-e ; how littlie then must we 
 kiiow of the great Crfeatorj thoiigh he with one view 
 clearly beholds us all ! A glimpse the saints behold as 
 inaglms;* which makes us capable of some poor 
 dark apprehensions of what we shall behold in glory. 
 If t should tell a worldlirrg what th6 holiness and 
 spiritual joys of' the saints on earth are, he cannot 
 know ; fo* grace cannot be clearly known without 
 grace: hc)w much less could he conceive it, should 
 I tell hitti of this glory? But to the saints I may be 
 somewhat more enfeouraged to speak ; for grace gives 
 them a dark knowledge and slight taste of glory. If 
 men and angels should study tospteak the blessedness 
 of that state in one Word, what could they say beyond 
 this, that it is the nearisst enjoyment of God ? O the 
 full joys offered to a believer ill that one sentence; of 
 Christ, Fatfii^, ItviW that those Ivtibm thou hast given 
 me be with me wh'er6 I am, that thep may behold my 
 ghry wMlsh thou hast gi^n ■me.-f E^ery word is full 
 of life and joy. If the queen of Sheba had cause to 
 say of Solomon's glory, Happy are thy men, happy 
 are these thy servants, who stand continually before 
 thee, and that hear thy wisdom,"^ then sOre they that 
 stand continually before God and see his glory, and 
 the glory of the Lamb, are more than happy. To 
 them will Christ give to eat of the tfee of life ; and 
 to eat of the hidden manna : yea, he will 7tiake therh 
 pillars in the temple of God, and they shall go no 
 more out; and he wilt ivrite upon them the name (fhis 
 God, amd the name of the city of his God, which is 
 New Jerusalem, which eometh doubn out of heaven 
 from his God, and he will write upon them his new 
 * 2 Cctr. ill. 18. t Johii jfvii. 24. J 1 Kings x. 8. 
 
 C 
 
10 THE NATURE OF 
 
 name ; yea, more, if more may be, he will grant them 
 to sit with him on his throne. These are they who 
 came out of great tribulation, and have washed their 
 robes, and made thenf, white in the hlood of the Lamb: 
 therefore are they before the throne of God, and 
 serve him day and night in his temple, and he that 
 sitteth on the throne shall dwell among them. The 
 Lamb which is in the midst of the throne shall feed 
 them, and shall lead them unto living fountains of 
 water ; and God shall wipe away all. tears from their 
 eyes.* O blind, deceived world ! Can you show us 
 such a glory ? This is the city of our God, where 
 the tabernacle of God is with men, and he will dwell 
 with them, and they shall be his people, and God 
 himself shall be with them, and be their God. The 
 glory of God shall lighten it, and the Lamb is the 
 light thereof. And there shall be no more curse :. but 
 the throne (f God and of the Lamb shall he in it ; 
 and his servants shall serve him ; and they shall see 
 his face, and his name shall be in their foreheads. 
 These sayings are faithful and true, and the things 
 which must shortly be dbwe.f 'And now we say as 
 Mephibosheth, let the world take all, for as much 
 as our Lord will come in peace. J Rejoice therefore 
 in the Lord, O ye righteous, and say with his 
 servant David, the Lord is the portion of mine 
 inheritance: The lines are fallen unto me in pleasant 
 places ; yea, I have a goodly heritage. I have set the 
 Lord aluiays before me, because he is at my right- 
 hand, I shall not be moved. Therefore my heart is 
 glad, and my glory rejoiceth ; my flesh also shall rest 
 in hope. For thou tvilt not leave my soul in hell, 
 neither wilt thou suffer thine Holy One to see corrup- 
 
 * Rev. ii. 7. 17, iii. 12, 21. vii, 14, 15. 17- 
 
 t Rev. xxi. 3. 24. xxii. 3, 4. 6. ^ S Sam. xix. 30. 
 
THE saints' rest. 11 
 
 tim. Thou wilt show me the path of life ; in thy 
 
 presence is fulness of joy ; at thy right-hand there are 
 
 pleasures for evermore* What presumption would 
 
 it have been once to have thought or spoke of such 
 
 a thing, if God had not spoken it before Us ! I durst 
 
 not have thought of the saints' preferment in this life, 
 
 as scripture sets it forth, had it not been the express 
 
 truth of God. How indecent to talk of being Sons 
 
 of Godr^ speaking to him — having fellowship with 
 
 him — dwelling in hipi and he in us ;\ if this had not 
 
 been God's own language ? How much less durst we 
 
 have once thought of shining forth as the sun — of 
 
 being joint-heirs with Christ— 'Of judging the world 
 
 —of sitting on Christ's throne— ^f being one in him 
 
 and the Father, % if we had not all this from the 
 
 mouth, and under the hand of God ? But hath he 
 
 said, and shall he not do it 9 Hath he spoken, and 
 
 shall he not make it good? ^ Yes, as the Lord God 
 
 is trUej thus shall it be done unto the man whom 
 
 Christ deJighteih to honour. }H Be of good- cheer, 
 
 Christian ; the time is near, when God and thou shalt 
 
 be near, and as near as thou canst well desire. Thou 
 
 shalt dwell in his family. Is that enough ? It is better 
 
 to be a door-keeper in the house of God, than to dwell 
 
 in the tents of wickedness.^ Thou shalt ever stand 
 
 before him, about his throne, in the room with him, 
 
 in his presence-chamber. Wouldst thou yet be 
 
 nearer? Thou shalt be his child, and he thy father; 
 
 thou shalt be an heir of his kingdom ; yea, more, the 
 
 spouse of his Son. And what more canst thou 
 
 * Psal. xvi» 5, 6. 8— 11. xxxi. 1. 
 f , 1 Johfl iii. ]. Gen. xviii. 27. 1 John i. 3. iy. l6. 
 J Matt. xiii. 43. Rom. viii. 17. 1 Cor. vi. 2. Rev. iii. 21. 
 John xvii. 21. 
 § Numb, xsiii. 19. |( Esther vi. 11. ^ Psalm Ixxxiv. 10. 
 
12 tHE NATUEE pF 
 
 4ea.ire? Thoush^lt be a miemb^r pf the ,bpdy of bis 
 Son ; be sball be thy head i thou shalt be one with 
 him, who is one with the Father, as he himself hath 
 desired for thee of his Father, tftat 4hey al,l may be 
 qne: as thou, Father, art in me, a,n(i I ip, ihee, that 
 they also may ,hp one in us. ^^^4 the glqry i/ehioh 
 thofi gavest me I }iQ,ve given them ; thpt they ViQiy he 
 one, even as we are one: I in them, and thou in me, 
 tjiat they may be made .perfect in one; md thM the 
 world;, may l^inow that thou hast sent me, and hif^st 
 laved them, as thou hast loved me.* 
 
 § 9. (5.) .We must add, that this res^ contains », 
 sweet and constant action pf all the powers of t,b^ 
 sou] and bpdy in tbis enjoyment of God, Jt is not 
 thie rest of a stone, which ceaseth fron\ all motion 
 when it attains tl^e centre. — This body sha.H. he so 
 ^h^nged, that it shall no niore be A^sb ^^'A blood, 
 which cttfinot inherit the kingdom of Qq^; bid a 
 spiritual body. We sow not that body that shg,U be, 
 but God giveth it atbody as it hath pleased himi, V<nd 
 to every seed his qwn bq^UfA If g^^^JSP fR^^6s a 
 Chcistian (^iffer so much frpni wb^ b^ wag, as tp ^ay, 
 I am not fhe ma^ I was ; how niucb mor« \YiU glory 
 make us differ? As mUcb as a body s^pirjtu^l abpve 
 the sun in glory, ^j^qeed^ these frails noisome, dis- 
 eased lumps of fipsh, so far $hall oi^y senses exceed 
 those we now possess. DoubMess as God advaijqeth ' 
 our senses, and enkrgetb our capacity, so will be 
 advance the happiness of ,.t;l^o§e ?ens,eg, and fill up 
 with himself all th^t capacity, (^.ertainly the body 
 should not be raised up and continued, if it should 
 not share in the glory. As it hath shared in the 
 obedience and sufferings^ so shafl it also in the 
 blessedness. As Christ bought the whole man, so 
 
 * John xvii. ^1 — 23. f 1 for, xv. 37,3.8. 
 
shall the Kurholf part?<ki^ of the everlasting benefits of 
 the purchase. blessed employment of a glorified 
 body, to stand before the throne of Qod and the 
 Lamb, ap4 to sound forth f^r f ver, Thou art woril^t, 
 O Lord, to r^ceiue ghr^t a«<^ honour, ai^ pow^- 
 Wortiy U the ti^mh $,hat i/sg^ ^laiuj, to receive power, 
 and ricbesi, and wisdom, aifd air^gthi, and hftnojtr, 
 and glory, g^vd blefsiag,; for thau ftftst nedeervfid M# 
 tQ God by thy ^Ipod, out of ^very kinditedt and tmg'Wh 
 ai(id people, and n^ionx Q<nd hast mide. us unto owr 
 God kings and priests. Allffyiia, Sifivtttipn^ andghiry, 
 and honow, and power, un^ the Lord our God- 
 ^lehiia,, for the f^or^ Qod mivippiient r^igneth. O 
 Christians! thisjs the blessed rest; a rest, as it wera, 
 without rest ; for thfy rfSjt not day and night, saying. 
 Holy, holy, hpfy, Lord God Almighty, who wots, and 
 if, (md ^ to come.* — And if the body shall be thus 
 employed, 1 oh, how shall the spwl be taken up? As 
 its powers and capacities are greatest, so it$ actions 
 are gtsrongest, ^^d its enjoyments sweetest. As the 
 bodily sW;Ses have their pi^opef actioijis, whereby they 
 receive and enjoy their objeqiis, so does the soul in 
 its own aption i^jojr its ow^i object, by knowing, 
 remembering, Jovinig, and dejightful joying. This 
 is the soul's enjoyment. By these eyes it sees, and 
 by the^e arms it eH^braces. 
 
 § 10. Knowledge of itself is very desinable. 'As 
 fer as thejp^onaVssojjJ QSfteeds the sensitive, so far the 
 delightsof a philosopher, in discovering the secrets of 
 nature, and knowing the ^pniys,tftry of sciences, exceed 
 the delights ^f the glutton, the drunkard, the unclean, 
 apd of all voluptuous s,ensi\aiists whatsoever. So 
 ^JMS^l^Ht is all tf;«th. What then is their delight 
 who knovir tbe God of truth ? ,,, How noble a faculty 
 * Rev. iv. 11. V. 9, 10. 1,2. xix. .1. 6. iv. 8.^ . 
 
14 THE NATURE or 
 
 of the soul is the understanding ! It cian compass 
 the earth ; it can measure the sun, moon, stars, and 
 heaven ; it can foreknow each eclipse to a minute, 
 rhany years before. But this is thp top of all its 
 excellency, tliat it can know God, who is infinite, 
 who made all these ; a little here, and more, much 
 more, hereafter. O the wisdom and goodness of our 
 blessed Lord ! He hath Created the understanding 
 with a n^^tural bias and inclination to truth, as its 
 object; and to the prime truth, as its prime object. 
 Christian, when, after a long gazing heavenward, thou 
 hast got a glimpse of Christ, dost thou not some- 
 times seem to have been with Paul in the third 
 heaven, whether in the body, or out, and to have seen 
 what is unutterable P* Art thou not, with Peter, 
 ready to say, " Master, it is good to be Aere?"f 
 " Oh that I might dwell in this mount ! Oh that 
 I might ever see what I now see !" Didst thou never 
 look so long upon the Sun of Righteousness, till 
 thine eyes were dazzled with his astonishing glory ? 
 And did not the splendour of it make all things 
 below seem black and dark to thee ? . Especially in 
 the day of sufiering for Christ, when he usually 
 appears most manifestly to his people, didst thou 
 never see one walking in the midst of the Jiery 
 furnace with thee, like the Son of' God ?X Believe 
 me. Christians, yea, believe God ; you that have 
 known most of God in Christ here, it is as nothing 
 to what you shall know ; it scarce, in comparison of 
 that, deserves to be called knowledge. ' For as these 
 bodies, so that knowledge must cease, that a more 
 perfect may succeed. Knowledge shall vanish away. 
 For we know in part ; but when that which is perfect 
 is come, then that which is in part shall be done 
 * 2 Cor. xii. 2—4. f Mark. ix. S. ' t I^an* >"• 25. 
 
THE saints' rest. 15 
 
 away. rfTim I was a child, 1 spake as a child, I 
 understood as a child, I thought as a child; but 
 when I became a man, I put away childish things. 
 For now we see through a glass, darkly; but then face 
 to face : now I know in part, hut then shall I know 
 even as also I am known.* Marvel not, therefore, 
 Christian, how it can be Lfe eternal, to know God, 
 and Jesus Christ.^ To enjoy God and Christ, is 
 eternal life; and the soul's enjoying is in knowing. 
 They that savour only of earth, and consult with flesh, 
 think it a poor hdppiness to know God. But we 
 know that we are of God, and thc' whole world lieth 
 in wickedness : and we know that the Son of God is 
 come, and hath given us an understanding, that we 
 may know him that is true ; and we are in him that is 
 true, even in his Son Jesus Christ. This is the true 
 God, and eternal life.X 
 
 § 11. The memory will not be idle, or useless, in 
 this blessed work. From that height the saint can 
 look behind him, and' before him. And to compare 
 past with present things, must needs raise in the 
 blessed soul an inconceivable esteem and sense of its 
 condition. To. stand on that mount, whence he can 
 see the Wilderness and Canaan, both at once; to 
 stand in heaven, and look back on earth, and weigh 
 them together in the balance of a comparing sense 
 and judgment, how must it needs transport the soul, 
 and make it cry out, " Is this the purchase that 
 " cost so dear as the blood of Christ? No wonder. 
 " O blessed price ! and thrice blessed love, that 
 " invented, and condescended ! Is this the. end of 
 " believing ? Is this the end of the Spirit's workings? 
 " Have the gales of grace blown me into such a 
 " harbour? Is it hither that Christ hath allured my 
 
 * 1 Cor. xiii. 8—12 f John xvii. 3. J 1 John v. 19,»20. 
 
16 tME irAffTfete ov 
 
 " soul ? O bl««se«l <vay, and thtice bleaSed end ! Is 
 " this the glory v»bmta^ the set^ptufcs Spoke bf, diid 
 " ministeris pteaeberf of 80 much ^ I see the gospel k 
 " indeed good tidingsj even tidifigs of peace and gdod 
 " things, tidings of great joy to all ftali'dfis!' Is my 
 " mourning, my fasting, ifty sad humblings, my heavy 
 *' *\^alking, conle to lhi»? Is my pJayjflf, watching, 
 ," fearing to wffeiid, come to this? Are all my aHid- 
 " tions, Satan's temptations, the world's scorns ^ild 
 " j^ers, come to this ?— O vile natore, that resisted so 
 " much, and so long, such a blessing ! Unworthy 
 " soul, is tRis the place thou earnest so unwillingly 
 "to? Was duty wearisome? Was the world too 
 " good to lose ? Didst thou stick at leaving all, 
 " denying all, and suffering any thing, for this ? 
 " Was thou loath to die, to come to this ? O false 
 " heart, thou hast almost betrayed me to eternal 
 " flames^ and lost me this glory ! Art thou not tiow 
 " ashamed, my soul, that ever thou didst question 
 " that love which brought thee hither ? That thou 
 " WMt jealous of the faithfulness of thy Lord ? That 
 " thou suspectedst his love, when thou shouldtst only 
 " have suspected thyself? That ever thou didst 
 "quench a motion of his Spirit? And that thou 
 " sbouldst misinterpifet those providences, and repine 
 *' at those ways, which have such an end ? Now 
 " thou art sufficiently convinced^ that thy blessed 
 " Redeemer was saving thee, as well when he crossed 
 " thy desires, as wbea he granted them ; when he 
 " broke thy heart, as when he bound it up. No 
 " thanks to thee, UUworthy self, for this received 
 " crown ; but to Jehovah, and the Latttb, be glory 
 " for ever." ' 
 
 § 13. But, oh ! the full, the near, the sweet enjpy- 
 meivt, is that of love. God is love; and he that 
 
THE saints' rest. 17 
 
 dwelleth in hoe, dweUeth in God, and God in him.* 
 Now the poor soul complains, " O that I could love 
 *' Christ more!" Then, thou cainst not choose but 
 love him. Now thou knowest little of his amiable- 
 ness, and therefore lovest little : Theft, thine eyes will 
 affect thy heart, and the continual viewing of that 
 perfect beauty will keep thee in continual tmnsports 
 of love. Christians, doth it not now stir up you* 
 love, to remember all the experiences of his love? 
 Doth not kindness melt you, and the sunshine of 
 divine goodness warm your frozen hearts? What 
 will it do, then, when you shall live in love, and hav6 
 all in hini, who is all ? Surely love is both work and 
 wages. What a high favour, that God will give us 
 leave to love him ! That he will be embraced by 
 those who have embraced lust and sin before him! 
 But more than thi^, he returned love for love; hay, 
 a thousand times more. Christian, thou wilt be then 
 brimful of love; yet, love as much as thou canst, 
 thou shalt be ten thousand times more beloved. 
 Were the arms of the Son of God opeii upon the 
 cross, and an open passage made to his heart by the 
 spear, and will not his arm and heart be open to thee 
 in glory ? Did he begin to love before thoU lovedst, 
 and will not he continue now ? Did he love thee, an 
 eiiemy ? Thee, a sinner ? Thee, who even loathedst 
 thyself? and own thee, when thou didst disclaim thy- 
 self? And will he not now immeasurably love thee, 
 a son? Thee, a perfect saint? Thee who returnest 
 some love for love ? He that in love wept over the 
 old Jerusalem when near its ruin, with what love 
 will he rejoice over the new Jerusalem in her glory ! 
 Christian, believe this, and think on it; thou shalt 
 be eternally embraced in the arms of that love, which 
 
 * 1 Jojhn iv. l6. 
 
 
38 
 
 THE NATURE OF 
 
 was from everlasting, and will extend to everlasting; 
 — of that love which brought the Son of God's love 
 from'heaven to earth, from earth to the cross, from 
 the cross to the grave, from the grave to glory « that 
 love, which was weary, hungry, tempted, scorned, 
 scourged, buffeted, spit upon, crucified, pierced; 
 which did fast, pray, teach, heal, weep, sweat, l)leed, 
 die ; — that love will eternally embrace thee. When 
 perfect created love, and most perfect uncreated love, 
 meet together, it will not be like Joseph and his 
 brethren, who lay upon one another's necks, weeping; 
 it will bejoving and rejoicing, not loving and sorrowing; 
 Yet It will make Satan's court ring with the news, 
 that Joseph's brethren are come, and that the saints 
 are arrived safe in the bosom of Christ, out of the 
 reach of hell for ever : Nor is there any such love as 
 David's and Jonathan's, breathing out its last into 
 sad lamentations for a forced separation. Know this, 
 believer, to thy everlasting comfort, if those arms 
 have once embraced thee, neither sin, nor hell, can 
 get thee thence for ever. Thou hadst not to deal 
 with an inconstant creature, but with him with whom 
 is no variableness, nor shadow of turning* His love 
 to thee will not be as thine was on earth to him, — • 
 seldom, and cold, up and down. He that would not 
 cease nor abate his love, for all tbine enmity, unkind 
 neglects, and churlish resistanceSj can he cease to 
 love thee, when he hath made thee truly lovely? He 
 that keepeth thee so constant in thy love to him, that 
 thou canst challenge tribulation, distress, persecution, 
 famine, nakedness, peril, or sword, to separate thy 
 love from Christ, how much more will himself , be 
 constant ?f Indeed thou mayest be persuaded that 
 neither death, nor life, nor angels, nor principalitiesy 
 * James i. 17. f Rom. viii, 35. 
 
THE saints' rest. 19 
 
 'nor powers, nor things present, nor things to come, nor 
 height, nor depth, nor any other creatvre, shall be 
 able to separate ns from the love of God which is in 
 Christ Jesus our Lord.* And now are we not left 
 in the apostle's admiration, PFhat shall we say to 
 these things l'\ Infinite love must needs be a mystery 
 to a finite capacity. No wonder angels desire to look 
 into this mystery. $ And if it be the study of saints 
 here, to know the breadth, and length, and depth, 
 and height, of the love of Christ, which passeth 
 knowledge ;^ the saints' everlasting rest must consist 
 in the enjoyment of God by love. 
 
 ^ 13. Nor hath joy the least-share in this fruition. 
 'Tis that which all the former lead to, and conclude 
 in ; even the incbnceivable complacency which the 
 blessed feel in their seeing, knowing, loving, and 
 being beloved of God. This is the white stone which 
 no man kmoweth, saving he that receiveth it:\l Surely 
 this is the joy which a stranger doth not intermeddle 
 with.^ All Christ's ways .of mercy tend to, and end 
 in the saints' joys. He wept, sorrowed, suffered, 
 that they might rejoice; he sendeth the Spirit to be 
 their comforter; he multiplies promises; he discovers 
 their future happiness, that their joy may be full.** 
 He opens to thetn the fountain of living waters, that 
 they may thirst no more, and that it may spring up 
 in them to everlasting life.ff He chastens them, 
 that he may give them rest.Xt He makes it their 
 duty to rejoice in him alway, and again commands 
 them to rejoice.^^ He never brings them into so 
 lovi' a conditioa, wherein he does not leave them 
 more cause of joy than sorrow. And hath the Lord 
 
 * Rom. viii. 38, 39. f Rom. viii. 31. J 1 Pet. i. 12. 
 
 § Eph. iii. 18, 19. || Rev. ii, 17. II Prov. xiv. 10. 
 
 ** John xvi. 24. ft John iv. 10. 14. JJ Psal. xciv, 12, 13. 
 S§ Phil. iv. 4. 
 
20 THJIS NATCBE OF 
 
 such a care of our comfort here ? O what mil that 
 joy be, where the so|]l, being perfectly priepared 
 for joy, and joy prepared by Christ for the soul, it 
 shall be our work^ our business eternally to rejoice! 
 It seems the saints' joy shall be greater than the 
 damned's torment ; for their torment is the torment 
 of creatures, prepared for the devil and his angeki* 
 but our joy is the jay of our Lord-f The same ghnf 
 which the Father gave the Son, the Son hath given 
 them, + to sit with him in his throne, even as he is set 
 down with his Father in his throne.^ Thou, pooir 
 soul, who prayest for joy, waitest for joy, complaiuest 
 for want of jr>y, longest for joy ; thou then shall have 
 full joy as much as thou caDst hold, and more than 
 ever thou thoughtfist on, or thy heart desired. In 
 the mean time walk carefully, watch constantly, and 
 then let God measure out to thee thy times and degrees 
 of joy. ft may be he keeps them till thou hastmore 
 peed. Thou badst better lose thy comfort than thy 
 safety. If thou shouldst die full of fears and sorrows, 
 it will be but a momeqt; and they are all gone, and 
 eoncluded in joy inconceivable. As the joy of the 
 hypocrite, so the fear$ of the upright are but far a 
 moment. God's anger endureth but a moment; in 
 Usfaieour is life; weeping may endure for a night, 
 hut joy Cometh in the iimrning\ O blessed morning! 
 Poor, humble, drpoping soul, how would it fill thee 
 >fvitb joy now, if a voice from heaven should tell 
 thee of the love of God, the pardon of thy siiis, and 
 assure thee of thy part in these joys } What then 
 will thy joy be, when thy actual possession shall 
 convince thee of thy title, artd thou sh?iU be in heaveii 
 before thou art well awape? 
 
 * JVlatt. XXV. 41. t Matt. xxy. 21. * J Johij xvii. 22. 
 § Rev. iii. 21. [| Job xx. 5. Psalm xxx. 5. 
 
THE saints' rest. 21 
 
 § 14. And it is not thy joy only ; it is a mutual 
 joy, as well as a mutual love. Is there Joy in heaven 
 at thy cooversion, and will there be none at thy 
 glorification? Will not the angels welcoiaae thee 
 thither, and congratulate thy safe arrival ?-^ — ^Yea, 
 it is the joy of Jesus Christ; for now he hath the esid 
 of his undertaking ; labour, BujSTering, dying, wheQ 
 we have our joys ; when he is glorified in his saints, 
 und admired in all them that believe ;* when he sees 
 o^ the travail of hisjoul, and is satisfied.^ This is 
 Christ's harvest when he shall reap the fruit of his 
 labours; and it will not repent him cooe^^itig his 
 sufferings, but he will rejoice over his pucchased 
 inheritance, and his people will rejoice in him. Yea, 
 the Father himself puts on joy too, in our joy. A« 
 we grieve his spirit, % , and weary him with our 
 iniquities,^ so is he rejoiced in our good. O how 
 quickly does he now spy a returning prodigal, even 
 qfitr qff'i How does he run and meet him ! And 
 with what compassion Aoes he fadl on his neck,: and 
 kiss him, and put on him the best robe, and a ring on 
 his hand, and shoes on his feet, and kills the fatted 
 oalf, to eat, and be merry. \\ This is indeed a happy 
 meeting; but nothing to the embracing and joy of 
 that last and great meeting : yea, more ; as God doth 
 mutually love and joy, so he makes this his rest, as 
 it is our rest. What an eternal sabbatistn, when the 
 work of redemption, sanctification, preservation, 
 glorification, is all finished, and perfected for ever! 
 The Lord thy God in the midst of thee is mighty. He 
 will save. He xoill rejoice over thee with joy, He will 
 rest in his love, He will joy over thee with singing.^ 
 
 * 2 Thess. i. 10. t I^a. liii. 1. % Epb. iv. 30. 
 
 g Isa. xliii. 24. H Luke xv. 20—23. IT Zeph. iii. 17. 
 
S^ THE NATtTRE OF THt SAINTS' BEST. 
 
 Well may we then rejoice in our God with joy, and 
 fest in our love, and joy in him with singing. 
 
 § 15. Alas ! my fearful heart scarce dares proceed. 
 Methinks I hear the Almighty's voice saying to me, 
 'W'ho is this that darkeneth counsel hy words without 
 hnowledge ?* But pardon thy servant, O Lord/I have 
 fiot pried into unrevealed things. I bewail that my 
 apprehensions are so dull, my thoughts so mean, 
 my affections so stupid, and my expressions so low 
 and unbeseeming such a glory. I have oHly heard 
 hy the hearing of the ear: Oh let thy servant see 
 thee, and possess these joys ; and then shall I have 
 more suitable conceptions, and shall give thee fuller 
 gibry ; I shall abhor my present self, and disclaim and 
 renounce all these imperfections. I have uttered thai 
 I understood not ; things too wonderful for me, which 
 I knew not.^ Yet I believed, and therefore have I 
 spoken.'^ What, Lord, canst thou expect from 
 dust, but levity ? or from corruption, but defilement? 
 Though the, weakness and irreverence be the fruit of 
 my own corruption, yet "the fire is from thine altar, 
 and the work of thy commanding. I looked not into 
 thy ark, nor put forth my hand unto it, without thee. 
 fFiiish away these stains also in the blood of the Lamb. 
 Imperfect, or none, must be thy service here. O take 
 ^hy Son's excuse, the Spirit is willing, but the flesh 
 is weaki ^ 
 
 * Job xxxviii. 2 f Job xlii. 3. 5, 6. :j; 2 Cor. iv. 13. 
 
 § Matt. xxvi. 41. 
 
THE GREAT PREPARATIVES, &C. 23 
 
 CHAP. II. 
 
 The great Preparatives to the Saints' Rest. 
 
 § }. The, happiness of Christians in having a way open intp 
 paradise. There are four things which principally prepare the 
 •way to enter into it; § 2, 3. particularly, (1.) The gloriouii 
 iappearing of Christ; §4. (2,) The general resurrection ; §5 — 8. 
 (3.) The last judgment; § 9, 10. and (4.) The saints' corona- 
 tion ; § 1 1. Transition to the subject of the next chapter. 
 
 § 1. The passage (tf paradise is not now so blocked 
 up, as when the law and curse reigned. Wherefore 
 finding, beloved Christians, a new and living way 
 consecrated for us through the vail, that is to say, the 
 flesh of Christ, by zvhich we may with boldness enter 
 into the holiest, I shall ^aw near with fuller assurance.* 
 And finding the flaming sword removei, shall look 
 again into the paradise of our God. And because I 
 know that this is no forbidden fruit, and withal that 
 it is good far food, and pleasant to the spiritual eyes, 
 and a. tree to be desired to make owe truly wise and 
 happy ; I shall, through the assistance of the Spirit, 
 take and eat thereof myseM, and give to you according 
 to my power, that you may eat. The porch of this 
 temple is exceeding glorious, and the gate of it is 
 called Beautiful. Here are four things, as the four 
 corners of this porch. Here is the most glorious 
 coming and appearance of the Son of God; — that 
 great work of Jesus Christ in raising our bodies from 
 the dust, and uniting them again to the soul ;— the 
 public and solemn process at their judgment, where 
 they shall first themselves be acquitted and justified, 
 and then with Christ judge the world ; together with 
 their solemn coronation, and receiving the kingdom. 
 
 * Heb. X. 19, 20. 22. 
 
24 THE GREAT PREPARATIVES 
 
 ^ 2. (1.) The most glorious coming and appearance 
 of the Son of God may well be reckoned in his 
 people's glory. For their sake^he came into the world, 
 suffered, died, rose, ascended ; and for their sake it 
 is' that be will return. To this end teill Christ come 
 agodn to receive his people unto Mmself, that where 
 he is, there they may be also.* The bridegroom's 
 departure was not upon divorce. He did not leave 
 us with a purpose to return no more. He hath left 
 pledges enough to assure us to the contrary. We 
 have his word, his many promises, his sacraments, 
 which show forth his death till he co'me;^ and his 
 Spirit, to direct, sanctify, and comfort, till he returii. 
 We have frequent tokens of love from him, to shovr 
 us, he foTgefs not his promise^ nor us. We daily- 
 behold the forerunners of ills cbming, foretold by 
 bimself. We see the f,g-tree putteth forth leaves, and 
 therefore know that summer is nigh. ^ Though the 
 riotous world say, my Lord delayefh his cbming; § yet 
 fet the saints lift up their heads, for theif- redenqftioH 
 dtaweth nigh.\\ Alas, fellow Christians, what should 
 we do if our Lord should not return? What a case 
 are we here left in ! What, leave us in the midst of 
 wolves,^ and among lions,** a generation of vipers, ^^ 
 and here forget us ? Did he buy us so dear, and then 
 leave us sinning, suffering, groaning, dying daily, and 
 will he come no more to us ? It cannot be. — This is 
 like our unkind dealing with Christ, who, when we 
 feel ourselves warm in the world, care not for comiijg 
 to him : but this is not like Christ's dealing with us. 
 He that would come to suffer, will Surely come to 
 triumph. He that would come to purchase, will 
 
 * John xiv. 8. f 1 Cor. xi. 26, % Matt. xxiv. 32» 
 
 § Matt. xxiv. 48. || Luke xxi. 28. f Matt. x. l6. 
 
 ** Psal. Ivii. 4. ff Matt. iij. 7. 
 
TO THE saints' REST. 25 
 
 surely come to possess. Where else were all our 
 hopes ? what were become of our faith, our prayers, 
 our tears, and our waiting? What were all the 
 patience of the saints worth to them ? Were we not 
 left of all men the most r^iserable?* Christians, 
 haith Christ made us forsake all the world, and be 
 forsaken of all the world ? to hate all, and be hated 
 of all ? and all this for him, that we might have him, 
 instead of all ? And will he, think you, after all 
 this, forget us, and forsake us himself ? Far be such 
 a thought from our hearts ?— But why staid not he 
 with his people while he was here? Why? Was 
 not the work on earth done? Must he not take 
 possession of glory in our behalf? Must he not 
 intercede with the JFather, plead his sufferings, be 
 filled with the Spirit to send forth, receive authority, 
 and subdue his enemies? Our abode here is short. 
 If he had staid on earth, what would it have been to 
 enjoy him for a few days, and then die? He hath 
 more in, heaven to dwell among; even' the spirits of 
 many generations. He will have us live by faith, 
 and not by sight. 
 
 § 3. O fellow Christians, what a day will that be, 
 wheq we, who have been kept prisoners by sin, by 
 sinners, by the grave, shall be fetched out by the 
 Lord himself! It will not he such a coming as his 
 first was, in poverty and contempt, to be spit upon, 
 and buffeted, and crucified again. He will not come^ 
 O careless world ! to be slighted and neglected by you 
 any more. Yet that coming wanted not its glory. 
 Ifthe^heavenhf host,, for the celebration of his nativity, 
 must praise God;-f with what shoutings will angels 
 and saints at that day proclaim ghry to God, peace, 
 and good will towgrds men ! If a star must lead men 
 * Cor. sv. 19. t Luke ii. M, 14. 
 
 E 
 
?6 THE GREAT PREPARATIVES 
 
 from xemote parts of tjie world to come to morshipa 
 child in a maager ;* how will the glory of his next 
 appearing cotistataiaall the world to ackaowle^je hie 
 auvereigoty 1 li, riding on an c^ss, he eoter Jerusalem 
 with hosannas,-)- with what peace, and glony will he 
 come toward the New Jetosaleiai ! If, when he was 
 io the form of a servant,^ they cry out, What manner 
 ofv man is. Ms, thai even t4ie tuinds and the sea obey 
 him ?^ what wjll they say. when they, shall see him 
 a&ming in his glory., and the heavens and the' earth 
 obey him? Then shaU ail the ivihes of the earth 
 movm.\\ To thjnk and speak of that day with horror^ 
 (Joith well beseem the impenitent sinner, but Ul the 
 believing saint. Shairthe wicked behold him, and 
 cry, " Yonder is he whose blood we neglected, whose 
 " grace we resisted, whose counsels we refused, 
 "whose government we cast off!" And shaH not 
 the saints with inconceivable gJadnessi, cry, " Yoqder 
 " is he whose blood redeemed, us, whose Spirit 
 "cleansed us, whose law did goweraj us^ in whom we; 
 "triiisted, and !be hath not •disceivedi out_ trust ; for 
 " whom we long waited, and now we see we have 
 "-not waited in vemw! O cmtsed coiaiuptibn! that 
 " wpuld have bad us turn to the world, andipresent 
 "thingsjiand say, Whjy'^hauld we wait for the Lord 
 " am/, lQiig^^% Now; we see,, blessed are ,all they 
 "^ that wait for him''** And now, iClwistiams, 
 should we not put up that petitiou heartily, thy 
 hangdmi come? the Spirit dnd^ the bride say. Come: 
 4nd let him that hearethy and reudethiStty, come. Our 
 Lord himself says, Surely Icomey^tmM^Amen. 
 Even SO, come. Lord Jesus.'\^ 
 
 * Mdtt. ii. 2. t Matt. 21. 5—9. J, Phil. ii. 7., 
 
 § Matt. viii. 27. ' || Matt. xxiv. 30. f ' 2 Kings vi. 33.. 
 
 ** Isa. XXX. 18. tt Rev. xxii>17> 2Qi 
 
TO THE saints' «EST. -27 
 
 ^ 4. (a.) Another thing tliat leads to paradise, is 
 that great work of Jesiis Chtist, in raising our bcjdies 
 from the dust, and uniting them again onto the so«iU 
 A wonderful effect of infiniie power and lo-^re ! Yea> 
 wonderful indeed, says unbelief^ if it be true. What;! 
 shall all these scattered bones, and dust beconfl-e a 
 man ?— Let me with reverence plead for God for that 
 power whereby I hopie' to arise. What beareth the 
 massy body of the eaith ? What limits tfee vast ocean 
 of the waters? Whence is that constant ebbing and 
 flowing of the tides ? How many times biggB* than 
 all the eafth' ils th^ sun, that glorious body of l^fa>k? 
 Is it not as easy to raiis^ th« deady as to nitake heaven^ 
 and, earth, and all of nothing P-^a^Loerk tiot on the dead 
 bones, and dust, and difficulty, but at thte promise; 
 Contentedly commit these cat^ases to a prison, that 
 shall not long contain them. Let us lie down in 
 peace, and take our rest • it will hot be an everlasting 
 night, nor endless sleep. If tmcht^img be the thing 
 thou fearfefst; it is that thou mayfest have better 
 clathvng.* If to be turned out of doors be the thing 
 thou fearest ; remember, that when the earthly home 
 bfthis tabernacle is dmohed, thou hast a building of 
 God, an house not made vbith hands, et^ttal in the 
 heavens, f Lay down cheerfully this lump of cor- 
 ruption; thou shalt undoubtedly receive it again itt 
 incorruption. Lay down freely this terrestrial, this 
 natural body 5 thou shalt receive it again a celestial, 
 a spiritual body. Though tho^u lay it down with great 
 dishonour; thou shalt receive it in glory. Though 
 thou art separated from it through weakness ; it shall 
 be raised again in mighty power. In a momewt, in 
 the twinkling of an eye, at the last trump : for the 
 trumpet shall sound, and the dead shall he rmsed 
 * 3 Cor. V. 4. t 2 Cor. v. I. 
 
28 THE GKEAT PRBPARATIVES 
 
 incorruptible, and we shall be changed.* The dead 
 in Christ shall risejirst. Then they who are alive 
 and remdin, shall be caught up together with them in 
 the clouds, to meet the Lord in the air. f . Triumph 
 now, O Christian, in these promises ; thou shalt 
 shortly triumph' in their performance. This is the 
 day which the Lord will make ; we shall rejoice and 
 he glad in it.% The grave that could not keep our 
 Lord, cannot keep us. He arose for us, and by the 
 same power will cause us to arise. For if we believe 
 that Jesus died, and rose again, even so them also who 
 sleep in Jesus, will God bring with Mm. ^ , Let us 
 never look at the grave, but let us see the resurrection 
 beyond it. Yea, let us ie stedfast, immoveable, 
 always abounding in the work of the Lord, for as 
 much as zve knoxo our labour is not in vain in the Lord. |( 
 § 5. (3.) Part of this prologue, to the saints' rest, 
 is the public and solemn process at their judgmentj 
 where they shall first' themselves be acquitted and 
 justified, and then with Christ judge the worJd. 
 Young and old, of all estates and nations, that ever 
 were from the creation to that day, must here come 
 and receive theirdoom. O terrible ! O joyful day ! 
 Terrible to those that have forgot the coming of their 
 Lord ! Joyful to the saints, whose waiting and hope 
 was to see this day 1 Then shall the world behold the 
 goodness and severity of God; on them who perish, 
 severity; but to his chosen, goodness.^ Every one 
 must give an account of his stewardship.** Every 
 talent of time, health, witjinercies, afflictions, means, 
 warnings, must be reckoned for. The sins of youth, 
 those which they had forgotten and their secret 
 
 * 1 .Cor. xy. 42— r44. 52. f 1 Thess, iv. l6, 17. J Psal. cxviii. 24, 
 § 1 Thess. iv, 14' || I Cor. xv. 58. f Rom. xi, 22, 
 
 ** Luke xvi. 2, 
 
TO THE saints' REST. 29 
 
 sins, shall all be laid open before angels and men. 
 They shall see the Lord Jesus, whom they neglected, 
 whose word they disobeyed, whose ministers they 
 abused, whose servants they hated, now sitting to 
 judge them. Their own consciences shall cry^out 
 against them, and call to their remembrance all their 
 misdoings. Which way will the wretched sinner 
 look ? Who can conceive the terrible thoughts of his 
 heart? Ndw' the world cannot help him; his old 
 companions cannot ; the saints neither can nor will. 
 Only the Lord Jesus can; but, there is the misery, 
 he will not. Time was, sinner, when Christ would, 
 and you would not ; now, fein would you, and he 
 will not. ;A11 in vain to cry to the mountains and 
 rocks. Jail on its, and hide its from the face of him 
 that sitteth upon the throne ;* iox thou hast the Lord 
 of mountains and rocks for thine enemy, whose 
 voice they will obey, and not thine. / charge thee 
 therefore before God, and the Lord Jesus Christ, who 
 shall judge the quick and the dead at his appearing 
 and his kingdom,^ that thou set thyself seriously to 
 ponder on these things. 
 
 § 6. But why tremblest thou, O humble, gracious 
 soul ? He that would not lose one Noah in a common 
 deluge, nor overlook one Lot in Sodom ; nay, that 
 could do nothing till he went forth ; will he forget 
 thee at that day ? The Lord knozveth hoio to deliver 
 the godly out of temptations, and to reserve the unjust 
 unto the day of judgment to he punished^ He 
 knoweth how to make the same day the greatest 
 terror to his foes, and yet the greatest joy to his people. 
 There is no condemnation to them that are in Christ 
 Jesus, who walk not after the flesh, but after the 
 spirit. Pf^ho shall lay any thing to the charge of 
 
 « Rev. vi. 6. t 2 Tim. iv. 1, J 2 Pet. ii, 9- 
 
30 THE GREAT PREPARATIVES 
 
 Crqd's elect ? Shall the law ? The htm of the spirit 
 o/ life in Christ Jesm^ hath made them free from the 
 taw of sin and death. Or shall conscience? The 
 Spirit itself heasfieth witness with their spirit, that 
 they are the chiUrm of Chd. It is God that justifieth, 
 who is he tha:t mndemneth P* If our Judge condemn 
 m not, who shall? He that said to the adulterous 
 woman, Hath no man rnhdem^ned thee P Neither do 
 I;\ will say to us niore faithfally than Peter to him, 
 fhough all men deny thee, or condemA thee, / will 
 "Mt : X having confessed me before men, thee will I also 
 confess before my Father who is in heaven. § 
 
 § 7. What inexpressible joy, that our dear Lord, 
 who loveth our souls, and whom our souls love, shall 
 be our judge ! Will a man fear to be judged by his 
 dearest friend ? Or a wife by her own husband ? 
 Christian, did Christ come down, afid suffer, and 
 weep, and bleed, and die fbr thee, and will he now 
 condemn thee? Was he judged, condemned, and 
 exiecuted in thy stead, and now will he condemn thee 
 himself? Hath he done most of the work already, in 
 redeeiningj regenerating, sanctifying, and preserving 
 thee, and will he now undo all again? Well, then, 
 let the terror of that day be never so great, surely 
 our Lord can mean no ill to us in all. Let it make 
 the devils tremble, and the wicked tremble; but it 
 shall make us leap for joy. It must n^eds affect us 
 deeply with the sense of our mercy and happiness, to 
 see the most of the world tremble with terror, while 
 we triumph with joy ; to hear them doomed to ever- 
 lasting flames, when we are proclaimed heirs of the 
 kingdom ; to see ourneighbours that lived in the same 
 towns, came to the same congregationj dwelt in the 
 
 * Rom. viii. 1, 2. 16. 33, 34. t Joli" viii. 10^ J 1. 
 
 X Matt, xxvi, 33. 35, § Matt. Xi 32. 
 
TO THE saints' REST. 31 
 
 same houses, and vy-ere esteemed more honourable io 
 the world than ourselves, now by. the Searcfeer' .of 
 hearts eternally separated. This, with the gceasfi 
 magnificence and dreadfulness of the day, the A-postle 
 pathetically expresses : It is a righteous thmg with 
 God to recompense tribulation ta them that trouble 
 you; and to you who are troubled, rest with us, when 
 the Lord Jesus shall be revealed from heaven zvith 
 his. mighty angels, in flaming fljre taking vengeance 
 on them that know not God, and that obey not the 
 gospelsqf' our Lord Jesus Christ: who shall be punished 
 with everlasting destruction from the presence of the 
 Lord, and from the glory of his power; when he shall 
 come to be glorified in his saints, and to be admired in 
 all them that believe in that day.* 
 
 § 8. Yet more> we shall be so far from the dread 
 of that judgment, that ourselves shall becgme ithe 
 judges. Christ will take bis people, as it were, into 
 commissioR with himself, and they shall sit .and 
 approve hip righteous judgment. Do ye not know 
 that the saints will judge the world? Nay, know ye 
 not that me shall judge angels Pf Were it not for 
 the word of Christ that speaks it, this advancement 
 would seem incredible, and the language arrogant. 
 Even Enjoch, the seventh from A,ddm, prophesied this,, 
 saying. Behold the Lord cometh. with ten thousand 
 nf his saints, . to execute judgment upon all, and ta 
 convince all that are ungodly amongst them, of all 
 their ungodly deeds which they have ungpdlih/ com- 
 mitted, and of all their hard speeches which ungodly 
 sinners have spoken against him.X Thus shall the 
 saints be honoured, and the upt-ighf shall have 
 dominion in the morning.^ O that the careless world 
 
 » 2 Thes?. i. 6— 10. f 1 Cor. vi. 2»3. 
 
 + Jude 14, 1;5. §■ Psalm xlix. 14. 
 
32 THE CHEAT PREPARATIVES 
 
 fsere wise, that they understood this, that they rjpoula 
 consider their latter endJ^ That they would be now 
 of the same mind as they will be, when they shall see 
 the heavens pass away with a great noises and the 
 elements mblt with ferveni heat, the earth also,: and 
 the works that are therein, bwrnt up ! When all shall 
 be on fire about their ears, and all earthly glory 
 consumed. For the heavens and the earth which are 
 now, are reserved unto Jire against the day of judgment, 
 and perdition of ungodly men. Seeing then that all 
 these things shall be dissolved, what manner of persons 
 ought ye to he in all holy conversation and gqdliness, 
 looking for and hasting unto the coming of the day 
 of God, wherein the heavens being on fire shall be 
 dissolved, and the elements shall melt with fervent 
 heat.-f , s 
 
 § 9. (4.) The last preparative to the saints' rest is 
 their solemn coironation, and receiving the kingdom. 
 For, as Christ, their Head, is anointed both King 
 and Priest, so under him are his people made unto 
 . God both kings and priests, to reign, and to offer 
 praises for ever. J The crown of righteousness, which 
 was laid up for' them, shall by the Lord the righteous 
 Judge be given them at that day,\ They have beeh 
 faithful unto death, and therefore he will give them a 
 crown of life. \\ And according to the improvement 
 of their talents here, so shall their rule and dignity 
 be enlarged.^ They are not dignified with empty 
 titles, but real dominion. Christ will grant them to 
 sit with him in his throne;** and will give them 
 power over the nations, even as he received of his 
 Father ; and he will give them the morning-star, ff 
 
 * Deut. xxxii. 29. f 2 Pet- '■'• 7- Hj 12. J Rev. v. 10. 
 
 § 2 Tim. iv. 8. \\ Rev. ji. 10. . If Matt. xxv. 21. 23. 
 
 ** Rev. iii. 31. ft Rev. ii. 26—28. 
 
OF THE saints' REST. 33 
 
 The Lord himself will give theitn possession with 
 these applauding expression's: Welt done, gddd and 
 faithful Servant ; thmi hast hem faithful aver a few 
 things, I will make thee ruler over many things: 
 enter thou into the joy ofthjfLord.* 
 
 § 10. And with this solenin and blessed prpdama- 
 tion, shall he in throne them ; Come, ye blessed of my 
 Father, inherit the kingdom prepared J6r you from 
 the foundatitin of the world, f Every word is full bf 
 
 life and joy.— Cor^e — this is the holding forth 
 
 of the golden sceptre, to warrant our approach unto 
 this glory. Come now as near as you will ; fear not 
 the Belhshemite's judgment; for the enmity is utterly 
 abolished.'^ This is not such a Cowie' as we were 
 wont to hear, Come, take up your cross and follow 
 me.^ Though that was sweet, yet this much more. 
 — JTe blessed — Blessed indeed, when that mouth 
 shall so pronounce us! For though the world hath 
 accounted iis accursed, and we have been ready to 
 account ourselves so, yet certainly those that he 
 blesseth, are f/lessedT; and those whom he curseth only 
 
 are cursed, and his blessing cannot be reversed. \\ 
 
 Of my Father, — Blessed in the Father's love, as well 
 as the Son's, for they are one. The Father hath 
 testified his love in theii; election, donsttioh to Christ, 
 sending of Christ, and accepting his ransom, as the 
 
 Son hath also testified his. Inherit -^^Q^ougev 
 
 bondmen, nor servants only, nor childreri under age, 
 who differ not in possession, but only in title, from 
 servants. But now we are heirs of the MngdJf}m,^and 
 
 joint heirs with Christ. The Mngdom^H o less 
 
 than the kingdom ! Indeed to be King of MngSj and 
 Lard of hrds, is our Lord's own -proper title : But 
 
 * Matt. XXV, 23. \ t Matt. xxv. 34, . J;,Epli.,ii. 15.^ 
 
 ■ § IVIatt; xvi. ff4. li Numb. xxii. 6. xxiii. 30. 
 
 F 
 
^4 \ THE EXCELLEItCIES OF 
 
 \^_bB fiingsi^ and to reign with hi(m, ist ours, The 
 ii(^p^;iieot of this kingdom is, as t^^ light of this 
 ^n, ^ach have the whole, and the rest never the 
 \^s^,~ — Preparedjbr yott^-God is the alphfi, as lyell 
 as the omega, of our blessedness. Eternal love hath 
 Isfid, the foundation. He prepared the kingdom for 
 ^s, and th^n prepared us for: the kingdom. This i,s 
 the preparation of his counsel and decree, for the 
 execution whereof, Christ was vet to make a further 
 preparation.-^ — For you — ^Npt for believers only in 
 gener^, who, without individual persons, are nobody; 
 
 but foif you personally. From the foundation, oj 
 
 the worU.—^ot only from the promise after j^d^m^i 
 fall, but from eternity. 
 
 \ 11. Thus we have seen the Christian safely 
 landed in paradise, and conveyed honourably to hi» 
 rest. Now let us a little further in the next chapter^ 
 view those mansions, consider their privileges, and 
 see whether there be any glory like unto his glory. 
 
 CHAP. UU 
 
 The jBxcellencies of the Saint$^ Rest. 
 
 % I. The excellencies of the Saints' kest are enumerated. § 3. 
 (I.) It is the purchased posse^iom § 3, 4. (2.) A free gifi. 
 § 5. -(3.) Peculiar Jto saints. § 6. (4.) An association with saints 
 «nd angels. §7 (5.) ft'derivesits joys immediately, from God 
 himself. $ 8. (6.) It will be seasonable. § 9. (7.) $nitable. 
 § 10—12. (8<) Perfect, without sin and sneering. § 13. (9.) 
 And everlasting. § 14. The chapter concludes with a serious 
 address to the reader. 
 
 ^ ^ 1. Let u3 draw a little nearer, and see what 
 further excellencies this rest affordeth. The Lord 
 
THE saints' rest. 35 
 
 hide us in tlie cliefis of- the rock, and cover us with 
 the hands of indulgent grace, while we approach to 
 take this view 1 This rest is excellent for being— =-;- 
 a purchased possession; — a free gift; — peculiar to' 
 saints ;-— an association with saints and angels ; — yet 
 deriving its joys immediately from God ;— and because 
 it will be a seasonable, — suitable, — perfect, and eternal 
 rest. 
 
 § 2. (1.) It is a most singular h6noUr of the saints' 
 rest, to be called the purchased possession ;* that is, 
 the fruit of the blood of the Son of God: yea, the 
 chief fruit, the end and perfection of iall the fruits and 
 efficacy of that blood. Greater love than this there 
 is not, to lay down the life of the lover. And to have 
 this our Redeemer ever before our eyes, and the 
 liveliest sense and freshest remembrance of that dying 
 bleeding love still upon our souls ! How will it fill our 
 souls with perpetual joy, to think that in the streams 
 of this blood we haVfe swam throUgh the violence of 
 the world, the snalres of Satan, the seducements 
 of flesh, the ciirse of the law, the wrath of an offended 
 God, the accusations of a guilty conscience, and the 
 vexing doubts and fears of an unbelieving, heart, and 
 are arrived safe at the presence of God 1 Now, he 
 cries to us, is it nothing to you, all "jfe that pass by P 
 behold, and see if there he any sorrow like unto my 
 sorrow ; f and we scarce te^d the mournful voice, 
 nor scarce turn aside to vi^^ the wounds. But then 
 our perfected souls wilFfeel, and flame in love for 
 love. With what astonishing apprehensions will 
 redeemed saints everlastingly behold their blessed 
 Redeemer the purchaser! and the price, together with 
 the possession ! Neither will the view of bis wounds 
 of love renew our wounds of sorrow. He, whose first 
 * £pfaes. i. 14. t ^Bm. i. IS. 
 
36 THE EXCEtLENpiES OF 
 
 words jafter his resurrection were to a great sinner, 
 Wbnf.an^ why >weepest thou?* knows how to raise 
 love and joy, without any cloud, of sorrow, or storm 
 of tears. If any thing we enjoy was purchased with 
 the life of our dearest friend, how highly should we 
 Value it!. ..If a dying friend deliver us but a token of 
 his love,, how careful ly, dp vve preserve it, and still 
 remember him when we behold it, as if his own name 
 were written on it. And will not, then, the death 
 and blood ,of our Lord everkstrngly sweeten our 
 ppsseis^ed glory ? As we write down the price our 
 goods cost UjS, so on pur righteousness and glojfy write 
 down the price, — the precious blooii of Christ. His 
 suiFeringSj were -to satisfy the justice that required 
 blood, and to ^ear what was due to sinners, and so to 
 restore them to the life they lost, and the happiness 
 they fell from. The work of Christ's redemption so 
 well pleased the Father, that he gave him power to 
 advance. his chosen^ and , give them the glory which 
 was given, to himself; and all this acopjrding . to his 
 good pleasure, and, the counsel of his ownm^ill. f 
 
 §3. (2.) Another pearl in, the saints' diadem is, 
 that it is a free gift. Th&se^wo, purchased and free, , 
 are the chains of gold, which make up the wreaths for 
 the tops of the pillars in the temple of God. $ ,;It was 
 desar to Christ, but free to us. When Christ was to, 
 buy, silver and g0;ld were nothi ng, worth ; prayers 
 and tears could not suffice, nor any thing below bis 
 blood ; but our buying is receiving ; we have it frecjly, 
 withoifit money, and without price.^, A thankfuj 
 acceptance of a free acquittance, is no paying of the 
 debt. Here is all free: if the. Father freely give 
 the Son, and the Son freely, pay the debt; and if Godi 
 
 * John XX. 3 5. t Eph.i. 9. 11. 
 
 t i Kings vii. 17. § Isaiah Iv. 1. 
 
THE saints' rest. 87 
 
 freejy accepts that way of payment, when lie might 
 have required it of the principal ; ftnd if both Father 
 and Son freely^ offer us the purchased life on our 
 cordial acceptance,' and if they freely send the Spirit 
 to enable us to accept, what is here,- then ^ that is not 
 fr6e?i Oh the everlasting admiration that must needs 
 surprise the saints to think of this freeness ! . " What 
 did the Lord see in me, that he should judge me 
 meet for sqch a state?, That I, who was but a poor, 
 diseased, despised wretch, should be clad in the 
 brightness of this glofy ! That I, a creeping worm, 
 should be advanced to this high dignity i That I, who 
 was but lately groaning, weeping, dying, should now 
 be as full of joy as my heatt can hold l.yea, should 
 be taken from the-grave where I was rotting, and 
 from the dust anddarknes^ where I seemed forgotten, 
 and be here set before his throne! That I should be 
 taken, with Mprdecai, frqm captivity, and be set next 
 unto the king! and, with Daniel, from the den, to 
 be made ruler of princes and provinces! Who can 
 fjathom. Hnmeasurable love?" If worthiness were 
 our condition for admittance, we might sit down 
 and weep with St. John, Because no man was found 
 worthy. But the Lion of the Tribe ofJudah is worthy ^ 
 and hath prevailed ;* and by that title we must hold 
 the inheritance. We shall offer fhere the offering 
 that David refused, even praise for that, whicfi cost us 
 nothing, f Here our commission runs, Jreely ye have 
 received, freely give ;X but Christ has dearly bought, 
 yet freely gives. 
 
 § 4. If it were only for nothing, and without our 
 merit,, the wonder were great; but it is moreover 
 against our merit, and against our long endeavouring 
 our own ruin. What an astonishing thought it will 
 
 * Rev. V. 4, 5. t 2 Sam. xxiv. 24. % Matt. x. 8. 
 
38 THE £XCELLEKCIES OF 
 
 4 
 
 he, to think of the unmeasurable difference between 
 our deservitigs and receivings ! Between the state w6 
 shouhl hav^ been in, and the state we are in ! To look 
 down, upon hell i and see the vast difference that 
 grace: hath made between us and them ! To see the 
 ihhieritance there, which we were born to, so differeht 
 from that which vre are adopted^ol What pangs of 
 love will it cause within us to think, " yonder* was 
 " the place) that sin would have brought me to, but 
 ^ithis is it that Christ hath brought me to^ Yonder, 
 " death was the wages of my dnr, but this eternal life 
 *f is the gift of God, through Jems Christ my Lord!* 
 " Who made me to differ Pf Had 1 not now been in 
 " those flames,, if I had had my own wayi and been 
 "let al9n€ to my own will? Should I not have 
 " lingered in Sodom, till the datnes had seized on 
 " me, if Ood had not in mercy brought me out ?"% 
 Doubtless this will be our everlasting admiration^ 
 that so rich a crown should fit the head of so vile a 
 sinner ! That such high advancement; and such long 
 unfruitfulness and unkindness, can be the state of 
 the same person ! And that such vile rebellions can 
 conclude in such most precious joys ! But no thanks 
 to us, nor to any of our duties and labours, much 
 legs to our neglects and laziness: We know to whom 
 the praise is due, and must be given for ever.. Indeed 
 to this very end it was, that infinite wisdom cast the 
 whole design of man's salvation into this mould of 
 purchase and freeness, that the love and joy of man 
 might be perfected, and the honour of grace most 
 highly advanced; that the thought of rftef it might 
 neither cloud the one nor obstruct the other; and 
 that on these two hinges the gate of heaven might 
 turn.si So then let deserved be written on the door 
 * Rom. vi. 23. t ] Cor. iv. 7- % Gen. xii. 16. 
 
THE saints' rest, 99 
 
 of hell, but on tfae door of heikven aael life, tbe. kvom 
 eiFT, 
 
 ^ 5. (3.) This rest is ^uliar to saints^ bebx^ to 
 no other of all the sons of men. If all Egypt had 
 been light, the Israelites would not have had the fess!} 
 but to enjoy that light alone, while theit neighbouw 
 lived in thick darkness, must make them mioiceseiisihla 
 of their privilege. Distinguishing mercy affects more 
 than any mercy. If Pharaoh bad passed as safely a« 
 Israel, the Red Sea would have been less remembered. 
 If the rest of the world liad not been drowned,^ and the 
 fest of Sodom and Gomorrah not burned, the saving 
 of Noah had been no wonder, nor Lot's: deliiveranc^ 
 so much talked of. When: one is enligteteoed, and 
 another left in darkness; one reformed, and aOotfeea 
 by his lust enslaved; it makes the saints cry out^ 
 Lord, how is it that thou toilt tmnifest thffis0lfu,nta us, 
 and not unto the world?* When the piopteafe iss seat 
 to. one widm: only of all that wer^ in Israek. awd to 
 cleanse one JVaaman of all the lepers,'^ the mejicy 
 is more observable. That will surely be a day of 
 passionate sense on both sides, when there shall he 
 , two in one bed, and two in the field ; the one taken^ 
 and the other Itft.X The saints shall l«»Dk down 
 upon the burning lake, and in the sense of their o^wa 
 happiness, and in the approbation of God's; just 
 proceedings, they shall rejoice and sing. Thou art 
 righteovsi O Lord, who wast, art, and shoiH be, hecemse 
 thou hast judged thifs. ^ 
 
 § 6. (4.) But though this rest be proper to the 
 saints, yet it is common to all the saints ; fix it is an 
 association of blessed spirits, both saints and -aagels ; 
 a corporation of perfected saints^ whereof Christ is 
 
 * John xiv. 22i + Luke w. 37. 
 
 J Luke xvii. 34. 36. § Rev. xvi, 5. 
 
40 THE EXCEtLENCIES OP 
 
 the head ; the commtitiion of saints corapleited. As 
 we have been together 'in the labour, duty, dartg^r, 
 and distress ; so shall we be inithe^reat recompense and 
 deliverance. As we have been scorned and desjiised ; 
 so shall we be owned and honoured together.- We, 
 who have gone through the day of sadness, shall 
 enjoy together that day of gladness. Those, whd 
 have been with us in persecution and prison,' shall be 
 with us also in that palace of consolation. How oft 
 have our groans made, as it were, one sound ; our 
 tears one stream ; and our desires one prayer ! But 
 now all our praises shall make up one melody; all 
 our churches one church ; and all ourselves, one 
 body ; for we shall be all one in Christ, even as he 
 and the Father are one. * 'Tis true, we must be 
 careful, not to look for that in the saints, which is 
 alone in Christ. But if the forethought of siitilig 
 down with Abraham, and Isaac j, and Jacob, in the 
 kingdom of heaven,-\ may be our lawful joy; how 
 much more the real sight and actual possession ?' It 
 cannot choose but be comfortable to think of that day, 
 when we shall join with Moses in his song, with David 
 in his psalms of praise^ and with all the fedeemediri 
 the song of the Lamb for ever; J when we shall see 
 Enoch walking with God;^ Noah enjoying the eiid 
 of his singularity ; Joseph of his integrity ; Job of his 
 patience; Hezekiah of his uprightness; and all the 
 saints the end of their faith.\\ Not only our old 
 acquaintance, but all the saints, of all ages, whose 
 faces in the flesh we never saw, we shall there both 
 know and comfortably enjoy. Yea, angels, as well 
 as'saints, will be our blessed a:c<iuaintance. Those, 
 who now are willingly our ministering spiHts,^ will 
 
 * John xvii. 21. f Matt. viii. 11 '% Rev. xv. 3, 
 
 S Gen. V. 24. ^l Peter i. 9. '![ Heb. i. 14. 
 
THE saints' EMsT. 41 
 
 willingly then be our companions in joy. They, who 
 had such joy in heaven for oUr conversion will gladly 
 rejoice with us in our glorification. Then we shall 
 truly say, as DaVid, I am a companion of all them 
 that fear thee;* when we are come unto mount Sion, 
 and unto the city of the living God; the heavienly 
 Jerusalem, and to an innumerable company oj angels; 
 to the general assembly and church of thejirst-bom, 
 who are written in heaven, and to God the judge of 
 all, and to the spirits of just men made perfect, and to 
 Jesus the Mediator of the new covenant..^ It is a 
 singular excellence of heavenly rest, that we are 
 felhw-citizen^ with the saints, and of the household 
 of God.% 
 
 § 7. (5.) As another property of our rest, we shall 
 derive its joys immediately from God. Now we, have 
 nothing at all immediately, but at the second or third' 
 hand, or how many, who knows? " Prom the earth, 
 from man, from sun and moon, from the ministration 
 of angels, and from the Spirit, and Christ. Though 
 in the hand of angels, the stream savours not of the 
 impierfe(Jtion of sinners, yet it does of the imper- 
 fection of creatures ; and as it comes from man, 
 it savours of both. How quick and piercing is the 
 word in itself !§ Yet many times it never enters, 
 being managed by a feeble arm. What weight and 
 worth is there in every passage of the blessed gospel ! 
 Enough; one would think, to enter and pierce the 
 dullest soul, and wholly possess its thoughts and 
 affections ; and yet how oft does it fall as water upon 
 a stone ! The things of God which we handle, are 
 divine; but our manner of handling is human. Therie 
 
 * Ps. cxix. 63. t Heb. xii, 22—24. 
 
 X Eph. ii. 19. § Heb. iv. 12. 
 
 G 
 
4* THJt ]5?fCittlW?ISS) OF 
 
 is littje we to,vi<;h, |w<t ,W€^ leave ti^et pfi^nt of OUF 
 $ng^cs b^iqd. If Qpd sp^a,)^^ tl?^ word hj,i»siel;f, 
 it, yiWl be, a piercing, i^PieUJBg wpjtd, indesed- TIm^ 
 Chri?ti«<p now ^qows, bj ^^sperience, thqjt his mosit 
 iiai^dji^te joy^ ^fe bis, weetest joys ; ^hich hftyie 
 lea^t of msiB, and are mpst dir^ctty fi;oiRt tb^ Spirit. 
 CMsttiass*} wbp ^re irmch in ^ec^et pl;^ye^: aiJcl, coiJc 
 templal;iQ0j j^re qien of gre%t9s,t ijie and joy ; because 
 ^b.ey b»ve all ipcffe iE(^^d^a,teJ^ f«nm. God bimself. 
 JCot tbs^t, we stiQuI4 cast off bea^qg, rea^ng, aa^ 
 conference, oi; i?^lect t^i^jy ordinance of Godl: but to 
 live ^v^ tbena, vHJIq we qse the,m, is the wtay of a 
 Cbi^i^ti^,. %hexe i«f joj?* i,% tbese remote reqeiv.ifligs ; 
 but thejiilness of joy is in God's immediate jore^ewce^ 
 'W'e sbfl^l tbei? ^y;e Ijg^vt without a C£>r^e,, and 
 perpetual 4*y without tbi* &\im for 'Ae. c% A«« mo 
 »^e^4 qf pifi ^n, n^th^ of 4^e nwon, to shfine in if. ij 
 for tjif ^Iqry^ <ff God l}gh^n^ it, and tH Lamk is tH 
 lig^ /(hereof '. tJi,e^e ^h^mno mgjit thei:e; c^tfii^ 
 nfie4< '?9 cffl;j^((fj n^het; J^H t^ tji^ mn, cmd. th^ 
 sJmf.1 v-^Vifin\ ^ev an4 mer.* We sb^^U then h^v,© 
 eflj^^eD,e4 tjn^ep^jisandi^gs witbou.t scripture, ai?4f 
 be gov^ned -Wr^thput a. wrij;t^n law; for t||;ie ^l^ordt 
 V^iU pei^e^^l^ h,i^ ^yif injQW bi^fl^-ts, and weshaU be all. 
 pprfi^ClJy t?LUgh,1; of Q^A,, We^ sbaW ^ve ipy, which, 
 M(e df^w, Rpt ^Kjq[^ th^ pfoii)iMes.> n.or fptjch^^d^roe bj^ 
 ^Jj;Qr,ifp,g»^ ^e ^i^l hpe, pp^qiouiiioij >j(itbout 
 s^ra^q^, withouiti/^i^/riiji^^ii^ ■i5i?te,1f,^ej^ Qkr^i?^ 
 ^hffJI(l dirink a «<?w witk, mmhi^ Ff^h^si 1f^n^fi^,% 
 ^n4v refresh, i^ with the 09fl[i^^tji^ vr'OP trf iPptnafin 
 dii%te eiypyms^t., Xo, hfty;e necessities, bu^ no s,nppl^fc 
 '% tbp c?§^ of ^h^ iiv heU- Tp, hf^y,e: iflecs^i^, 
 supplied by means of the creatures, is the case of us 
 
 * Rev. xxi g^. s;xii^$i t ^t^^^vi^ 39> 
 
T^* SAl'Nts' REST. ^ 
 
 tn feattli. T6 have necfeSSity 8Up{)lied irhtt'ifedKa'^lj^ 
 ftssfh GHod, isthie case of ttie Saints in hie4*€ti. Td 
 MVfe no necessity at all, is the prerogative fef GiSiia 
 tiimself. 
 
 §8. (6.) A Iferther exceUence bf this test is, that 
 it vfiH be seaspnable. Hie that fex^ects tM ff^lt of 
 hisviiie^afdat the season* md thakes his pfedplfe Ukt 
 a tre6 plcetaed h^ the rivers of 'better, that hringtth 
 fffrth hk frail in his season,^ will also giVl^ them the 
 'crown in his season. He that will haVe a ivOf'd of 
 joy spoken in season tti%im ikat is ii><edfy,X will surely 
 cause the time of joy to appear iti the fittest SfeasOti. 
 They who are not tiiearyin well-doing, shttUi if they 
 jfhint not, reap in due sedsoh.f^ If God giitih fO^ 
 even to his eneftiies, both theforni&r ttnd tfHe latt^ 
 in his seAson, and reS&rv^h ih^ appointed uetehs oj 
 harvest, and to^en&nts that iker6 skdll ie day and 
 night in their Season;^ thrift aUfrily the glorious 
 harvest of the saints shall not tnjss its seasoh. Botibf. 
 less he that ^Ould nOt stay a day IbHg^r than his 
 promise, but brought Israel out of Egypt on the self- 
 same day, when tht four hundred and thirty years 
 were expired,^ rteithei- Will he fail of one day Oi; 
 hour of the fittest season for his people's gloi'y*. 
 When we have had in this World a long night of 
 darkness, will not the day-lbi'eaktng, and the rising 
 of the Sun of Righteousness, be then seasonable? 
 When we have passed a fong and tedious journey, 
 through no small dangers, is not honie then seasonable? 
 When we have had a Johg and perilous war, and 
 received many a wound, would not a peace with 
 victorv be seasonable ? Men live in a cohtinaal WeaH.^ 
 tiess; especially the saints, Who are most weary, of 
 
 * Mark xii. 2. f Psalm i. 3. % Isaiah 1. 4. 
 
 § Gal. vi. g. II Jer. v. 24. 1aaa&. 20. % ^xod. xii. 4Q, 41. 
 
44 THE £XCSLI,ENCIES OF 
 
 that which the \yorld cannot feel. Some weary of a 
 blind mind; some of a hard heart; some of their 
 'daily doubts and fears ; some of the want of spiritual 
 joys; and some of the sense of God's wrath. And 
 iwhen a poor Ghristjan hath desired and prayed, and 
 waited for deliverance many years, is it not theq 
 seasonable? We grudge that we do not find a 
 Canaan in the wilderness; or the songs of Sion in a 
 strange land ; that we liave not a harbour in the main 
 ocean, nor oiir rest in the heat of the day, nor heaven 
 before we l^ave ihe earth; and would not all this be 
 very unseasonable ? 
 
 §,9. (7.) As thi,s rest,will be seasonable, so it will 
 be suitable. The new nature of the saints doth suit 
 th^ir spirits to this rest. Indeed .their holiness is 
 nothing else but a spark taken froin this element, arid 
 bythe. Spirit of Christ kindled in their hearts; the 
 flame whereof, mindful of its own divine original, 
 ever tends to the place from whence it comes. 
 Temporal crowns and kingdoms could not make a 
 rest for saints. As they were not redeemed with so 
 low a price,* neither are they endued with so low ^ 
 pature. As God will have from then;i a spiritual 
 wqrship, suited to his own spiritual being, be, will 
 provide them a spiritual rest, suitable to their spiri- 
 tual nature. The knowledge of God and his Christ, 
 a delightful conaplacency in that mutual love, an 
 everlasting rejoicing in the enjoyment of our God, 
 with a perpetual singing of his high praises-; this is 
 a heaven fpr a saint. Then we shall }ive in our owo 
 element. We, are now as the fish in a vessel of water, 
 only so much as will keep them alive; but what is 
 that to the ocean ! Vfe haye a little air let into us, 
 JP afford us brpathing; but what is that to the sweet 
 * 1 Peter i. 18. 
 
THE saints' JIEST. 45 
 
 apd fre&h gales upon Mount Sion ! We have a beam 
 of the sun to lighten our darkness, and a warm ray to 
 keep us from freezing; but then we shall live in its 
 light, and be revived by its beat for ever.— As the 
 natures of sajflt^are, such are their desires ; and ifis 
 the desires of our renewed nature which this rest is 
 suited to. Whilst our desires remain corrupited and 
 misguided, it is a far greater mercy to deny theoa, yea, 
 to destroy them, than to satisfy them: But those 
 which are spiritual are of his own planting, and he 
 will surely watenjihera, and give the increase. He 
 quickened our, hunger and thirst for righteousness, 
 that he, might n)ake us happy in a full satisfaction. 
 Christian, this is a rest after thy own heart ; it contains 
 all that thy heart can wish : that which thou longest, 
 pray est, . labou rest fctr, there thou shalt find it all. 
 Thou hadst rather have iGod in Christ, than all the 
 world; There thou shalt have him. What wpuldst 
 thou not give for assurance of his love? There thou 
 shalt have assurance without suspicion. Desire what 
 thou canst, and ask what thou wilt, as a Christian, 
 arid it shall be given thee; not only to half of the 
 kingdom, biit to- the enjoyment both of kingdom and 
 King. This is a life of desire and prayer, but that is 
 a life of satisfaction and enjoyment. This rest is very 
 suitable to the saints' necessities also, as well as to 
 their natures and desires. It contains whatsoever 
 they, truly wanted; not supplying them with gross 
 created comforts, which> like Saul's armour on David, 
 are more burden than benefit. It was Christ and 
 perfect holiness which they most needed, and with 
 these shall, they be supplied. v,;. 
 
 § 10. (8.) Still more, this rest will be absolutely 
 perfect. We shall then have joy without sorrow, and 
 rest without weariness, Thpre is pp ipixture of cor- 
 
^ THiE EXCELIjENCIES OF 
 
 ruptlon wilJi oiir gtacfes, nor of suffering Tvith out 
 coBifort. There are none of t^ose waves in that 
 harbour, which now bo toss lis up and down. To-day 
 we are well, to-morrow sick; to-day in esteera, to- 
 morrow indisgrace; to-day we 'have friends, to-morrow 
 none; nay, we have, wine and vinegar i ft the same 
 cup. If rewe/aftjbws raise us Jo the third heaven, tht 
 messenger of Satan must presently buffet us, and the 
 •thorn in the flesh fetch us down.* But there is none 
 of this inconstancy in heaven. \i perfect love cdsteth 
 ovtfecar, f then perfect joy must needs cast out sorrow, 
 and perfect happiness exclude all the rteliques of 
 misery. We shall there rest from all the evil of sin, 
 and of suffering. 
 
 § 11. Heaven excludes nothing more directly than 
 sin, whether of nature, or of conversation. There 
 shall in no wise enter any thing that defilelh, neither 
 whatsoever worketh abomination, or maketh a lie.^ 
 What need Christ at all to have died, if heaven could 
 have contained imperfect souls ? For this purpose 
 the Son of God was manifested, that he might destroy 
 the works of the devil. § His blood and Spirit have 
 not done all this, to leave us after all defiled. ff^Aat 
 communion hath light with darkness? and what 
 eoncord hath Christ with Belial?\\ Christian, if thou 
 be once in heaven, thou shalt sin no more. Is not 
 this glad news to thee, who hast prayed, and watched 
 against it so-long ? I know, if it were offered to thy 
 choice, thou wouldst rather choose to be freed from 
 sin, than have all the world. Thou shalt have thy 
 desire. That hard heart, those vile thoughts^ which 
 accompanied thee to every dut/, shall now be left 
 behind for ever. — ^Thy understanding shall never more 
 
 * 2 Cor. xii, 2. 7- t 1 John iv. 18. J Itev. xxi. 27. 
 
 § I John iii. 8. IJ 2 Cor, vi. 14, 15. 
 
THE saints' rest. 4"^ 
 
 be troubled with darkness. All dark scriptures shall 
 be made pkin ; all seeming contradictions reconciled. 
 'The poorest Chrisfiianis presently there a more perfect 
 divine than any heres. O that happy day, when error 
 shall vanish for ever ! When our understanding shall 
 be filled with God himself, whose light will leave no 
 darkness in us! His face shall be the scripture, 
 where we shall read the truth. Many a godly man 
 hath here,in bis mistaken zea),been a means to deceive 
 and pervert his brethren., and when he sees his own 
 error, cannot again teU how to undeceive them. But 
 there we shall conspire in ope truth, as being one ia 
 him who. is the truth. — We shall also rest from all 
 tfie sin of our will, affection, and conversation. Wc 
 shall no more retain this rebelling principle, which: ia 
 atill drawing us from God; no more be oppressed 
 with the power of our corruptions, nor vexed with 
 tiheiir presence: no pride, passion, slothfulness, insen- 
 sibility', shall enter with u&; no strangeness to God, 
 and the things of God ; no coldness of affections, 
 OQc imperfection in our love; no uneven walking, 
 nor grieving of the Spirit ; no scandalous action, noc 
 unholy coBversation : we shall rest from all these for 
 ever. Th^a shall our will correspond to the divine 
 wiil, as face answers face in a glaiss, and from which, 
 asi o.ur law and rule, we shall never swervei For he 
 that is ent&red into, his rest, he cdso hath ceased: froOn 
 his own works, as God didfrmn hi&.* 
 
 § 13. Our sufferings were but the consequences of 
 Qur sinning, and in heaven they both shall cease 
 together. — We shall, rest from' all our doubts of Godi's^ 
 love. It shall no more be said, that " Doubts: arfe 
 ''like the thistle, a bad- weed, but growing' in goedi 
 '* ground."t They shall, now be weeded out, and 
 * Heb. iv. 10, t Dt. Jobn Preston. 
 
48 THE EXCELLENCIES OF 
 
 trouble the gracious soul no more. AVe shall hear 
 that kind of language no more, " What shajl I do to 
 " know my state? How shall I know that God is 
 " my Father? That my heart is upright ? That my 
 " conversation is true ? That my faith is sincere ? I 
 " am afraid my sins are unpardoned ! That all I do is 
 " hypocrisy ! That God will reject me ! That he does 
 " not bear my prayers." All this is there turned into 
 praise. We shall rest from all sense of God's dis- 
 pleasure. Hell shall not be mixed with heaven. At 
 times the gracious soul remembered God, and was 
 troubled: complained, and was overwhelmed, and 
 refused to be comforted; divine wrath lay hard 
 upon him, and God iifflicted him with all his waves.* 
 But that blessed day shall convince us, that though 
 God hid his face from us far a moment, yet with 
 everlasting kindness will he have mercy on us. ■]■ We 
 shall rest from all the temptations of Satan. What a 
 grief is it to a Christian, though he yield not to 
 the temptation; yet to be solicited to t}eny his Lord ! 
 What a torment, to have such horrid motions made 
 to his soul ! such blasphemous ideas presented to his 
 imagination! Sometimes cruel thoughts jof God, 
 undervaluing thoughts of Christ, unbelieving thoughts 
 of Scripture, or injurious thoughts of Providence ! To 
 be tempted sometimes to turn to present things, to 
 play with the baits of siii, and venture on the delights 
 of flesh, and sometimes to atheism itself! Especially, 
 when we know the treachery of our own hearts, ready, 
 as tinder, to take fire, as soon as one of those sparks ' 
 shall fall upon them ! Satan hath power here to 
 tempt us in the wild&ness', but he entereth not the 
 holy city r he nniay set us on a pinnacle of the temple' 
 in the earthly Jerusalem, but the new Jerusalem he 
 • Psalm Ixxvil. 2, 3. Ixjxxviii. 7. f ^sa- liv- 6. 
 
THE saints' best. 49 
 
 may not apiproach: he m^ take us up into an eikeed- 
 mghigk mountain, but the Mount- Sion be cannot 
 aacend; and if be cbbld, all the kingdom^ of tM 
 world, and the glory of ihethi* wouki be -ii dcBpfeed 
 bait to a soul possessed' of the kingdam of out Ldrd; 
 No, it is iii vain for'Satau to offer a temptation more. 
 AH our temptdtionsjroni the world and the flesh shall 
 also cease. O the houriy dadgers that we here walk 
 iti ! Every sense, and member,\ is a snare ; every 
 cr^atire, every ipercy, awd every doty, is a snare M> 
 us. We can scarce open our elyes, but we are itt 
 danger of envying those above us, or ides^pising th'osft 
 below us; of coveting the homours and riebes' oT 
 some, or beholding the rags- and beggary of others 
 with pride and unmereifulivess. If we see beauty, it 
 is a bait to lust; if deformity, to loathing and disdairiv 
 How soon do slanderous reports, vain jests, wanton 
 speech«Si creep into the heaft ! How constant and 
 string a watch does our appetite require ! Have we 
 comeliness and beauty ? what fuel for pride I Are 
 we deformed'^ what an occasion of repiniiyg. ! Have w^e 
 strength of reason, and gifts ©f learning ? O how 
 prone U> be puft up, hunt after applause, and despise 
 our brethren ! Are we tmlearned ? botv apt then to 
 despise what we' have not! Are we in places of 
 authority? how strong isthe temptation' to abuse our 
 trust, rnake- our will .our law, and cut out all th6 
 enjdyments of others' by the rules And iWodfel of odt 
 own interest aAd pohcy! Are we inferiors? bo'^ 
 prone to grudgb' at others' pre-<eniiineiii<!e, and brings 
 their ac{iioili& to the ba)r el O'ur judgBVeht ! Are we 
 rich, andfiot too much exalted? Are we pootr, and 
 not distjoa tented ? J^ we not latsy in owr duties, or 
 make a Christ of them ? Not that God hath made 
 *' Mtttt. \v. 1-. 6. €. 
 H 
 
30 the: EXCEtLENCrESroF 
 
 all these things our snares ;fiibut through our own 
 corruption they become so to us. Ourselves are the 
 greatest snare to ourselves. This is oiir comfort, our 
 rest will free us from all these. As Satstn hath no 
 entrance there, so neither any thing to serve his 
 malice; but all things there shall join: with us in the 
 high praises of our great Deliverer. As we restfrbm 
 the temptations, we shall likewise frbtai the abuses 
 and persecutions of .the- worVd. The prayers o^ the 
 souls under the altar will then, be answered, and God 
 will avenge their blood on them that, dwell on the 
 earth.* This m the time for crowning with thorns, 
 <Aa< for crowning with glory. Now, all that will live 
 godly in Christ Jesus, shall siiffer perseeution;-^ then 
 they that siiffered with him, shall be glorified with 
 him. J Now, we m ust 6e hated of all men for Chrisfs 
 name's sake.^ Then, Christ will be admired in his 
 saints that were thus ha;ted.|| ff^e are here made a 
 speciacle unto the world, and to angels, and to men; 
 as the filth of the world, and the offscouring of all 
 things;^ men separate us from their company, and 
 reproach us, and cast out our names as evil:** but we 
 shall then be as much gazed at for our glory, arid they 
 will be shut out of the church of the saints, and 
 separated from us, whether they will or not. We 
 can scarce pray in our families, or sing praises to 
 God, but our voice is a vexation to them : How must 
 it torment them then, to see us praising and rejoicing, 
 while they are howling and lamenting ! You, brethren, 
 who can now attempt.no work of God, without losing 
 the love of the world, consider, you shall have none 
 in heaven but will further your work, and join heart 
 and voice with you in your everlasting joy and praise. 
 * Rev. vi. 9, 10. t 2 Tim. iii. 12.+ Rom. yiii. 17. § Matt. xxiv. 9. 
 II 2 Thess. i. 10. % I qor. iv, 9. 13. ** Luke vi. 22. 
 
THE saints' rest. SI 
 
 Till then; possess' ye pour smils in patience.* Bind 
 all reproaches as ia crown to your heads. Esteem 
 them greater riches than the world's treasures/ It is 
 a righteous thing with God to recompense' tribuldti&n 
 to them that trouble t/ot^ ; and to you, who are irmihled; 
 rest with Christ:^ We shall then rest from all our 
 sad divisions, and unchristian quarrels with one 
 another.' How lovingly do thousands live together 
 in heaven, who lived at variance upon earth ! There 
 is no contention, because none of this pride, igno- 
 rance, or other corruption. There is no plotting to 
 strengthen our party, nor deep designing against our 
 brethren. If there be sorrow or shame in heaven, we 
 shftU then be both sorry and ashamed, to remember 
 all this carriage on earth; as Joseph^S brethren were 
 to behold him, when they remembered their former 
 unkind usage. Is it ndt enough that all the world is 
 against us, but we must also be against one another? 
 O happy days of persecution, which drove us together 
 in IbVe, whom the sunshineof liberty and prosperity 
 crumbles into dust by our contentions ! O happy day 
 of the saints' rest in glory, when, as there is one God, 
 one Christj one Spirit, so we shall have one heart, one 
 church, one empldyment for ever ! We shall then 
 rest from our participation of our brethren's sufferings. 
 The church on earth is a mere hospital ; some groan^ 
 ing' under a dark understanding, some under an 
 insensible heart, some languishing under unfruitful 
 weakness, atid some bleeding for miscarriages and 
 wilfulness ; some crying ouX of their poverty, some 
 groaning under pains and infirmities, and some 
 bewailing a whole catalogue of calamities. But a 
 far greater grief it is, to see our dearest and most 
 intimate friends turned aside from the truth of 
 * Luke xxi. 19. f 2 Thess. i. 6, 7, 
 
62 THE EXC^l'UENC:!^ Q-F 
 
 iPtffist, contiivMing their neglect of Chfi«(t and 
 f))^ir>sQuls, apd nothing \viU ?iwalien thei^oiut of their 
 iieGurity ; to Ipok on an upgodly father qp iKkOitbef. 
 brother or sistev, wife or husband, child or friend, ^fidi 
 think hpw certainly they shall be in hell for ever, if 
 t^hey die in their pr^ept imregen^atf state; to thipk of 
 t\ie g9isp§l departing, the glory taken from our Isr^^)^ 
 poor souls left willingly dark and destitute, and 
 hlowji^g oat the light that should guide; them to gaka- 
 tion ! Our day of rest w\l free us from all this, ^n4 
 ^/ie dqys qfn^y,rv^ing sfhall fte end/Bd; then th^ people 
 P Lord, shodl ^e aU righteetu»; they sl^all ifih^t the 
 Iflndfof e^er, the hsranQh of thy planting, the work of 
 4% h^nd^ that thou maymt he glorified* Then we 
 shall F^st from all our Own personal su^€nng§. Thia 
 piay s^em a small thing to those that live in ea?e and 
 prosperity; hut to the daily afflicted soul, it makea 
 the tbo^ghtS of heaven delightful. the dying life, 
 y/e \iom live ! as fgll of sufferings as of days and hoi|rs \ 
 Qpr Redeemer J^avfss this tpeasure of mi$ery upOm 
 us, tq mak@ us kflow for what we are beholden, ta 
 P^ind vi§ of what w^ should else forget, to be serYice>< 
 able to hisi wise and gracious designs, and adva^tageQUi 
 to our full and final recovery. Grief enters at everjf 
 sense, seizes ^very part and power of flesh and spirit. 
 What; noble part is there, that sufiereth its pain or 
 ifuin alone ?^ But siin and flesh, dust and pain, will 
 all be left behind together. Q the blessed tranquillity 
 of that region, where there is nothing but sweet 
 continued pea<:e ! O healthful place, where none are 
 sick ! O fortunate land, where all are kings ! O holy 
 assprnibly, where all are priests ! How free a State, 
 T(V'be!?e none are siervants, but to their auprenae< 
 Monarcih ! The poor m^ shall no moie be tire^'i 
 
 * Isaiah Ix. 20, 21. 
 
THE saints' KEST. 53 
 
 wji^ .hi?! labours: m zwdreifijfMgwr or tbiratii c<Adot 
 ii»k^nes9: no pUiobingifroite or scorcfeisig heata. 
 0u.r faces slwN no more, be pale or ,sad: no more 
 brieacheSs in friendship, nor parting of friends asunder : 
 no more. frr^Hble aowHJpartyJng our re/kttioiis, nor 
 voice of latneotatioto beard m our dwellinigs'. God 
 mil wipe mlmy all tears from owr eyes:* my 
 8®ul, bear ivith the infirmities of tbine earthly taber- 
 nacle ; it wkll be thus but a little while ; the sound of 
 thy Redeemer's ^ce# is even at the door. We shall 
 also rest from all the toils of duties. The cofflacien- 
 tious magistrate, parent, and naimister, cries out, •' O 
 ♦' the burden that lieth upon me !" Every relation, 
 State, age, hath variety of duties; so that every 
 conaeientioua Chcistian cries out, "O the burdiem! 
 " O my weakness that makes it burdensome P' Bat 
 our remaining rest will ease us of the burdens. Once 
 Bibre we shall rest from all these troublesome afflic- 
 tions which necessarily accompany our absence from 
 God. The trou'ble that is roixt in our desires and 
 hopes, our longings and waitings, shall then cease. 
 We shall no more look into our cabinet, and miss our 
 treasure; into our hearts, and miss otir Christ; no 
 more seek him from ordinance to ordinaisjiee; but all 
 b# concluded in a most blessed and full enjoyment. 
 § 13. (9.) The last jewel of our crown is, that it 
 will be an everlasting rest. Without this, all were 
 eomfiaratively nothing. The very thought of leaving 
 it» would embitter all our joys. It would be a hell in 
 heave®, to think of once losing heaven ; as it would 
 be a kind of heaven to the damned, had they but 
 hopes of once escapiaf . Mortality is the disgrace of 
 »U sublunary delights* How it spoils our pleasure 
 to see it dying im our hands 1 But, O blessed eternity] 
 t Rest, viu l6^ 17. 
 
54 THlE EXCELLENCIES OP 
 
 where our lives are perplexed with no'such thoughts, 
 nof our joys interrupted with any such feat's! where 
 we shall be pillats in the* temple of God, ttnd go tio 
 more out* While wte were servants, we held by 
 lease, and tbat but for the term of a transitdfy life ; 
 but the son abideth in the house for ever.-f " O my 
 " soul, let go thy dreams of present pleasures, and 
 " loose thy hold of earth and flesh. Study frequently, 
 " study thbi-obghly, this one word,! — eternity: What, 
 "live, and never die ! Rejoice, and ever rejoice!" 
 O happy souls in hell, should you but escape after 
 millions of ages ! O miserable saints in heaven, should 
 you be dispossessed, after the age of a million of worlds! 
 This vioxdi,' everlasting, contains the perfection of 
 their torment, and our glory. O that the sitiner 
 would study this word ; methinks it would startle 
 him out of his d^ad sleep ! that the gracious sOul 
 would study it; methinks it would revive him in his 
 deepest agony! "And must I, Lord, 'thus live for 
 " ever? then will I also love for ever. Must my 
 " joys be immortal, and shall not my thanks be also 
 " immortal? Surely, if I shall never lose my glory, 
 " I will never cease thy praises. If thou wilt both 
 " perfect and perpetQate me and my glory ; as I shall 
 " be thine, and not my own ; so shall my glory be 
 " thy glory. And as.thy glory was thy ultimate end 
 " in my glory ; so shall it also be my end, when thou 
 " hast crowned me with that glory which hath no 
 " end. Unto the King eternal, immortal, invisible, 
 '^ and only wise God, be honour and glory, Jhr ever 
 " and ever.X" 
 
 § 14. Thus I have endeavoured to show you a 
 glimpse of approaching glory. But how short are my 
 expressions of its excellency! Reader, if thou be an 
 
 * Rev. iii. 12. f John viii. 35^ J 1 Tim^i. 17. 
 
THE saints' rest. 55 
 
 humble sincere believer, and waitest with longing 
 arid labouring for this rest, thou wilt shortly s6e, and 
 feel the trMth of all this. Thou wilt then have so 
 high. an apprehension of this blessed state, as will 
 make thee pity the ignorance and distance of mortals, 
 and will tell thee, all that is here said falls short of 
 the whole truth a. thousand fold. In the mean, time, 
 Ipt this much kindle thy desires, and quicken thy 
 endeavours : up, and be doing; run, and strive, and 
 fight, and hold on ; for thou hast a certain, glorious 
 prize before thee. God will not mock thee ; do not 
 mock thyself, nor betray thy soul by delaying, and 
 all is thine own. What kindof men, dost thou think, 
 would Christians be in their lives and duties, if they 
 had still this glory fresh in their thoughts ? What 
 frame would their spirits be in, if their thoughts of 
 heaven were lively and believing ? Would their hearts 
 be so heavy ? their countenances be so sad ? or would 
 they have'need to take up their coinforts from below? 
 Would they be so loath to suffer ; so afraid to die ; 
 or would they not think every day a year till they 
 enjoy it ?' May the Lord heal our carnal hearts, lest 
 we enter not into this rest, because of unbelief.* 
 
 ' * Heb. iii. 19. 
 
S6 THE CKARA^CIER OF THOSE 
 
 CHAP. IT; 
 
 The Character of the Persons for tthom this Rest' 
 is designed. 
 
 § 1'. 'Tis wonderful that such rest should l&e dWrfgiied for iribrtate- 
 § 2. The peaple; of God, \**ho shall eigioy this' Jeft, are, (1,) 
 Choseni from eternity. § S. (2.)' Given to Christ. §. 4v (3.) 
 J?orn again. § 5 — ^8. "(4.) Deeply convinced of the evil of sin, 
 their misery by sin, the V£^oity of the creature, and the all- 
 sufficiency of Christ. § 9^ (S.) Their virill is proportionably 
 chaaged. § 10. (6.)' They engage in covenant with Christ. 
 § 11. and, (J.) They persevere, iri their engargenfia»tg« § 12i 
 The reader iuuited. to examine himself hfy ithe- jehafatiitrrktiics of 
 God's people. | 19- Further testimony from scciptuie thatthii 
 rest shall' he enjoyed" by the people of 'God^ §, 1 4. Also that 
 ■none but thiey shall enjoy rt. § 15, V&'. And'thafit remains for 
 them, audi is>net to be enjoyed till they come to anbther worML 
 § 17. The cha'pter concludes with ' shamntig, that iteip souls 
 shall enjoy this i;est while separated fr^^ their bodies. 
 
 § 1. While I was in the mount, describing the 
 excellencies) of the saints' rest,, I felt it was good 
 being, there, and therefore tarried the longer ; and 
 was there not an extreme disproportion between my 
 conceptions and the subject, much longer had I been. 
 Can a prospect of that happy land be tedious ? Having 
 read of such a high and unspeakable glory, a stranger 
 would wonder for what rare creatures this mighty pre- 
 paration should be made, and expect some illustrious 
 sun should break forth. But, behold ! only a shellfal 
 of dust, animated with an invisible rational soul, and 
 that rectified with as unseen a restoring power of 
 grace ; and this is the creature that must possess such 
 glory. You would think it must needs be some 
 deserving piece, or one that bringis a valuable price: 
 
WHO SHALL ENJOY THIS EEST. 57 
 
 but, behold ! one that hath nothing ; and can deserve 
 nothing; yea, that deservesj the contrary, and would, 
 if he might, proceed in that deservjug: but being 
 apprehended by love, he is brought to him that is 
 All; B.ii6 most affectionately receiving him, and resting 
 on him, he doth, in and through hinij receive all this. 
 More pai-ticularly, the persons for whom this rest is 
 designed, are — chosen of God from eternity; given 
 to Christ, as their Redeemer; — born again ; — deeply 
 convinced of the evil and misery of a sinful state, 
 the vanity of the-creature, and the all-sufficiency of 
 Christ ;—itheir will is renewed ; — they engage them- 
 selves to Christ in covenant c-T-and they persevere in 
 their engagements to the end. 
 
 § 2. (1.) The persons for whom this rest is designed, 
 whom the text calls the people of God, are chosen of 
 God before the foundation of the world, that they 
 should h^ holy and without blame before him in lave.* 
 That they are but a small part of mankind, is too 
 apparent in scripture and experience. They are the 
 little fock, to whom it is their Father's good pleasure 
 to give the 1dngdom.'\ Fewer they are than the world 
 itpagines ; ypt not so few as sonie drooping spirits 
 thinks, who are suspicious that God is unwilling to be 
 their God, when they know themselves willing to 
 be his people. 
 
 , §3 '(2.) These persons are given of God to his 
 Son, to be by him redeemed from their lost state, and 
 advanced to this glory. God hath given all things 
 to his Son. God hath given him power over all flesh, 
 that he - should give eternal life to hs many as the 
 Father hath given him.^ The Father hath given him 
 all who repent and believe. The diflference is clearly 
 isjcpcessed by the apostle ; he hath put all things under 
 
 * Epli. i. 4, J5. t Luke xii. 32. 
 I 
 
58 TH* CMi.RA<c¥«:* 0%" tdolSfe 
 
 Ms feet, and'gaoe 'Mtn Ho he the JiMS, over all things 
 tb the chierch. * iktiA «b6irgh Christ is, in some sense, 
 a rartsom'for^U,'\ yet not in tH&l special mainner as 
 for ^hrfe people. 
 
 § 4 (3.) One !great qaaMca^^'dh '6»f these pietSoYi^ 
 is, ttikit they are horn nguin. % To be the people of 
 Gdd withoiirt rfegew^rktwwi, is as im^d^sible as to be 
 the childi'en 6i men Without generation. Seeiing we 
 ai*e b6rn Ood's enemies, we itoui^t be ne'Sv-borti his - 
 sotiSj'oi: else remain enemies stillf. The greatest refpr- 
 toation of life that cSn be attai>ned tb wijthbut this 
 new life wrought (in the sooljifiay procure onr further 
 delusion, but neVdr our salvation. 
 
 % 5. (4.) This new life \ti the people of God 
 disccyerb itself by convictidn-, or a deep sense of 
 'divine ihingB. As for instance : they are cohviiieied 
 of "the evil 6f sin. The sinner Is made t6 know aM 
 feel, ^that the sin, Vbich ^as his 'delight, is a i&bTe 
 loatlisome thing than 'a toi^d <sx sei-^pent, and a grilJiatdr 
 evil than -plague or "fanrinfe; bein|f a br^ch of the 
 rightebtis law of the most high God, dishdnoUrkble 
 tb him, and destructive to the sinner. Ntf*v the 
 sihher no more hears the reproof of siii, as ^vdtdfe 6f 
 •cburse; but the hieritidn of hi's sin'sp^lifi'tO'his vety 
 heart, and yet heisbontentfed.you shoflfld shoV bllft 
 the worst. He was wont to marvel, what 'Btiade toe'h. 
 'li^ep »up^Uch a stir against sin ; what harm it was for a 
 'man to take a little fdrbidden pleasure: -he savi^'Wd 
 'Such hfeinousness in it, that 'Christ must heeds die 
 for it, and a Chrrstless world bfe etfefnally tortuented 
 in bell. ■Now^the case is altered: God h^th opened 
 'his eyes to 'see the infexspfrfessibte ^^ileiress in sin. 
 
 4 '6. Th^ are corivlinced of their own fliisfery'b^r 
 reason of sif,. Th^y iiirho before read thfe threats of 
 *'Eph.i.^3. tlTitt»..ii;6; 4 iJ<»hn>iii.3. 
 
WHO SHAH ENJOY THIS REST. 69 
 
 G<yi'a law, jts mea do, the story of fore^ yeai^ nbisB 
 ftiwj it their own story, ^ni perceive they read theii; 
 fwn doom, as if they found their o.wn names wjittew 
 m the owrse, or he?r4 the laiw say, as Nathan, them 
 ort tk.0 man.* The vwath of God seewed to him 
 before but ^ a storm to a man in a drjf houjse^ or as 
 the pains of the sick to the healthful standet-b^r b«*t 
 now he finds the disfeas.e is hia own^ an4 f<^U himself 
 a condemned man, that he is de^d and damuied m 
 point of law, and' that nothing was wanting but mere 
 ex€cution to make him absolutely and irceicovfitably 
 miserable. ^ This is, a woxk of the Spirit, wrottgiht ioi 
 S,ome measure in ail the r^gen/erate. How should 
 he come to Christ for pardon, that did not first "find 
 himself guilty,, and condemned? or for life, thai 
 flever found hiwself spiritually dead ? The whole 
 need mi a rphydcim, bui fh^, thfiii am ^k^ The 
 discovery of the remedy, a^ soo© i^s the misery, 
 mu^t needs prevent a gre^t part ol the trouble. And 
 p§rhap,s the joyful apprehensions of metqy may make 
 the sense pf wisely soo^^r. foj;gotten . .- . ) 
 
 § 7. They are also coov-iaced of the creature's vanity 
 and. insuffiqienoy, Every roan is naturally an idolater* 
 Our heaijts turned from Go4 in our first fall; and), 
 ever since, the qpeature hath been our god. This is 
 the grand sin of nature. Every unregenerate man 
 ascribes to the creature divine preiiogatived, and allows 
 it the highest room in his soul; or, if he is convinced 
 of cpisery, he flies to. it as his saviour. Indeed,'God 
 and his Christ shall be called Lord and Savipur ; but 
 the real expectation is from the creature, an:d thf 
 nrork of God is laid upon -it. Pleasure, profit, and 
 honour, are the natural man's trinity; and his carnal 
 self is these in unity. It was our first sin, to aspire 
 * 3 Sam. xii. 7. t Luke v. 31. 
 
60 THE CHARACTER OP THOSE 
 
 to be as gods ; and it is the greatest.sin that is propa- 
 gated in our nature from generation to generation. 
 When God should guide us, we guide ourselves ; 
 when he should be our sovereign, we rule ourselves: 
 the laws which he gave us we find fault with, and 
 would correct ; and if we had the making of them,' 
 we would have made them otherwise: when he should 
 take care of us, (and must, or we perish) we will takd 
 care for ourselves; when we should depend on him 
 in daily Receivings, we had rather have our portion in 
 our own hands: when we should submit to his pro- 
 vidence, we usually quarrel at it, and think we could 
 make a better disposal than God hath made. When 
 we should study and love, trust and honour God, we 
 study and love, trust and honour our carnal selves. 
 Instead of God, we would have all men's eyes and 
 dependence on us, and all men's thanks returned 
 to us, and would gladly -be the only men on earth 
 extolled and admired by all. Thus we are naturlally 
 our ovyn idols. But down falls this Dagon, w^heri 
 God does once renew the soul. It is the chief design 
 of that great work, to bring the heart back to God 
 himself. He convinceth the sinner, that the creature 
 can neither be his God, to make him happy, nor his 
 Christ, to recover him from his misery, and restore 
 him to God, who is his happiness. God does this, 
 not only by hi's word, but -by providence also. This 
 is the reason, why affliction so frequently concurs 
 in the work of conversion. Arguments which speak 
 to the quick,' will force a hearing, when the most 
 powerful words are slighted: If a .sinner, made his 
 credit his god, and God shall cast him into the lowest 
 disgrace, or bring him, who idolized his riches, into a 
 condition wherein they cannot help him ; or cause 
 them to take wing, and fly away; what a help is here 
 
WHO SHALL ENJOY THIS REST. 61 
 
 to this work of conviction! If a man. made pleasure 
 his god, whatsoever a roaving eye, a curious ear, a 
 greedy appetite, or a lustful heart could desire, and 
 God should take these from hipn, or turn them into 
 gall or wormwood; what a help is here to conviction ! 
 When God shall cast a man into languishing sickness, 
 and inflict wounds on his heart, and stir up against 
 him his own conscience, and then, as it were, say to 
 him, " Try. if your credit, riches, or pleasures can 
 help you. Can they heal your wounded conscience ? 
 Can they liow support your tottering tabernacle ? Can 
 they keep your departing soul in your body ? or save 
 you from mine everlasting wrath ? or redeem your 
 soul from eternal flames? Cry aloud to them, and 
 see now whether these will be to you instead of God 
 and Christ," O how this works now with the sinner ! 
 Sense acknowledges the truth, and even the flesh 
 is convinced of the creature's vanity, and our very 
 deceiver is undeceived. 
 
 § 8. The people of God are likewise convinced of 
 the absolute necessity, the full sufficiency, and perfect 
 excellency of Jesus Christ : as a man in famine is 
 convinced of the necessity of food ; or a man that 
 had heard or read his sentence of condemnation, of 
 the absolute necessity of pardon ; or a man that lies 
 in prison for debt, is convinced of bis need of a surety 
 to discharge it. Now the sinner feels an unsupport- 
 abte burden upon him, and sees there is none but 
 Christ can take it off: he perceives the law proclaims 
 him a rebel, and none but Christ can make his peace : 
 he is as a man pursued by a lion, that must perish if he 
 finds not a present sanctuary : he is now brought to 
 this dilemma ; either he must have Christ, to justify 
 him, or be eternally condemned ; have Christ to save 
 him, or burn in hell for ever ; have Christ to bring 
 
63 THE CHARACTER OF THOSE. 
 
 bjm to God, of be shut out of bis presence everlas-i 
 tingly ! And no wonder if he cry as the martyr, 
 ^' None but Christ ! none but Christ I" Not gold, 
 but bread, will satisfy the hungry ; nor any thing but^ 
 pardon will comfort the eondemned. All things avQ 
 t^Qunt&d hut dv/ng nowx that he may wki Christ; and 
 what was gain, he counts loss for Christ.^ As the 
 sinner sees his misery, and the inability of himself, 
 and all things to relieve him, so he perceives there is 
 no saving mercy a«t of Chfist. He sees, thoijgh the 
 creature cannot; and himself cannot, yet Christ can. 
 Though the figleaves of our own unrighteous righte-> 
 ©usness are too short to cover our nakedness, yet 
 the righteousness of Christ is large enough : ours is 
 disproportionate to the justice of the law, but Christ's 
 extends to every tittle. If he intercede, there is no 
 denial ; such, is the dignity' of his person, and the 
 value of his merits, that the Father grants all he 
 desires. Before, the sinner knew Christ's excellency, 
 as a blind man knows the light of the sun ; but now, 
 as one that beholds its glory. 
 
 § 9. (5.) After this.,deep conviction, the will disco- 
 vers also its change. As for instance^ — The sin, which 
 the understanding pronounces evil, the will turns 
 from with abhorrence. Not thai; the sensitive appetite 
 is changed, or any way made to abhor its object : but 
 whep it would prevail against reason, and carry us to 
 sin against God, instead of scripture being the rule, 
 and reason the master, aqd sense the servant; this 
 disorder and evil the will abhors..-^The misery also 
 Svhich sin hath procured, is not only discerned, hut 
 bewailed. It is impossible that the soul should now 
 look, pither on its trespass against God, or yet on its 
 pwn self.proeured calamity, without some contrition. 
 * Phil. iii. 7, 8. - 
 
WHO SHALL ENJOY THIS REST. ^ 
 
 He that truly discerns that he hath killed Christ, and 
 killed himself, will surely in soxae'^easme he pricked 
 to the heart.* If he cannot wieep, he can heartily 
 groan ; and his heart feels i^fhat his understanding seeSi 
 The creatore is renounced as vanity, and turned otlt 
 of the heai-t with disdain. Not that it is undervalued, 
 Or the use of it disclaitn'ed ; but its idolatrous abuse, 
 and its unjust usurpation. Can Christ be the way^ 
 where the creat^nre is th6 end ? Can we seek to Christ 
 to reconcile us to dod, while in our hearts we prefer 
 the creatafe before him ? In the soul of every unre* 
 generate man, 1?he creature is both god and chrl^t* 
 As turning frorti the creiiture to God and not hf 
 Christ, is no true ^turning; -so believing in Christ, 
 while the creature hath ourhearts, is no true believing* 
 0«r a'v«(ii?si'On,ft'om sin, renouncing oar idols j and out 
 rt^ht receiving Christ, is all but one ^ivork, which 
 God ever perfects where he begins. At the same 
 tiesfe the will cleaves to God the Father, and to Chfist. 
 Having been conviBCed that nothing else can be 
 his happiness, the sinner now finds it is in God. 
 Convinced also, that Christ alone is able and willing 
 to make peace for ihitti, he most affectionately accepts 
 of Christ for Saviour and Lord. Paul's preaching 
 was n^epeHMhae toward Ood, and faith toward our Lord 
 J^m& ChristJ^ And life eteuMtial consists, first in 
 ']Mmi^n^l:he '(M^ ime'Qad; and then Jem^. Christ, 
 f^'Abm he hixth s^t.^ To take the Lord for our God, 
 is the nafturai part of the covenant ; the supernatural 
 pwt is, to take Christ for our Redeemer. The forttter 
 is first nfedesSary, and implied in the latter. To accept 
 Ch*(8t without affection and love, is not justifying 
 Failih. <N>or 'd'oes lo^e follow as a fruit, but immediately 
 oohcurs; *fdr fatth is the receiving of Christ with the 
 * ')lcteii.3?. t Acts sx. 21. J JoHttxvii.3. 
 
64 THE CHARACTER OF THOSE , 
 
 whole soul. 'He that loveth father or mother more 
 than Christ, is not worthy of hini,* nor is justified 
 by hjm. Faith accepts him for Saviour and Lord : 
 for in both relations \viir he be received, or not at 
 all. Faith not only acknowledges his sufferings, and 
 accepts of pardon and glory, but acknowledges his 
 sovereignty, and submits to his government and way 
 pf salvation. 
 
 ;^ 10. (6.) As an essential part of the character 
 of God*s people, they now enter into a cordial cove- 
 nant with Christ. The sinner was never strictly, 
 nor comfortably, in covenant with Christ till now. 
 He is sure by the free offers, that Christ consents; 
 and now he cordially consents himself; and so the 
 agreement is fully made. — With this covenant Christ 
 delivers up himself in allfcomfortable relations to the 
 sinner; and the sinner delivers up himself to be 
 saved, and ruled by Christ. Now the soul resolutely 
 concludes, " I have been blindly led by flesh and 
 Just, by the world and the devil, too long, almost to 
 my utter destruction ; I will now be wholly at the 
 disposal of my Lord, who hath bought me with his " 
 blood, and will bring me to his glory." 
 
 '§11. (7.) I add, that the people of God persevere 
 in this covenant to the end. Though the believer 
 may bp tempted, yet he never disclaidas his Lord, 
 renounces his allegiance, nor repents of his covenant; 
 nor can/he properly be said to break that covenant, 
 while that faith continues, which is the condition of it. 
 Indeed, those that have verbally covenaiitedj and not 
 cordially, may tread under foot> the blood of the cove- 
 nant, as an unholy thing, wherewith they were' sanc- 
 tified, by separation from those without the church ;* 
 but the elect cannot be so deceived.-\ Though this 
 * Matt. X. 37. t Heb. x. 29. J Matt. x«v. 24. 
 
WHO SHALL ENJOY THIS REST. 65 
 
 perseverance be certain to true believers, yet it is made 
 a condition of their salvation ; yea, of their continued 
 life and fruitfulness, and of the continuance of their 
 justification, though not of their first justification 
 itself.* But eterftally blessed be that hand of love, 
 which hath drawn the free promise, and subscribed 
 and- sealed to that which ascertains us, both of. the 
 grace which is the condition, and the kingdom which 
 on that condition is offered ! 
 
 § 12. Such a^jB the essentials of this'people of Gpd^ 
 Not a full portraiture of them in all their excellencies, 
 nor all the notes whereby they may be di5(pern^d. 
 I beseech thee» Reader^ as thou hast the hope of a 
 Christian, or the reason of a man, judge thyself, as 
 one that must shortly be judged, by a righteous (jrod, 
 and faithfully answer these questions. I will not 
 .inquire v^hether thou remember the'time or the order 
 of thiese workings of the Spirit ; there may b6 much 
 uncertainty and tiiistake in that, If thou art sure 
 they are wrought in thee, the matter is not so greatj 
 though thou know' not when or how thou camest by 
 theini. But carefully examine and inquire, hast thou 
 been thoroughly convinced of a prevailing depravation 
 through thy .whole soul ? and a prevailing wicked- 
 ness through thy, whole life? and how vile sin is? , 
 and that, by the covenant thou hast transgressed, the 
 least sin deserves .eternal death ? Dost thou consent 
 to the law, that it is true and righteous, and perceive 
 tlfysfelf sentenced to this death by it ? Hast thou seen 
 the utter insufficiency of eviery creature, either to be 
 itself thy happiness, or the means of removing this 
 thy, misery? Hast thou been convinced, that, thy 
 happiness is only in God, as the end ; and in CtiHst, 
 
 * John viii. 31. . xv. 4. 6. 9. Rom, xi. 22. Col. i. 23. 
 Rev. ii. 35, 26, iii. Jl, 13./ 
 
 K 
 
W ' tAe tHARACTER OP 'i'fadS* 
 
 tklhe way to him ; iahd IhSf thou Must be birdbght 
 'to God thWugii ehrist, ibr petish eiiernally? Hiast 
 tlifou seen an abfeo^ute hecessity'of thy enjoying Christ, 
 aiiil the full sufficiency in him, to db for theie what- 
 soever lliy 'case requires?' i^ast thou discovered tfefe 
 ekcellency of this jpear/, t6 be Wdrrti thy selling allfo 
 Tmy it?* Have thy cohvibtforts bfeen like tk^ie*<rfa 
 inan that thirsts ^ ian'd hot iherely a change iii opinion, 
 produced'by reading or yducatioh ? Havfe b6th ^y 
 «ih and iilTsery beifiii the albhonrehce atid burdeii of 
 thy soul ? If thou coiildst not 'iVeep, yet cbuldst thbii 
 heartily 'groan (ind'er the insU'^]()ortabte Weight of bdth'? 
 Sfest thou renounced all thy own righteousness ? Hast 
 Wioil turfie'd thy idols but bf thy heart, so that tbte 
 cifeatdr^ hath rib more the sbvefeigrity, but is flow 
 k servant to Gbd and Christ? Dost thou 'aotietJtof 
 Christ as "thy only Savibiir, and expect thy jaMifiea- 
 'tibn, recovery, and glbi-y, frbcft hiift albrie? Are Ms 
 'la'^s the most powerful commahderis. bf thy tifetmd 
 )8oul ? Do they brdiiiariry prevail agairi^tthecbtamands 
 of the flesh, and a^aiflst the greatest interest of thy 
 cVfeidit, ^'tofit, preaisiire, br life ? Has Christ the highest 
 %btfi in fhytieart ahd aflFeetibfts, so that though thoti 
 Tialst hot love Tiim &s thou WbUldst, yet libthing elise 
 Is loved so "tA dch ? HWi thbu to this end iAade ia 
 ■Heariy cov^ti'knt with hitti, afad delivered up thyself to 
 hiba? Is it thy utmost cEkVe sirid watchful endeavour 
 that thou mayest be'found feifhflil in this covenant; 
 and thbugh thbu faliilitb sin, yet WbultfdthbtTenounbe 
 thy bargain, nor Change thy Lord, ribr give up thyself 
 *to any other gbVeftimetxt for all the world >-^If this be 
 ti-uiy the case, thou art one bf the people of Godlti 
 Triytext; and as Sure as the promise of God ts true, 
 .^his blessed rest remains for thee. Oniy see thbu 
 * Matt. xiii.-^6. . 
 
ffMfl^mChni^t,'* ^n4^4^re<g<i?«?<i;t Hit- %^ 
 mm iraw bac^, hi^sQ^l skall h^^, no ^fe^tf^ # 
 flJ»?r JirrPi^f if op §pc^ work b(e foupcl ^ii^iq tfj^? ; 
 ^^k?v?fit})y 4eqeivec( hpfirt way thi^k, Qi[ hov^strg^g 
 ^pev^r thy f^l?p hopp^ qtjay be; tfaou wilt ftgfi to tl^y 
 WlJ» PRcpBf thfprpugl^ ,poilypr!^ion prevea^ jt^ jhaf tj^e 
 rest of jil^e saipte belpng^ not to theei Q ^^ tfiq^ 
 tf}prt wi$^,^ f^ai tfiQif. wpiuldst u^dersfqnd t^js, (hat 
 tJ}X)U wqu^st fon^ider thy \atter end ! § Tiiat yet, w^ilf 
 t.\iy spul is ifi th^ bpdy ^n^ a price in thy hand,\\ Jjnd 
 ^Rpprt,i|fljity aqd hppe before thee, tbJne ears tpay be 
 ffB.^> .^n^ thy he^ft yield to thp pers]^asjpns of Qod, 
 ^k^} iSP thpu migjitest rest among his people/ and 
 .^njoy the i^herjtqnce of the minj^ ift light !% 
 Au<^ I?' Tfjat tjijjs reSit shall be epjoyf fi bty the pepplp 
 fii?pPfl> i? a truth yfhick thp ^criptqrg, if i|s testimpny 
 |i(l^ further neecjed, olegifly ^^serts ip ^ varipfy of ways; 
 ^^f_ for inst£jn,ce, That they ^T^Jqre-ordq,j^e^ to it, and 
 U fw th^- God is not aifha^e4 to pe, galled their 
 Jp^t^,fpr he hatJipr^(f,rei^for thpm a ^y^* They ar/e 
 
 J? V^<^¥/; /% M^/^ifffP^ «»* inkeritai^f, Ifeiifg 
 ^edesti^^tfif ^^ci^r^^'^^Jh? ^ry>ose of Mj(i wltp 
 j!f^p,r/c^h afjt things ^^4he couif^fil qf/tk own will.^^ 
 ^,p«jj ^^oM» he ^id pred^estimte, theni he also gtpri- 
 £i^-\i yfho cf I? bereave ^is people 9fi^| rest yvhif^h 
 I^fy}gf^pd /pr ,thm,hy,.^fi^'? et^^^.PWAeJ'T 
 
 ,^^pjt^re teljl^ u?, they argt^^i^deeme^ t<f flfis r0. j^y 
 ^^ Iflpqd of tfefus we have boldness tq enter injlp thfi 
 Ao%^j|HH ^^^ether th^t ^e;ntrance jpea^^ by fa^th^Pjd 
 ^my^ te» ^^^t ^"i^ P°^^^§^'°^ l^Sf^ft^T- Tl^er^fpje 
 
 * John XV. 4. *:"' t Matt, adriv. 13, % Heb. x. 38, 
 
 § .I^1i.,S!{^.^?9. II I^rgv. xvii. 3^. % Col. i. 12. 
 
 §§ Rom. ?m. 30. ill Heb. X. 19. 
 
68 THE CHiiRACTER 6f THOSE 
 
 the saints in h^ven sitig a n^to song qnto him who 
 has tedeemed them to Odd In/ Jiis blood, out of every 
 Mndredn, and iongwCj and people, and nation, andjnade 
 them kings and priests unto God:* Either Clirist then 
 must lose his blood and sufferings, and never see of 
 the travail of his soul, or else there remavneth a rest to 
 the people of God.— In scripture this rest is promised' 
 tor them. As the firmament with stars, so are the 
 sacred pages bespiangled with these divine engage- 
 ments. Christ says, fear not,, little Jloch^for it is 
 ^our Father's good pleasure to give yQii' the kmgdom.'f 
 J appoint unto you. a kingddtn, as my Father hath 
 appointed unto me; that ye niay eat and drink at my 
 table in, my kingdQm.% All the means of graCe, the 
 operations of the Spirit. upon the soul, and gtacious 
 actings of th,e saints, every command to repent and 
 believe, to fast and pray, to knock and seek, to strive 
 and labour, to run and fight, prove that there remains 
 a rest for the people of Gdd. The spirit would never 
 kindle in us suCh strong desires after heaven, i^iich 
 love to Jesus Christ, if we should not receive what 
 we desire and love. He that guides our feet into the 
 wayof peaci,^ will undoubtedly bring us to the end 
 of peace. How nearly are the means and end con- 
 joined! The kingdom of heaven suffereth violence, 
 and the violent take it by force:\\ They that j(fbZZoz« 
 Christ in the regeneration, shall sit upon thrones of 
 ghry.^ — Scripture assures us,, that the saints have 
 the beginnings, foretastes, earnests, and seals of this 
 rest here- The kingdom of God is withiri them.** 
 Though they have pot seen Christ, yet' loving him, 
 arid believing in him, they rejoice with joy unspeakable 
 
 * Rev. V. 8— 10. tLukexii. 32. $ Luke xxii. 29, 30, 
 § Lirke, i, 75. ||Matt. xi.; 12, '' i ^ Matti xix. 28, 
 
 *t liuke, xvii. 21, 
 
WHO SttALt ENJOY THIS REST. 69 
 
 und fall of ghry ; receiving the end of their fedth, 
 even the salvation • of their soulsi* They rejoice in 
 hope of the glory of God.-\ And does God seal 
 them with that holy spirit of promise^ which 'is the 
 earnest of their inheritance, and will he deny the full 
 possession ?% Jhe scrfpture also mentions, by name, 
 those who kaVe enteffd iato this rest. As Enoch 
 Abraham, Lazarus, the thief that was crucified with 
 Christ, &c. And if there be a rest for these, sure 
 there is a rest ft|ir all believers. But it is vain to 
 beisip up sCripture-proofs, seeing it is the vety end 
 6f scripture, to b6 a guide to lead us. to this bl|esse<l 
 state, and to be the charter and grant by which we 
 hold all our title to it. "" 
 
 §14. Scripture not only proves that this rest 
 remains, for the people of God, but also that it remains 
 for none but them, so that the rest of the world shall 
 have no part in it. Without '^'holiness no man shall 
 s€6 the Lord. ^ Except a rtian be .iorn< again, he 
 cannot see the kingdom of God. He that helieveth 
 not the . Son shall not see life, but the wrath of 
 Qod abideth on' Mm.^'^ No whoremonger, nor unclean 
 'person, nor ■fiovetousJman, who is an idolater, hath 
 any inheritance in the Mngdoin df Christ and of 
 ■God.^ The wicked shall be turned into hell, and 
 all the nations that forget God.** They all shall 
 be damned, who believe not the truth, but have 
 pleasure in-iip.righteousness.lff The Lord Jesus shall 
 come, in flaming fire taking vengeance on them that 
 Jmow not Gad, and that obey not the gospel of our 
 Lm-d Jesus Christ; who shall be punished with ever- 
 lasting destruction from the presence of the Lord, 
 
 * 1 Pet. i, 8, 9. t RoH>' V. 3. / t ,Eph. i. 13, 14. 
 
 § Heb. xii. 14, i| John, iii. 3. 36. % Eplj. v. 5. 
 
 ** Ps^lm, ix. 17. ft 3 Thes. ii. J2. ' 
 
70 TBP CJiiLRAfifES. OJ XHQSil^ 
 
 and from the ghvy of Us pm^r* Had ^^e upgpdly 
 Tetwn^d. before tbeir Hfe wa? expired* and l?e§^ 
 heartijy willing to accept of Christ for thejr Sayiejqj: 
 and their King, and to he saved by bim iij bii# 
 way, and upon bis most restsQW^lp te?wsi, tbey pigbt 
 have beeq saved. Gsnd freely i^ffemi them Ufej ?pd 
 they would not accept it. The pleasures of tjbe fte^^ 
 seeniied more desirable to them than the gl.<?fy of thp 
 saints. Satan offerod ^&m^ thei oije, and Qqd pffiBi-f^ 
 them the other ; and they had fr^j^Jib^^y to cbppse 
 which they would, and they chose the pleQ^pires qf 
 mn, for a season, before tbe everlasting rest wijth 
 Christ. And is it not a righteous thing thiat they 
 should be denied that which they would not PiQc^^i 
 Wheu God pressed theija 50 earnestly, and p^Pli^ed 
 them so importunately, to come in, gnd yet tfc^y 
 would notj where should tjney be but i^mwig tb© ,<ft^* 
 Viithmt^ Though man be so wjpkedijtl^at be will 
 »ot yiftld till the ipit^ty fOiWff ef gr^Ci? pir§v?j} wftjj 
 Jlim, ygt Sitill we may truly ;say, that he mt^ ^e§^ye^^> 
 if he yfW\,g» Gpd's terms.,, IJigin^Alityfeging9iQra|, 
 fifH^ lying jn wilfjjl w,ic^4ni«ss, i^ pp^^prf ,e;sSie,u#g,to 
 Jiip, tfesp it ,is to ^ ^ultef^f tlj?i,t t^e ftan^^^ Iqvf ^ 
 Qwjn wift;, or to a njft%^©§5 pe^r^on th^t he cf^i^^ot^l^vit 
 bate bis own bro^h^r : is Jl;ije j^pt so $^ii€^ the aVjC^, 
 and d^erv:iii|g of sp much (t|ie ^prqr pu|iis^e|[\t,? 
 Sinners^sbaillj^ajJ^h^JbiilaB^^jai^ i^&\ic pwn ^wijls ji 
 lieU for ever. ^'\H;e;tt is a jaMf3#^ itoi;mgpt by^llfj^- 
 leDtse, according to t^e natu^ce qf this rat\pnal ^lib^ji^. 
 If singers Qould bftt^fbe^i .^ay^. it w^s Iq^^ pf^Qp4,^IUI 
 flot(rf U5, it wpj).l(d,gu,\et,tl\eir cij^q^f jc;g^, ,^pi^ ^|e 
 their tprpM^pt^,- a?id jaa^e h^el,! to 5t)),ea» to ^ »9 feej^l. 
 But to reniember their wilfulness, will feed the fire, 
 and cause the ^worm of coQsdepce never to dieA^ 
 * 2 Thess. i, 7«-9, t M^K^ W #• ^' 
 
WHO SHAt.!, ENJOY THIS RBST. 71 
 
 § 16j It is the will of God that this i-est should 
 yet remaiii foi' his peo|ile, and not be enjoyeitiU th«y 
 dome to another world. — Who shOttld dispose of tbt 
 6re!atinr^s, 4)01 he that blade them ? You may as weH 
 risk, why have \ire not spring and harvest, withoat 
 wi!it^? OF), Why is the eafth below, aad the heavens 
 alfove ? asiiwhy we have hot rest on earth > All things 
 mast Connie to thdr perfection by degrees. The 
 t^hgfest man must first be a child. The greasiest 
 scholar must first,begin in his alphabet. The tallest 
 bak ^as once an acorn. This li-fe is our infancy 4 
 and would .Vve be perfect in the Womb, or borq at fuU 
 stature ?-*-lf bur rest Was here, most of God's provi'- 
 1dei3G)es must be useless. Should God lose the glory 
 bf 4iis church's miraculous deliverances, ^nd the fall 
 tyf Ills enemies, that men may have thteir happiness 
 h^ere ? If. we were all happy, innocent, and perfect, 
 ■what use was thiere for the glorious works of our 
 , sanctification, justification, and future salvation?--^ 
 if we Wanted nothing, we should not depend on God 
 so'closely, nor call upon him so earnestly. Howlittle 
 Bfabuld'he hear from uSj if we had what we would 
 liave ! God would never have had such songs of 
 ^iPSrsefvom Moses at the Red S6a, and in the wilder- 
 ness from Deborih and Hannah, from David and 
 fflezekiah, if they had been the choosers of their 
 'condition. Have not thy own highest praises to God, 
 iteader, bfeeft occasioned by thy dangers or miseries ^ 
 fBhe ^greatest glory and praise God has through the 
 world, is for redeihption,TecDftciliation, and^lvation 
 by Christ ; and was not man's misery the ocoSsioa 
 bf that ?^— And where God loses the opportunity-<of 
 cxtereisirig bis mercies, man must needs lose the 
 tiappiness of enjoying them. Where God loses his 
 praise, man will certainly -k«ie*his comforts. O the 
 
72 THE CHAl^ACTER OE THOSE 
 
 sweet comforts the sSiints have had iq return to thejr 
 prayers! How should- we know .what 'a tender- 
 hearted Father we have, if we had not, as the picodigal, 
 been denied the husks of earthly plfeasure and profit? 
 We should never have felt Christ's tender heart, if 
 we had not felt ourselves weary and kedxy ladetij 
 hungry and thirsty, poor and contrite. It is a delight 
 to a soldier, or traveller, to look back on his escapes 
 when they are over; and for a saint in heaven to look 
 back on his sins and sorrows upon earth, his fears 
 and tears, his enemies and dangers, his wants and 
 calamities, must (n,ake his joy more joyful. Therefore 
 th6 blessed^ in pra.ising the Lamb, mentioned his 
 redeeming them out of every nation, and kindred, and 
 tongue; and so, out of their misery, and wants, arid 
 sins, and indMng th^m kings and priests to God. But 
 if they had had nothing biit content and rest on earth, 
 what room would there have been for these, rejoicings 
 hereafter? 
 
 § 16. Besides, we are not capable of rest upon 
 earth. — Can a soul, that is so weak in grace, so prone 
 to sin, so nearly joined to such a neighbour as this 
 flesh, have full content and rest in such a case?- 
 What is soul-rest,;but our freedom from- sin, and 
 imperiPectionSj and enemies? And caii the sout have 
 rest that is pestejfed' With all these, arid that^ conti- 
 nually? Why do Christians so often cry out in the 
 htiguage of' Vaa], O' wretched man that Tarn! who 
 shall deliver me?* What makes iheva press towards 
 the mark, and rM«. that they may obtain, and strive to 
 enter in, if they are capable of rest in thteir present 
 condition ? — And our bodies are incapable, as well 
 as our souls. Theyarenot now tho^e sunlike bodies 
 which they shall be, when this corruptible hath put 
 
 * Rom. Vii, 24. - 
 
WHO SHALL ENJOY THIS iaEST. 73 
 
 on incorrUption, and thi^ mortal hath put on immor- 
 ialiiy. They are our prisons and our burdens; so 
 full of infirmities arid defects, that' we are fain to 
 spfeud most of our time in repairing them, and supply- 
 ing their continual wants. Is it possible that an 
 immortal soul siiould have rest in such a distempered, 
 noisome habitation. Surely these sickly, weary, 
 loathsome bodies, must be refined, before they can 
 be capable of enjoying rest. The objects we here 
 enjoy are insufficignt to afford us rest. Alas ! what 
 is there in all the world to givie us rest ? They that 
 have most /of it, have the greatest burden. They 
 that set most by it, and rejoice most in it, do all try 
 out at last of its vanity and vexation. Men promise 
 themSelvtes a heaven upon- earth ; biit when they 
 come to enjoy it, it flifes from them. He that has 
 ally regard to the wofks of the Lord, may easily see, 
 that the very end of them is to take down our idols, 
 to make us weary of the world, and seeTc our rest in 
 him. Where does he cross us most, but where ive 
 promise ourselves most content ? If you have a child 
 you dpte upon, it becomes your sorrow, tf yoa 
 have a friend ybu trust in, and judge anchahgedble, 
 he becomes your scourge. Is this a place or state of 
 Test ? And as the objects we here enjoy are insuffi- 
 cient for our rest, so God, who id sufficient, is hef^ 
 little enjoyed. It is not here that he hath prepaid 
 the presence-chamber of his g^lory. He hath drawn tli^ 
 curtain between us and him : We are far from him as 
 creatures, and further as frail mortals, and furthest 
 as sinners. We hear now and then a word of comfort 
 from him, and, receive his love-tokens to keep up out 
 hearts and hopes ; but this is not our fbll enjoyraeljt. 
 And' can any soul, that hath made Qod bis portion, 
 as everyone hath that, shall be saved by him, find rest 
 
 L 
 
74 TH£ CHARACTEit OF THOSE 
 
 in so vast a distance from him,, and so seldom and 
 small enjoyment of him ? — -Nor are we now capable 
 of rest, as there is a worthiness must go before it. 
 Christ will give the crown to none but the worthy. 
 And are we fit for the crown ^ before we have over- 
 come? or for the prize, before we have run the race? 
 or to receive our penny, before we have wrought- in 
 the vjneyard? or to be rulers of ten Cities. before we 
 have improved our ten talents? or to enter into the 
 joy of our Lord before we have well done, as good 
 and faithful servants ? God will not alter the course 
 of jjistice, to giv^e you rest before you have laboured, 
 nor the .crown of glory till you, have overcome.. There 
 js reason enough why our rest should remain till the 
 life to come. Take heed, then, Christian Reader, 
 how thou darest to contrive and care for a rest on, 
 earth ; or to murmur at God for thy trouble, and, toil, 
 arid wants in the flesh. Poth thy poverty weary 
 thee ? Thy sickness^ thy bitter enernies, and unkind 
 friends? Ij; should be so here. Do the aboininations 
 of the times, the sins of professors, the hardening of 
 the wicked, all weUry thee ? It must be so while 
 thou art absent from thy rest. ,Po thy sins, and thy 
 naughty distempered heart weary thee ? Be thus 
 wearied more and more. But under all tl;iis weariness, 
 ^t thou willing to go to God thy rest? and to have 
 fliy ^warfare accomplished ? arid thy race and," labour 
 ended ? If not, coinplain more of thy own heart, 
 and get it more vveary, till rest seem more desirab],e. 
 § 17. I have but one thing more to add^ for the 
 close of this chapter.^that the spuls of believers do 
 enjoy inconceivahle blessfidoess and gloTy,-even w.hUe 
 they remain separated from their bodies. What can 
 be more plain than those words of Paul, — We are 
 always confident, knowing that whilst we ar^ at home, 
 
WHO SHALL ENJOY THIS REST. 75 
 
 or rather sojournijig in the body, we are absent Jrom 
 the Lord: Jor we walk by faith, not by sight. We 
 are confident, I say, and willing rather to be absent 
 firom the body, and to be present with the Lord.* — . 
 ' Or those, I am in a strait betwixt two, hamng-a desire! 
 to depart, and to be xeith Christ, which is far better. % 
 — If Paul had not expected to enjoy Christ till' the 
 resurrection, why should he be in a strait; or desire 
 to depart ? Nay, should he not have been loath to 
 depart ujton the ^ery same grounds ? For while he 
 was in the flesh, he enjoyed something of Christ..^— 
 Plain enough is that of Christ to the thief, To-day 
 \ shalt thou be with me in Paradise.X — In the parable 
 of Dives and Lazarus, it seems unlikely Christ would 
 so evidently intimate and suppose the soul's happiness 
 or niisery presently after death, i^ there were no such 
 niatteT.§ Our Lord*s argument for the resurrection, 
 supposes, that, God, being not'the God bf the dead, 
 hut of the living,\[ therefore Abraham, Isaax:, and 
 Jacob, were then living in soul. — If the blessedness 
 of the dead that die in the Lord,'^weTe only in resting 
 in the grs^ve, then a beast or a stone^were as blessed ; 
 nay, it were. evidently a curse, and not a blessing. 
 For was not life a great mercy ? Was it not a greater 
 mercy to serve God and to do good ; to enjoy all the 
 comforts of life, the fellovvship of saiflts, the comfort 
 of ordinances, and much of Christ in all, thad to lie 
 rotting in the grave? Therefore some further blessed- 
 ness is there promised.— How else is it said, We are 
 come to the spirits ofjvst men made perfect.** Sure, 
 at the resurrection, the body will be made perfect as 
 welt as the spirit. Does not scripture tell us, that 
 
 * 2 Cor, V. 6— »f. t Phil. \i 23. % Luke xxiii'. 43. 
 
 § Luke xvi. 19— 31. R Matt. xxii. 32. ^ Rev. xiv. 13. ■ 
 ** Heb. iii. 22, S3. 
 
76 THE CHARACTER OF THOSE 
 
 Enoch and Elias are takien up alrfeady ? Ahd shdll we 
 
 t;|iink they possess that gtory alone ?— ^Did not Peter, 
 
 James, and John, see Moses. also with Christ on the 
 
 mount? yet the scripture saith, Moses died.. And 
 
 is'it lively that Christ deluded their senses,' in showing 
 
 thera Moses, if he should not partake of thdt glory 
 
 till the resurrection ? — 'And is^not that of Stephen as 
 
 plain as we can desire ? Lord Jesvis, receive my 
 
 spirit.* • Surely, if the Lord receive it, it is neither 
 
 asleep, nor dead, nor annirhilated; but it is where hp 
 
 iSy and beholds his glbry; — That of the wise man is 
 
 of the same import : The spirit shall return unto God 
 
 who gave it,f Why are we said to have eternal lifei 
 
 ^d that to know God is life eternal; and that a 
 
 believer on the Son hath everlasting Ufe ? Or how is 
 
 the kingdom of God within us? If there be as great 
 
 an interruption of our life as till the resufrection, this 
 
 is no eternal life, nor everlasting kingdom. — The cities 
 
 of Sodom' and Gomorrah are spoken of as siiffering 
 
 the vengeance of eternal fire !% ^ And if the wicked 
 
 already suflFer' eternal fire, then, no doubt, but the 
 
 godly enjoy eternal blessedness. — When John saw 
 
 his glorious revelations, be is said to be in the Spirit, 
 
 and to- be carried away in the Spirit.^ And when 
 
 Paul was caught up to the third heaven, he knew not, 
 
 whether in the body or out of the: body. \\ This i mplies, 
 
 that spirits are papable of these glorious things, without 
 
 the help of their bodiies.— ^Is not so inuch implied, 
 
 when John says, / saw under the altar the souls of 
 
 them that were slain for the word of God? ^ — When 
 
 Christ says. Fear 'n6t them who kill the body, hat ard 
 
 not able to kill the soul,** does it not plainly imply, 
 
 Acts vii, 39. -j- Eccl. xii. 7, % Jude ver. 7. 
 
 I Rev. i. 10. iv. 2. \\ 2 Cor. xii. 3. f Rev. vi. 0. 
 
 ** Matt, X. 38. 
 
WHO SHALL ENJOY THIS REST. 77 
 
 that when wicked men have killed out bodies, that 
 is, have separated the souls from them, yet the souls 
 are still alive? The soul of Christ \yds alive when 
 his body was dead, and therefore so shall be ours too. 
 This appears by his words to the thief, To-day shaU- 
 thou be with me in Paradise; and also by his voice 
 on the cross. Father, into thy hands I commend ihy 
 Spirit* If the spirits o{ those that were disobedient 
 in the days of Noah, were in prisonj-^ that is, in a 
 living and suffering state ; then certainly the separate' 
 spirits of the just are in an opposite condition of 
 happiness. Therefore, faithful souls will no sooner 
 leave their prisons of flesh, but angels shall be their 
 convoy ; Christ, with all the perfected spirits of the 
 just, will be their companions ; heaven will be their 
 residence, and Qod their happiness. Wheii such die, 
 • they may boldly and beltevingly say, as Stephen, 
 Lord Jesus, receive my spirit; ?ind commend it, as 
 Christ did, into a Father's hands. ; 
 
 * Luke xxiii. 46. t l !*«*•«'• 29, SO. 
 
78 ' THE SREAT -MISERY OF THOSE 
 
 > 
 
 CHAP. V. . 
 
 TJie Great Misery of thosi who lose the Saints' Rtst. 
 
 § 1. The Keader, if unregenerate, urged to consider what the losi 
 of heaven will be. §2. (1.) The loss of heaven particuliirljr; 
 includes, §3. (1.). The personal pe:rfection of the saints; § 4. (2.), 
 God hjlnself J §5. (3.) all delightful affections towards Qpd; 
 § 6. (4.) the blessed society of angels and glorified spirits, § 7. 
 (11.) The aggravations of the loss of heaven :'§ 8. (1.) The 
 understanding of the ungodly will then be cleared ; § 9.' (2.) 
 also enlarged; § 10. (3.) 'Their consciences will m^ke a true and 
 close application. § 11. (4.) Their affections will be more lively: 
 §12 — 18. (5.) Their memories will be large and strong. § 19. 
 
 CJ!oticl'Usion of the chapter. ; 
 
 • 
 
 § 1. If thou, Readei-, art a stranger to Christ, and 
 to the holy -nature and lifer of his people, who are 
 befora described, and shalt livjs and die in this condi- 
 tion, let me tell thee, thou shalt never partake of the; 
 joys of heaven, nor bave the least taste of the saints' 
 eternal rest. I may say, as Ehud to Eglon, I have 
 a message to thee from Gorf,-* that as the wOrd of 
 God is true, thou shalt never see the face of God with 
 comfort. This sentence I am commanded to pass 
 upon thee; take it as thou wilt, and escape it if thou 
 canst. 1 know thy humble and hearty subjection to 
 Christ -would procure thy escape ; he would then 
 acknowledge thee for one of his people, and give 
 thee a portion in the inheritance of his chosen. If 
 this might be the- happy success of" my message, I 
 should be so far from repining, , like Jonah, that the 
 threateningSiof God are not executed upon thee, that 
 I should bless the day that ever God made me so 
 happy a m,essenger. But if thou end thy days in thy 
 unregenerate state, as s^ure as the heavens are over 
 * Judges iii. 30. 
 
WHO LOSE THE SAINTS* REST. 79 
 
 . 4 
 
 thy head, and the earth under thy feet, thou shalt be 
 shut out of the rest of the saints, and receive thy 
 portion in everlasting fire. I expect thou wilt turn 
 upon me, and say, When did God show you the 
 Book of Life, or tell you who they are that shall be 
 9aved, and who shut out? I answer, I do npt name 
 thee, nor any other ; I only cOflclude it of the unre- 
 generate in general, and of thee, if-thou be such a 
 one. Nor do I go. about to determine who shall 
 fepenf, and who shall not; much less, that thoushaU 
 never repent. I Tiad rather show thee what hopes 
 thou hast before thee, if thou wilt not sit still, and 
 lose them. I would far rather persuade thee to 
 hearken in time, before the door be shut against thee, 
 than tell thee the;re is no hope of thy repenting and 
 returning. But if the foregoing description of the 
 people of God does not agree with the state of thy 
 goul, is it'then a hard question, whether thou sh"alt 
 ever be saved ? Need I ascend up into heaven to 
 know, that without holiness no man shall see the Lord; 
 or, that only the pure in heart shall see God: or, that 
 tiseept a man he horn again, he cannot 'enter into the 
 kingdom of God? Need I go up to heaven, to inquire 
 that of Christ, which he oarae down to earth to tell 
 us ; and sent his Spirit in his apostles to tell us ; and 
 which he anjj they have left upon record to all' the 
 world? And. thpugh I know not the secrets of thy 
 heart, and therieft)re cannot tell thee by name, whether 
 it be thy state, or hot ; yet, if thou- art but willing 
 and diligent, thou miayest know thyself, whether thou 
 art an heir of heaven or not. It is the main thing I 
 desiriei that if thou art yet miserable, thou mavest 
 discern and escape it. But how canst thou, escape^ if 
 tbm neglefit Christ audsalvatiori ? It is as imposjsible 
 as for the devils themselves to be saved : nay, God 
 
80 THE GREA.T MISERY OF THO^E 
 
 has inore plainly and. frequently spoken it in scripture 
 of such sinners as thou art, than he has of the devils. 
 Methinks a sight of thy case would strike thee witlji 
 amazement and horror. When Belshazzar «azd the 
 fingers of a man's hand that wrote uppnthe tvall, Ms 
 countenance was changed, and his thoughh troubled 
 him, so that the Joints of his loins were loosed, and hi* 
 knees smote one against another:* What trembling 
 then should seize on thee, who hast the hand of God 
 himself against thee, not in a sentence or two-, but in 
 the very scope of the scriptures^ threatening thq loss 
 of an everlasting, kingdotil ! Because I would f^in 
 
 have thee lay it to heart, I will show thee the 
 
 nature of thy loss of heaven,— together with its 
 tiggravations. 
 
 ^ 3. (1.) In their loss of heaven, the ungodly lose 
 —•the saints' personal perfection, — God hi'mself,'^-'ali 
 delightful affections towards God, — and the blessed 
 society of angels and saints. 
 
 §3. (l.) The glorious personal perfection which 
 the saints enjoy in heaven,' is the great loss of the 
 tingodly. They lose that shining lustre of the body 
 surpassing the brightness of the sun at noonday. 
 Though the bodies of the wicked will be^raised 
 more spiritual than they were upph earth, yet that 
 will only make them capable of the more exquisite 
 torments.' They would be glad then, if every member 
 were a dead member, that it mi^ht not feel the 
 punishment inflicted on it ; and if the whole body 
 were a rotten carcase, or might lie down again in the 
 dust. Much more do they want that moral perfectioH , 
 which the blessed partake'of; those holy dispositions 
 of mind ; that cheerful readiness to do the will of 
 ^od ;. that perfect rectitude of all their actions : 
 - * Dan. V. 5,6. 
 
WHO LOSE THE SAINTS* REST. 31 
 
 instead of these, they have that perVerseness of will, 
 that loathing of good; that love to^vil, that violence 
 of passion, which they had on earth. 'Tis true, their 
 understandings will be much cleared by the ceasing 
 of former temptation, and experiencing the falsehood 
 of former delusions; but they have the same dispo- 
 sitions still, and fain would they commit the same 
 sins, if they could: they want but opportunity. There 
 will be a greater difFerencie between these wretches, 
 and the glorified Cbristians, than there is betwixt a 
 toad and the sun in the firmament. The rich man's 
 purple and fine iirien,^ and sumptuous fare, did not so 
 exalt him above Lazarus while at his gate full of sores. 
 § 4. (3.) They shall have no conifortable relation 
 to God, nor communion with him. ' As they did not 
 like to retairi God in their knowledge; but said unto 
 him. Depart from us,fdr we desire not the knowledge 
 of thy waif s ;' so God will abhor to retain then! in 
 his household. He will neVer admit them to the 
 inheritance of his saints, nor endure them to stand 
 in his presence,' biit will profess unto them, I never 
 knew you, depart frO^' me ye that work iniquity. 
 They are ready now to lay as confident claim to 
 Christ and heaven, as if they were sincere believing- 
 saints. The swearer, the drulikard, the whoremaster, 
 the worldling, can say. Is not God our Father as well 
 as yours ? But when phrist separates his followers 
 from his foes, and his faithful friends from his deceived 
 flatterers, where then will -be their presumptijous 
 claim ? Then they shall fin'd, that God is not their 
 Fathvjr, because they; would not be his people. As 
 they would not consent that God by his Spirit should 
 dwell in them, so the tabernacle of wiQkedness shall 
 have no fellowship with him, nor the wicked inhabit 
 the city of God. Only they that walked with God 
 
 M 
 
82i XSE f^BSAT BllSIiPJV OJ THftS» , 
 
 l^fre, nhaM live and bp happy- wth |jiia in heaven. 
 Liukdoes the wcjfld know wbat; a less that soul hatU 
 who lQ8«ft God ! What a dudgeon would the eacth 
 be, if it had lost the m^ ! What ^ IpathsQHfte carrioa 
 
 ^tbe body, if it had lost the $om1 I YqI; all these are 
 noiiiang to. the los9 of God. As the ei^jteyment of 
 Ged is the heaven; of the s^imis, m thte Joss of Godi ia 
 tbe hpll of the mjgodly; and as the enjcgraag of 
 God W tibe enjoying of all, sq the loss of Ggk3 is the. 
 less^cif alL 
 
 ' ^ $.K (3.) They also lose all delightful affeetibas 
 towaTids Go,di That transp0«?t»ng koowtedjge; thosa 
 d^jght^al vjews. of his, glorious face; tbe incicia- 
 ceivaible pleasure of loJ?ing biai ; Ihe apprebensJons 
 of bis infinite Love to us; tbe Qoastant joys of his 
 sai«(t8,, and the rivers of consola^ioB with vehich be 
 stti^esi them.— Is it nothing tsp lose, all this ? The 
 ej&p^yioeflli of a, king in ruling a feiijgdoia, does not 
 s®(fer. exceed that of the vjlesl slaves as'this "heavenly 
 ewiiploynaent exceeds, that of^an earJibly king. God; 
 s^jifts, men's employraents to their natures. Your 
 heajt^ sjnuecs, vi^ie aev^r sat Mpoa God in you» 
 livesj. aeivjep wdrxoied with, bis love, never longed after 
 the eojoymentof Wro; youhadino^eHght in speaking 
 on hjeftsittg of him}; you had rather have contiaued on 
 m&b, if you bad knoiwiii how, than to. be, interested in ' 
 the glorious praisest of God. Is it meet tk^ti, that 
 you shouldi be>members oE tba celeatiaJi choir ? 
 
 §^^6. (4.) Tiiey shall be deprivled of th^ blessed, 
 society of angels, and gloriied saints. Instead of being 
 companiqns of those happy spirits, and numbered 
 with those triumphant kings, they must be members 
 of the corporation, of hell, where they shall have 
 companions of a far dififereint nature and quality. 
 Scotfling. and aibusimg the saints, haxing them, apd 
 
WHO LOSE THE SAINTS' REBTF. 98 
 
 reccing in thieir oalaBbitie^y ^as- ndi <tbe vmy to 
 obtain their blessedness. Now yon are shut o«l ef 
 that iMa^ny^ from wbiob you first ishui bUt your- 
 deW^s ; aAd are separaleid from Vxfiaxi wrtfa whom yoU 
 would not be joined^ You could not endUre them ih 
 your itow^^i n«r tOwnsi lior scarce in the kingdom. 
 You took thent^ as Abab did Eiijah, M th& troM^i 
 6f ihk land; and, a& the, apostles were taken %r f^ 
 that turyied iliM imrMmpHie domii If aiiy thing fbll 
 out amts^, yoh tho|iglhtall was owiwg to thfew. When 
 they wbre dead ot baiiisrljed^ you Weref l«d they wetfe 
 j^one^ An4 thougiht the country #dl rid of thfem. They 
 'sAoteited you l*y faithfully reproving yonr sins. Tbetr 
 holy QoAve^sation troubled yoar conscieriee^v *o ^^ 
 them so fett^kdel you . It was arexatioti to you, to heftf 
 them pray, or sing pvaises in their i^usftilie». Ati<d te 
 it any wonder if yon b6 separated from them htve- 
 aftei^? The day is near, wheii they will trouble yo& 
 no nior^; Be^bmt them tind ym, t^ill be a great gnif 
 fixed. . Even in this life, while th6 saints w^re v/edektiA, 
 destitute^, e^kt&dt torMmledi and while they had 
 their jterSonail imperfettJons 5 j^t, iti' the judgittfeflt 
 ©f the Holy Ghdsty they wete such ofwimm the Uoot-td 
 was not 0ortk^.* Much ^ more unworthy wiiJ^th^ 
 wofld be of their fellowship in glory. ■•■' 
 
 § 7. (II.) I know many will be ready to tfetfife, 
 they coiild spWe th^ee things in this world ^«tl 
 etiodghj and why may they not be without theim iil 
 tihe world to come ? The^efori^ to jshow them that 
 ' i^is less of beafv^ will then be ndost tovfiniemin^vlgt 
 thdnb now cohsjideir ;-^the!r understalftdjii!i^ #ill bfe 
 dleaii^d to know l>hei<r jpise^ ;^andr have more evMvgSd 
 apfirehehsioiM eontemfir^ it j'-^their tbtfeciencea wi'll 
 oiake a closer apiptioa^ioiir df it to themselves ;'^theiT 
 * Heb. Ai. 36um.- 
 
84 
 
 THE GREAT MISERY OF THOSE 
 
 affections will no longer be^ stupified, — nor their 
 memories be treacherous. 
 
 §8. (1.) The understanding of the ungodly will 
 then be cleared, to know the worth of that which 
 they. have lost. Now they, lament not their loss of 
 God, because they never knew his excellence ; nor 
 the loss of; that holy empldyment and society, for 
 they were never sensible what they- were worth. A 
 .man that has, lost a jewel,, and took it but for a 
 common stone, is never troubled at his ,loss; but 
 when he comes to know what he lost, then he 
 lamentsit. Though the understanding of the damned 
 will not be sanctified, yet they will be cleared from 
 a multitude of errors, They now think that their 
 honours, estates, pleasures, health, and life, are better 
 worth their labour, than the things of another world ; 
 but when these things have left them in misery, when 
 they experience the things which before they did but 
 read .and hear of, they will be of another mind. They 
 would not believe that water would drown, till they 
 were in the sea; nor the fire burn, till they were cast 
 into it : but when they feel," they will easily believe. 
 All that error of mind which made them set light by 
 Crod, and abhor his worship, and vilify his people, 
 will then be confuted and removed by experience. 
 Their knowledge shall be increased, that theit sorrows 
 may be increased. Poor souls ! they would be com- 
 paratively happy, if their understandings were wholly 
 taken from them, if they had no more knowledge* than 
 idiots, or brute beasts ; or if they knew no more in 
 hell, than they did upon earth, their loss would less 
 trouble them. Ho^ happy, would they. then think 
 themselves, if they did not know there is such a place 
 as heaven ! Now, when their knowledge would help 
 to prevent their misery, they will not know, or. will 
 
WHO LOSE T-HE SAINTS* REST 85 
 
 not read or study that they may know; therefore, 
 \Vhen their knowledge xvill but feed their consuming 
 fire, they shall know whether they will or noi. They 
 are now in a dead sleep, and dream they are the 
 happiest men in the worlds but when death awakes 
 them, how will their judgments be changed in a 
 moment! and they' that would jiot see, shall then 
 see, and be ashamed. ' 
 
 ^ 9. (2.) As their understanding will be cleared, so 
 it will be more enlarged, and made more capacious 
 to conceive the worth of that glory which they have 
 lost. The strength of, their apprehensions, as well as 
 the truth pf them, will then be increased. What 
 deep apprehensions of the wrath of God, the madnes$ 
 of sinning, the misery of sinners, have those souls 
 that now endure this misery, in comparison witb 
 those on earth, that dobut hear of itl What sensibility 
 of the worth of life has the condemned man that is 
 going to be executed, compared with what he was 
 wont to have in the time of his prosperity ! Much 
 more will the actual loss of eternal blessedness make the 
 damned exceedingly apprehensive of the greatness of 
 their loss; and as a large vessel will hold more water 
 than a shell, so will their more enlarged understandings 
 contain more matter to feed their torment, than their 
 s-hallow capacity can now do. ( , -'i 
 
 § ;10. (3.) Their consciences also will make a. truer 
 and closer application of this, doctrine to themselves, 
 which will ejcceedingly tend to increase their torment. 
 It; will then be no hard matter to them' to say, " This 
 " is my loss! and this is my everlasting remediless 
 " misery !" The. want, of this self-application is the 
 main cause why they are so little troubled now. 
 They are hardly brought to believe thatrthere is.such 
 a state of misery; but more hardly to beldeye that it 
 
86 THE dREAT HI6EKY OF; XBQ8E 
 
 is Hk^ t6 be theit own. This makes so maqy sennt>ns 
 lost to th^m, and all thr^ate&ings and warnings in 
 vain. Let a minister of Christ show theia their 
 misery ever so plainly, and faithfully, they will not be 
 petsuad^d they are bo imi^rab)ie< .Let him tell thesd 
 of th6 glory they must l(iae(, and thg sufferings^ tfa^y 
 must feel, and they! think he mea^s BO;t them, but 
 some notorious sinners. It is one 6f th,e hardest 
 thiiigs id the world, to bring a wicked man to know 
 that he is wicked, or to m^ke.him see himiself in a 
 state of wrath and condeniDdtioik Tholigfa they may 
 easily fiad by their stca-ngefn^s to the jiew-birth, 
 and their enmity to holinei^, thftt they ndver wete 
 partakers of them ; yet they" as verily edcpect to ste 
 Godi and be savedy as if they were the most sanctified 
 persons in febe world. How seldom dd men cry otft^ 
 after the plainest diSEOvery of their state^ / am the 
 man ! or acknowledge, that if they die in their present 
 oondition, they are undone for ever ! But ivhcn they 
 Suddenly find themselves in the land of darkness, 
 feel themselves in scorching flames, and i^e^ they are 
 shut out of the presence of God for ever ; then the 
 application of God's anger to thenlsetve& wilt ibe 
 the easiest matter in the world; they will then rotfr 
 out these forced confessions^ ^' O my miseTy ! O my 
 " folly ! -O my inconceiy'ablej irrecoverable loss!" 
 
 ^ 11. (4.) Then will their affectidns likevl'ise be" 
 more lively , andi no loragi^t &1iu|rified. A hard heart 
 now makes heavent- and. bell seem but trifles^ ' We 
 have showed' them^ everlasting glctry and misery, and 
 they are as men asleep ; our wdrds iffe as stones caSt 
 against a Wall, which % back in our, faces. We talk 
 of terrible thangSy biut it is to dead men ;_ we search 
 the woiindciybiat they liiever feigl us; we speak torotiks 
 tatbes than to men; the earth vyill as soon tremfek 
 
WHO LQiE THK fiAIKTIs' RE3T. 87 
 
 aa thay. Hut wbfin these dead aoulsi are revived^ 
 what passionate sensibUiby ! what working affections I 
 what pangs of horBoc ! what depth of sorrow will there 
 then be i. How violBntty will they fly ia theic own 
 faces! How wiiU they rage against their formec 
 madness ! The licaeQrtatiiaDs of the most sffeclionate 
 wife for the loss of heir husband, or of the tend^est 
 mofchev foip the loss ctf her. childicejgj will be nolhiHg to 
 theira foe the kas of. heaven. O the aelf-^accusing 
 ayod sJSlf-,tonaaenting,ftiry of tbose ferlwn creatwres I 
 How will they even teav tl)^i« own hearts-^ ufid be 
 Godfs, executioners upon tbetnsfilvesi ! As themselves 
 were, the «nily meritorious cause of their sufferings,! 
 so thenasekes wiH be the ehjef eKeqiitionfersi. Even 
 Satanv as. he was not so geeat a cause of their sinning' 
 asi themselves;^ he A^ill. not be so great an instrunjenfe 
 o£ their tormeat. How happy would they thinte 
 thenQsekesjthen, if Ithey were tuivned iinto rocks, or 
 any thangdhat had rieithei; passioni nofl sense! How 
 li9J)|xy, if they opiiW tbeni feel, as lightly aa tiheyi 
 were: w<ont! to. hear 1 if tlctey couJd sleep out the tims)"* 
 ol eiseciiti^V '^^ they'djid the)tirae of tbe sermons 
 that wacn«d them ©f it I Bttt their s&Htpidity is goaet ; 
 it' wiiU not hoi 
 
 ^12; (5.) Their rrlem©»^e$. ivfilj moreover be as 
 lacge and stt&»§ a^ their utiiders/t^isg a«d[affeGti(M]&. 
 Could they* bat lose the use. of their ntemory,, theijr 
 losa of heaweiai being foigot»wowld little tcoubie them;. 
 "^Itougih thejawoaM account anDifciflatJon 3 singSatetf' 
 naeccy, they camraot lay aside any part of their b^iilgii 
 Uaderatanding, coBsciencevaffectiftas, memoty;, must 
 sdUIave to, torment theniii which- sh©wld have helped 
 to, their haippiness. As by these ^y should bay«r 
 fed upon thelovj^ of God, and. drawn foEtb peupe- 
 timldy the joyK of his. iptesflireei. ao. byr th/owiaotts*' 
 
88 THE GREAT MISERY OF THOSE 
 
 they feed upon his wrath, and draw forth continu- 
 ally the pains of his absence. Now they have no 
 leisure to consider, nor any room in their niemdries 
 ifor the things of another life; but then they shall 
 have nothing.else to do; their memories shall have 
 no other employment. God would have had the 
 doctrine of their eternal state written on tfie posts of 
 their doors, on their hands and hearts : he would have 
 had them mind it, and mentiori it when they lay dmcn 
 dnd rose up, when they sat in their house, and when 
 they walked hy the ■Wq.y; and seeing they rejected this 
 counsel of the Lord, 'therefore it shall be written 
 always before them in the place of their thraldom, 
 that which 'W^y soever they look, they may still be- 
 hpld it. It will torment them to think of the great- 
 ness of the glorjr they have lost. If it had been what 
 they could have spared, or a loss to bis repaired with 
 any thing else, it had been a smaller matter. If it 
 had been health, or wealth, or friends, ot life, it had 
 been nothing. But, O ! to lose that exceeding eternal 
 tbeight of glory /-—It \vill also torment them tO' think 
 of the possibility they once had of obtaining it. Then 
 they will remember," Time was, when Iwas as fair 
 for the kingdom as others. I was set upon the stage 
 of the World ; if I had played my part wisely and 
 faithfully, I might now have had possession of- the 
 inheritance. I might have been among yonder blessed 
 saints, who am now tormented with these damned 
 fiends. The Lord did ^eth^ore me l^e and death; 
 and having choSe death, I deserve to suffer it. The 
 pinze was held out before me; if I had run well, 
 I might have obtained it ; if I had striven^ I might 
 have had the victory; if I had Jbught valiantly, I had 
 been crowned.''^ — It vs^ili yet more torment them to 
 reipember^ that their obtaining the crown was not 
 
lirttO LOSfE TKE Mxtttti'* RESt. ^ 
 
 ©»ty possible^ but viBiiy ^rdbatfJe. It will wound 
 theffi to think, •' I had'otre© the giale* of the- Spirit 
 ready to have assi*fed' me. I was pttoposiflg to be 
 awother itaan, t& h»ve dteaved to- Christ, and forsook 
 the world. I was almost resolVed to hare been 
 wholly for -God. 1 was oflce even turning from my 
 basef seducing lulus'. I had cast ofF my old com- 
 panJdHs, and #as associnting with the godly. Yet 
 1 Uttfttedi bfeck-, Ittst Biy hold, and broke my promised. 
 1 was almost pet^suaded td he a real Christianj yet 
 \ con-qutered thoSe persuasibrts. What workings 
 \Mere. i^n my heart, when a faithful' minister pressed 
 bomte the trutft'!' O how^ fair <i^as I oiice f6r heaven ! 
 i aimost had it^ and yet I have lost it. Hadl^t 
 fettffeef <in' to seek the Lord, I had' now been blesSed' 
 amota^ ,th€ saitft^." 
 
 4'13" I* Wiil' exceedingly torment them to re- 
 aasembeV their lias* opportunities. " How many weebs^, 
 and: iei9»th», and years, did I lose, which if I had 
 iuifftoVed, r mig^htf ncfw' have been happy J' Wretch 
 that I was! cottW I' find no time to stiidy the work, 
 fop whiieh I had' all my time ! no time ambng all' 
 my* kbouFSi to labour' for eternity! Had I time to' 
 eae, and drink, and slteepj and none to save my soul?' 
 H)ad I tim^ fov mirth- and vain discoursei and none- 
 fiwf' pwiyer'? Cou4d F t^ke time to- secure the world, 
 audi none tb try my title to heaven ? O precibuS time ! 
 I- had once endttgh', aitd now I must have no more. 
 I had once so much;! knew not what to, do 'with it;' 
 aad' now it is gone, and cannot be recalled. O that 
 I had but oneof those years to live over again! How' 
 ^eedily would r repent! How earnestly would I 
 'pray I How "diligently would' T hear! How closely 
 would I examine my state! How strictly would' 
 I live! but it is now too- Ikte, alas!' too late.*' 
 
 N 
 
90 THE GREAT MISEEY OF XHOgE 
 
 ' § 14. ■■ It will add to their calamity toremembei' 
 how often they were persuaded to return. , V Fai"* 
 would the minister have had me escape- these tor- 
 ments. With what love and compassion did be 
 beseecji me! and yet I did but make a jest of it. 
 How oft did'he convince me! and yet I stifled dl 
 these convictions. How did he open to me my very 
 heart! and yet I was loath to know the worst of 
 myself. O how glad would he have been, if he could 
 have ,seen me cordially turn to Christ ! My godly 
 friends admonished me : they told me what would 
 become of my wilfulness and negligence at last; but 
 I neither believed, nor regarded them. How long 
 did God himself condescend to intreat me ! How 
 did the Spirit strive with my heart, as, if he was 
 loath to take a denial ! How did Christ stand knock- 
 ing, one Sabbath after another, and crying to me. 
 Open, sinner, open thy heart to thy Savmir, and 
 I will come in, and sup with thee, and thou with me ! 
 Why dost thou delay ? How long shall thy vain 
 thmghts lodge within thee ? Wilt thou not be jpar- 
 doned, and sanctified^ and made happy ? When shall 
 it once he?'' O how the recollection of such divine 
 pleadings will passionately transport the damned with 
 self-indignation! " Must I tire out the patience of 
 Christ? Must I make the God of heaven follow me 
 in vain, till I had wearied him with crying to me. 
 Repent ! return ! O how justly is that patience now 
 turned into fury,, which falls upon me with irresis- 
 tible violence ! When the Lord cried to me. Wilt 
 thou not he made clean ? When shall it once he 9 my 
 heart, or at least my practice, answered. Never. And 
 now when I cry, How long shall it be till I am 
 freed from this torment? How justly do, I receive the 
 same answer. Never, never." 
 
WHO LOSE THE SAINTS* REST. 91 
 
 § 15. It will also be most catting to remember 
 on what easy terms they might have escaped their 
 misery. This work was not to remove mountains, 
 nor conquer kingdoms, nor fulfil the law to the 
 smallest tittle, nbr satisfy justice for all their trans- 
 gressions. The foke was easy, and the burden light. 
 which Christ would have laid upon them. It was 
 but. to repent, and cordially accept him for their 
 ^Saviour; to renounce all other happiness, and take 
 the Lord for their supreme good; to renounce the 
 world and the fle'sh, and submit to his meek and 
 gracious government; and to forsake the ways of 
 their pwn devising, and walk in his holy delightful 
 way. " Ah," thinks the poor tormented wretch, 
 "how justly do I suffer all this, who would not be 
 at so small pains to avoid it ! Where was, my Under- 
 standing, when I neglected that gracious offer; when 
 I called the Lord a hard mastery znA thought his 
 pleasant seryice a bondage, arid the service of the 
 devil .and the flesir the only freedom ? Was I not 
 a thousand times worse than mad, when I censured 
 the holy way of God as needless preciseness; when 
 I thought the laws of Christ too strict, and all too 
 much that I did for the life to come? What would 
 all sufferings for Christ, and well-doing have been, 
 compared with these sufferings that I must undergo 
 for ever. Would not the heaven, which 1 have lost, 
 have recompensed all my loisses ? And should not 
 all my sufferings' have been there forgotten ? What 
 if Christ had bid me to do some great matter ; 
 whether to live in continual fears and sorrows, or to 
 suffer death a hundred times over : should I not 
 have done it? How much more, when he onlv^said. 
 Believe and be saved. Seek my face^ and thy smtl 
 shall live. Take up thy cross, and follow me, and 
 
/ mU give thee ' everlasting life, ' O grsicjiotip iptfer ! 
 ■O easy terms ! O cursed yfXfUida, that wouid not be 
 .persuaded to accept them !" - 
 
 4 16. This also will be a most tormeoting copsi- 
 4eraitaon, to remember what they sold their eteraal 
 welfare for. When they eompafp^the val.we ,of the 
 pleasures of sin, .with the value oi the recompense of 
 reward, how will the vast disjjrdpoirtiofl astouisfr 
 them! To think of the low delights, of the flesh, or 
 the applauding breath <^ snoFtals, or the possessing 
 li«aps of gdd, and then to think of everlasting Iglory. 
 " This is all I had for my «oul, my God, my hopes 
 of blessedness!" It cannot possibly be expressed 
 ]m)w these thoughits will teas:- hi« very heart. Then 
 will he exclaim against his folly. " O jaiserable 
 wretch! Did J set my soul to sale for so base a 
 price ? Did I part with my God for a little dirt 
 and dross ; and sell «iy Saviour, as Jud^» for a 
 little eily«r ? I had but a dreram of delight, for my 
 hope's of heaven ; and now I am awaked, it is all 
 vanished. My morseis are now turned to gaU, and 
 jny cups to wormwood. When they were past my 
 taste, the pleasure perished. And is this all that 
 J h*ve had for the inestimablei treasure ? What a 
 mad exchange did I make! What if I had gained 
 all the world, and lost my soul? But, alas! how 
 small a part of the .world was it for which I gave 
 up my part in glory! O that sinners would think 
 of this, when they are swimi&iog in the delights of 
 the flesh, and studying how to be rich and honour.* 
 able in the world ! When they are desperately ven- 
 turing upon known transgression, and sinning against 
 the checks of conscience! 
 
 ^ 17. It will add yet more to their torment, when 
 they consider that they most wilfully procured their 
 
WHO LOSE IHE SAINTS' REST. S3 
 
 own destruction. Had thfcy been fonied to bib, it 
 would raucb abate the rage of their ooasciences ; oc 
 if they were puntftbed for aoother man's transgred- 
 sions; or any other had been the chief author of 
 their ruin. But to think it was the cbdioe of theiT 
 own will, and that none in the world could have 
 forced them to sin against their wills ,' this will be 
 a outtifig thought. " Had I not enemies ehoup:b ilt» 
 the world, (thinks this miserable creature,) but I 
 must be an enemy, to myself? God would never 
 give the devil, nor the world, so much power over 
 me, as to force me to commit the least trcinfiigres- 
 sion. They could but entice; it was myself that 
 yielded, and did the evil. And must I lay hands 
 upon my own soul ; and embrue my hands in my 
 own- blood ? Never had I so great an enemy as 
 myselfi Never did God offer any good to my soul, 
 but I resisted him. He, hath heaped mercy upon 
 me, and KQewed one deliverance after another^ to 
 draw my beart to him; yea, he hath gently chas-* 
 tised me, and made me groan under the fruit of 
 my disobedience ; and though I promised largely 
 in my affliction, yet never was I heartily willing 
 to serve him." Thus will it gnaw the hearts of 
 these sinners, to remember that they were the 
 cause of their own uDdoing; and that they wilfully 
 and obstinately persisted in their rebellion, and were 
 mere volunteers .in the service of the devil. 
 
 § 18. The wound in their consciences will be yet 
 deeper, when they shall not only remember it was 
 their own doing, but that they were at so much cost 
 and pains for their own damnation. What great 
 undertakings did they engage in to effect their ruin ; 
 to resist the Spirit of God ; to overcome the power of 
 
94 THE GREAT MISERY OF THOSE , 
 
 mercies, judgments, and even the word of God ; to 
 Subdue the power of reason, and silence conscience. 
 All this they undertook and perforqaed. • Though 
 they walked in continual danger of the wrath of God, 
 , and knew he could lay them in the dust^' atid cast 
 them into 'hell in a moment; yet Jwbuld they: run 
 upon all this. O the labour it costs sinners to be 
 damned ! Sobriety, with health and ease, they might 
 have. had at a cheaper rate; yet. they will rather have 
 gluttony and drunkenness, with poverty, shame, and 
 sickness. Contentment they might have, with ease 
 and delight ; yet they will rather have, covetousness 
 and ambition, though it costs them cares and fears, 
 labour of boxiy, and distraction of mind. ■ .Though 
 their anger be self-torment, and revenge and envy 
 consume their spirits ;- though uncleanness destroy 
 their bodies, estates, and good names ; yet will they 
 do and suffer all this, rather than suffer their souls to 
 be saved..:* With' what rage will they lament their' 
 folly, and say, " Was damiratioti worth all my cost 
 and pains?; Might I not have been damned on free 
 cost, but I must purchase it so dearly ! I thought 
 I could have been saved without so much ado, and 
 could I not have been destroyed without so much 
 ^do ? Must 1 so laboi'iously work out my Own dam- 
 nation, when God commanded me Xo worli out . my 
 salvation? ,If I had done as much for heaven, as I 
 did for hell, I had surely had it. I cried out of the 
 tedious way of godliness, and the painful course of 
 self-denial ; and yet I could be at a great deal more 
 pains for Satan and for death. Had I loVed Christ 
 as strongly as I did my pleasures, and profits, and 
 honours, and thought on him as often, and sought him 
 as painfully, Q how happy had I now been I But • 
 justly, do I suffer the flames "of hell, for buying tliem 
 
WHO LOSE THE rAINTS' REST. 95 
 
 SO dear, rather th^n have heaven, when it was pur- 
 chased to my hands !" AiV 
 § 19. Q that God would persuade thee, Reader, 
 to take up these thoughts now, for preventing the 
 inconceivable calamity of taking theiri up in hell as 
 thy own, torwaentor! Say not that they are only 
 imaginary, i^ead what Dives thought, feeiwg^ in /or- 
 mmts. * As the joys of heaven are chiefly enjoyed 
 by the rational soul in its rational actings, so must 
 the pains of hell be suffered. As they will be men 
 still, so ;Wi,U they fed and act as men. 
 
 CHAP. VI. 
 
 The Misery qf those, who, besides loHng the Saints" 
 Rest, lose the $injoyments qf Time, and suffer the 
 Torments of Hell. 
 
 % 1. The connexion of this with the preceding chapter. §2. (1.) 
 The enjoyments of time which the damned lose : § 3. (1.) Their 
 presumptuous belief of their interest in God and Christ: § 4. 
 (2.) All their hopes: § 5. (3.) All their peace of conscience: 
 §6. (4.) All their carnal mirth: § ?• (5.) All tlieir sensual, 
 delights. § «. (11.) The torments of the damned are exceeding 
 , great : § Q. (1.) The priheipsil Author of them is God himself: 
 § 10. (2.) The placp or stateof torment : § 11. (3.) These tor- 
 ments are the effects of diyine vengeance : § '12< (4,) God will 
 take pleasure ia executing them: § 13. ($.) Satan and sinnerS; 
 themselves will be God's executioners: §14. (6.) These tornaents^ 
 will be universal: § 15. (7.) Without any mitigation : § l6. (8.) 
 and eternal. .§17. The obstinate sinner convinced of his folly 
 in venturing on these toroaents: § IS. and .entreated to fiy for 
 
 I lafety to Christ. 
 
 •§1. As godliness hath a promise of the life that 
 now is, and of that which is to come ; and" if we seek 
 * Lifke xvi. 
 
9S IH£ GAEAT ACISXLRV op THOS'S 
 
 first th^ kingdom of God and hi» nghieswmless', then 
 nil meaner things shall be added imto lis : so iafeo are 
 the ungodly threatened with the loss both of sj^pitual 
 and temporal blie^i-ngs; a«d because tbey sought 
 not for God's fcingdom and righteousness, therefore 
 shall they tosei both- it and that which IJhey did seek,' 
 and' there shalt'he taken from^ them that little which 
 they have., If they o®tiW' but havBi kept thekr preserir 
 eajoyments,. they would^ not havemtfch' cared for th^' 
 loss, of heaven. If they had lost and forsaken ail far 
 Christ, they woiuld' -have- ibuTjd all- again' in htm; 
 for he would have been all in all to them^ But now 
 they have forsook Christ fox other things, they shall 
 lose Christ, and that also for which they forsook him; 
 even — the enjoyments, of time' — besides sufiFering the 
 torments of hell. ' 
 
 §'2. (f.) Among the enjoyments of time, they 
 shall particuliarly lose — their presjjmptuous belief of 
 their interest in the favour of God', arfd the merits 
 af Cbxist ;: — all their hopes ;■ — all their false peace of 
 ^OJE^^ieBce.;■ — all their casnal; miirth^^— and' all their 
 sensual delights; ' ,. 
 
 §-8i (I.) TheyshaUJbse their presumptuous. belief 
 of their interest in the favour of God,; and the mervits 
 of Christ, This.false. belief uQiw< supports thenr spipits, 
 and defends them from the terrors that would' other- 
 wise seize,' upon tfaem^ But what will' ease their 
 trouble, when they can believe nojbnger, nor rejpi'ce 
 any longer?. If a man be near to the greatest raiacbief, 
 and: yet strong] js conceit: thai; he is in safety, he may 
 be.as. cheerful as if all' were well. If there were no 
 more to make a man happy, but to believe-that He 
 is. so, or, shall be so, happiness would be far more 
 common than it is like to be. As true faith is ^e*. 
 leading grace in the regenerate, so is false faith the 
 
; WHO L^frE^Pi gA^UI^ Rl^f, > Q? 
 
 Jl^aidmg vice iji the «nrf^generate, Why do s^iqh 
 IRuUitmJe? «it StiH* wh§n they might have pardon, 
 ^Sjt that thjcy >vQ|Fily.thii@k they are pardoned alfe^fly > 
 If y«iu ^j^y 99k tJfi^itpt^Qdq i(i hej), vrhat madness 
 
 l;^pu^t thew thitheg ? thty wo^ld most ,of th?H» 
 
 «l»pvyer» " Wfrna^ sprg gf b§ing saved, till liwe foun^ 
 9^ur?f I«r«s ^%mi§ii Wfi wpy 1^ hav^ b(@en o^ore earpeat 
 ;3eel$;@r9 Qf Ae^^gprAl^lon, a^d th^ power of godlio^, 
 twt'iwe vefi^iy ihiOMg^i^ we were Christi^n^ hefoiri^- 
 We k^ivi^ ^%\^rq4. ours$l'V^? into these torment^, and 
 ppw tlv?re js qp reioQ^y." ftead/er, I must iij faHJ^- 
 |[y b?$99 teJI thee, tbgt th* cqnfideqt jj^J^ef of th^ir gpod 
 §k9Afi, which ths G3rpl/epsj wpholy, unljymjjied ipulti- 
 
 A»^9 90 mmmavi\y b<!>85Jt of, wjil prove jp t|ie ep4 
 
 iittt 9 9pj^ jndWDSiPg i^^lmm- _ There is nppe of thip 
 jjl^pving ip hplJ, It vy^a Satjip's stratagem, thajt 
 
 Mm Mm4^ft\d tl«^ gjjgh? follow 4iipi ti^e pof^ 
 Willy ;)h#t *lign be wiB HPPfjygF th^ir eyes, an^ 
 
 4 4. :(2,V Tfeey fhftHr Joge pljip all their hpRC^j JiQ 
 liiiiJjfiBiltfeoMgb;|fe^y((W)efe fth'pa^^ped with the syr?ith 
 ©f iGpd, y/^ ihsJF hg§6 ^ escaping it bore pp th^yr 
 ItfattR; M§ am :nQW ,si^^rpe ^p)e4 with f^ie vilesf 
 j^vnitird, flr s.W8a?fr,.pr sPP^fir, but h^ hopes to be 
 mv^d for.aU *h^- r!(0 h^BPy J^orl^j K s?lW0P werp 
 ^iWPflfiep fls this h§aa? I ¥fly.vPP »tppng are rpep'^ 
 ihop«8, tb« they will .^fBHie JhP cause with Chrjs^ 
 iumselfiit jpdgBi^ti ^f^P^4^^}t^^i"^^ f0 9V^ 
 ^avie in Jm pKeseiff^, mfl jprw^^^'^ ¥ k^ mmis, 
 anddn Ai^namemftip^ (^mk> t^PY will stiffly de^ 
 ^at ey.er tboy n«gi^f«4 !Ghr4?t ,ip hunger, rfahednefs^ 
 pxiin,j9iri¥0», Iijl)h§_fi9fff»t?l? theip with the septepcL^ 
 .©f their condepjPMte&pf Q ^P ^^'^ §?*<»:<^ thpsp^ajiep^ 
 -.wbep Jihey mu8t,t»«l ,far§wfilJ .tp.^ll their hopep! 
 When a wi##^iW^a<^A»7<w ^^^(l^jfi^»/Aa/;jBemA; 
 o 
 
9S THE GREAT i'MlS^Rlr OF 'THOSE 
 
 and tkehope of unjust men perisheth.* The eyes of 
 the wicked shall failf afid they shall not escape, and 
 their 'hope shall he as the giving up of the ghost. ^ 
 The "giving up (he ghost, is a fit,' but terrible 'resem- 
 blan-ce of a wicked man giving 'up* his hopes. As 
 the soul departetb not frOoi the boidy without th-e 
 greatest pain ; so doth the hope of the'wicked depart. 
 Thesbul depart^ frbin the body suddenly, in aWomeiif, 
 which hath there delightfully continued sO many 
 years ; just so doth the hope of the wicked depart. 
 The' soul will never more return to live with'thfe 
 tbdy in this world ; and the 'hope of the wicked 
 takes an everlasting farewell of his soul. Amiracle 
 •of resurrection shall again unite soul and body, but 
 there shall be no such miraciilotis. resurrection of the 
 daiiined's hope. ^ Methitiks, it- is the most pitiable 
 sight this' wodd affords, to see such an ungodly person 
 dying, and to think of bis soul' and his hopes depaftiug 
 together. With what a sad change he appears in 
 another world ! Thfen if a man could btit' ask that 
 hopeless sbiil ! " Are you ias confident of salvation as 
 you Were wbnt to be?" What a sad answer would 
 be' returned! O that careless sinners ■ would be 
 awakened to' think of this in time! vReadfer, rest 
 not till thou canst give a *iasbn of all thy hopes 
 grotinded upon Scripture promises; that they purify 
 thy he'drt ; that they ijuickfen thy endea^puri^ in 
 godliness; that th6 more ithou hopest 'the.less thou 
 siiinest, and the more exact is thy obedience.^ If thy 
 hbp^s be such aS these, go on in the strength of the 
 Lord, hold fast' thy hope^ and never shallit ma^e tkbe 
 ashamed. But if thou hast liot one sound evidence 
 of a' work of grace on thy soul, cast avvaytby hopes. 
 Despair of evei^ being saved, except thou be horH again'; 
 * Prov. xi..7.' '-f Jobv'xi. 20. 
 
WHO IDSE THE SAINXs' REST. 99 
 
 or of seeing Goi, without holiness ; or of bavipg p^rt 
 in Christy except thou love him above /ather, vwthfXi 
 or thy own life. -. This kind of despair is qqe of- the 
 first steps to heavien. If a man jbie. quitq; out. of 
 his way, what must be the first me^ns to.briRg.him 
 m again? He must despair, of ever comipg ;tp .bis 
 journey's end in the way that he is in*. If bis bpme 
 be eastward, and' -he is going westward, as, Ipng as he 
 hopes \be is rightj- be will go on ; apd, as long as 
 he goes on hopijog, "be goes farther amiss. When he 
 despaifs of coming home, except he turn back, then 
 he will return, and then he may. hope. Ju?t so it isj 
 sinner, withthy soul: thou art born out of the w:ay 
 to, heaveii, and bast ptoceeded many .a year; thou 
 foest on, and hppest to be saved, because thou art 
 not so bad as many others. Except 't\\o\x thrpw.egt 
 away those. hopes, and' see that thpu hast all this 
 while beea .quite out of the way to heaven, thpuwill: 
 never return; and be saved. There is nothing in the 
 world more likely to keep thy soul out of heaven, 
 than :thy false hopes of being saved, vyhile thou art 
 out of the: Way. to salvation. , See then bow it wili 
 aggravate the misery of, the damned^ that, with the 
 lp?s of heaven, they .shall lose all that hope of it 
 which now supports them. 
 
 .§5. (3.) They will lose all that false peace of' 
 cpnscience, which makes their present life so dasy. 
 Who would tbinkv that sees hpw quietly the multi- 
 tude pf the ungodly live, thjat they must very shortly 
 Jje down in everlasting flames ? They are as free 
 from t;be fears of hel) ag .an obedient jbeljever ; and 
 for the mo$t part, have less disquiet of mind than 
 those who -shall be saved. ,• Happy nien, if this peace 
 would prove lasting ! VTh^n they shall say Peace 
 and safety ; then sudden destrudtioncomethupQn them, 
 
I@0 3!3ie G^fiAT MISERY OF TSOSE 
 
 bi trMUil up&n a WBman ivUh-tkUd i uhd th&g shaH 
 (tdt esectpv.^ O cruel peace, which ends ita such a 
 Wlar ! The soul^^of eviery man by natute i» Satan'* 
 garH^bn; ali.i^ at peace in sucb a litaii till Christ 
 ettthSJgj &hd givel it tierrible alairibs of judgnieBiJ aad 
 herll, bSittet^ it with the ordniance of his thteats 
 atid terridr^i forces it to yield to his mefe mercy, »n«l 
 %6;lce him for the goyel-tidt ;' then doth he cast out 
 Satatij ovfercmit Mih, tuM frrm hhk all his armoiff 
 tiiheY-iein he i^hjtsted, fmd divideth ^is^oils,f and theft 
 doth big ^tabiish z firm 3nd tasting peace. If tfa«re« 
 (brb tho\i art y^t in that l^r^t peao^, Oev^ think it 
 Wilt endure. C^ii thy aoul have lusting pe&GBi in 
 lehtnity: with' Christ ? CM hfr have pea©6 &g«inst 
 MidXn Gbd jp^oblaitSid waf ? I wish thee no greats* 
 gbod, than that God break iu Xi'pm thy careless he^t^ 
 iand shake theig bUt bf thy^lie j^eatie^ sUid make three 
 lie dbwn at the feet bf ChHsii^ fetid say, L©*^, mhat 
 ijBduMeU thm habe hib to do? *iid «b receive fwsMi 
 liim a bette'r And surer peabe, Whiteh will never be 
 tjiiite bi-oken, but be the begihnlng; bf thy ev^sflastffig; 
 ^eaqb, atid 'not perish in thy pfefishiftgi as the gfbuftd* 
 less ^eabe of the wbrid WilVdb. 
 
 \ 6. (4.) They shall lose all theit carnal mirth. 
 They will themselves say bf theit tm^t&f, it fe 
 nlad; and of their mirth, ibhat dt^eth it^^ It was 
 but o^ thetrdtkUrlgofthornstimderapbt^. It made 
 Ta. bla^e for a while, but it Was presently gOHei and 
 rettt'rnedlib moTe. The talk bf death and judgment 
 Wa^ itksb^ne tb theaa^ bee&u^ itdastiped their mirth > 
 ^They could nbt ewdure to think bf their «in ;diid 
 diatage^, because these thougms sunk their spirits^ 
 They knew ubt what it was tb weep for siii, or to 
 
 * I ^liess. V. 3. t Luke xii 22. J Eccl. ii. 2. 
 
 S Edcl. vii. B. - 
 
WHO LOSE TllE SAIMTs' REST., 101 
 
 humble themselves undet the ihighty hand of God. 
 They could laogh away eoirrow, and. ding slway cares, 
 and drive away those melancholy thoughts. To 
 meditate, and pray, they faaeied would be enough 
 to make them mis6f able, or run mad. Poor sotils, 
 what a misery will that life be, where you shall 
 nave nothing but sorrow; intense heartrpiercing, 
 XQuitrpHed sorrow ; when you shall neither have the 
 joys of saints, mbr your own former jOyB ! Do yon 
 think there is one merry heart in hell ; or one 
 joyful oountenanpe, or jesting tongue? You now 
 r<jry a little mirth ii worth a great deal of sorrow. 
 , But, surely, a little godly sorrow, which would hav% 
 ended' in eternal joy, had been worth much more 
 than all your foolish mirth; for the end, of Bach 
 mirth is sorrow. -"- 
 
 - ^ 7. {6^ They shall also lose all their setisual 
 delights^ That which they esteemed their chief good, 
 their heaven, their god, must they losey as well a6 
 <^od himself. What a fall will the proud ambitious 
 man have from -the cop of his honours ! As his dust 
 and bones will not be known from the dust ami 
 bones of the poorest beggarl so neither will his 
 soul be honoured or ^voured more than theirs. 
 What a number of the great, noble, and learned, 
 will be shut out Of the presence of Christ! They 
 shall not JBnd their magiriiieent buildings, soft beds, 
 and easy couches. ' They shall not view their curi* 
 oas gardeftB, their pleasant meadows, and plenteous 
 harvests. Their tables will riot be so furnished, not 
 attended. The rich man is there no more clothed in 
 ptrph mid fiM linen, nor fareth aumpttmtskj' eloery 
 dajf. 'There is no expecting the admiration; of be- 
 holders: Tliey shal^r spend their time in^sadiiess, 
 atid not in sports, and pastimes. Wha* an altera* 
 
102 THE GREAT MISERY OF THOSE 
 
 V 
 
 tion will they f Aew find ! . The heat of their lust will 
 Jbe then' abated.. How will it even, cut them to the 
 heart, to look each other in the face! What .an 
 interview will there, then beJ! cursing> the day that 
 ever they!saw one another!. lO that. sinners would 
 now remember, and say, .r." Will these delights 
 accompany! us into the other world ? Will not the 
 remembrance of theki be then our torment? Shall 
 we then take . this partnership . in vice for true 
 friendship? . Why should. we sell such lasting, in- 
 comprehensible joys for a taste of seeming pleasure ? 
 Come, as we have sinned together, let us pray to- 
 gethdrj that. Gt)d would pardon us; and let us help 
 one* another towards heaven^ instead.of helping to 
 deceive and? destroy .each, other." O that men knew 
 but what they desire, when they would so fain have 
 all things suited to the desires of the flesh! It is 
 but to desire their temptations to be increased and 
 thejr, snares strengthened. . - 
 
 : ^ 8., (1.1.) As the loss of the saints' rest will be 
 aggravaited. by losing the enjoyments of time,,, it will 
 be .much more so, by suffering the torments, of Helii 
 .The exceedirigigreatijess of such torments may ap- 
 pear by considering^T-r^t'he principal AutHo,r of them, 
 ,who is God" himself;— the pliace or state of tor- 
 ment; — that these torments are, the fruit of, divine 
 vengeance — that the ; Almighty ta)ies- .'pleasure in 
 them; — that, Satan, and sinners themseilves shall be 
 God's executioners ;— .that, these torments S;hall. be 
 universal, — without mitigation, — and without end. ' 
 
 § 9. (1.) The principal author of hell-torments is 
 God himsejf. Ap it was no less than God whom 
 the sinners had ofFeijded, so it is no less than Gocl 
 who will. punish them for ,theiT offences, He hath 
 prepared . th,6se, torments .for. -his, enernies. - ]fti§ 
 
WHO LOSE -THE saints' REST. 103 
 
 continued' anger' will still be devouring them. His 
 bneath of indignation will kindle the flames. His 
 wrath will be an intol^^rable bunden to their souls. 
 If it were but a crekture'gth'ey had to do wi|h»-they 
 might bitter bear it. Woe to him that falls under 
 the strokes of the Almighty! It is a fearful thing 
 to fall inta thehands of the living' God.*. . It Were 
 nothing m coixipiarison to this, if all the world were 
 against them, ; or if the strength, of all creatures 
 were united in one to inflict tbieir penalty." They 
 had now 'Tether venture to! displease God than dis- 
 please a landlord; a customer, a mastfer, a.-frieqd, a 
 neighbour, or 1 their own flesh ;■ but then they will 
 w\sh a theusaind times in vairi, that they had beeil 
 hated of all the world, rather than have lost the 
 favour of God. What'a consuming fire is his wrath ! 
 If h he.Mndkd here but a little, how do vi>e wither 
 like! the grass! 'H6W soon doth our strei^ngth decay, 
 and turn to weakness, and our beauty to defoi-mity- 1 
 The .flames do not so easily run through the dry 
 stubble; as the wrath' of God will consume these 
 wretches. They that could nor bear a prison,wor 
 a gibbet, or a Ifire, for Chj-ist, nor scarce a few 
 scoflFsjhowi will they now bear the devouring flajngs 
 of divine wrath ? 
 
 , § 10. (2.) The place or state of torment is pUr-' 
 ppsely ordained to glorify, the justice of God- When 
 God would glorify his power, he made the worlds. 
 The comely order of all his creatures, declareth his 
 wisdom. His jirovidence is shown in sustaining all 
 things. When a spark of his wrath kii^dles upon 
 thp earth, the whole world, except only eight .p^i;? 
 Sons,' are drowned ; Sodom, Gomorrah, Admah, and 
 Zeboim, are burnt with' fire from heaven; thp sea 
 
 * Heb. X. 31. 
 
104 IV^ G±EAT MiaSftY OF TH09K 
 
 shuts her mouth u[ion some, the earth opens and 
 swallows up others ; the pestilence destroys by 
 thouaandsj What a standing witness of the wrath 
 of God, is the present deplorable state of the Jews ! 
 Yet the glorifying the mercy and justice of God is 
 intended most eminently for the life to come. As 
 God will then glorify /his quercy in, a way that is 
 now beyond the comprehension of the saints that 
 must enjoy it ; so also wijl he manifest his justiee 
 to be indeed the justice of God. The everlasting 
 flames of bell will not be thought too hot for the 
 rebdlious; and, when they have thefe burned througl) 
 miUiofis of ages, he will not vepent him of the evil 
 which bas befallen them. WoB to the soul that is 
 thus set up as a butt for the wrath of the AltnSgihfty 
 to 'Sboot at i and as a busb that must burn in the 
 flames of his jealousy, and never be iconsiaraed ! 
 
 ■^ 11. (3.) The torments of the danuaed must be 
 extreme, because they are the eSect of divine ven«- 
 geanee. Wjath is terrible, but revenge is implacable. 
 When the great God shall say, " My rebellious 
 creatures shall now pay for all the ^ abuse of my 
 patience. Remember how I waited you>r leisuce in 
 vain, how I stooped to persUa^e and entreat you. 
 Did you think I would always be so^6ligh6ed ^''v 
 Then "win 4ie be revenged for every abused mercy, 
 and for all their neglects of Christ, and grace. Q 
 that men would foresee. thi$, and plea^ Gad/beliter 
 in preventing their wOel 
 
 § 12. (4.) Consider also, that though God :had 
 rather men wouM accept of C'hrist and inercy^ yet 
 when they persist in rebellion, he will take pleasuiis 
 in their execution. He tells us, fiiry is mot in me; yet, 
 he adds, wfia would set the briars and thorns against 
 me in battle ; / would go thmughtkem, I would burn 
 
WHO LOSE THE SAINTS* R^IST. 105 
 
 them togethef:. Wretched creatures ! .when he thqi 
 made them will not have mercy on them,, anA he that 
 fomted them will show them nofavrmr.* As the Lord 
 rejoiced over them to do them good; so the Lord will 
 rejoice over them to destroy them, and to hringthem to 
 nought.f Woe to the souls whom God rejoiceth 
 to punish ! He will laugA at their calamity, he will 
 mock when their foar cometh; vshen their fear cometh 
 as desolation, and their destruction cometh as a 
 whirlwind; when distress and anguish cometh upon 
 them.X Terrible thing, when none in heaven or 
 earth can help them but God, and he shall rejoicd in 
 their caJami'ty ! Though scripture speaks of God^s 
 laughing and mocking; not literally, but after the 
 manner of men; yet. it is such an act of God in' 
 tormenting the sinner, 'which cannot otherwise be 
 rhore "fitly expressed. 
 
 § 13. (5.)' Consider that Satan and themselves 
 shall be God's executioners. He that was here so 
 successful in drawing them from Christ, will then 
 be. th6 instrument of their punishment, fof yielding 
 to his temptations. That is the rewatd he will give' 
 them for all their service; for their riejecting the com- 
 mands of God, forsaking Christ, and neglecting their 
 souls at his persuasion. If they had served Christ as 
 faithfully as they did Satan, he would have given 
 them a better reward. It is also most just, that they 
 should be their own tormentors, that they may see 
 their whole destruction is of themselves ; and then 
 whom can they complain of but themselves ? 
 
 § 14; (6.) Consider also that their torment will be' 
 universal. As all parts have^ joined in sin, so must 
 they all partake in the torment. The soul, as it was 
 the chief in Sinning, shall be the c^hief in sufiering; 
 
 * Isa. xxvii. 4. U. f Deut.xsviiii 63. J Pjrov. i. 26, 27 
 
106 THE GREAT MISERY OV THOS3 
 
 and as it is of a more exicellent nature than t^ebody, 
 so will its toroiients ^f >exceed bodily torments;. and 
 as its joys far surpass all sensual pleasures, so the 
 pains of the soul. eK<:eed corporeal pains.-'^It is not 
 o^Uf. a soul, but a sltnful soul, tiiat must suffer. Fire 
 will not bu>rn, exicept the fuel, be eonibuslible; but 
 if the wsod be dry, how fiercely will it burn ! The 
 guilt af their sins will be to damned souls like tinder 
 to giinpo^dier, to make the f^mes of hell take hold 
 upon theeawith fury. — ^Tbe body must alsQ bear its 
 part. That body, which wa$ so carefully looked to, 
 so tendjerjy cherished, so curiously dressed, what 
 mu§t it now endure! How are its haughty looks 
 now takien down* How little will those 0aijies regard 
 its comeliness and beauty! Those eyes which were 
 wont to be delighted with curious sights, must then 
 see nothing but what shall terrify them I an angry 
 God above them, with those saints whpm they 
 scorned? enjoying the glory which -they have lost ; 
 and about them will be only devjl^ find damned 
 spijijs. How will they look back and say, "Are 
 all our feasts, and games, and jevels, come to this!" 
 Those ears which were accustomed to music and 
 songs, shdll hear the shrieks and cries of their damned 
 companions; chilidrmi cryklg out against their* pa^ 
 rents, that gave them jencoar^gement and example 
 it) evil; husb;i|id8 and ivive«, masters and servasits, 
 ministers and p^{^i iMgistrates and «ubi@ot9, 
 changing tjbieir mia^ry upon ong another, for discou- 
 raging in duty, conniving at sii», and being silenit, 
 when they should have plainly foretold the danger. 
 Thus will soul and bqdy be companions in woe. 
 
 §15.(7.) Far greater will these torments be, 
 because without mitigation. In this life, when told 
 of h,dlv -Cff. if Qoascienci^ troubled their pe^ce, they 
 
WHO LOSE THE SMNTS^ RI&ST. 107 
 
 had comforters at hand ; their camat friendst their 
 business^ their company, -their mirth. They could 
 drink, play^ or sleep away their sorrows, Ekit irow 
 all these remedies are vanished^ Th«ir hard pre- 
 sumptuous unbelieving fateairt was a wall to defend 
 tbem agaiftsf trouble of mind. Satan> was himself 
 their comforter, as he was to our first mother: Hatii 
 God saiA, ye shcdl not eatP ye shall wot surely die. 
 Doth God tej'l you that you shall lie in hell? It 
 is no such matter j; God is more merciful. Or if 
 there be a hell, what need you fear it? Are not 
 you Christians ? Was not the blood ©f Christ shed 
 for you?" Thus, as the Spirit of Christ isi thecoma- 
 forter of the saints, so Satan ' is the comforter of the 
 wicked. Never was a thief more careful lest he 
 should awake the people, when be is robbing the 
 house, than Satan is not to awaked; a sinner. But 
 when the s-inner is dead, then Satan h&th done 
 flattering and' comfoi'ting. Which way, then, will 
 the forlorn sinner Ikpok fbrcomfort? They that drew 
 him into the snare, and promised him safety, now 
 forsake him, and> are forsaken themselves. His 
 comforts are gone, and the righteous God, whose 
 forewarnings he made light oi, will now make good 
 his word against him to the least tittle. 
 
 ^ 16.(8.) But the greatest aggravation Of these 
 torments will be their eternity. When a thousand 
 millions of ages are past, they are as fresh to beg^'-n 
 as the first day. If there were any hope of an endi, 
 it would ease the damned to foresee it j hat for ei)^, 
 is an intolerable thoiighit. They were never weary 
 of sinning, nor Will God be weary of punishing. 
 They never heartily repented of sin,' nor will God" 
 repent of their. saffering. They broke the laws of 
 the €ternal> God^ and therefore siball suffer eternal 
 
108 THE GREAt MISERY OF TI^OSE 
 
 ^punishment.' They knew it was ati everlasting king- 
 dom which th6y refused; and what wonder, if they 
 are everlastirtgly shut out of it ? Their ioimortal 
 souls were guilty of the trespass, and therefore must 
 immortaHy suffer the pains.' What happy men would 
 they think themselvesj if they might have lain still 
 in their graves, ot might but there lie down again ! 
 How will they call' and cry, " O death, whither 
 art, thou now gone? Now come and cut off this 
 doleful, life. O that, these pains would break' my 
 heart, and end my being,! O that I ipight once at 
 last die f O that, I bad never had a being!" These 
 groans will the thoughts of eternity wring from their 
 hearts. They were worjt . to think sermons and 
 prayers long; how long then will they think these 
 •eadltess torments? .What difference is there betwixt 
 the length of their pleasures. and tbeir pains! The 
 one continued but a moment, the other endureth 
 throu^ ail eternity. Sinner, remember, how time 
 is almost gone. Thou art standing at the door of 
 eternity; and death is Waitipg to open the door, 
 and put thee in. Go, sleep out a few more nights, 
 and, stir abou* a few- more days on earth, and then 
 fhy'riigbts a!nd days shall end; thy thoughts, and 
 care$, and pleasures, shall. all be; devoured by eter- 
 nity; thou must enter upon the state which sball 
 never be changed. As the joVs of heaven are beyond 
 our conception, so are the pains of hell. Everlasting 
 torment is inGonceiv^ble. torment. .. - . »- ■ 
 § 17. But m^hinks I see the obstinate sinner 
 desperaftely resolvingy, " If I must.be damned, there 
 is no remedy. Ratlier than I will live a? the scrip- 
 ture requires, I will put it to the venture ;^ I shall- 
 escape as well as the rest of my neighbours, "and 
 we will even bear it as well as we can." Alas ! 
 
WHO LOSE THE SAINTs' REST. 109 
 
 poor creature, let me beg this of thee, before thou 
 dost so flatly resolve, that thou wouidst lend me thy 
 attention to a few questions, and weigh them with 
 the reason of a man.— Who art thou, that thou 
 .sh6uldst bfear the wrath of God ? Art thou a god, or 
 aman ? What is thy strength? is it not as the strength 
 of wax, or stubble, to resist the fire ; or as chaff to 
 the' wind; or as dust before the fierce whirlwind? 
 If thy strength were as iron, and thy bones as brass; 
 if thy foundation were as the earth, and thy power 
 as • the heavens, yet shbuldst thou perish at the 
 breath of his indignation. How much more, when 
 thou art but a piece of breathing clay, kept a few 
 days from being eaten with worms, by the mere 
 support and favour of him whom thou art thus re- 
 sisting! — Why dost thou trenible at the signs. of 
 almighty power and wrath ? At claps of thunder, or 
 flashes of lightning; or that unseen power which 
 rends: in pieces the mighty oaks, and tear^ down 
 the strongest buildings; or at the plague,' when it 
 rageth around thee ? If tlibu hadst seen the plagues 
 of Egypt, or the earth swallow up Dathan and Abi- 
 ram ; or Elijah bring fire from heaven to destroy the 
 captains and their companies, would not ^ny of 
 these sights have daunted thy spirits? How then 
 canst thou bear the plagues of hell ?— Why art thou 
 dismayed with «(ich small sufferings, as befall thee 
 here ? A toothache, a fit of the gout,. or stone, the 
 loss of a limb, or falling into beggary and disgrace? 
 And yet all these laid together will be one day ac- 
 counted a "happy state, in comparison of that which 
 is suffered in bell. — Why do^s the approach of death 
 So much affright thee? O how cold it strikes.to thy 
 heart ! iAnd would, not thft grave be, accounted a 
 paradise, conjparedwitb that place of torment which 
 
IIQ XHE G&EAT MISERY O^ THOSE 
 
 thdu slightest?- — Is it-aa in tolerable tbiiig. to burn 
 part of thy body, byrholdingit in the fire ? What 
 then will it be; to suiOSer ten thousand times more 
 for ever in hell? — ^Why does- the thou^t or mention 
 of hell occasion any disquiet in thy spirits ^ And 
 eanst thou endure the .tormeKr4s themselves ?— Why 
 dQth the rich man complain to Abrahamc^^ torments 
 in hell? Or thy dying companions lose their €K)urag:e, 
 and change their haughty language ?— Why cannot 
 these make as light x>f hell as^ thyself? — ^Pidst thou 
 never see or speak with a man under despftir ? How 
 uncomfortable was his talk ! How burdensome Tiis 
 life ! Nothing he possessed did him ^)0d: he had 
 no sweetness in meat or drink; the sight of friends 
 troubled him; he was weary of life, and fearful of 
 death. If the misecy of the damtned can be endured, 
 why cannot a man more easily endure these fore- 
 taistes of hell? What if thou shouldst see the devil 
 appear to thee in some terrible shape? Wouldi not 
 thy heart fail thee, and thy hair stand on an end? 
 And how wilt thou endure tolive for ever, where 
 thou sh?lt have . no other company bat devils^ and 
 the damned, and .shall not only see. them, but be 
 tormented with them and by them,? — Let me once 
 more ask,, if the wrath of God be so Kght, why did 
 the Son of God himself make so great a matter of it 3~ 
 It made him. sweat as it were great drops of blood 
 falling down to the ground. The Lord of life erred. 
 My soul -is exceeding mrraurfkilf seen, unto death. And 
 on the cross, iM^- God,- my God, why hast thou 
 forsaken me? Surely if any one; could have borne 
 these sufferings easily, it would have been Jesus 
 Christ. He bad another measure of strrength to beac 
 it than thou bast. Woe to th>ee,^sinner, for thy mad 
 security! Dost thou think 4a find it tderafele to 
 
WHO XO«B THE SAI3IT3* REST, i 111 
 
 th«e, which was so heavy to Christ ? ^ay, the Soa 
 »f God is cast into a bitter agony,' and bloody swe^t, 
 only under the curse of the law ; and yet thou, feeble, ' 
 foolish creature, inakest nothing. to bear also the curse 
 of the gospel, which requises a much sorer punish- 
 ment.* The good Lord bring thee to thy right mind 
 by repentance, lest thou buy thy wit at too dear a rate ! 
 § 18. And now. Reader, I demand thy resolution, 
 what use wilt thou make of all this ? Shall it be lost 
 to thee ? or wilt thou consider it in good earnest ? 
 Thou hast cast away many a warning of God, wilt 
 tbou do so by this also? Take ;heed, God will not 
 always stand warning and thn^itehing. The hand of 
 revenge is lifted up, the blow is icomiog,' and woe to 
 him on whom it lighteth! Dost thouthrow away 
 the book, and say, it speaks of nothing but hell and 
 daninaliDn ? - Thus thou usest also to complain of the' 
 preacher. But wouldst thou not have us telt thee 
 of these things ? Should we be guilty of the blood of 
 thy soul, >hy keeping silent that which God hath 
 charged us to, make known "i Wouldst thou perish in 
 ease and silenee,' and have us to perish with thee, 
 rather than displease thee, by speaking the truth?. 
 If thou wilt be guilty of such inhuman cruelty, God 
 forbid we should be guilty of such sottish iolly^ This 
 kind of preaching or writing, is the ready way to be 
 hated ; and the desire of applans© is so natural, that 
 few delight.in auchadispleasing way. But consider, 
 are these things true, or are they not ? If they, were 
 not true, I would heartily join with th^e against any 
 that fright people without a cause. But if these 
 threatenings 4>e the word of God, what a wretch art 
 thou, that wilt hot bear it, and consider itf If thou 
 art one of the people of God, this doctrine will be 
 ♦ Heb« X. 29. 
 
n2 THE .GREAT iJMISEEY OF THOSB 
 
 a comfort to thee, and not a terror. If thou art yet 
 unregenerate, methinks-^tbou shouldst he as fearful to 
 hear of heaven as of hell^ except the bare name ofv 
 heaven or salvation be sufBcient. Preaching heaven 
 and mercy to thee, is entreating thee to seek them, 
 and not reject them; and preaching hell, is but to. 
 persuade thee' to avoid it. If thou wert' quite past 
 hope of escaping, it j then it vperein vain to.tell thee 
 of hell i but as long as thou art alive, there is hope of' 
 thy recovery, and therefore' all means must be used, 
 to awake th'ee from thy lethargy. Alas! what heart 
 can now possibly conceive, or what tongue express,, 
 the pains of those soUls, that are linderthe vvratl^ of; 
 God! Tben< sinners-,' you will be crying to Jesus 
 Christ, " O mercy 1 pity, pity on a poor soul !** 
 Why, I do now, in the name of the Lord .Jesus, cry . 
 to thee,^ " O have mercy, havE pity, man, upon thy 
 own soul!" Shall God pity thee, who will not'be 
 enti-eated to pity thyself? If thy horse seebuta pit 
 before'him, thbii canst scarcely force; him in; and 
 wilt thou so obstinately cast thyself into hell, when, 
 the danger is foretold thee? Who can stand before 
 the indignQiionof the Lord? and who cat), abide the 
 jfierceness of his anger ?* Methinks, thou shouldst 
 need no more words, but presently: cast away thy 
 soul-damning sins, aniS wholly, deliver up thyselfto 
 Christ. Resolve on it imrejediately, and let ,it be 
 done, that I may see thy face in rest among the. 
 saints.. May the Lord persuade thy heart to strike 
 this covenant without any longer delay ! But if thou 
 be hardened unto death,- and there be no remedyji 
 yet say not another day but that thou wast faithfully 
 warned, and hadst a friendi that would fain have 
 prevented thy damnation. 
 
 * Nahtim, i. 6. 
 
WHOT-OSE THE SAINTs' REST. M8 
 
 CHAP. VH. 
 
 The Necessity of. 0igently seeking the Saints' Rest. 
 
 S 1. The saints' rest surprisingly neglected ; particularly,"52. by^ 
 the worldly-minded, f 3!.'The profane multitude, § 4. formal 
 profeHs'oTS'; § 5 — S. and by the godly themselves, whether ma- 
 gistrates, ministers, or people. § 9. The author mourns the 
 neglect, and excites' the reader to diligence, by considering, 
 § 10. the ends' we aim at, the work we halve to do, the shortness 
 and uncertainty of our \\me, and the diligence of our enemies. 
 §.11. Our talents, mercies, relations to God, and our afflictions. 
 , § 12. What assistances we have, what principles we profess, and 
 , our, certainty never to do jenp^gb. § 13. That every grac^ l^nds 
 to diligence, and to trifle is lost labour; that niuch time is 
 mispent, and that our recompense and labour will be proporti- 
 elitible. §14. That striving is thie divine'appointndent, all men 
 do or w;ill approve it, the, best Christians at death lament their 
 want of it, heaven is often' lost for want of it, but never obtained 
 withpiit it. § 15. God, Christ, and the Holy Spirit are in 
 earnest; God is so in hearing and answering prayer; ministers 
 in their instructions and exhortations ; all the creatures in serving 
 us ; sinners irt .serving the devil, as we were once,, and now are, 
 in fvorldly things, and in heaven an4 hell all are in earnest. 
 § l6. Th^pbapter concludes TSith proposing some awakening 
 questions to the ungodly, and, § 1 7. also to the godly. 
 
 § 1. If there be so certain and glorious a rest for 
 the saints, why is there no more industrious Seeking 
 after it ? One would think if a man did but once hear 
 of 9uch unspeakable glory to be obtained, and believed 
 what he heard to be true, he should be transported 
 with the vehemency of his desire afterit, and should 
 almost forget to eat and drink, and should care for 
 nothing else, and speak-of and inquire after nothing 
 else, but how to get this treasure. And yet people 
 who hear of it daily, and profess to believe it as a 
 fundamental article of their faith,.do as little mind it, 
 or labour for it, as if they had never heard of any 
 
 Q 
 
lit the; necessity of DI'LKSEKTLT 
 
 such thing, or did not believe one word they hear. 
 This reproof is more particulaHy japplicable to — the 
 worldly-minded,— the prolane multitude,— ^the formal 
 professors,— aw^ even to the godly themselves.- 
 
 § 2. The worldly- rninded are so taken up in peeking 
 ,the things bqlow,. that they have neither, heart nor 
 time to seek this rest, Q foolish Bmners, who hath 
 bewitched ytni ? The, World bewitches men into brute 
 beasts, and draws th$m some degrees beyond niadness. 
 See ,what riding and running, what scrambling, and 
 catching for a thing of nought, while eternal rest lies 
 neglected! What contriving and caring to get a^tep 
 higher in the world than their brethren, while they 
 neglect the kingly dignity of the saints! What in- 
 satiable pursuit of fleshty pleasures, while they look 
 on the praises of God,< the joy of ahgeky as a tiresome 
 burden!. What unwearied diligence in raiding their 
 posterity, enlarging their possessions, (perhaps for a 
 poor living from hand to mouth,) while judgment is 
 drawing near; but how it shall go with them then, 
 never puts them to one hour's consideration ! What 
 rising early, and sitting up late, and labouring from 
 -year to year, to maintain themselves and children in 
 cfedit till they die ; but what shall foUo* after, they 
 nevei: think ojt! Yet th«sse men cry, " May.we not 
 he saved without so m,uch ado ?'- How early do they 
 rouse up their .servants to their- labour; but bowr 
 seldoni do they call thtm to prayer* or reading the 
 scriptures! What hath this world done for its lovers, 
 and friends, that it is so eagerly foljx^wed, and painfaUy 
 sought after, while Christ aitd; heaven stand by, and 
 few regard them ? or what will the world doi for them 
 for the timeto come ? The common entrance into it 
 is through anguish and sorrow. The passage through 
 it, is with continual care and labour. The passage 
 
SEEKING THE SA^WTS* REST, f 116 
 
 out df it, is the sharpest of all. O liinreasonaUe, 
 ■bewitched men ! Will mirth and pleasure stick close 
 to you I Will gold and worldly glory prove fast friends 
 to you ii^ithe time, of your greatest need ? Will they 
 hear your cries in the day of yourvcalamity ? At tbe 
 hour of your death, will 'they either anriwei? or relieve 
 you ? Will they go along with you ^o the other world, 
 and bribe ithe judge, and "bring you off clear,; or 
 ptif chaise you a place among the blessed ? Why then 
 did the rich man want a drop vf water to cool his 
 tongue P Or iare the sweet morsels of present delrgh't 
 and honour of more worth than eternal rest? And 
 will they Recompense the loss of that enduring trea- 
 sure 9 Can there be the least hope of any of these ? 
 Ah, vile, deceitful world !<■ how oft have we heard thy 
 most faithful servants at last complainiDg ; " Oh tbe 
 w!orld hath deceived me, and' undone me! It flattered 
 me in my prosperity^ but now it turns me off in hiy 
 necessity. If I had as feithfuUy served Christ, 'as 
 I have served it,' he would notl' havie teft me thus 
 comfortless and hopeless." Thus they complain; and 
 yet suceeedingisinners will take no warning. 
 . —^3. As for the profane multitude, they will not be 
 persuaded to be at so much phins for salvation, as to 
 j»erform thecommon outward duties of religion,. If 
 they have the gospel preached in tbe town where they 
 dwell, itmay bethey>will give the hearing to it one 
 •part of the day, a«d stay at home the other; or if the 
 inaster come to the congregation, yet part of his 
 family must stay: at home. If they want the plain 
 and powerful preaebing of the gospel, how few are 
 there ini a whole town, wi»x> will travel a mile or two 
 to hear abroad ; though they will go many miles to 
 -the<market for provisions for their bodies! They know 
 the seripture is the hm of God, by which they must 
 
116 THE N£CBSSITY OF DILIC£19:T€,Y 
 
 be acquitted or condemned in judgment;, and that 
 the man is blessed who delights in the law of tlw 
 Lord, and'in his law doth meditate day and mgMi. 
 yet will they not.be at pains to read a chapter once 
 a! day.^ If they carry a Bible to church, and neglect 
 it all the week, this is the most use tjiey ntake of it. 
 Though they are commanded io. pray without ceasing, 
 and to pray always; yet they will" neither pray 
 constantly, in, their families, nor in secret. Though 
 Daniel would rather be cast to the li&ns,',i\\an forbear 
 fraying three times a day in his Aotwe,; where his 
 enemies might hear him ; yet these men will rather - 
 venture to be an eternal prey to Satan, the roaring 
 lion, than thus seek their own safety. Or their cold 
 and heartless prayers invite God to a denial : for 
 among men it is taken for granted, that he who asks 
 but slightly, and seldom, cares not much for what he 
 asks. They judge themselves unworthy ;of> heaven, 
 whb think it is not worth their mote constant and 
 earnest requests. - If every door was marked, where 
 families do not, morning and evening, earnestly seek 
 the Lord in prayer, that his wrath might be poured 
 • out upon such prayerleSs families, our towns would 
 be as places overthrown by the plague, tlie people 
 being dead within, and the mark of judgment without. 
 I fear where one house would escape, ten would be 
 marked out for death; and then they might teach 
 their doors to pray, Lord, hatie mercy upon us, because 
 the people would not pray themselves. But especially 
 if we could see what men doin their secret chambers, 
 how few would you find in a whole town that spend 
 one quarter of an hour, morning and night, in earnest 
 supplication to God for their souls! O how Iktle do 
 these men. set by eternal rest ! Thus do they slothfuUy 
 neglect all endeavours for their own weHaie, except 
 
SEEKING THE SAINTs' REST. 117 
 
 some public duty in the congregation, 'which custom 
 or credit engages them to. Persuade them to read 
 good books, learn the grounds of religion in their 
 Catechism, and sanctify the Lord^s-day in prayer, and 
 meditation, and hearing the word, and forbiearing all 
 worldly thoughts arid speeches ; and what a tedious 
 life do they take this to be? As if tfaey thought 
 heaven were not worth doing so much for. 
 
 § 4. Anothei: sort are formal professors, who will 
 be brought to an outward duty, but to the inward 
 work of religion they will never be persuaded. They 
 will preach, or hear, or read, or talk of heaven^ or 
 pray in their families, and take part with the persons 
 or' causes that are good, and desire to be esteemed 
 among the godly ; but you can never bring them to 
 the more spiritual duties; as, to be constant and 
 fervent in secret prayer iand meditation ; conscientious 
 in self-examination ; heavenly-minded ; to watch over 
 their hearts, words, and ways; to mdrtify the flesh, 
 and not make provision to fulfil its lusts; to love and 
 heartily forgive an enemy, arid prefer their brethfeh 
 before themselves ; to lay all they have, or do, at the 
 feet of Christ, and prize his service and favour before 
 all ; to prepare to die, and willingly leave all to go to 
 Christ. , Hypocrites will never be persuaded to any 
 of these. — If any hypocrite entertains the gospel with 
 joyi it is only in the surface <?f his soul; he never 
 gives the seed any depth of earth : it changes his 
 opinion, but never melts and new-moulds his heart, 
 nor sets up Christ there in full power and authority. 
 As his reiligion lies most in opinion, so does his chief 
 business and conversation. He is usually an ignorant, 
 bold, conceited dealer in controversies, rather than 
 an bumble embracer of known truth, with love and 
 obedience. By his slighting the j udgments and persons 
 
118 THK NECESSIXy OF DILIGETTTXY 
 
 of Others, and. seldom talking witli seriotisness and 
 humility of the. great things of Christi he shows* his 
 religion dw^ells in the brain, and. not ip his heart. 
 The wind qf temptdfion carries' him aw'at/i as a feather, 
 because his heart is not established with Christ and 
 grace. (He never in private conv-efa^tioiiv humbiy 
 bewails his soul's imperfections, or tenderljTaoknowr 
 ledges his unkindness to .Christ; but gathers bis 
 greatest comforts froni> hi* being of such a judgment ' 
 or party. — ^The like- iriay be said of the worldly 
 hypocrite, who chokes the gospel with the ibocns ef 
 worldly, cares atid desires. He is convinced^ that he 
 must be" religious, or he.canQ<H: be. saved ; and there- 
 fore he reads,' and hears, and prays, and forsakes his 
 former company and oourses; but he resolves to keep 
 his hold of present things. His jbdgmentrtnay say; 
 God is the chief good; but his heart and affectiqBS 
 never said so. The world hath more of his affections 
 than God, and therefore it is, his god. -Though he 
 does not run after opinions and novelties, Hke the 
 former, yet he will be of that opinion which will best 
 serve his worldly advanlaget : And as onie whose; 
 spirits are enfeebled by some fiestileiiiitial disease ; so, 
 this man's spirits b.eing possessed by; title plague of a 
 worldly disposition, how fedile is be in secret prayec! 
 how superficial in exiamination and meditation! homr 
 poor i n heart-watch ings \ how nothing at all in h 
 pnd walking with God,>rejoicing in him, or> 
 him ! — So that: both these, and noanyi other sortSiOf 
 hypocrites, though they will gp.with you in theeasiy 
 outside gf religion, yet will never be at the pains 6f 
 inward and spiritual duties. ) . ' i 
 
 ^ 3>. And even' the godly themselves) iare too lazy 
 seekers of their' everlasting rest. Alas I wfaiat a dis* 
 proporMon is there between ^ur ;h'g^t and -heali:j 
 
SEEKING THE SAINTS' REST. 119 
 
 our profession andi prosecution i W^hb makes that 
 baste as if iti^ere for heaven ? How still we stand r 
 How idly we 'work ! how we talk and jest, and 
 trifle away: our time ! how deceitfully we iperfpntt-, 
 the work of -God! how we hear, as if we heard 
 not'! <and pr^y,' as if we prayed not! and eKamine^ 
 and medvtate, and reprove sin, as if we did notl 
 and enjoy Christ, as if we enjoyed him not! as if 
 we' had learndd to use the thin^ of heaven, as the 
 apostle teacheth us to use the things of the world f 
 What a frozen stupictity has benumbed us! we are 
 dying, and we know it, and yet we stir not; we 
 are at the^door of eternal happiness,' or misery, and- 
 yet we perceive it not; death knocks, and we hear 
 it not ; God and Christ call and cry to us, " Td-day 
 Vp ye will hear nmg voice, harden not your hearts; 
 work while it is day, for the night eometh whew 
 none ca« worAj*" Now ply your business, labour 
 for' your lives, lay out atlyour strength' and time; 
 now or never! and y^ we stir no more than if we 
 were half asleep. -What baste do death and judgment 
 make I how fast do they come on! they are almost 
 at' US) and yet wh$t tittle haste we make! Lord, what 
 a 'Senseless^ •■ earthly, hellish thing is a hard heart ! 
 Where is the man that is in earnest a Christian! 
 Methinks men every-where make but a trifle of their 
 eternal state. They look after it but a little by the 
 bve ; they do not make it the business of their lives. 
 If I tvere not sick myself of the sairie disease, with 
 what tears should I mix this ink; with what groans 
 should I express these complaints^ and w^th, what> 
 heart-grief should I mourn over this universal dead- 
 ness ! 
 
 § 6, Do DHiagistrates ampng us seriously perform 
 their work! Are they zealous for God? Do they 
 
120 THE NECESSITY OF DIXIGENXLY 
 
 build up his house? Ave they tender of his honour? 
 Do they second the word? And fly in the face of 
 sin dnd sinners, as the disturbers of our peace, and 
 only cause of aU our miseries? Do they improve all 
 their power, wealth, and honour, and all their influ- 
 ence, for the greatest advantage to the kingdom of 
 of Christ, as men that must shortly give an accouat 
 of their stewardship ? 
 
 § 7. How thin are those ministers that are serious 
 in their work! Nay, how mightily do the very best 
 fail in this! Do we cry out of men's disobedience to 
 the gospel in the demonstration of the S'pirit, and 
 deal with sin as the dest(!oying fire in our towns, and 
 by force pull men out of it? Do we persuade people,, 
 as those should, that know the terrors of the Lord? 
 Do we press Christ, and regeneration,' and faith, and 
 holiness, believing that, without these, men can ijever 
 have life? Dp our bowels yearn over the ignoranti 
 careless, and obstinate maltitpde? When we loqk 
 thienii in the face, do our hearts melt over them, lest 
 we should never see their faces in rest. Do we, as 
 FiLu\,{tell4hem, weeping, of their fleshly and eattbly 
 disposition ? And, teach them publicly, an4frio^ hoats<f 
 to house, at all seasbm, and with many teors? And 
 do we entreat them, as for their soul's salvation ?; Qr 
 rather, do we not study Ip gain the approbation of 
 critical hearers; as if a minister's business were of no 
 more weight but to tell a smooth tale for an ho.ur, and 
 look no more after the people till the next sermon ? 
 Does not carnal prudence controul our fervour, and 
 make our discoi^rses lifeless, on subjects the' most 
 piercing ? How gently do we handle those sins, which 
 will so cruelly handle our people's souls! In a wrord, 
 our want of seriousness about the things, of heaven, 
 charms the souls of men into formality, and brings 
 
SEK'K.^NG THE SAINTS* REST. ^ 121 
 
 theCQ to this cus<toinary careless hearing, whichundoes 
 .them! May the Lord pardon the great sin of the 
 ministry in this thing; and in particular, my own! 
 
 ^■8. And are the people more serious than ma- 
 gistrates or ministers? How can it be expected? 
 Reader, look but to thyself,. aod resolve the question. 
 Ask conscience, and suffer it to tell thee truly. Hast 
 Ihou set thy eternal rest befbre thine eyes, as the 
 great business thou hast to do in this world?: Hast 
 thou watched arid labpurisd, with all thy vaighttthat 
 no man tahethy crown? Hast thou made haste, lest 
 thou shouldst come too late, and die before thy work 
 be done ? Hast thp.u pressed . on thfojugh.; crowds of 
 oppositiqn, towards the marhyfor the prize of the 
 high calling of God in Christ Je««,' still reaching 
 forth unto those things which are before? Can con- 
 science witness your secret cries, E^nd groans^ and 
 tears? Can your family wilness, that you. taught 
 them the fear of the Lord, ^d warned them not to 
 go to that place of torment? Can your minister'wit- 
 ness, that: he has heard you cry out, What shall J do 
 to he satied? and that you have followed him with 
 <}omplaints against your corruptions, and' with, earnest 
 inquiriesafter the Lord? Can your neighbours about 
 you witness, that you reprove the ungodly, and take 
 pains to savethe souls of ypur Jjrethren? Let all 
 these witnesses judge this day between' God "and 
 you, whether you are in earnest about eternal , rest.' 
 You can tell by his work, whether your servant 
 has loitered, though you did not see him; so you 
 may by looking at your own work. , Is your love 
 to Christ, ypUT faith, your zeal, and other graces, 
 strong or weak? What are your joys? What is 
 your assurance? Is all in order within you? Are 
 you ready to die, if this should be the day? Do 
 
 K 
 
14ft THJE iifecttSSllt *¥ DitidieSffLY 
 
 yhu9 J6(%e by'lh?*; SM it will t^MlMy appete 
 whe*H«f ytju havd b*e/i i&b6ui'*'fs or Ibitfcrers. 
 
 % 9. O ble^ed Wst, how iihwonhiiy art thou 
 h'^llectetl! O ^"kiriords kiiigdofei^ how aft tboa 
 «ft(derv&lttd[ ! Liitle ktiow the catrfesasons of taett, 
 vrbat a gtatfe they set so ■ light by. > If. tb^ einee 
 khert^ it, they vfotild surely bsof anothtr mind. 
 I liope tbtrtl, JEieader, Art sfeflsiblev what a desperate 
 thifig U is t6 trifle abeai etefttal rest; and how 
 deeply thou hast bbeli guilty of thi«' thyself. And 
 I hop* fejsb, thou wilt not now suffer this convic- 
 ticfii to diet, Should the physician tell thee, « If ywa 
 Will bbserve bot One things I doubt not to cure 
 Jr®^t diiease,^' 'woxildst ttidu not 6bser«B it? Sol 
 tdl th«e, if thbu wilt observe but thiis bne thing 
 for thf ^oul, I tfiake no doubt of thy salvation; 
 fthake off thy etoth, and put to all thy stre^gth^ and 
 be a Christian indeed; I know not then what can 
 hiflder thy Jiap^ilseis. Ad far as thou art gohefrom 
 Odd, ie@k bill with all thy heart, and no doubt thiou 
 shait find him. Ka unkind tis thou hast been tb 
 Jesus Chmt) seek him heartily, obey him unreger- 
 Vedly, iElud thy salvatioin is as sure as if thou hadst 
 it tfl^^dy.: But full as Christ's satisfaction is, free 
 
 Els the pitriak^ ist krge as th« mercy of God is; if 
 thou only talk (of theie, when tbou shouldst eagerly 
 eBtertain them, thou wilt be never the better^ 
 thern 5 and if thoU loiter, when thou shOuldst labsu*, 
 thou wilt losfe'^the crown. Fall to work then sfieedily 
 and seriously, and . bless Gtod that thou hast yet 
 time to do it. And to sfhpw that I urge thee not 
 without cause, I will here add a variety of animating 
 considerations. RotlSe up thy spirit, and, as Moses 
 said to \^tae\,-sst th^ Mart unto allihetverds which 
 
fta^if mti> thee this dc^^; ^ft f^ffpt apfji^thmgf 
 feoXWW a is yfnir l^fe.^ MW/tlt^ l-m^ Wftn % 
 
 ;§ 10. Consider, hP>vTe?siQp,ablp it ijj, '^|n9,t oa^ 
 diligence!. gb^uld he. .ar^sweraj^le jp t^ ei^jj^ w^^g^^ 
 8t» totjje W(Wk Wieliave tfxd^?*, tp the s,hortjiesi^ ap4 
 WniC0rltaioty of quf tApse, *pd tg» .t^.e cQnlx^y- dili- 
 gence, of our ejieoaies.TT'The epd* pf a Christian's 
 desires aad end^g^vQqfs aje sf) gr^;,, that no, hi^iin^fl 
 URdprstandipg an je^J^ ca.n J9f>mpi;^hepd *i\\^^, W^ftt 
 is so excellent, so !mpoFt;ant, or, ;^o, necessary, af 
 the glorifying of God, the ^alv^tion of oi;r oji^i^ an,d 
 p)l\\pf i»?©'s sQuls, by escaping the tormeuts of h^jl, 
 afld possessing the glpry erf" heaven ? Apd can a p^an 
 ^ too rnuch affected with things pf such iQ,<p^ment? ,; 
 Ran he d^^ire tjvtip too e.a,i;nestly, or love them 19^9 
 ^IffWgly. or.lahpurfar; thjeini fop diligently ? Po nof 
 yys know, Jhat jif ,^api; pi^ayers prevail not, and quf 
 labopr s^cq^edsr not, we are undone for everp^r- 
 The work of a Christi^p here is very gr^at and 
 various. The sOul ipust be renewed; corruption^ 
 inust be fortified ; <;ustom, t;omptations, and worldly 
 ^nter^stSjiiigst be conqg,ei!?d; flesh must be^ubdued; 
 •)i^, friends, and qredit rpust be slighted; conscience 
 on good grounds-^be quieted ; and assurance of pardop' 
 ^pdiSalvatipp attained- Though Gqd must give us 
 th^e wi|:hQut Qur n^e^rit, yet he will not give them 
 wijhoutt pur earnest seeking ^nd labour. Besides, 
 there is n^uch knowledge, to be got, many ordinances 
 tp be used, and duties to be performed :>every age, 
 year, and day ; every plafie we come to ; every 
 person we deal with ;«very chapge of our condition; 
 j^pjl require the renewing, of our labour: wives^ chil- 
 4ren, servants, neighbours, frifucki energies, all of 
 * pejit. »xxii. 46. 47. 
 
124 THE NECESSITY OP DILIGENTLY 
 
 them call for duty from us, Judge then, whetlieV 
 itnen that have so much business lying upon theiT 
 hands, should not exert themselves ; and whether it 
 be their wisdom either to dielay or loiier.— Time 
 piasseth on. Yet a few. days, and we shall be here 
 no more. Many diseases are r^dy-- 16 assault us. 
 Ve that are now preaching, and hearing, and talking, 
 and walking, must very shortly be carried, ^nd laid 
 in the dustj andther6 left to the worftis in darkness 
 and corruption ; we are almost there already ; we 
 know not whether we shall have another sermon, or 
 sabbath, of hour. How active should they be who 
 know they have so short a space for so great a work! 
 And we have enemies that are always plotting and 
 labouring for our destruction. How/ diligent is Satan 
 in all kind of temptations ! Therefore be sober; be 
 vigilant ; hectime your adversary the devil, as a roam- 
 ing lion watkeih about, seeking vBhofn he may devour. 
 Whom resist, sfedfast in the faith * How diligent 
 are all this ministers of Satan ! Fabe-teatihers, scoffers, 
 persecutors, and our inbred corruptions, the most 
 busy and diligent of all! Will a feeble resistance 
 serve our turn ? Should not we be more active 
 for our own preservation, than our enemies ate for 
 our ruin ? 
 
 § 11. It should excite us to diligence, when we 
 consider our talents, and our mercies, our relation 
 to God, and the afflictions he lays upon us. TJie 
 talents which we have received are many and great. 
 What people breathing on earth have had plainer 
 instructions, or more forcible persuasions, or more 
 constant adnionitions', in season and out, of season? 
 Sermons, till ^e have been weary of them ; and 
 sabbaths, till we profaned them; excellent books in 
 * 1 Pet. V. 8, c>, 
 
SEEKING THE SAIJJTS^ EEST; ' '125 
 
 such jjlfenty that we knew not which fo read. What 
 people have had' Gbd 80 near them? or have seen so 
 much of Christ crujtiifiecl before their eyes? or have 
 had heaven arid hell so ^op^n unto them ? What speed 
 should such a people make for'heaven ! How should 
 they fly that are thus winged ! And how swiftly 
 should they sail that have wind and tide to help them! 
 A small measure of grace beseems not such a people, 
 not will an ordinary diligence in the work of God 
 excuse them. — All pur lives have been filled' with 
 mercies. God hath mercifully poured out upon us 
 the riches of sea and land^ of heaven and earth. 
 We are fed and' clothed with mercy, We have 
 mercies within and without. To number them, is 
 to count the stars or the sands of the sea-shore. If 
 there bie any difference, betwixt hell and earth, y«a,, 
 or heaven and earth, then certainly we have received 
 mercy; If the blood of the Son of God be mefcy, 
 then we are engaged to God by mercy. Shall God 
 think nothing too much, nor too good for us ; and 
 shall we think all too much that we do for hini? 
 'When I compare my slow and unprofitable life, with 
 the frequent afid wonderful mercres received, it 
 shames me, it silences me, and leavesme inexcusable. 
 Besides our talents and mercies; our relations to God, 
 are: most endearing. Are we his children, and do we 
 not owe him our most tendfer affections, and dutiful 
 obedience? Are we thespouse of Christ, and should 
 we hot obey and love him ? If he be a Father, where 
 is his honour ? and if he -be a masier, where f is his 
 fear ?* We call him Master, and Lord^ and we say 
 well.^ . But if our industry be not answerable to our 
 relations, we condemn ourselves in saying we are 
 his children or his servants. How will the hard 
 * Mai. i. 6. t'John xiii. 13. 
 
gvrely tliere is no iBss^jefyJike >ljijaj j.npr Qajj, gpy 
 
 9ffrvai)tts.-r,7v^e<ili if we yim^r qhV Qf Gqd'p way, ^f 
 l&jter in it, hQW is evpry qij^mr? <rqMjf tp b? his 
 TO€|i to yeditce, us, or put «§ (^5! Qgp.weeJieAt 
 la«pci©B iwill beiisome qhf soiPiiftw*, ,R.f^(Ji^ tl>R5,w?i>|; 
 & rod, the I.iCffd: will p^l^e ps,3.,s?Qiiige,i;Qp|UP^lK^i 
 our di:3eijsed bo^i^is ^feiflH nfiftkews grasn; pur p^r 
 jfiJesed minds sb^Wm^ke u^ re?,t}e«si qw ipoos^ieaep 
 fhaH be as a sqerpioD iq ogr bosprn, , ^Qd ia itn/Qt 
 easier to endure the laboHf i,hm the ^uf ? • JJ^d i!?e 
 rather be *tiU afflicted, t^ao he up and dpiijg? Ao^ 
 tfe^ugh they itfa?i>t do most, me^t als© with afflictioni*; 
 yet sufely aocQrding.tp thejr pe^« pf epjwsj^ipoe, 
 And faithfulness tQ Cbmt, the bitteme^ of thw 
 cup is abated. 
 
 \ la. To quicken ow diligieflPe in our wor|i, wp 
 «hpUld alsp cQafei4e», what assistances, we have, wbst 
 [piinciples we profess, ^ttd our certainty that we pwi 
 eewer do tpo muflb-^-FoT pl^rssgisi^ncem thef^pivffip 
 ,©f God, siJJ the wMwW are. «uf a^rvsft^, Tb« shr, 
 jnooB, and stws, anen^, us with ttbeir ,ligb,t an4 ift- 
 fluence. The ^mh, wjtfe all itsfn^nUnre (^.gj£«^& 
 and flowers, fruits, bifdfe»^pds fcea»?Ri <b^ se^v with< 
 its inhabitants; the ajr, the wiftdi the iff ost ^ -^qw, 
 -the Ifieat and fire, Jhe cloqds and Tajja, all wait upPP 
 us whiie we do our wprk. Ye?^, <Ae «[«^«& ar^^ 
 our wim^ef^iig^ spirits,* Jfay, piOfe, the pati^pp 
 of God doith wait upon us; tihp l-iOf^ Jesus ChfM^ 
 waitetb, in ,the pflTers pf bjs blppdl the Holy §pi?it 
 oiv«iteth , by striving with pu? backward, hearts; 
 * Heb. i, 14. . 
 
AIBKtSre tHB SAINTS^ REST. J 1^1 
 
 besides the ministers of the gospel, whofetudjf «nd 
 wait, preach and wait, pray and wait, upon careteM 
 sinners. And is it not an intolerable critne for m 
 to trifle, whfilfefaogeU and men ; jrea^ the Ltwd him- 
 self, stand j^, afld'tookoo, andj a& it were, hold, 
 us the candle while we do nothing? I beseetjh you, 
 Chi!istians^ whenue^^r you are praying, or reproving 
 tramsgresSpr*, or ii^on any duty, remember what 
 Assistance you h^ve for your wurk, and th«n^:ud^ 
 bow you oMgltt topenfofm it.— The principles we 
 firofess, are, th*t G©3 is the chief good; that all 
 our happiness consists in hit 16v«, and therefore it 
 should be valqed and sottghf above dl things; that 
 hfe is our only Ijird, aud tbereforie ehiefly to be 
 served} trhat we must love^him with all< our heart, 
 and soul) and streagtlii that our great'' business ia 
 the world is to glorify <jfO<d, and obtaift salvatioo. 
 Are thcae doctrines seen in out practice? qr, rather 
 do. not <our works deny what our words confess ?-» 
 But boweviir our assistantjed and princi^es- excite 
 us to out" 'Workv We are sure we can never do too 
 atuchii Coiild We'.tfci M, we are vnn^f-c^alde sefh* 
 vants;* tnuich more when We are sure to fail in alh 
 No Oian can obeyv or serve God too much. 'Though- 
 all superstition, or service of our own devising, may 
 be called a hmtgfrigMeous OveT'Trmchi yet as long' 
 as We keep to the rule of the word, we can never 
 be tightdolis too much.' The^ world is mad with 
 malice,, when thby think, that faithful diligence in 
 the service of Christ is foolish singukrity* The time 
 is {lear when they will easily confess^ that God Could 
 not be lovedj or served too much, and that no man 
 can be too busy to save his soul. We may easily 
 do too toiuehfor the world, but we caAnotfor God. 
 
 * Luke xviik 10. 
 
128 THE NECESSITY OF DILIGENTLY 
 
 f (^ 13. Let US further consider, that it is the na- 
 ture of every grace to promote diligence,, that trifling 
 in the way to heaven, is tost labouir, that much 
 precious tSme is already mispent, and that in pro- 
 portion to our labour will be our recompense. — See 
 the nature and tendency of every grace. If yotf 
 loved God,: you would think* nothing too much^that 
 yon could possibly doto^^ serve him, and please him 
 still more. Love is quick and impatient, active and 
 observant. ~ If- you love Christ, you would, keep 
 bis commandjiients, not accuse them;of too mucb^ 
 strictness; If you had faith, it .wou|d quicken and 
 encourage you. If you had the hope of glory, it 
 would, as the spring in the watch, set all the wheels 
 of your, souls a-going. , It you had the fear of God, 
 it would rouse you out of yjour slothfulness.' If you 
 had zeal, it would inflame, and eat. you up. In 
 what degree soever thou art sanctified, in the same 
 degree thou wilt be serious and laborious in the work 
 of God;-^Buti thfey that trifle, lose their labour. 
 Many, who like Agrippa, are but almost. Christians, 
 will find in the end, they shall be but almost saved. 
 If two be, running in a race, he that.'runs slowest 
 loses both prize and labour. A man that is lifting 
 a weight, if he put not sufficient strength to it, had 
 as good put none at all. How- many duties havei 
 Christians lost, for want of doing them' thoroughly? 
 Many xvill seek to enter in, and shall not he able;*- 
 who, if they had striven, might have, been able.' 
 Therefore, put to a little more diligence and strength 
 that all you have done already be not in vain. — 
 Besides, is not much precious time already lost? 
 With some of us childhood and youth are gone! 
 vvith sonfie^ their middle age also; and the time 
 * Luke xiii. St4. 
 
SEEKIlifti THE saints' REST. 139 
 
 before us is very uncertain. What time have we 
 slept, talked, and played away, or spent in worldly 
 thoughts and cares?- H6w little of our work is donfe! 
 The time we have lost cannot be recalled; should 
 we not- then redeem and improve the little which 
 remains ? If a traveller sleep, or trifle 'most of the 
 day, he must' travd so much faster in 'the evening, 
 or fall short of his journey's end.— Doubt • not but 
 the recompense will be according to your, labour. 
 The seed which is bdried and dead, will bring forth 
 a plentiful harvest. Whatever you do, or suffer, 
 everlasting rest will pay for all. There is no repent- 
 ing of4abours or sufferings in heaven. There is not 
 one says, " Would I had spared my pains, and prayed 
 less, or been less strict, and done as the r^stof my 
 neighbours; On the contrary, it will be their joy 
 to look back upon their labours and tribulations, 
 and to consider bow the mighty power of God 
 brought them thfQugh all- We iqay all say, as Paul, 
 1. reckon that the sifferings, and labours of this pre- 
 sent, time, are not worthy to he compared with the 
 ghry which shall he revealed in us.* We labour but 
 for a moment, but we shall rest for eyer. Who 
 would not put fdrth all his strength for one hour, 
 when for that hour's work he may be" a prince while 
 he lives ? God is not tmrighteous, to forget our work' 
 and labour, oflove.'f , Will not all our tears he wiped 
 away, and all the sorrow of our duties be then for- 
 gotten ? 
 
 '<^ 14. Nor does it less deserve to be considered, 
 that striving is the divinely appointed way ofsalva^ 
 tion, that all men either do or will approve it, that the 
 best Christians at death lament tbeirnegligence, and 
 that heaven itself is often lost for want of striving, but 
 
 * Horn. Viii. J 8. "f Heb. vi. 10. 
 
 s 
 
130 THE NECfiSSITV OS-^iDILlGENTtY 
 
 is never had on easier 'terms.— The sovereiga wi^om' 
 of God has made striving necessary to salvatioq. 
 Who knoT^s the way to lieavedi better than the God 
 (if heaven ? Wteen men tdl tis we are too strict, whom 
 d© drey acopse, God or us? If it were & fault, it 
 vmuM lie in hitn that coaMttaflds,'and not m us who 
 obey. These iare the men that 'ask us, whether wfc 
 
 "are wBser than aU the worid besides?' and yet (they" 
 will ^fretraidto be wiser th^n God. How can 'they 
 reooQcile the^jlangiaagie with the laws' ©f God ? The 
 Ungdmn of <heamn- svffer^h violence, and the mident 
 
 MJee wt by Jbrce.* Strimito enter in at the strait 
 gate ; f}r_ many mil seek h enter in, mtd^hall not be 
 «Me,"|- iWhe^oeeepiMoff hmtd'findethto do, da.it wiih 
 thy nAgM^ far theite is no work, nor •deviaei ^or 
 hmwivA^, nor wisdom in the grave^ whither l^twe 
 goest^X. '■ J^'ork out yemt own sedviition with Jim- and 
 trembling.^ Give ^Usenos to make ymt/r vuIUh^ 
 and eleotit^supe.\\ if the righteous scarcely behaved, 
 whdre shaU ^ un^dly and the sinner aj^ea^.^ Let 
 tbem br^ng all ttve seeming reasons they can, against 
 the holy violence' of elsee ^saints ; this sufficeth me to 
 ocmi&ite them all, that <God is <>f another mind, and 
 h<e4aath 'Commanded me Do do much more than I do ; 
 awd tiiwwgih i eould see no ©tfeer reason for it, his will 
 is rea9©n enough. Wh® should wiake laws *)r us, 
 but he that «iade us ? And who should poin^ out 
 the way to heaven, but "he that must ilaring us thither? 
 And who should fix the terms of salvation, but he 
 that bestows the gift; erf isalvatioh ? So that let the 
 world, the ^esh, or the 4efil, speaik against a holy 
 kborioiias Jife, this is my answer, God hath com- 
 
 ■ manded it. — Nay, jthere neVer was; or ever ^ill he, 
 
 *Matt.xi. 12. ' t LuTce xiii. (24. ^ Eccles, is. 10. 
 S Phil. ii. 12. , fl B Peterj. 10. "If l i^ter iv. 18. 
 
SEEKING. THE SAINTS' HIST, 13:1 
 
 i 
 
 a man, bolt will approve svich a life, aotl will one day 
 jostify the diligefice of the saints.. ' And who wtduld 
 not go that way, which ©very man shaft fifiaHy 
 applaud! True, it is now a wm^ evenf^tukGte s^hm 
 against. Bat let me teU you, most that speak agatnill 
 it, in their judgments approve of it; and those that 
 are now -against it, will shortly be of another loind!. 
 If they come to heaven, their mind must be cbftaged 
 before they come there. If they go to heU, tfoeir 
 judgment will then be altered, whether: they will or 
 not. Remember this,' you that -love the opinion.and 
 way of the miultitud©, why then will you not be of. 
 the opinion that all will be of? Why will you b&firf a 
 judgment, which you are sure all of you shortly to 
 change ? O' that you were but as wise in thia, as 
 those in hell ! — Even the best of Christians, when 
 they come to die, ekceedifigly lament their negligence. 
 They then wish; " O that I bad been a thbusand tiiiaes 
 more boly, more heavenly, more laborious for ipaiy 
 soul ! The world accuses me for doing too iBiuch,but 
 my own consoience accuses me for doing too little. 
 It 19 far easier beacing the scoffs of the world, bbae 
 ' the lasihes of conscience. I had rather be reproached 
 by the devil for seeking salvation, than reproved of 
 God for neglecting it." How do their failings thus 
 wound and disquiet them, who have been the wonders 
 of the world fof their heavenly conversation 1, It is 
 for want of napre diligence, that heaven it,self is often 
 lost. When they that have hewi'd the. Word, and 
 anon with joy r^eiimd it, mr^ have dftne, m&ny thingSi, 
 and hem^ the ministers of Christ gl&dly* sh^iyet 
 perish ; shomld. not this lou^; us out of qur security ? 
 How far hiatb many a man followed Christ, and yet 
 f««SQok him, when aU worldly interests and hopes 
 
 * Matt. xiii. %0, M^'k vi. 2Q. 
 
132 THE NECESSITY OF DILIGEITTLY 
 
 were tp be renounced! — God hath resolved,; that 
 heaven shall not be had on, easier terms. Rest tniist' 
 always follow labour. Withmf holiness, no man shall 
 see the Lord.* Seriousness is the very thing wherein 
 consists our sincerity. If thou art not serious, thou 
 art not a Christian. It is not only a high degree in 
 Christianity, but the very life and essence of it.- As 
 fencers upOii a stage differ from soldiers fighting for 
 their lives, so hypocrites'differ from serious Christians. 
 If men could be saved without this serious diligence, 
 they would never regard it ; all the excellencies t)f 
 God's ways would never entice them. But when 
 God hath resolved, that, without serious diligence 
 here, you shall not rest hereafter, is it not wisdom to 
 exert ourselves to the utmost } • 
 
 ^15. -But to persuade thee, if possible. Reader, to 
 be serious in thy endeavours for heaven, let me add 
 more considerations. As for instance, consider,— 
 God is in earnest with you; and why should you not 
 be so with him ? In his commands, his threatenings, 
 his promises, he means as he speaks. In his judg- 
 ments he is serious. Was he not so, when he drowned 
 thewprld? When he consumed Sodom dnd Gomarrah9 
 And when he scattered the Jews 9 Is it time then to 
 trifle with God ? Jesus Christ was sprious in purchas- 
 ing our redemption. In teaching, he neglected his 
 meat an4 drink : in prayer, he continued all night : in 
 doing good, his fripids thought him beside himself: 
 in suffering, he fasted forty days, was tempted, 
 betrayed, spit upon, buj^eted, crowned with thorns, 
 sweat drops of blood, was crucified, pierced, died. 
 There was no jesting in all this. And should we 
 not be serious in seeking our own salvation ? — The 
 Holy Spirit is serious in soliciting us to be happy, 
 
 * Heb. xii. 14. 
 
SEEKING THE SAINTS* REST. ' 133 
 
 His motions are frequent, pressing, and importunate. 
 He strweth with us. He is grieved, when we resist 
 him. And sfaoald we not, be serious then in obeyifig^ 
 and yielding to his motions?^ — God is serious in 
 hearing our prayers, and bestowing his mercies. He 
 is (i^icted with us. He regardeth every groan and 
 sigh, and puts every tear into his bottle. Thfe next 
 time thou art in trouble, thou, wilt b^g for a serious 
 regard of thy prayers. , And shall we expect real 
 mercies, when we are slight and superficial in the 
 Atork of God ? The ministers of Christy are serious 
 in exhorting and instructing you. They beg of God, 
 and of you ; and long more for the salvation of your 
 souls, than for any worldlyvgood. If they kill them- 
 selves with their lab(^ur, or suflfer martyrdom for 
 preaching the gpspel, they think their lives are well 
 bestowed, so that they prevail for the saving of your 
 souls. , And shall other, men be so painful and careful 
 for your salvation, and you be so careless and negli- 
 gent of your own ? — How diligent and serious are all 
 the creatures in serving yoa! What haste makes the 
 sua to compass the world ! The fountains are aVways 
 flowing for thy use; the rivers still running; spring 
 and harvest keep their times. How hard does thy ox 
 labour for thee from day to day ! How speedily does 
 thy horse travel witli thee ! And shalt thou Only be 
 negligent? Shall all these be so serious in serving 
 thee, and thou so careless in thy service to God ? — 
 The servants of the world and the devil are serious 
 and diligent: they work as if they could never do 
 enough.: they make haste, as if afraid of coming to 
 hell too late: they bear down minister^,, sermons, 
 and all before them. And shall they be more diligent 
 for damnation,, than thou for salvation ? Hast thpu 
 pot 9. better master, sweeter employment, greater 
 
134 THE NECESSITY OF DXH6ENH-Y - 
 
 encpufagenieiits|\ and a better reward Y — Time was 
 when th;ou wast serious thyself i.Q serving Satan and 
 the flesh, if it be not so yet; Hdw - eagerly didst 
 thou follow thy spofts, thy evil compaay, and sinful 
 delights! Aod wilt tbau not now be as eara^t aoid 
 violent for God? You are- to this day in earnest 
 about the things of this life. = If you are sick, or in 
 pain, what sejrious compkjnts do yofUi utter! If you 
 are poor, bow hard da you labour for a.luy^Ubood! 
 And is not the j)usiness of your salvation of far greater 
 moment? There is no jestiiig in heaveq or bell. Tbe 
 saiats have a real happines^ and tbe damned a real 
 misery. There are no remiss or skigipy >praisea in 
 heaven, nor such lamentations in bell. Al^there are 
 in earnest. When tbou, Reader, shalt come to death 
 and jadgment, O what deep, beart-ptereiiQg thoughts 
 wilt thou have of eternity! Methinks I foresee thee 
 already astonished, to think hqw thou couldst possibly 
 make so light of these things. Methinks I even hear 
 ^bee crying out of thy stupidity and madness. 
 
 § 16. And now, Reader, having laid down these 
 jmdeniabte arguments, I do, in the name of Gq«4, 
 demand thy resolution ; wilt thou yield obedieDfiej ot 
 pot ? I am confident thy conscience is coii»ineed of 
 thy duty. Darest thou, now gOi on in thy. common 
 qafeless course, against the plaig evidence-Oif reasoiD, 
 and coramands of God, and against the light ©f thy 
 pwn conscience ? barest tbou live as loosely, sia as 
 boldly, and pray as seldom, as before?' Darest thou 
 profane the sabbath, slight the service, erf Go4 and 
 think of thine everlasting state, as cateleS(Sly as befose? 
 Or dost tbou not rather resolve to gird.tip the him of 
 thy mindj and set thyself wholly to the work ©f thy 
 galvation, and break thrqugh the oppositions,, and 
 slight the scoff? and persecutions of the world, and liof 
 
. SEEKING THE SAINTs' REST. 135 
 
 aside every weight, and the sin which doffi so «m1^ 
 beset thee, and run with patience the race that is set 
 hefiire thee? I bope these are thy full reisolutions. 
 'Yet, becau^ I know the obstinacy of tbe heart of 
 man, and becaxisel am solicitous thy soul might Uve, 
 I once more entreat thy attention to the following 
 qmestions; andl^ootnEnand thee from Grod, that thou 
 stifle not thy conscience, nor resist conviction; but 
 answer them faithfully, and obey accordingly.— If, by 
 beiii^ diligent in godliness, you could grow rich, get 
 homouror preferment in the world, be recovered from 
 sickness, or live for ever in prosperity on earth ; w.b»t 
 lifYegwoald you lead, and what pains would you take 
 in the service of God? And is not the saints' rest 
 a more exceUent happiness than all this ? — If it were 
 fetony to break the salbbatbi neglect secret or family- 
 worship, or be loose in your lives, what manner of 
 persons would you then be? And is not etefnal 
 deaith more terrible than temporal ? — If God usually 
 punished with some present judgment every act of 
 ^, as -he did the lie of Ananias and Sapphira, what, 
 kiirad of lives would ywulead? And is not eternal 
 wrath fer more terrible ? If one of your acquain- 
 tance sho'uld -come from the dead, and tell you, that 
 he suffered the torments of hell for those sins you 
 are guilty of ; 'what manmer of persons would you be 
 afterwards? How much more should the warnings 
 of G<od: 'affright' you? — If you' knew that this were 
 the last day you hadto live in the world, how would 
 you spend.it? And you know not but it may be 
 your last, ^nd are sure your last is near. — If you had 
 seen the general dissolution of the world, and all the 
 , pomp and glory of it corisutned to ashes, whatwould 
 such a «^ht persuade, tbee to /do ? Such a sight you 
 sbaH oertaiiily see. — If you had seem the '<j4idgmeoi- 
 
136 THE NECESSITY Of DILIGENTLY 
 
 seat, and the books opened, and the wicked stand 
 trembling on the left-hand of the Judge, and the 
 godly rejoicing on th«e right-hand, and their different 
 sentences pronounced ; what persons would you have 
 been after such a sight? This sight you. shall one 
 day surely see. — If you had seen hell open, and all 
 the damned' there in their easeless ' torments ; also 
 ' heaven openied, as Stephen did, and all the saints 
 there triumphing ia glory; what a life would you 
 lead after such sights! These you will see before it 
 be long. — If you had laid in hell but one year, or one 
 day, or hour, and there felt the torments you now 
 hear of; how seriously would you then speak of hell, 
 and pray against it ! And will you not take God's 
 word for the truth of this, except you feel it?,— Or if 
 you had possessed the glory of heaven but one year ; 
 what pains would you take rather than be deprived- of 
 such incomparable glory. — Thus I have said enough, 
 if not to stir up the sinner to a serious working out 
 his salvation, yet at least to silence hini, and leave 
 him inexcusable at the judgment of God. Only as 
 we do by our. friends when they are dead| and x)ur 
 words and actions pan do them no gofod, yet to testify 
 our affection for them we weep and mourn; sp will 
 I also do for these unhappy' souls. It niakes my 
 heart tremble, to think how they will stand before 
 the L6rd, confounded atid speeghless !. When he shall 
 say, " Was the world, or Satan, a better friend to you 
 than I ? Or had they done for you more than I had 
 done? Try now 'whether they will save you, or 
 recompense you' for the loss of heaven, or be as 
 good to you as I would have been." What will the 
 wretched sinner answer to any of this? But thpugh - 
 man will not hear, we may hope in speaking to 
 God. " O thoii that didst weep and groan in spirit 
 
SEEKING THE saints' ftEST. 137 
 
 over a dead Lazarus, pity these dead and senseless 
 souls, till they are able to weep and groan in pity to 
 themselves ? • As thou hast bid thy servants speak, so 
 speak now thyself! they ivill hear thy voice speaking , 
 to their hearts, who will not hear mine speaking to 
 tjieir'ears. Lord, thou hast long knotked at these 
 hearts in vain ; now break the doors, and enter in !" 
 ^ 17. Yet to show the godly why they, above all 
 men, should be laborious for heaven, I desire to ask 
 them, What manner of persorrs should those be, 
 whom God hath chosen to be vessels of mercy ? Who 
 have felt th^ smart of their negligence in their new- 
 birth, in their troubles of conscience, in their doubts 
 and fears, and in other sharp afflictions ? Who have 
 often confessed their sins of negligence' to God in 
 prayer ? who have bound themselves to Q66 by so 
 many covenants ? What manner of persons should 
 they be, who are near to God, as the children of his 
 family? -who have tasted such sweetness iti' diligent 
 obedience? who are many of them so uncertain 
 what shalleverlastingly become of their souls ? What 
 manner of persons should they be in holiness, whose 
 sanctification is so imperfect? whose lives and duties 
 are so important to the saving or destroying a multi- 
 tude of souls? and on whom the glory of the great 
 God so much depends?— — Since these things are 
 so, I charge thee. Christian, in thy Master's name, 
 toconsiderj and resolve the question, What manner 
 dfpersoMs ought we to be in all holy conversation and 
 godiintss? And let thy life answer the question as 
 well as thy tongue. 
 
13^ HOW TO DISCBRN OVjIt TITLE 
 
 c^AP. vlii. , ; 
 
 How do discern ohiir^ Titl? to the Saintd Rest: 
 
 '''-■'[' I ■ ' ' ■ - , ■ i ' ' 
 
 § 1. The folly of men in notinquinng after a title to the saints* 
 rest ; § 2. and their cause fw terror, as long as they are destitute ■ 
 of a title. § 3. Self-examination is urged upon them; § 4, (I.) 
 from the possibility of arriving at a certainty; § 5-^9. (2.) from. 
 the hinderances which will be thrown in our wiy by Satan, sin- 
 ners, our own hearts, and many other causes ; § 10 (3.^ from con- 
 sidering how, easy, common, aiid dangerous it is to be fnisfeiken; 
 that trying will not be. so painful as the neglect; that God will 
 Soon try us, and that to try ourselves will be profitable : § II. 
 and therefore' the reader is e'ntreafied lio longer to delay the trial. 
 §12. Then (4.) Directions are given how to try ; § J3. (g.) 
 Marks for trial are added, particularly, § 14. Do we make God 
 ou^chie/ good ? § I'd. Do we heartily accept of Christ fpr our 
 LoraHand Saviour ?' § l6, 17. The chapter concludes with illusr 
 trating the great importance of these two marks. '' 
 
 . 1^ 1. Is there such a glorious rest so near at hand? 
 And shall node enjoy it but the people of God? 
 -What mean most of the world then, to live so con- 
 tentedly without assurance of theif interests in this 
 rest,.and neglect the trying of their title to it? When 
 the Lord has so fully opened the blessedness of that 
 kingdom, which none but obedient believers shall 
 possess; and so fully e^pKessed .those torments, which 
 the rest of the world must eternally suffer; methink's 
 they that believe this, to be certainly, true, should 
 never be at any quiet in themselves, till they were 
 fully assumed of their being heirs of the -kingdom. 
 Lord, what a strange madness is this, that men, who 
 know they must presently enter upon.unchangealale 
 joy or pain, should yet live as uncertain what shall 
 be their doom, as if they had never heard qf any 
 such state; yea, and live as quietly and merrily in 
 this qncertainty, as if all were made sure, and there 
 
TO THE saints' REST,- 139 
 
 were no danger! Are these men aJive or dead? 
 Are they awake 6r asleeji ? What do they, think 
 on? Where are their hearts? If they have hut a 
 weighty suit at law, how careful are they to know 
 whether it will go for or against them?. If they 
 were to be tried for their lives at an earthly bar, 
 how careful would they. be < to know whether they 
 should be saved or ! condemned, especially if their 
 cate might surely save them ! If they be danger- 
 ously sick, they will inquire of the physician. What 
 think you. Sir, shall lescape, or not? But ih,the 
 business of their salvation, they are content to be 
 uncertain. If you ask most men a^reason of the 
 hope that is in them, they will say, " Because God 
 i& merciful, and Christ died for sinners,'^ and the 
 like general reasons, which any man in the world 
 may give as' well as they: but put them to prove 
 their interest in Christ, and in the saving mercy of 
 God, and they can 'Say nothing to the purpose. • If 
 God or man should say to them, what case is thy 
 soul in, man? Is it regenerate, sanctified, and 
 pardoned, or not? He would say, as Cain of Abel, 
 " /know not; am I my soul's heeler 9 I hope well, 
 I trust God with my soul ; I shall speed as well 
 as other men do ; I thank God, 'I never made any 
 doubt of my salvation." Thou hast cause to doubt, 
 because thou never didst doubt ; and yet dipre, be- 
 cause thou hast been so careless in thy confidence. 
 What do thy expressions discover, but a wilful 
 neglect of thy own salvation } As a shipniaster that 
 should let his vessel alone, and say, " I wiJl venture 
 it among the rocks,* and waves, and winds; I will 
 trust God with it; it will speed as well as other 
 vessels." What horrible abuse of God is this, to 
 pretend to trust God, to cloak their own negligence ! 
 
140 HOW TO DISCERN OUR TITLE 
 
 If thoti didst really trust God, thou wouldst also be 
 ruled by. him, and trust him in his own appointed 
 way. He requires thee to give diligence' to mak^ 
 t^ calling and election sure * and so trust- him. _He 
 hath marked thee out a way in scripture, by which 
 thou art charged to search- and try' thyself, and 
 may est arrive at certainty. Were he not a foolish 
 traveller, that would hold on his way, when- he does , 
 not know whether he be right of wrong; and say 
 " I hope I am right ; I will go on, and trust in God ?" 
 Art thou not guilty of this folly in thy travels to 
 eternity? Not considering tbat a little serious in- 
 quiry, whether thy way be right, might save thee 
 a great deal of labour, which thou bestbwest in vaiuj 
 and must undo tigain, or else thou wilt miss of sal- 
 vation, and undo thyself., - 
 
 ^ 2. How canst thou think or speak of the great 
 God without terrop, as long as thou art uncertain 
 whether he be thy father, or thy enemy, and know- • 
 est not but all his perfections may be employed 
 against thee? Orof Jesus Christ, when, thou knowest 
 not whether his blood hath purged thy soul ; whether 
 he will condemn or acquit .thee in judgment ; or 
 whether he be the foundatioti of thy happhness, or 
 a stone of sturttbling to break thee, zixA grind thee 
 to powder? How canst thou open the Bible, and 
 read a chapter, but it should terrify thee ? Methinks 
 every leaf should be to 'thee 'as Belsbazzar's writing 
 on the wall, except only that which draws thee to 
 try and reform. If thou readest the promises, thou 
 knowest not whether they shall be fulfilled to-thee. 
 Ifthoa readest the threateniogs, for-any thing thou 
 knowest, thdu readest thy own sentence. No wonder 
 thou art an enemy to plain preaching, and say of 
 * 3 Peter, i. 10. 
 
TO THE SAINTS* REST. ' 141 
 
 the minister, as Abab of the prophet, I hate him, for 
 he doth not prophesy good concerning me, but evil. 
 How canst thou without terror join inpra'yef? "When 
 thou receivest the sacrament, thou knowest not 
 whether it be thy bajle or bliss. What comfort canst 
 thou find in thy friends, and honours, and houses, 
 and lands, till thou knowest thou hast the love of 
 God with th^m, and shalt have rest with him when 
 thou leavest them? Oflfief a prisoner, before he knows 
 his sentence, either niusic, or clothes, or preferment; 
 what are they to him, till he knows he shall escape 
 with his life ? for if he knows he must die the next 
 day, it will be small comfort to die rich or honour- 
 able. Methinks it should be so with thee^ till thou 
 knowest thy eternal state. When thou liest down 
 to take thy rest, methinks the uncertainty of thy 
 salvation should keep thee waking, or amaze thee 
 in thy dreams, and trouble thy sleep. Doth it not. 
 grieve thee to see the people of God so comfortable 
 in their way to glory, when thou hast no good hope 
 of ever enjoying it thyself? How canst thou think 
 of thy dying hour ? Thoii knowest it is-near, and 
 there'is no avoiding it, nor any medicine found out 
 that can prevent it. If thou shouldst die this day, 
 (and Vfho knows what a day may bring forthP) thou' 
 art not certain whether- thou shalt go to heaven or 
 hell. And canst thou be merry, till thou art got 
 out of this datfgerQus state? What sliift dost thou 
 make to preserve thy heart from horror, when thou 
 rememberest- the great judgment-day, and everlastiiig 
 flames ? When thou hearest of it, dost thou not 
 tremble, as telix? if the Jteepers shook, and became 
 as dead men, when they saw the angel come and roll 
 hack the stone from Christ's sepulchre, how canst 
 thou think of living in hell with devil^ till thou 
 
,142 HOW TO DISCERN OUR TITLE 
 
 hast got some well-grounded assurance that thou 
 shall escape it ? Thy bed is very soft, or thy heart 
 is very thard, if thou canst sleep soubdly in this un- 
 eeftain case.' 
 
 § 3. -If thistgeneraluncertainty of the world about, 
 their salvation were reoiediless, then must it be 
 borne as other unavoidable miseries. But, alas! the 
 coinmon cause is wilful negligence. Men will not 
 be persuaded to. use th^ remedy. The great means 
 to conquer this uncertainty, is, self>^xamination, or 
 the seridus and diJigenti trying, oif a man'^s heart and 
 , state by tne rule of scripture. Either men under- 
 stand not the nature and use of this duty, or else 
 they will nqt be at the pains to try. Qo through a 
 congregation of a thousand men, and how few of 
 them shall you meet with, that ever bestowed one 
 hour in all their lives, in a close examination, of 
 their title :to heaven I Ask thy own conscience, 
 Reader, when was the time, an4.wh$re was the place 
 that ever thou solemnly tookest thy heart to task, 
 as in the sight of God, and didst examine it by 
 scripture, whether it be renevi^ed or nbt? whether 
 it be holy or tjot? whether it be set most on God 
 or the creatures, on heaven or earth? And when 
 . didst thou fellowpn this examination tilt thou hadst 
 discovered thy condition, and passed ^ehtenc^ on 
 thyself accordingly ? But because^ this is a work of 
 po high importance, and so commonly neglecte^l, I 
 will "therefore show, — that it is possible., by trying 
 to come to a certainty ;-r-what hinders' men from 
 .trying and knowing their state ;-r^then <y|Fer motives 
 to exaiSniae; — and directions;T— together with some 
 marks out of scripture, by which you may try, and 
 certainly know, whether you are the people of :God 
 pr Jiot. 
 
XO THE SAINJE^a V REST* 143 
 
 . V^' CO' Scripture shows, that the certainty of sal- 
 vation may be attained, and ought to be laboured for, 
 when it tell& us so frequently, that the saints before 
 us have known their justification and future salva- 
 tion : when it declares, .that whdso&Det believeth in 
 Christ, shall not perish^ but have everlasting life ; 
 which it woulia be in vain to declare, , if we canpot 
 know ourselves to be believers or not:. When it makes 
 such a wide difference between the children of God, 
 and the childrfen of the devil : when it bids ua give 
 diligence to make our calling and election sure ; and 
 earnestly urges us to examine, prove, know our own- 
 selveSfiekether we he in the faith, and whether Jes^^r 
 Christ be in us, except we be reprobates : also when 
 its preeepts require us to rejoice always, to call God 
 our Father, to live in his praises, to lave Chri^fs 
 appearing, to wish that he may come qmckltf, and 
 to comfort ourselves with the mention of it. But who 
 can do any of these heartily, that is not in some 
 measure sure that he is the child of God? 
 
 ^ 5. (2.;) , Among the many hinjleranqes which 
 keep men from self-examination, we cannot doubt 
 but Satan will do his part. If all the power he bath, 
 or all the means and instruments he can employ, can 
 do it, he win be sure above all duties to keep you 
 from this; tHe is loath the godly should have the 
 joy, 'assurance, and advantage against corruption, 
 wbioh the faithful performance of self-examination 
 Would procure them. As for the ungodly, he knows 
 if they should once earnestly examine, .they would 
 find out his deceits, and their own danger, and so be 
 very likely toeseape Him. How could he get so many 
 millions to hell willingly, if they knew theyiwere 
 going thither ? And ho<y could they aVoid knowing 
 it, if they did but thoroughly try; having such a clear 
 
144 HOW.ilO DISCERN OUR TIILE 
 
 light arid sure rule in the scripture to discover it? 
 ' If the snare be not hid, the bird will escape it. Sat^ij 
 knows how to angle for souls better than to show 
 them the hook and line, or fright them away with 
 a noise, or with his own appearance. Therefore he 
 labours . to keep them from a searching ministry ; 
 or to keep the minister from hdping them to search, 
 or to take off the«dge of- the word, that it may not 
 pierce and divide; or to turn away' their thoughts; 
 or to' possess them with prejudice. Satan knows 
 when the minister .has provided a seanehing sermon, 
 fitted to the state and necessity of a heare;^ ; and 
 therefore he will keep him away that day, 'if it be 
 possible ; or cast him into a sleep ; orsteat away the 
 Word by the'cares and talk of the world ; or some 
 way prevent its operation. 
 
 § 6. Another great hinderance to->self-examina- 
 tioii arises from wicked men* 'Their examples ; theif 
 merry company and discourse ; their continually 
 insisting on worldly concerns; their raillery and scoffs 
 at godly persons; also their pei'suasions,,allurementS, 
 and threatsij are each of them exceedingly great temp- 
 tations tos&curity. " God doth scarce ever open the 
 eyes of a poor sinner, to see that his way is wrong, 
 but presently there is a multitude of Satan's apostles 
 ready to deceive and settle him again in the qiiiet 
 possessi9n of his former master. " What .'"say they, 
 "do you make a doubt of your salvation, Who have 
 lived so well, and done nobody any harm ? God is 
 merciful ; and if such as you shall not be saved, God. 
 help a great many ! What do you think of all yorr 
 forefathers ? And what will become of all your friends 
 and neighbours .that live as you do? Will they all 
 be damned ? Come, come, if you hearken to these 
 preachers, they will drive yo« out of your wits. Are 
 
TO THE saints' REST. 145 
 
 not ^I men sinners? And did not Christ die to 
 save sidiners ? ■ Never trouble your head with these 
 thoughts, and you shall do well/' O how many 
 thousands h^ve such charms , kept, asleep in deceit 
 and security,- till deatlj and hell have awakened 
 thdm ! The 'Lord calls to the sinner and tells him, 
 •The gait is strait,' the way. is narrow, and few find 
 it : Try and examine, give diligence to make sure. 
 The world cries, Never doubt, never trouble your- 
 selves with these thoughts. In this strait, sinner, 
 consider, it is Christ, and not your forefathers, or 
 neighbours, or friends, that must judge you at last;, 
 and If Christ condemn you, these cannot save you : 
 therefore common reason may tell you, that it is 
 not from the words of ignorant men, but from the 
 word of God, you'_muSt fetch your hopes ofsalvatiou.' 
 When-"Ahab would ihquii-e amohg the iriultitiide of 
 flattering prophets, it was his death. They can flatter 
 men into the shar'e, but' they cannot tell how to bring 
 them out. L6t no man deceive you with vain words; 
 jf&r because of these thinigs cometh the wrath of God 
 Mpon the children of disobedience : be not ye there- 
 fore partakers with them.* 
 
 § 7. But the greatest hinderances are in men's 
 own heartsi- — Some are so ignorant, that they know 
 i\ot what self-examination is, nor what a minister 
 meaiis when he persuadeth them to try themselves: 
 or they know not that th^re is any necessity for it, 
 but think every' man is bound' to believe that his 
 sins are pardotied, whether it be true brfalsoi and 
 that it is a great fault to make any question of it: 
 or they do not think that assurance can be att'ained: 
 or that there is- any great difference between one 
 man and another, but that we are ^11 Christians, 
 * Eph. V. 6; 7- 
 
 V 
 
MB HOW TO DISCERN OUR TJTLE 
 
 r 
 
 9jid thieFeft)ee nef4 not trouble ouf^plv^p tny 
 <fi4ftlbeir; or H l^est tbqy know qot wberein the 
 <i(i(fferen<:e^ lies.^iDb^y.We as gr^gss an j^e^^ifirfrege- 
 fl«B%tioiii as Nicpdfmjiis bad.^-Soroe will not btJidVe 
 thiit God Will ever make such a difference b«twixt 
 .iP9#n i^ th$ life t9 ?0;m«;, aad fb^refpr^ will pot setirch 
 tbspiSfJvigi?, wj^ther tbey idifiipr here.pn-S)pi|bi fir« so 
 .8,t#fi§s^, say wWt m^ can t© th«iia> that thify Jay 
 it n<>t to Ji<wtj biiit giv« bs the hearing, and th«re 
 is thi& e^r^^fjue are 90 ppi^i^s^^d with self-love 
 aad priicis, th«t tib^y will QptsQ mwch ap suspgut th#y 
 atei^^§^. m^g ij proM<i |rade$paan,W'h© acorns 
 
 the iMMg|^9ijadvic« ^feasting "Ap Ws^b9ipks; as fond 
 par^njls will not feejievi? or h^r any ^yU di thm -^hi- 
 ^req.r-r-SQ|iae are sp gwilty.that tb^ dare noltry* aad 
 yet th^y daP^ venture on a napre dt«adful trial.— 
 So«B« are sp in love with sIbj and PQ dislike thai way 
 of Qod, that they dare npt try their W8y<?, l^at they 
 he foraed ftom th« course they Ipvje, to that •which 
 they j|oati|#.^ppe ar^ §0 r^wkpd n^yer to change 
 their pr^(lf«it staie, that tW Wfsgla^t e^aipioaUon as 
 an .#fel,^s thing. B^f^pa mw will a0?J^ a new way, 
 
 when they have lived so IftQg.apdgoB? sp far? they 
 
 will pi^^ il;i^\% ^fim^ statp 1^ tbp vi?ptmre, come of 
 it .jjt|iajt will- Hmy ip^are no busy in the worW, 
 t|^lf they cftRfvpt {E^^t tbev|)«Qlly^ tA tb^ tryiflg their 
 title 19 ^v^. QtbW W§ ?« qloggpd with .alpth- 
 fulpfis^ pApir^t, tbqy^ tb^y will npt bf^ atthfi; paips 
 of an]y)^r'§^^a|5|;ii^^9,E(,,of their ow^ hearts,T-8i4t 
 the na^i^t c(}pv<flpp-afld,da!^!^r<?ws impediwent is jhat 
 f^Jse f^ijfe and hpipe, ^i^r^i\\j cjaUed pre^un^ptioi^, 
 ^hicli be^fs v!p the bearts of the greatfist part of 
 ^e >i«Qj;ld, ^d ^o l^fiegs thsmffoflasuiip^f^ti^g their 
 
 § 8. And if a man should b^eak through all these 
 
TO THR saints' RKST. MT 
 
 binderances, and set upoQ the dutjr of aelf-exam-' 
 nation, yet assurance is not'pveaevtiy attaaaedw Too 
 many deceive themselves in their tiaiqairiesi after it> 
 through one or other of the following causes: these 
 is such confUsion and darkness in ihesoiU of man, 
 espeeiaM'y of an unregemvaXa man, that he can 
 scarcely tell virhat he doth^, or what is in him. A» in 
 a howt^i wrbere nothmg is in its proper plaee^ it will 
 be diffieul^ to find what is wanted; so it is in the 
 h«art where all things are in disorder. Most men 
 aceus<tom themselves) to be strangers at home« and< 
 too little observe the temper and> motions of theiit 
 own hearts. — Many are resolved what to judge before 
 they try;- like a bribed judge, who exafiaines a^ if 
 he wowkl judge nprigbtly, whett he ia previoilsly' 
 resolved which wary the cause shall gO'. Men are 
 piairtial in th«ir own cause ; ready to think theif gi«at 
 sins small, and their snrall sins none; their gifts of 
 nature toi be the vrovk of grace, and to say, AU 
 these feme I kept f*mn myytadhi I am riehf and 
 increased in goods', amid' hane need of noitmtg. Most 
 men searoh but by the halves. If it will not easily 
 and quickly be done, they are discouraged, andleave 
 off. They ti-y themselves- by false marks and! rules; 
 Mot knowing whereki the truth of Christianity doth , 
 consist; some looking beypnd, and some short of the 
 scripture-standard. 'And frequently they miscarry in 
 this work by attempting it in their own strength. 
 As some expect theSpiritshould do itwiAoutthero, 
 so others attempt it themselves, without seeking or 
 expecting the help of the Spirit; Both these will 
 ee^taflfi)iy;.mi8eaii>ry in fheir assurance. 
 
 ^ 9. Some'Ottier bioderanceskeep even true Chris* 
 tians from^ comfortable certBinty!>. As f6r instance :-— 
 The weakness of g<race. Small things we hardly 
 
148 HOW. TO DISCERN OUR tlTTLE 
 
 cliscertiecl. Most Christians content then^selv^s with a 
 small measureof grace,-aDd do notfoUow on to spiritual 
 strength and manhood. Thd chief remedy for such 
 would be to follow on. their duty, till their grace be 
 increased. Wait upon -God in the use of his prescribed 
 meansy and he will undoubtedly bless you with in- 
 crease.- O that Christians would bestow most. of that 
 time to getting more grace, which they bestow in 
 anxious doubtings whether they have any or none>; 
 and'lay' out those serious aflfections in praying for 
 ihore grace, which they bestow in fruitless coihplaints ! 
 I beseech thee, Christian, take this advice as from 
 God; and then, when thou believest strongly, and 
 lovest .fervently, thou, canst no more doubt of thy 
 faith and love, than a man that is very hot can doubt 
 of his warmt-hj or a man that ia strong and lusty, can 
 doubt of hisbeing alive.— r-Christians hinder their own 
 comfort by looking more at signs^ which, tell them 
 what they are, than at;precepts, w,hich tell them what 
 they should do. As if their present case must needs 
 be their eve'rlas-ting case; and if they be now unpar- 
 doned, there were no remedy. Were he not mad, 
 that would' lie weeping because hp is not pardoned, 
 when his prince stands by all the while offering him a 
 pa!rdon, and persuading him to accept of it?; Justifying 
 faSth, Christian, Js not thy persuasion of God's special 
 love to thee, but thy accepting Christ to make thee 
 lovely. It is far better to accept Christ ^s offered,, 
 than spend so miich' time in doubting whether we 
 have Christ or not.-^Another cause of distress to 
 Christians is, their* mistaking assurance for the joy 
 that sometimes accompanies it. As if a child should 
 take himself for a son no longer than while he sees 
 the smiles of his father's face, or hears the comfortable 
 expressions of his mouth ; and. as if the father ueased 
 
TO THE saints' REST. ' ' 14& , 
 
 to be a father, whenever he ceased those smiles and 
 speeche?. — The trouble of souls is also increased by 
 their.not knowing the ordinary way of God's convey- 
 ing comfort. They think they have nothing to do . 
 but to wait when God will bestow it. But. they 
 must know, that the matter of their comfort is in the 
 promises, and thence they must fetch it as often as 
 they expect it, by daily and diligently medLtating 
 upon the promises; and in this way they may expect . 
 the. Spirit will communicate comfort ^t6 their souls. 
 The joy of the promises, and the joy of the Holy 
 Ghostj are one : add to this, their expecting a greater 
 measure of assurance than God usually bestows. , (As 
 long as they have any doubting, thej^ thirik they have 
 no assurance. They consider not that there are m£^iy 
 degrees of. certainty. ,Whil,e they are here, they shall 
 hnow hut in part. — And also, their deriving their 
 comfort at first from in8ufficient,grounds. This may 
 be the case of a gracious soul, who hath bettergrounds, 
 but doth not see them. As an infant hath life before 
 he knoweth it, and many.- misapprehension? of himself ^ 
 and other things* yet it will. not follow that he hath 
 no life. So when Christians find a flaw in their first 
 comforts, they are not to judge it a flaw in their 
 safety. — Many continue under doubting, through the 
 exceeding weakness of their natural parts. Many 
 honest hearts have weak .heads, and know not how to 
 perform the work of self-trial. They will acknowledge 
 the premises, and yet deny, the apparent conclusion* 
 If God do not some other way supply the defect of 
 their reason, I see not how they should have clear 
 and settled peace. One great and tpo coinmon cause 
 of distress is, the secret maintaining sckqe knovKn jsini 
 This abates the degree of our graoe^j and so makes 
 them more undiscerna{)le. It obscureth that which , 
 
150 HOW TO DISCERN OUR TITLE 
 
 it destroyeth not ; for it faeareth such. sway. that grace 
 is not in action,; nor seems to stir, nor is scarce heard 
 speak for the noise of this corruption. It puts out 
 or dimiBeth the eye of the sou), and stupifies it, that 
 it can neither see nor feel its own condition. But 
 espeoially it prQvokek God to withdraw himself, bis 
 comforts, and the assistance of his Spirit, without 
 which we may search long enough befoafe we have 
 assutance. God hath made a separation between sin 
 and peace. As long as thou dost cherish thy pride, 
 ^by love of the world,' the desires of the flesh, or any 
 unchristiai^ practice, thou expectest comfort in vain. 
 If a man settethuphis idols in his heart, and pittteth 
 ihestumhUhghUcfcf^his itiiquky before his face, and 
 Cometh to administer or to-'God, to inquire for corafoftj 
 instead of comforting him, God will atiswer him that 
 emnetk, according to the multitude of his idols.* — 
 Another very great and' common cause of the want 
 of comfort is, when grace is not kept in constan.t-and 
 lively exercise. The way of painful duty, is the ^?ay 
 of fullest comfort. Peace and comfort are Christ's 
 gr^at encouragements to faithfulness and obedience ; 
 and therefore, thaugh our obedience does not merit 
 thetB, yet they usually rise and fall with oui* diligeiBee 
 in duty. As prayer must haVe,&ith and fervency to 
 procure it success, besides the bk>od and intercession 
 of Christ, so must all other parts' of our obedieDoe. 
 If thou grow steldom-, and customary, and cpbi' in 
 duty, espeeiaMy in thy secret prayers, to God, aitd yet 
 findest no abatement in thy joys, I cannot but fear 
 thy joys are either carnal or diabolical. Besidess graee 
 is never apparent and sensible to the soUt, but whtile 
 it is in actioR; therefore want oi" action must ea^ise 
 want of assurancei And the actioB' of the s©_ul upon 
 
 * Ezek. xiv. 3, 4. 
 
TO THE gAINTs' REST. 151 
 
 such «xcelknt objects, oaturaliy bringeth eonsolatioa 
 with it. The very act of loving God io Christ is 
 inexpressibly sweet. The soul that is best furnished 
 with grace, when it is not in action, is like a lute well 
 stringed and tuned, which while it lieth still, oiaketh 
 no naore music than a common piece of wood; but 
 when it is handled by a skilful musician, the melody 
 is delightful. Some degree of comfort follows every 
 good action, as heat accompanies fire, and as beams , 
 and influence issue from the sun. A. man th»t. is 
 cold, should labour till heat be excited; so he that 
 wants assurance' must not st^nd still, but exercise his t 
 graces, till his doubts vanish. — The want of consola-* 
 tion in the soul is also very commonly owing to bodily 
 melancholy. It is no more wonder for a conscien* 
 tious man, under melancholy, to doubts and fear, and 
 despair, than fot^a sick man to groan, or a , child to 
 cry when it is chastised. Without the physician, in 
 this C9Se, the lat>0urs of the divine are usually in vain. 
 You may silence, but you cannot comfort them. You 
 may m^ke them confess they have some grace, aiid 
 yet cannot bring them to the comfort^le conclusiour 
 All the good thoughts of their state which you can 
 possibly help them to, are seldom above a day or two 
 old. They cry out of si n^ and the wrath of God, 
 whep the chief cause is in their bodiiy distemper, . 
 
 § 10. (3.) < As for motives j:o persuade to the duty 
 of s^Jf-'examipation, .1 entreat you to consider the 
 folloyving.—rTo be deceived about your titlfeto heaven 
 is very easy. Many are now in hell, that never sus* . 
 pected .»Qy-falsehood in their hearts, that Excelled in 
 worldly wisdom, that lived in- the clear light of tit» 
 gospel, and even preached against the negligence of 
 others. To be qiijstaken in this great point is also 
 very common. It is the caseof mo^t in the world. 
 
152 HOW TO DISCEftN OUR , TITLE 
 
 In the old world, and in Sodom^ we find none that 
 "were in any fear of judgment. Ahnost all menaniong 
 us verily look to be saved ; yet Christ tells us, there 
 he few that find ihe strait gate, and narrow way, 
 which leadeth unto life.* And if isuch multitudes are 
 deceived, should we not search the more diiigenUy, 
 lest w.e should be deceived as well as they ? — ^Nothing 
 is more dangerous than to be thus mistaken. If the 
 godly judge their state worse than it is, the conse- 
 q^ufences of this iriistake will be sorrowful ; but the 
 mischief flowing from the mistake of the ungodly is 
 unspeakable. It will exeeedihgly confirm them in 
 the service of Satan. It will render inefffectual the 
 means that should do them good. It will, keep a man 
 from compassionating his own soul. It is a case oi 
 the greatest moment, where everlasting salvation or 
 damnation is to be determined. And if you mistake 
 till death, you are undone for even Seeing then the 
 danger is so greatj what wise, man would not follow 
 the search of his heart both day- and night, till he 
 were assured of his safety ? — Consider how smalkthe 
 labour of this duty is in comparison of that sorrow 
 which foUoweth its nfeglect. You can endure to toil 
 and sweat from year to year, to prevent poverty, and 
 why' not spend a little time in self-examination, to 
 prevent eternal misery ? By neglecting this duty, yoq 
 can scarce do Satan a gijf ater pleasure, nor yourselves 
 a greater injury. It is the grand design of the devil, 
 in all his temptations, to deceive you, and'kefep you 
 'ignorant of your danger, till you feel the .everlasting 
 flames ; and 'will you join with him to deceive your- 
 self? If you do this for him, you do the greatest part 
 of his w0rk. And hath he deserved, so welj of you, 
 that you should assist him in such a design as your 
 
 • Matt. vii. 14. 
 
TO THE saints' REST. 153 
 
 damnation ? — The time is nigh when God will search 
 you. If it be but in t^iis life by affliction, it will 
 make you wish that you had tried and judged your- 
 selves, that you might have escaped the judgment 
 of God. It. was a terrible voice to Adam, Where 
 art thou? Hast thou eaten of the -tree? And; to 
 Cain, Where is thy brother Pj Men consider not in 
 their hearts, that /, saith the Lord, remember all their 
 "wickedness; now their own doings have beset them 
 about; they are before my face.* Consider alsq what 
 would, be thie sweet effects of this selfrexamipation. 
 If thou be upright and godly, it will lead. thee straight 
 towards assurance of God's love ; if. thou be not, 
 though it will trouble thee at the present, yet it 
 ,will tend to thy happiness, and at length lead thee 
 tOFithe assurance of that happiness.,, Is it not a 
 desirable thing (o know what shall befall.us hereafter? 
 especially what shall befall our, soute? and what 
 place and statie we must bean for ever? And as 
 the very knowledge itself ijade^jrable^, -how much 
 greater will the>comfortibe of. that certainty of sal- 
 vation ?( What sweet thoughts wilt thou have of God? 
 AH that greatness and justice, which is the terror 
 of others, will: be thy joy. How sweet may be thys. 
 thoughts of Christ,' and the blood he h^th shed,, and 
 the benefits he hath procured ! How welcome will 
 the >word of God be to thee, and hmo beautiful the 
 very feet of those that bring it I^ How svveet wiU 
 be the promises when thou art sure they are thine 
 own ! The very threatenings will occasion thy com- 
 fort, to remember that thou hast escaped them. 
 What boldness and comfort mayest thou then have 
 in prayer, when thou canst say. Our Father, in full 
 assurance! It will make the Lord'& supper, a re- 
 iilfi ':^j-;& * Hoaea vii; 2.; • 
 
154 H0\^ TO DI&CE»N 01?A TDtLE 
 
 jfresliing feast to thy souk It will multrplyi the 
 sweetness of every conamon mercy* How cOniibrtably. 
 Blaytest thouithen undergo all afflictions!' Howwiitt 
 i^ swe^t'Ca t'hy forethoughts of death< and judgment, 
 of lieaveri and hellf How lively will it make thee 
 in the work of the Lord, and how profitable to ali 
 around thee! What vigour will it infuse into all; thy 
 graces and al^otiions, kindlfe thy repentance, inilame 
 thy love, quicken l^y desire^, and confiirm thy &itb<« 
 be a fountain of cotitroualFejoichng,' overflow thy 
 heart with thankfulness', raise thee higfai in the de^ 
 Ijghtful work of praise, help^ thee to be beaveolyt 
 minded', and render thee persevering- in all ! All these 
 sweet effects of assurance would make thy ljfe< a 
 heaven upon earth. 
 
 § 11. Though I am certain these moititvesihave 
 itr(&ight of j^eason 'm them, yet I am jiealoiis, Rteades, 
 lest you 'itiy aside the book, as- if yeu bad done, and 
 never set yourself to the practice of the duty. The 
 case iti banc! is of the greatest moment^ whether tboii 
 sh^It everlastingly- live in heaven or hell. I here 
 i^uest the@, in behalf of thy soul; nay, I change 
 thee, in the name of the E>ord,^ that.tliou defer no 
 longef, but take thy heart (p task ih good earnest^ 
 and; think with thyself, " Is it so easy, so comtmonj 
 and^ so dangerous to be- mistaken ? Are there so 
 m'^y.-i^itroDgCways ?> Is,tbe hearts-soideoeitful'?. Whjf 
 ihen do I not search i^to^ every corner, tilil'know 
 myi state ?v' Must I so shortly- undergo, tbq tralal at 
 t-be bar of Christ?' A^jdi d» T not presently try 
 myself? WMt a case were I in, ili I should then 
 miscarry-? May L kno\$'; by, a little diligent) inquiry 
 now i and dalisiick at the labouri??' But perhaps 
 tfeou wilt- say, 'f Lknaw not howltadoxit.'' In^that 
 I am now to give thee, directions; but, alas! it will 
 
TO THE saints' REST. , ' *W 
 
 be in vahi, if thou art not resolved to practiw 
 theto. Wilt thoU) therefore, before thou goest any 
 fimbdF, here promise before the Lord, to set thyself 
 UipOn the sfieedy ^eiforman'ce of the 'duty> according 
 to the directions I shall laydownfrototbe.vbrd ^ 
 God. I demand notfaing:UnTea6onabl'e;or itnpoBisible. 
 It is but to bestow a few hours, f to know ,wb«t 
 shall becoSte of thee for ever. If a neighbOUVt Or 
 A friend, desire but an .hour's time of thee in Conver- 
 sation, ot biisi<iess^ br aby thing in which thou tnay^st - 
 be ©f ^f:vice, surtly th^li wOuldst Hot dfeny it 5 how 
 much less-shouldst thou 6eny this to thyself ii) W 
 great an stiffair ! I pray tliee to take from me thi& 
 requestj as if, in the ninae of Christj I presented 
 it to thfee 6a my knees; and I will betake me On 
 my knees to Christ again, to bag that he will p^d^ 
 thy heart to the duty. 
 
 ^ 12. (4.) The dit^ctions. ho^ to examine thyself 
 are such as these : — Empty thy mind of all othfer 
 cares artd thoughts, that they Baay not distract or 
 divide thy mind. This work will be enough at 
 once,,without joining others Ivith it. Then fall down 
 before God in hearty <prayeri desiring the assistance 
 of his Spirit, to discover to thee the plain' troth of 
 thy condition, and to enlighten thee in the whole 
 progress of this work. Make choice of the most 
 oonvenient tii!kie and place'. Let the place be the 
 most private; and the time* when you have nothing 
 to interrupt you ; and if possible, let it be the pre- 
 sent timei Have in readiness, either in memOry or 
 wdting, sdme scriptures, containing the descriptions 
 of the sajimtil) add "the (gospel terms of salvation; And 
 conviiice thyself th<>roughly' of their infallible truth. 
 Proceed then to put the; question to thyself. Lfet 
 it not bsj wbietberKJthere b6 any goOd in thee at all } 
 
1S6 
 
 HOW TO DISCERN OUR TITLE 
 
 iior,^.Vphether thou hast such or such a degreetind 
 measure of grace? but whether such or such a 
 saving grace be in thee in sincerity or not? — ^If thy 
 heart 'draw back from the work, force it ou. Lay ^ 
 thy command upon it. Let reason interpose, and 
 use its authority.- Yea, lay the command of- God 
 upon it, and charge it to obey upon pain of his dis- 
 pleasure. Let conscience also do its office, till thy 
 beairt be! excited to the work. — ^Nor let thy heart • 
 trifle away the time, when it shduld be diligently 
 at the work. Do as the Psalmist, my spirit made 
 'Mligent search. He that can prevail with his own 
 heart, shall also prevail with God. — If, after all thy 
 pains, thou art not resolved, then seek out for help. 
 Go to one that is godly, experienced, able,' and 
 faithfal, and tell him thy case, and desire his best 
 advice. Use the judgment of such a one, as that 
 of a physician for thy body ; though this can afford 
 thee no full certainty, yet, it may be a great help to 
 stajr and direct thee. But do not ^niake it a pre^ 
 tence to put off thy own self-examination. Ohly 
 use it as one of the last remedies, when thy own 
 endeavours will not serve. When thou hast disco- 
 vered thy true statp, pass sentence on thyself accor^ 
 dingly ; leither that thou art a true Christian, or that 
 thou art noU- Pass not this sentence rashly, nor 
 with self-flattery, nor with melancholy terrors; bat 
 delibei^tely^ truly, and according to thy conscience, 
 convinced by scripture and reason. Lsibour to get 
 thy heart affected with its eonditionj according to 
 the sentence passed on it. If graceless, think of thy 
 misery. If renewed and . sanctified, think what k 
 blessed state the Lord hath brought thee into. Pursue 
 these thoughts till they have left their impression 
 pn thy heart.— Write this sentence at least in thy 
 
TO THE ,SA,ISTS' REST. 157 
 
 memory. " At such a time,' upon thorough exami- 
 nation, 1 found my state to be thus, or thus^" Such 
 a record will be very useful to thee hereafter. Trust 
 not to 4his one discovery, so as to try no more; 
 nor let it hinder thee in the daily search of thy 
 ways : neither be discouraged, if the trial must be 
 often repeated. Especially take heed, if unregenerate, 
 not to conclude of thy future -state by the present. 
 Do not say, " because I am ungodly, I shall die 
 sb ; because I am a hypocrite, I shall continue so ;" 
 Do not despair. "Nothing but thy unwillingness can 
 keep "thee from Christ, though thou' hast hitherto 
 abused him, and dissembled with him. 
 
 4 13^ (5.) • Now let me add some marks by which 
 you may try your title to- the saints' rest. I will 
 only mention these two,— taking God for thy chief 
 good,— and heartily accepting Christ for thy only 
 Saviour and Lord. 
 
 § 14. Every soul that bath a title to this rest, doth 
 place his chief happiness il) God. This rest con- 
 sisteth in the full and. glorious enjoyment of God. 
 He that maketh-not God his chief good and ulti- 
 mate end, is in heart a pagan and a vile idolater. 
 Let me ask then, dost thou truly account it thy 
 chief happiness to enjoy the Lord in glory, or dost 
 thou not? Canst thou say, the lAtrd is my'portum? 
 Whom have I in heaven but thee? and there is none 
 upon eatth that I desire besides thee ? If thou be an 
 heir of rest, it is thus with thee. Though the flesh 
 will be pleading for its own delights, and the world 
 will be creeping into thine affections ; yet in thy 
 ordinary, settled, prevailing judgment; and affections, 
 thou preferrest God before all things in the world. 
 
 Thou makest him the very end of thy desires and 
 
 endeavours. The very reason why thouhearest and 
 
138 HOW TO DISCERN OUR TITLE 
 
 prsiyest, and desirest to live on earth, is chiefly thisj 
 that thdu mayest sfeek the Loi^d, and maikfe sure of 
 tfey rest. Though thou dost not seek it so zea- 
 lously as thou shouldst ; yet 4t bath the 'chhef of 
 thy desit-es <and endeavours, so that nothing else is 
 desired or preferred biefore it. Thoii wilt think no 
 labour orsuflFeting too great to obtaiii it. And tiiouj^h 
 the flesh tnay sometimes shrink, yfet thou art re* 
 solved and'coniiiented to go thTough all. Thy esteetaa 
 for it will also be so high, and thy affection to it so 
 great, that: iihou wouldst not ex<5hange thy title to 
 it, and hopes of it, fot any worldly good whatsoever. 
 If God should set before thee an eternity of fearthly 
 pleasures on one hand, and the saints' re^t on the 
 btber, and bid thee take thy choice; thou wouldst 
 tefuse the world, and choose this rest. But if thou 
 art yet unsanctified, then thou dost in thy heart 
 prefer thy worldly happiness before Grod ; and though 
 thy tongue may say, that God is thy chief :good, 
 yet thy heai-t doth toot so esteem hitti. For the 
 iVorld is the'cfeief end of thy desires sind endea*i?purs'. 
 Thy very heart is set upon it. Thy greatesrt caife 
 and labour is tb maintain thy <!riedit, or fleshly d^ 
 lig;hts. But the Hfeto'coinehath little of thy care d!r 
 labourti Thou didst fievfer perceive so much excd^ 
 lency in that unseen glory of another wbi4dj as to 
 draw thy heart after it, and set thfee a labourih'g 
 heartily for. it. Thfe little ^ains thbii besWwest that 
 <ray, is but in the secbnd places God hath but thfe 
 World's lebvings ; only that time' and labour Whioh 
 thou ■Canst sf>are frotei the world, or those few, doW, 
 and cafeless thouglite wfaibh foHo*v thy constant, 
 earnest, and delightflil tbdu^hts ctf earthly tbii^. 
 Neither vi^ouldst thtsti do any thing at all fenhe^Veo, 
 S>f- thou knewest hiow to keep the ivorld'. But lest 
 
TO THE saints' REST., 159 
 
 tihou> shouldst be tunned into hsiii, when tboUi canst 
 keep the world no longer^ therefore thou wilt do 
 something. For the same reason thou tbinlteSt, the 
 way of God too stwoti, and will nofe be persuadedi 
 to the Gonstant labour of walikiiag aocordifflg' to t\im 
 gfospel rale ; and wheni it oooiies to the trijaj^ thaA 
 tfeiou must fopsake Clurist, or thy worldly b^ppinesi^ 
 thett thou wilt venture fceaveni itotbier than earth, 
 and sorwilfeilliyi deny thy obedience to God. Aii4 
 certainly, if God would but give thee leave, to liviQ 
 in keslth and wealth fop ever- OO' earth, thou wouldgt; 
 think it a better- s.taite than rest; J^eti tliiena; seek 
 for h-eaven thatwou'ldj-fihouwoulidst, think this; thy 
 chifef happiness^' ■ Thi» is thy case, if thou ant yet 
 an unregenerate person, andi hast no title to tim 
 s^kints' ife»t. _ ! " - 
 
 ^15. -And as thou takest God foE thy chief ^od* 
 so thou dost heairtily accept of Chris4i for tby onJy 
 Saviour and Locd, to bdng thee to thi3!res.t. The 
 ibrtiier mark wds the sumi o£rthe first atKl gceat 
 coJEnmand of the law>, 7%q» sJialt. hve the Lord thi^ 
 God mth aU ihy heari. The second, mark, is^ the 
 sum of the command of the gospel^ Beliisve mtJi0 
 Lffpd) J.em» Ckrist, as/id. thorn. shqltbR saved. And 
 the performance of these two, is the whole of god- 
 Itnessand'Christianity. This mark is but the definitions 
 <d faith. Dost thou heartily consent that Chriat 
 ^one shall' he thy Saviour? and no further trust to^ 
 ^> du>ties and works, than as means appointed III 
 jlilbordiination to him ? and looking at them as not, in 
 the least measure able to satisfy the curse of the 
 bw, or as a legal righteousness, Xtx any part of it; 
 but.o^B«ent to trust thy salvation on the redemption 
 made by Chrisit? Art thou also content to take 
 Xim for. thy only Lord and King, to govern aqdigaide 
 
160 HOW; TO DISCERN QUE TITLE 
 
 thee by his laws and Spirit ; land to obey him, even 
 when he commandeth the hardest duties, and tliose 
 which ipost cross the diesires of the flesh ?V Is it ihy 
 sorrow when thou breakest thy resolution herein? 
 and thy joy when thou keepest closest in obedience 
 to him? Wouldst thou not change thy Lord and 
 Master for all the wiprld ? Thus is it with every 
 true Christian. But if thou be a hypocrite, it is 
 far otherwise. Thou mayest call Christ thy Lord 
 and thy Saviour; but thou never foundest thyself 
 so lost without him, as to drive thee to seek him 
 and trust him, and lay thy salvation on himalone^ 
 At least fhou' didst never heartily consent that he 
 should govern thee as thy Lord, nor resign , up, thy 
 soul and life to be ruled by him, nor take his word 
 for the law of thy thoughts aiid actions. .It is likely 
 thou art content to be saved from hell by. Christ 
 when, thou diest ; but in the mean time he shall 
 command ithee no further than will stand with thy 
 credit, or pleasure, or other worldly ends, ; And if 
 he would give thee leave, thou hadst far rather live 
 after the world and flesh, than 'after the Word and 
 Spirit. And though thou mayest now and then 
 have a motion or purpose to the contrary; yet this 
 that I have mentioned is the ordinary desire and 
 choice of thy heart. 'Thou art therefore; no true 
 believer in Christ ; for though thou confess, him in 
 words, yet in zewhs thou dost deny him, being 
 abominable, and disobedient, and unto every goad 
 work reprobate. This is the case of those that shall 
 be shut out of the saints' rest. 
 
 ^16. Observe, it is the consent of your hearts, 
 or wills, which I especially lay down to be inquired 
 after. I do not ask, whether th<)U be assured of 
 salvation, nor whether, thou canst believe that thy 
 
TO THE saints' REST. ' 161 
 
 sms are ;|)ard6ned, and that thou art beloved of God 
 in Christ? These; are no parts of justifying faith, 
 but excellent fruits of it, and they that receive them, 
 are<:omforted by th^m; but ptejheips; thou mayest 
 never receive -them while bh6u livestj and yet be a 
 true heir: of rest. Do not say then, "I cannot be- 
 lieve that iirfy sinsi are pdrdoned, or that I am in 
 God's favour ; and; therefore 1 am tio true believer." 
 This is a mbst mistaken coiiclusion. — The question 
 kt whether thou (test heartily acpept of Christ, that 
 thpu mayest. be pardoned, reconciled to God, and 
 '^0 sE^yed? Dost thou consent that he shall be thy 
 Loid, who hath bought thee, and that he shall bring 
 the€! to heaven in his own way? This is justifying, 
 s^viqg faith, and the mark by which thou must try 
 thyself. Yet still observe,, 'th,3t all this consent must 
 be hearty and .real, not feigned or with reservations. 
 It is not saying,, as that dissembling son, I go, Sir; 
 and. wet^, inpt. If nny have more of the government 
 of , thee thstp Christ, thou art not hi^. disciple. lam 
 sure these two marks are such as ey<ery Christian 
 hath, and none but sincere Christtians'. Q that the 
 I:/oi'd ,wo.u,ld" now persuade thee to .(he close perform 
 mance of this self-trial ! l;]iat thou mayest not trembk^ 
 with ht)rror of soul, when the Judge of allthe worUl 
 shall try thee; ,but -be so able to prove thy title to 
 rest, that the prospect and approach of death and 
 judgment may raise thy spirits, and fill thee with joy! 
 §17. On the whole, as ever Christians would 
 have comforts that will not deceive them, let them 
 make it the great labour of their lives to grow ii» 
 grace, to strengthen and advance the interest of 
 Christ in their souls, and to weaken and subdue the 
 interest of the flesh. Deceive not yourselves with 
 a persuasion, that Christ hath done all, and left you 
 
163 HOW TO DISCERN OUR TITLE, &C. 
 
 nothing do do. To overcome the worlds t^e fie^^ 
 and the denil} and in order to that, to stand always 
 artned upon our watch, and valiantly and patiently 
 to fight it oat, is of great importance to our assU'" 
 ranee and salvation. Indeed 'it is so great a part of 
 our baptismal' vow, that he whd performetfa it not, 
 is no more than a nonjinal Christian. Not to every 
 one that presumptuously belieweth, but toi him that 
 overcometh, vsill Ckvist gme to eat of thie hidden 
 mamna, and wiM give him a white stone, and in the 
 stone a new name writteii^ which no man huoweth, 
 saving he that recebieth it: he shall eat cf the tree of 
 life, zohich is ia the midst of the paradise of 6od, 
 and shall not be hurt of the second death. Christ 
 tmll confess his- "name before his Father, and before 
 his angels, and mithe him a pillar in the temple 6f 
 God, and ht shall go- no more out : and will write 
 upon hiw the name of his God, aAd the name of the 
 city of his God, which is New Jerusalem, which 
 Someth down out of heaven from his God', and will 
 tvriteupon him'his new name. Yea, He witl grani to 
 him to sit with him on his throne; even as he aiso 
 bvei-'came, and' is set down with his Father on his 
 throne. He that hath an ear, let him hear what 
 the spirit ^ih unto the churches.* 
 
 * Rey, ii. 7, U. IJ. iii, $. 1% 21, 2?. 
 
CHAP. It. 
 
 The Dttty of the People of God to eiedte others 
 to seek this Rht. 
 
 § I< the Author laments that Christians do so little t6 help others 
 
 to obtain the saints' rest : § 3. (J.), Shows the nature of this dnty ; 
 
 particularly; § 3. (l.J In having our hearts aifected with the 
 
 misery of our brethren's souls ; § 4 — 6. (2.) In taking aQ oppor- 
 
 tfltfities to instruct them in the way of salvation; § 7. (3.) In 
 
 promoting their profit by piiblic ordinances; § ^. (II.) Assigns 
 
 Tarions reasons why this di^ty is so rauch. neglected, §'9.: And 
 
 answers some objections against it: § IQ — 13. Then, (III.) 
 
 Urges to th^ discharge of it, by several eonsiderations : § 14. 
 
 Addressed to siich as hdve knpwiecfge, learcTidg, and utterance; 
 
 § 15. Thoie that are &eqiiBititWf WMh sinners; § \6\. Vbjiiaam 
 
 that attend dying men ; § 17. Persons of wealth and power ; § 18. 
 
 Ministers ; § 19. And those that are intrusted with the care of 
 
 < children or servants. § 20. The chaipter concludes with an earnest 
 
 request to (!!lhristidn parents to be faithful to ^eir trust. 
 
 ' ■ - . S 
 
 ^ I. Hath God set before us such a glorious 
 
 prize as. the saints' rest, and made us capable of 
 
 such, ineonceivable happiness? ^hy then, do not 
 
 all the children qf this kingdom exert, themselves 
 
 mo;e to help others to the enjoyment of it? Alas, 
 
 how li title are poor souls about us beholden to most 
 
 of us ! We see the glory of the kingdom, and they 
 
 do-not : we see the misery of those that are out 
 
 of it, and they do not : we see some wandering 
 
 quite out of the, way, and know, if they hold on, 
 
 they can never come there; and they themselves 
 
 ^cern it noti. And yet we will not seriously show 
 
 them -their dangisr and error, and; help to bring them 
 
 into the way, that they may live. Alfis, how few 
 
 Christians' are there to be found, that set themselves 
 
 with all their mi|;ht to sjave soul&! No thanks to us, 
 
 if heaven be not empty, and if the souls of our 
 
164 THE DUTY OF THE PEOPLE OF GOD 
 
 brethren perish not for ever. . Considering how im- 
 portant tills" duty is, to the glory of Gdd, and the 
 happiriess of men, I will: sliow,— howit is »to be 
 performed; — why it is so much neglected ; — and 
 then offer some considerations to persuade to it. 
 
 ^ 2. (I.)^ The duty of exciting and helping othei'» 
 to discern their title to the saints' rest, ddth not 
 mean that every man sljiould turn a public preacher,- 
 pr that any should go beyond the bounds of their 
 particular callings; much less does it consist in 
 promoting 'a party spirit ; and, least of all, in speaking 
 against men's faults behind their backs, and be silent 
 before their faces. This duty is of another nature, 
 and- consists of the following things ; — in having our 
 hearts aflfected with? the misery of our brethren's 
 souls, in taking all opporturlities to instruct tbe-m 
 in the way of salvation,: — ^^and in promoting their 
 profit by public ordinances. 
 
 - § 3. (1.) Our hearts m'ust be affectisd with the 
 misery of our brethren's souls. We must be compasv 
 siohste towards them, and yearn after their recovery 
 and salvation. If we earnestly longed ^ after their 
 conversion, and our hearts were solicitous to do 
 them good; it would set us on Work, and God would 
 usually bless it. 
 
 § 4.' (2*.) We must take.every opportunity that we 
 possibly can, to instruct them how to attain, sal- 
 vation.' If the person be ignorant, labour to make 
 him undierstand the' chief happiness of man ; how 
 far he was once possessed of it; the covenant God 
 then made with him; how he broke it; what 
 penalty he incurred ; and what misery^, he brought 
 himself, into; teach him his need of a Redeehier,; 
 liDW Christ did mercifully interpose, and befir the 
 penalty; what the new covenant is;' how men are 
 
TO* EXCITE OTHERS TO SEEK THIS REST. 165 
 
 drawn to Christ; and what are the' riches and pri- 
 vileges which believers have itv him. If he is not 
 ifioved by these things^ then show hiin' the' excel- 
 lency of the glory he neglects ; the extremity and 
 eternity of the torineiifts of the damned ; the justice 
 of enduring them for wilfully refusing grace; the 
 certainty, nearness, and terrors of death and judg- 
 ment ; the vanity of all things below ; the sinfulness 
 of sin ; the preciousness Of Christ; the necessity of 
 regeneration, faith, and holiness, and the true nature 
 of them. If,, after all,- you find him entertaining 
 ftlse hbpes, then> urgfit him to examine his state i 
 show him th& necessity of doing so; help him in 
 it; nor leave him till you have convinced hiro of 
 his rttlSery and remedy; Show him how vain and 
 ddstructive it is' to join Christ and his duties, t6 
 coiiipose'his justifying righteousness. Yet be sure 
 to draw him to 'the use of pH means; such as hearing 
 and reading the word, calling Upon God, and asso- 
 ioiatikg* with the godly: persuade him to forsake 
 srn, avoid all 'temptations to sin, especially evil 
 Companions,- and to Wait patiently on God in the 
 useof means^ as thfe way in which God will be found. 
 • § 5. But because the manner of performing this 
 wotk is of great^'moment, observe therefore these 
 rules. — Enter upon it with Fight intentions. Aim 
 at the glory of God in'theperson^s salvation; Do it 
 not to get a name, pr esteem to thyself, or to bring 
 men to depend upon thee, of to'get thee followers.; 
 but in obedience to Christ, in imitation pf him, and 
 tender love' to men's souls: Do not as those, who 
 Istbour'to refofm their children or servants from sUch 
 things as are against their own profit or humour^ 
 but ndver seek to save their soUlS'iti the' way which 
 God hath appointed. Do it speedily, As ybu would 
 
-166 THE DUIY. OF THE jJEOPLE OF GOD 
 
 DOt have then! del&y their return, do not you delay 
 to seek their return. While you are purposing to 
 teach and -help him, the ipnah goes deeper in debt; 
 tvrath is heaping 4ip; sin taking root; custom fastens . 
 him; temptatidns to sin multiply; conscience grovvs 
 $eared; the heart hardened; the devil rules; Christ 
 is shut out;; the Spirit is resisted; God is daily 
 dishonpured ; his law violated; he is'without a ser- 
 vant, and that service from him which He should 
 have ; time runs on ; death and judgment are at 
 the door; and what if the man die, and drop into 
 hell, while you are purposing to prevent it? If 'm 
 the case of his bodily distress, you must not say. to 
 Mm, Go, and come agairif. and t(h-mor^(m / will gtvet 
 when thou hast it by thee;* how much less may yau 
 delay the succour of his sk)u1 ! that physician, is no 
 better than a murderer, who negligently delayeth 
 till his pa,tient be dead or past cure. Lfaiy by excuses 
 .then, and all lesser businests, and exhort one anoth^ 
 'daih/^ while it i$ called to-day ;'f lest, any be hardened 
 through the deceitfulness ofsin> Let your exhortation 
 proceed ftom conipasisiiQn and love. To jeer and 
 scoff, to rail and vilify, is not a likdy way to reform 
 men, or convert them to God. Go to poor stnaers 
 with tears in your eyes, that they may see yo« 
 believe them to be miseifable, and that you un- 
 leignedly pity th^ir case. I>eal with them with 
 earnest humble eptreatie** Let thejaa perceive, it is 
 the desire of your hearts> to do thieixi< good; that 
 you have nO" Qithep end bii(t their everlasting hap^ 
 pities^; and that ii is your sease of their danger^ 
 SKHid youT love to their souls that foreetb you to 
 speak; even because; yoM<£ru)w thei terrors of the 
 iamdy aad for fear you Sih0ul4 see them in eteirnal , 
 * Pfov. jii. as. tHebbiiulS. 
 
TO EXCITE OTHERS TO SEEK THIS REST. 167 
 
 torments. Say to thiem, " Ffiend, you know I seek 
 no advantage of my own: the method to please 
 you, and keep your fritendship, were to sooth you 
 in your way, or. let, you alone; but love will not 
 suffer me to see you perish, and be silent. I seek 
 nothing at your hftnds, but that which is necessary 
 to your own happiness/ It is yourself that will 
 have the gain and comfort, if you come to Christ." 
 If we were thus to go to every ignorant and wicked 
 neighbour, what blessed frmt should we quickly 
 see!— Po it with all possible plainness and faithful- 
 ness. I>o not make their sins less than they are, 
 nor encourage them in a false hope. If you see the 
 case dangerous, speak plainly ; " Neighbour, I am 
 afraid God hath not yet renewed your soul; T doubt 
 you are not yet recovered from ike power of Satan 
 to- God; I doubt you hav? not chosen Christ above 
 all, nor unfeignedly taken him for your sovereign 
 Lord. .If you bad, surely you durst not so easily 
 disohey him, nor neglect his worship in your family, 
 and in. public ; you could not so eagerly follow the 
 mrorld, and talk of nothing but the things of the 
 world. If you were in Christ, you would be a new 
 creature; old things would be passed (xway^ amd all 
 tMngs viovSA. become new : You would have new 
 thoughts, new talk, new company, new endeavours, 
 and a new conversation. Certainly, without these 
 you can never be saved : you may^ think otherwise^ 
 and hope otherwise as long as you will, butyourhopes 
 will all deceive you, and perish with you." Thus must 
 you deal faithfully with men,if ever you intend to do 
 them good. It is not in curing men's souls, as in curing 
 their bodies, where they must not know their danger, 
 Ilest it hinder the cure* They are herei agents in their 
 own cure; and if they know not their nusery, they 
 
168 T:^<E DUtY OF THE PEOPIiE Ol!i..GOP ^ 
 
 Mrill never hewijil it, taork'aow their needof a.Saviour- 
 Do it also seriously, zealouslyj ^nd effectually. 
 Labour t& nalake meiivUriow that .heaven and hell; 
 are not matters to be, played with, or passed over 
 with a few careless Jtfaou'ghts. "ItiS'raost certain, 
 that one of these days thou shalt besin everlasting 
 joy or torment;; and doth it not, awaken thee. Are 
 there so few. that find ,the >way of life? So many 
 that go . the way of death? ' Is it so hard to escape?- 
 sd easy to- miscarry? and yet do yoU-sit still dnd 
 trifle? What do you mean? Tbeworid is^^as^ing 
 away: its pleasures, honours, 'and profits are fa'ding' 
 and leaving you:: eternity, is a little before you f 
 God is just and jealous : his threatentngs are true: 
 the grea^ day will be terrible : time runs on >: your 
 life is uncertain : you are far behindhand lyourcase, 
 is dangerous : if ypu die to-morrow, how uhready 
 are you! With what terrop will your souls goi out 
 of your bodies! And do you yet loiter? Consider] 
 Grod is all this while waiting your leisure :j<his 
 patience bearelh : his long-suffering forbeareth : bis 
 mercy entreateth you s- Christ off^eth you his blood 
 and merits : the Spirit is persuading : conscience is 
 accbsiiig:' Satan waits to have you.. This is your 
 time, now or never. Had you rather bum in hell, 
 than repent on earth? -have devils your tormentorsj. 
 than Christ your governor? Will you renounce your 
 part in God and glory, rather than renounce your 
 sins? O friendsj what do you think of these things? 
 God hath made you men ; do not renounce your 
 feason where you • should ehiefly use it." Alas! it 
 is not a few dull word^ between Jest and earnest/ 
 between sleep and awake, that will rouse, a dead-J 
 hearted sinner. If a house be on firej yoa V?ill not 
 tjnake a cold oration on the nature and'dangcr'O* 
 
TO EJtCITE OTHERS TO IeEK THIS REST. 169 
 
 fire, but will run and cry, fire! fire! To tell a man 
 of his ains as softly as Eli did his sons; or to 
 reprove him as gently as Jehoshaphat did Ahab, I^t 
 not the king sm/ so; usually doth as much harm 
 as good. Loathness to displease men, makes us undo 
 them. 
 
 ^6. Yet, lest you run into extremes, I advise 
 you to do it with prudence and discretion. — Choose 
 the fittest season. Deal not with men when they 
 are in a piassion, or, where they wilt take it for a 
 disgrace. When the earth is soft, the plough will 
 enter. Take a man when he is under affliction, or 
 newly impressed under a sermon. Christian faith- 
 fulness requires us, not only to do good when it falls 
 in our wa'y, but to watch for opportunities. Stut 
 yourselves also to .the quality and temper of the 
 person. You must deal with the ingenious more by 
 argument than persuasion. There is need of both 
 to the ignorant. The afiTections of the convinced' 
 should be chiefly excited. The obstinate mu$t be 
 sharply reproved. The timorous must be dealt with 
 tenderly. Love and plainness, and seriousness, take 
 ^ith all; but words of terror some can scarce bear. 
 Use also the aptest expressions. Unseemi^ig language 
 makes the hearers loath the food they should live 
 by ; especially if they be men of curious ears, and 
 carnal hearts'.— <Let all your reproofs aiid exhortations 
 be backed with the authority of God. Let sinnersi 
 be convince^, that you' speak: not of your own head. 
 Turn them to the very chapter and verse where their 
 sin is condemned, 9sid their duty commanded. The 
 voice of man is contemptible, but the voice of God 
 is awful and terrible. They may feject your words, 
 that dare not ceject the words of the Almighty .>-« 
 Be frequent with men in tbb duty of exhortation. 
 
 8 
 
17d THE DCTY OF THE PEOPLE OF dOD 
 
 If we Ate always to pray, and not to faint, because 
 God will \\2kfe us importunate with, himself; 'the 
 same course, no doubt, will be' most prevailing with 
 men. Therefore we are commanded to ea?fc)rif one 
 hiibther' daily,;* and with all long-siiffering.^ The 
 fire is not always brought out of jhe flint at one 
 stroke; nor men's affections kindled at the first ex- 
 hortation. And if fhey were, yet if they be not 
 followed, they will soon grow cold again. Follow 
 sinners with Jour loving' and earnest ientreaties, 
 and give them no' rest in their sin. This is true 
 charity, the y^iay to save men's souls, and will afford 
 you comfort upon review. — Strive to briiig all your 
 Exhortations to an : issue. IJf we speak thd tno^t 
 convincing words, and all our care is over with oar 
 speech, we shttll seldom prosper in our labours: 
 but God usually' blesses their labours, whose very 
 .heart is set upon the conversion of their heaters, 
 and who are therefore inquiring after the success of 
 their work. If you reprove a sin, cease not till the 
 sinner promises ybu to leave it, and avoid the oc- 
 casion of it. If you are exhorting to a duty, urge 
 for a promise to set upon it presently. If you would 
 drdw men 'to Christ, leave riot till you have tnade 
 them confess the misery of their present uiiregene- 
 rate state, ahd the n'ecessity of Christ, and of a 
 change, and have promised you to fall close to the 
 use of means. O that all Christiaiis would take thi$ 
 course with all their neighbours that are ' eiislaved 
 to sin, and strangers to Christ! — -Orice more, be 
 sure your ex'anaple exhort as well as your v^ords. 
 Let* them see you constant in all the duties ybu 
 persuade them to. Let thfena see in your lives that 
 superiority to the world which your lips recommend." 
 * Heb. iii. V3. fa Tini. iv. i. 
 
TO EXCITE aiHERS TO SEEK THIS REST. I7I 
 
 Let them see, by your constant labours for heaven, 
 that you indeed, beli€(ve what you would have them 
 believe. .,A holy apd heavenly life is a continual 
 pain to the consciences of sinners around you, and 
 continually solicits them ;to change their course. 
 
 § 7. (3.) Besides the duty of private admbnition, 
 you must endeavour to help. men to profit by the 
 public ordinances. In order to that,— •endeavour to 
 procure for them faithful ministers, where they are 
 Wanting. Hme shall they hear without a preacher?* 
 Improve your interest and diligence to this end, till 
 you prdyail. Extend your purses to the utmost. 
 Hiciw many souls may be saved by the ministry you 
 have procured! It is a higher and nobler charity, 
 than relieving their bodies. What abundance of 
 good might great men do, if they would support, 
 in academical education, such youth as they have 
 first, carefully chosen for their integrity and piety, 
 till they should be fit for the ministry! — And when 
 a faithful ministry is obtained, heilp poor souls to 
 receive the fruit of it. Draw them constantly to 
 attend it. Remind them often wliat they Have heard; 
 and, if it be possible, let them hear it repeated in 
 their families, or elsewhere. Promote their frequent 
 meeting together, besides publicly in the congrega- 
 tion; not as a separate church, but as a part of the 
 church, more diligent than the rest in redeeming 
 iime, and helping the souls of 'each other heaven- 
 ward. .Labour also to keep - the, ordinances and 
 ministry in esteem. No man, will be much wrought 
 on by that which he despiseth. An apostle says, 
 We beseech you, brethren, to knqw^ them who labour 
 among you, und are over you in the Lord,, and 
 * Rom. X. 14. 
 
172 THE DUTY OF THE PEOPLE OF GOD 
 
 admonish you; and to esteem theth nery highly in 
 hoe for their work's sake* 
 
 § 8. /(II.) Let us now a little inquire, what may 
 be.the causes of the gross neglect of this duty; that 
 the hinderances being discovei|red, may the more 
 'esisily be overcome. — One hinderance is,, men'9 
 own sin "and guilt. They have not themselves been 
 ravished with heaveiily delights; how then should 
 they draw others so earnestly to seek them, ?' They 
 have not felt their own lost conditiofi, nor thejr need 
 of -Ghrist, nor the renewing work of the Spirit; 
 how then can they discover these to others ?. Thqy 
 are guilty of the siins they should reprove, and this 
 makes them ashamed to reprove. — Another is, a 
 secret infidelity prevailing in men's hearts. Did 
 we verily believe, that all the unregenerate and 
 unholy shall be eternally tormented, how could we 
 hold our tongues, or avoid butsting into-tears, when 
 we look them in the fdce, especially when they are 
 ou^near and dear friends ? Thus doth secret unbelfef 
 consume the vigour of each 'grace, and duty. . O 
 Christians, \l you did verily believe that your un- 
 godly neighbours, wife, husband, or child, should 
 certainty lie for ever in hell, except they be thoroughly 
 changed before death shall snatch them away, would 
 not this make you address them day and night ti|I 
 they were persuaded? Were it not for this cursed 
 linbelief, our own and our neighbours' souls would ' 
 gain more by us than they do. — ^Tbese attempts are 
 also much hindered bjr our want of charity , and 
 compassion for men's souls. We look on miserable 
 souls, andyass inf, as the priest and Levite by th& 
 wounded man. What though the sinner, wounded 
 by sin, and captivated by Satan, do not desire thy 
 
 t 1 Thess. V. 18; 13. 
 
TO EXCITE 0THEB8 TO SEEK THIS ftEST. 173 
 
 help himself; yet his misery cries aloud. If God had 
 not heard the cry of our miseries, before he heard 
 the cry of our prayers, and been moved by his own 
 pity before he was movfed by our importunity, we 
 tnight long have~continued the slaves -of Satan. You 
 will pray to God for them 'to open their eyes, and 
 turn their hearts ; and why not endeavour their 
 conversion, if you desire it ? And if you do not 
 desire it, why do you ask it? Why do you not 
 pray them to consider and return, as -well as pray 
 to God to .convert and turn them } If you should 
 see your neighbour fallen into a pit, and should pray 
 to God to help him out, but neither put forth your 
 hand to help'him, nor once direct him to help himself, 
 would not any man censure you for your cruelty 
 and hypocrisy } It is as true of the soul as the 
 body. If any man seeth his brother have need, and 
 shutteth up his bowels of compassioH from 'him, how 
 jdwelleth the love of God in him? Or what love 
 iiath he to his brother's soul I — We are also hindered 
 by a base, man-pleasing disposition. We are so 
 desirous to keep in credit and favour with men, 
 that it makes us most unconscionably neglect our 
 own duty. He is a foolish and unfaithful physician 
 that will let a sick man die for fear of troubling him. 
 If our frienda are distracted, we please them in 
 nothing that tends to their hurt. And yet when 
 they are beside themselves in point of salvation, 
 and in their madness posting on to damnation, we 
 will not stop them, for fear of displeasing fhem. 
 How can we be Christians that love the praise of 
 men more than the praise of God? For if we seek to 
 
 fkdse men, we shall not be the servants of Christ. — 
 t is common to be hindered by sinful bashfulness. 
 When yrs should shame men out of their sins, we 
 
174 THE DUTY OF THE PEOPLE OJP GOD 
 
 are ourselves ashamed of our duties. May not t|:)e8e 
 sinuers condemn us, when they blush not to swear^ 
 litey drunk, or neglect the worship of Gpd; and we 
 blush, to tell them of it, and persuade them from 
 it } Bashfulness is unseemly in cases of necessity. 
 It is not a wotk to be ashamed of, to obey Grod in 
 persuading men from their sihs to Christ, Readejr, 
 hath not thy consqience told thee of. thy duty many 
 9 time, and put thee on to speak to poor sinners; 
 and yet thou hast been ashamed to open thy mouth, 
 and so let them alone to sink or swim? O read and 
 tremble, Whosoever shall he ashamed of me, and of 
 my words, in this adulterous and sinful generation, 
 of him also shall the Sort of man be ashamed, when he 
 toTneth in the ghry of his Father, with the^ holy 
 angels.* An idle and impatient spirit hindereth us. 
 It .is an ungrateful work, and sometimes makes men 
 our enemies. Besides, it seldom succeeds at the first, 
 except it be followed on. You must be long teaching 
 the ignorant, and persuading the obstinatei. We 
 Consider not what patience God used towards us 
 when we were in our sins. Woe to us if God had 
 been- as iinpatient with us as we are with others. 
 Another hind^rance is, self-seeking. All seek their 
 own, not the things which are Jesu^ Chrisfs^, and 
 their brethren's. — With many, pyide is a great im- 
 pediment. If it were to speak to a great man, and 
 it would not displease him, they would do it; biit 
 to go among the I poor, and take pains with thern 
 in their cottages, where is the person that will do 
 it? Many ^ill rejoice in being instrumental to 
 convert a gentleman, and they have gdod reason; 
 but overlook the multitude, as if the souls of - all 
 were not alike to God. Alas, these men little consider 
 
 * Mark viii. 38. Phil. ii. 21. 
 
TO EXCITE OTHERS TO StEK THIS REST. 175 
 
 how low Christ stooped to us ! Few' rich and noble, 
 and toise are catted. It is the poor that receive th6 
 glad tidings' of the gospel. — And with some,' theij 
 ignorance of the duty hindereth them fromperi 
 formirig it. Either they know it not to be a dutyj 
 or' at least not to • be their duty^ If this be thy 
 case, Reader,'! am in'hopethou iart now acquainted 
 with thy duty, and will set upon it. 
 
 § 9. , Db not 'Object to this duty, that you are 
 unable to' matiage^ an Exhortation ; but either set 
 those on the work who are more able, ot faithfully 
 and humbly use the small ability you have, anc} 
 tell them, as ^ weak man may do, what God says 
 in his word. — Decline not the duty, because it is 
 youT superior who needs advice and exhortation,. 
 Ordef must be dispensed with in cases of necessity. 
 Though it bie a husband, a parent, a minister, you 
 must teach him in such a case, If parents are in 
 want, children riiust relieve them. If'a husband 
 be sick, th6 wife must fill up his place in family 
 affairs. ' If' the rich are reduced to beggary, they 
 must receive chairity. If the physician be sicki 
 somebody must look to him: So the meanest ser- 
 vant must admonish his master, and the. child his 
 parent, and the wife her husband, and the people 
 their ministelr; so that it be done when there is 
 real need, and with till poJssibte humility, modestyi 
 and meekness. — Db not say, this will make us ia/l 
 preachers; for every good , Christian is a teachef^ 
 and has a charge of his neighbour's soul. Every 
 man is a physician, when a regular physician cannot 
 be had, and when the hurt i§ so small that any 
 man miy relieve it; ^nd in the. same cases every 
 man must bq a teacher.— Do not despair of success. 
 Cannot Go^ giye it^ And must it not be by means? 
 
176 THE DUTY OF THE PEOPLE OF GOD 
 
 —Do not plead; it will only be casting pearls before 
 swine. When you are in danger to be torn in pieces, 
 Christ would h?ive you forbear; but what is that 
 to you that are in no such danger? As long as 
 they will .bear, you have .encouragement to speak, 
 and may not cast them off as contemptible swine. 
 ■ — Say not, "It is a friend on whom I much depend, 
 and by telling him his sin and misery, I may lose 
 bis love, and be undone.'' Is his love more to be 
 valued than his safety? or thy owii benefit by him, 
 than the salvation of his soul? or wilt thou con- 
 nive at his damnation because he is thy friend? 
 Is t4iat thy best requital of iiis friendship ? Hadst 
 thou father he should burn in hell for ever, than 
 thou shouldst lose his favour, or the maintenance 
 thou hast from him? . 
 
 ^ 10. (III.) But that all who fear God may be 
 excited to do their utmost to help others to this 
 blessed rest, let me entreat you to consider the fol« 
 lowing motives. As, for instance, — npt only nature, 
 but especially grace, disposes the soul to be coQi- 
 municative of good. Therefore to neglect this work 
 is a sin both against nature and grace. Would you 
 not think him unnatural that would suffer hischildreii 
 or lieighbours to starve in the streets, while he has 
 provision at hand ? And. is m>t he more unnatural, 
 that will let them eternally perish, and not open 
 his mouth to save them ? An unmerciful, cruel man, 
 is a monster to be abhorred of all./ If God had 
 bid you give them all your estates, or lay down 
 your lives to save them, you would; surely have 
 refused, when you will not bestovv a little breath 
 to save them. Is not the soul of a husband, or 
 wife, or child, or neighbour, worth a few words? 
 Cruelty to men's bodies is a most damnable sin ; 
 
TO EXCITE OTHERS TO SEEK THIS REST. 177 
 
 but to their souls much more, as the soul is of greater 
 worth than the body, and eternity than time. Little 
 know you what many a soul may now be feeling in 
 heU, vvho^died in their ^ihs, for want of your faithful 
 admonitipn. — Consider what Christ did towards the 
 saving of souls. He thought them worth his blood ; 
 and shall we not think them worth our breath ? ' Will 
 you not do a little where Christ hath done so much? 
 — Consider wliat.fit objects of pity ungodly people 
 are. They'are dead in trespasses and-sins, have not 
 hearts to feel theif miseries, nor to pity themselves.* 
 If others do not pity 'them, they will have no pity; 
 for it is the naiture of their disease to make them 
 pitiless to themselves, yea, their own most cruel 
 destroyers. -^Consider it was once thy own case. It 
 was God's argument to the Israelites, to be kind to 
 strangers, because themselves had been strangers in 
 the land of Egypt. So should you pity them that 
 are strangers to Ghfist, and to thci hopes and cbrnforis 
 of the saints, because you were once strangers to them 
 yourselves.— ^Consider your relation to them. It is 
 thy neighbour, thy brother, whom thou iart bound 
 to love as thyself. He that laoeth not his brother 
 whom he seeth daily, doth not love God whom he never 
 Sim. And doth he love his brother that will see him 
 go to hell, and never hinder him ? 
 
 § 11.— Consider what a load of guilt- this neglect 
 lays upon thy^ own soul. Thou art guilty of the 
 murder and damnation of all those souls whom thou 
 dost thus neglect ; and of every sin they now commit, 
 and of all the dishonour done to God thereby; and 
 of all' those judgments which their sins bring upon 
 the town or country where they live.— rConsider 
 what if will be, to look upon your poor friends in 
 eternal flames, and to think that your, neglect was 
 
 A A • 
 
178 THE DUTY or THE PEOPLE OS GOD 
 
 a great cause of it. . If you should there perish with 
 thefla, it would be no sm^U aiggravatioiB: qf your 
 torment. If you be in heaven, it would surely.be 
 a sad thought, were it possible that any sorrow could 
 dwell there, to hear a multitude of poor souls cry out 
 for ever, " O, if you would but have told me plainly 
 of my sin and dagger, and set it home, T might have 
 escaped 'all this torment, and been now in^ rest!" 
 What a sad voice jivill this be !— Consider what a joy 
 it will be in heaven, to meet those there, whom you 
 have been the means to bring thither. To see their 
 faces, and join with them for ever in the praises 
 ojf-God, whom you were the happy instruments of 
 bringing to the knowledge and obedience of Jesus 
 Christ '.—Consider how many souls you may have 
 drawn into the way of damnation, or hardened iu it. 
 We have had, in thedays of our ignorance, our com- 
 panions in , sin, whom we incited, or encouraged. 
 And doth it not become us to do as much to save 
 men, as we have done to destroy them ?; — Consider 
 hbw diligent are all the enemies of these poor souls 
 to draw them to hiell.* The devil is tempting themi 
 day and night: their inward lusts are still working for 
 their ruin : the flesh is still pleading, for its. delights : 
 their old companions are increasii^g their dislike of 
 holiness. And if nobody be diligent in helping them 
 to heaven, whsit is like to becotae of them I 
 
 § 12. Consider how deep, the neglect of this duty 
 will wound, when conscience is awakened. When 
 a man comes to die, conscience^ will ask him, *' -What 
 good hast thou done in thy lifetime ? The saving of 
 souls is the greatest good work ; what hast thou done 
 towards it? How many hast thouj dealt faithfully 
 with ?" I have often observed that the consciences of 
 dying men very rnuch wounded them for this omission. 
 
TO EXCITE OTHERS TO SEEK THIS REST. 179 
 
 For my own part, when I have been near death, my 
 conscience hath accused me more for this than for any 
 sin : It would bring every ignorant profane' neighbour 
 to Biy remembrance, to whom I never made known 
 their danger. It would tell me, •' thou shouldst have 
 gone to them in private,- and told them plainly of 
 their desperate danger, though it had been when ttfou ' 
 shouldst have eaten or slept, if thou hadst no other 
 time." Conscience would remind^ me how at such 
 brsuch a time Iwas in company with the Ignorant, or 
 <vas riding by the way with a wilful sinner, and had 
 a fit opportunity to have dealt with him, but did not; 
 or at least did it to little purpose. The Lord grant 
 I may better obey cons9ience while 1 have time, that 
 it may have less to accuse me of at death ! — Consider 
 what a seasonable time you now have for this work. 
 There are times in which it is not safe to speak; it 
 may cost you your liberties or your lives. Besides, 
 jrour neighbours will shortly die, and so will you. 
 Speak to them, therefore, while you may.ri^Consider, 
 though this is a work of the greatest chairity, yet every 
 one of you may perfbrrii it. The poorest as well as 
 jthe rich. Every one hath a tongue to speak to a 
 sinner. — Once more, consider the happy consequences 
 of this work where it is faithfully done. You may 
 be instrumental in saving souls^ for which Christ 
 came down and died, and in which the atigels of God 
 rejoice. S^ich souls will bless you here apd hereafter. 
 God will have much glory by it. The church will he 
 multiplied and edified by it. Your own souls will 
 enjoy more improvement and vigour in a divine life, 
 more peace of conscience, more rejoicing in spirit. 
 Of all the personal mercies that I ever received, next 
 to the iQve of God in Christ to my oWn soul, I >must 
 fiiost joyfully blesis him for the plentiful success of my 
 
180 THE DUTY Of THE PEOPLE OP QOD 
 
 endeavours upon others. O what fruits theq might 
 I have seen, if! had been, more faithful 1 .1 know we 
 need be very jealous of bur deceitful, hearts in this 
 poiot, lestour, rejoicing should come from our pride. 
 Naturally we would have the praise, of 'every good 
 work ascribed to ourselves : yet to imitate, our -Father 
 in goodness and merpy, and to rejoice in the degree 
 of them we attain to, is the duty of every child of 
 God. ' I therefore tell you my own experience, to 
 persuade, you, that if yOu did but know vwhat a joyful 
 thing it is, you "would followr it night and day through 
 the greatest discouragements. ■ , . 
 
 § 13. IJp then, every man that hath a tongue, and 
 is a servant of Christ, and do something of your 
 Master's work. Why hath he given you a tongue, 
 but to speak in his service ? .And how can you serve 
 him more eminently, than in. saving souls? He that 
 will pronounce, you blessed at the last day, and in-vite 
 you to the kingdom prepared for you, because you 
 fed him^ and clothed him, and visited him, in his poor 
 members, will surely pronounce you blessed for so 
 great a work as^ bringing souls to his kingdom. He 
 that saith, the poor you have always with you, hath 
 left the ungodly always with you, that you might 
 Still have matter to exercise your charity upon. If 
 you have the hearts of Christians or of men, let them.^ 
 yearn towards your ignorant, ungodly neighbours. 
 Say as the lepers of Samaria, We do vat well; thisi 
 d(fy is a day of good tiding^^ imd we hold our peace. 
 Hath God had so ntiuch mercy on you, and will you 
 have' no mercy on ydax poor neighbours ? — But as 
 this duty belongs to all Christians, so especially to 
 some, according as God hath called them to it, of 
 qualified them for it. To them therefore I will mor§ - 
 jiarticiilarly address the exhortation. 
 
TO EXCITE OTHERS TO SKEK THIS REST. 181 
 
 §14. God especially expects -this duty at yojjr 
 hands to whom he hath given more learning, and 
 knowledge, and endued with better utterance, than 
 your neighbours. The strong are made to help the 
 iveak ; and those that see must direct the blind. 
 God looketh for this faithful inrprovement of your 
 parts and, gifts, which, if you neglect, it were better 
 you had tiever received them ; for they will but 
 aggravate your condemnation, and be as useless to 
 your own salvation as, they were to others, 
 
 § 15. AH those*that are particularly acquainted 
 with some ungodly men, and that have p&culiar in* 
 terest in, them, God looks for this duty at your hands. 
 Christ himself did eat and drink with publicans and 
 sinners; but it was only to be their physician, and not 
 their companion. Who knows but God- gave you 
 interest in them to this end, that you inight be the 
 means of their recovery ? They that will pot regard 
 the words of a stranger,, may regard a brother, or sister, 
 or husbands or wife, or near .friend ; besides that the, 
 bond of friendship engageth you to more kindness 
 and compassioa than ordinary, , 
 
 § 16^ Physicians that are much about dying men, 
 should in a special manner make :Con8cience pf this 
 duty. It >is their peculiar advantage, that they are 
 at hand; that they are with men in sickness and 
 dangers, when the ear is more open, and -the heart 
 less stubborn than in time of health ; and that mea 
 look upon their physician as a person in i^hose hands 
 is their life ; or at least, who may do much to save 
 them-; and therefore they will the more regard his, 
 advice. You that are of this honoutable profession^, 
 ^o not think this a work beside your calling, as if it 
 ijelonged to none but ministers ; except you thmk 
 jt l^eside your calling to be compassionate, or to be 
 
182 THE DUTY OP THE PEOPLE OP GOD 
 
 Christians,' help therefore .to fit your patierits for 
 heaven I And whether you see they are for liffe or 
 death, teach thfetii both how to live and die, and give 
 them sotnej physic for their ^opls, as you do for their 
 bodies. Blessed be God, that very many of the chief 
 physicians of thisagiS have, by their eminent pietyi 
 vindicated' their profession from the common imputa- 
 tion of athfeism and profaneness. 
 
 ^ 17. Men of* wealth and authority, and that have 
 many dependents, have excellent advantages, for this 
 duty. ,0 what a world of good might lords and 
 gentlemen do, if they had but hearts to improve 
 theif influetice over others ! Rave' ypit not all your 
 honour and riches from' God ? Doth not Christ say, 
 ■\inio whomsoever much is given, of him, much shall bb 
 Tequifed? If you speak to your dependents for God 
 and their souls, you may be regarded, when ev€i> a 
 minister shall be despised. As you value the honour 
 of God, youf own coriifort, and the salvation of soiils,, 
 improve your influence over your tenants and neigh- 
 bours ; visit their housei^ ; sfee whether they Worship 
 God in their families ; and take all opportunities to 
 press them to their duty^. Despise thenii not." Re- 
 itieniber God . is ilo respe'fcter of personis. Let men 
 see that- ypu excel others in piety, compassion, aiid 
 diligeihce iti God's work, as you do in the ridhes 
 and honours of the world. I confd^s you will by thi^ 
 meahf be singular, but then you will be singular it* 
 glo^y ; for fevV of thewighty and noble are called. 
 
 ^ 18i As for the n»inisters of the gospel, it is the 
 very work of their calling, to help others t6 heaven. 
 —Be sure to make it the main end of your studies 
 and preaching. He is the able, skilful minister, thaf 
 is best skilled in the art of instructing^, convincingj 
 persuading, and consequently of "winning soUlS; and 
 
TO KXCITE OTHERS TO SEEK THIS REST, 183 
 
 that is the best sermon that is best in these.. When 
 you seek not God, but yourselves, God will make you 
 the most contemptible of men. It is true of your 
 reputation, what Christ says qf your life, He that 
 loveih it, shall lose it. Let the vigour of your per- 
 suasions show, that you are sensible on how weighty 
 a business you are sent. Preach with that seriousness 
 »ncl fervour, as jnen. that believe the^ir own doctrin^i 
 add that know their hearejrs must be prevailed with, 
 or be damned .-^Think not that all your work is in 
 your studies and pulpit., You are shepherds, and 
 must know every sheep, and what is their disease, 
 and mark their strayings^ and help to cure them, and 
 fetqh them home. Learn of Paulj not only to teach 
 your people publicly, huxfrom house to house. Inquire 
 how they grow in knowledge and holiness, and on 
 what grounds they build their hopes of salvation, and 
 whether they walk uprightly, and perform the duties 
 of tbeir several relations. See whether they wrorship 
 God in their families, and teach them' how to do it. 
 Be familiar with theni, that yOu may -maintain your 
 interest in them, and improve it all for God. Know 
 of theni how they, profit by public teaching. If any 
 too little savofur the things qf the Spirit, let them be 
 pitied, but not neglected. If any walk disorderly, 
 recover them with diligence and patience. If they 
 be ignorant, it may be your feult as much bs theirs. 
 Be not asleep while the wolf is waking.-^— Deal not 
 slightly with any. Some will not telL their people 
 plainly of their sins, because they are great men; and 
 some becausethey are godly ;, as if none hut the poor 
 3nd the wicked should be dealt plainly with. Yet 
 labour to be skilful and discreet, that tbi^jnanner 
 may. answer to the excellency of the matter. Every 
 reasonable soul bath both judgment and affection; 
 
184 The dxjiy oi tWe people of god 
 
 and every Tational, spiritual sermon, must have both. 
 Study' and pray, and pray and study, till you are 
 become workmen that need not be ashamed, rightly^ 
 dividing the word of truth; that your people may 
 not be ashamed, nor weary in bearing yon.— Let your 
 conversation be teaching, as well as your doctrine. 
 -Be as-forward in a holy and heavenly life as you are in 
 pressing others to it.- Let your, discourse be edifying 
 and spiritual. SuflPer any thing, ratjier than the 
 gospel and men's souls should suffer. Let men see 
 that you use not the ministry only for a trade to live 
 by ; but that your hearts are §et upon the welfare of 
 souls; Whatsoever meekness, humility, condescen- 
 sion, or self-denial you teach thein from the gospel, 
 teach it them also by your undissembled ex£^mple. 
 Study and strive after unity and peace., If ever you 
 would promote the kingdom of Christ, and your 
 people's salvation,' do ft in a way of ^jeace and love. 
 It is as hard a thing to maintain in your people a sound 
 understanding, a tender conscience, a lively, gracious, 
 heavenly frame of spirit, and an upright life, amidst 
 contention, -as to keep your candle lighted in- the 
 greatest storms. Blessed is that servant, whom his 
 Lord, when he cometh, shall f,nd so doing.. . 
 
 § 19. AU you whom God hath entrusted with the 
 care of childi'en and serYants,, I would also persuade 
 to this great work of helping others to the heavenly 
 rest. — Consider what plain and pressing commands 
 of God require this at your hands. These wordsdJum 
 shalt teach diligently unto thy children, and shalt talk 
 of them when' thou sittest in thine house, and when 
 thou walkest by the way, and when thou liest, doj^n, 
 and when thou risest up* Train up a child in the 
 way he should go; and when he is old, he will not 
 * Deut, vi. 6,' 7., 
 
TO EXCITE OTHJiRS TO SEEK THIS RE«T. 183 
 
 ^^tsttfromit* Bfmg'^ymrcUldrmin the mrtitne 
 and admonitim oJ[ the IsPd.^ Josh ua resolved , 'that 
 he and his hituse would serve the Liord.X And G6d 
 himself aays of Abrahan?, I know Mm, that he will 
 command kis ehildren, and his household after him, 
 and thetf shall hSep the -ka^ of the Lotd.^ Consider, 
 it is a duty yott owe your children in point of justice. 
 From you they receive the defilement and misery 
 ©f rheir natures; and therefore you owe tliem all 
 , possible help for th^r recovery. Consider, howr hear 
 your children are to y6n. They are part^ of your- 
 selves. If they ptosper when you are dead, yotj take 
 it as if you lived and f>rospered in them ; %ind should^ 
 you not be of the same mind for their «verJa»tdn^ 
 rest? Otherwise youvirill be witn^ses against youf 
 own souls. Your care, and pains, ahd cost for theit 
 bodies, will condemn you for your neglect of their 
 ]>peoiouB .soU'ls. Yea, all the brute creatures may 
 iondetnn you; Which of them is not tender of their 
 yottng'?— Consider, God hath made your children 
 your charge,' and your servants too. Every one will 
 confer th<ey are the minifiter'ii'charge. And have not 
 you a greater charge of your own families, than any 
 minister can have of them f Doubtless at your hands 
 God will require the blood of their souls. It is the 
 greatest chat;g^ ypu were ever intrusted with, and woe 
 to you, if you suffer them to be ignofarit or wicked 
 for want of yoiir instruction or correction. — Consider, 
 what work there is foif you in theii' dispositions, and 
 lives. Theirs is not ohe sin, but thousands. They 
 have hereditary diseases, bred in their natures. The 
 things you must teach them are contrary to the 
 interests arid desires of their flesh. , May the Lord 
 
 * Prov. xxii. 6, f Ephes. vi.,4. " $ Joshua xsiv. J 5. 
 § Gen. xvifi. 19;' ^ '' ' 
 
 B B 
 
B6 
 
 THE DUTY' OP rH:E PEOPI-E OV GOD O 
 
 make you sensible what a work and charge, lieth upon 
 you! — Consider what sorrows you prepare for your- 
 selves by the neglect of your children.. If they prove 
 thorns in your eyes, they are of your own planting. 
 If,-you should tcpent and be saved, is it nothing to 
 thipk of their damnation; and yourselves the occasion 
 of it ?, But if you die in your sn[is,.how will they cry 
 out agaiost you in hell ! " All this vvas wrong of you ; 
 you should have taught, us,het3^j and did not; you 
 shoul4 have restrained us from sin, and corrected us, 
 but did not." What an addition, will such outcries 
 be tp your misery. On the other side, thilnk what a 
 comfort. you may have, if you be, faithful in this duty. 
 If you should not succeed, you have freed your own 
 souls, and have peace in your own consciebces. If 
 you d&, the comfort is inexpressible, in their love and 
 obedience, their supplyj<ng your wants, and delighting 
 you in all your remaining path to glory.: Yea, ^ 
 your family may fare the better for one pious- child 
 or servant. But the greatest joy.wjJl.be, when yoi* 
 shall say, Lord,- here am I,(md the chUdr.en (hQvfiast 
 given me ; and shall joyfully live with them for ever. 
 — Consider how much the welfiire of chur<:h and state 
 depends on this duty. Good laws will not refocm us, 
 if reformatipn begin not at home. This- is the cause 
 of all our miseries in church, and. state, even the 
 want of a holy education of children. I also entreat 
 parents to consider, what excellent advantages they' 
 have for saving their children, i They are with you 
 t" while they are tender and flexible. You have a tvirig 
 to bend, not an oak. None ip, the vvorld have such 
 interest in their affections as ypu have. Ypu have 
 also the greatest authority over them, their whole 
 dependence is upon yoii for a maintenance. You best 
 know their tempec and inclinations.. Arid you are 
 
^•0 SkGlTB OTHERS la SEEK tHIS REST. 187 
 
 ever with tbetta,' and can never want opfjOrtunities : 
 especially you, motbets, remember" ttjisj^ Who are more 
 with your children while young, than their fathers. 
 What pains are you at for their bodies! What do you 
 Mflfer to bring them into the world ! Ahd willyou not 
 be at as muck pains for the saving of their«6ouls! 
 Your affections are tender ; and willit not move you 
 to think of their perishing for ever? I beseedh you ^ for 
 the sake of the children' of your bowels, teach them, 
 admonish, them, watch over thenj,' and give them no 
 rest till you have brought them to ChrisT. 
 
 § 20. I shall conclude with this earnest request to 
 all Christian p^ents that read these lines; that th^y 
 would have compassion on the^eouls of their poor 
 children, and be faithful to the great trust that God 
 hath put on them. If you cannot do what you would 
 for them, yet do what you can. Both' church and 
 state, city and countryj groan under the neglect of 
 this weighty duty^ Your children know not God, 
 nor his laws, but take his name in'vain, and slight his 
 worship, and you neither instruct them nor correct 
 them ; and therefore God cbrrects both them and you. 
 You are so tender of them, that God is the less tender, 
 of both them and you. Wonder not if God make 
 you smatt foi'your children's sins ; for you are guilty 
 of all they commit, by your neglect of your duty to 
 reform them. Will you resolve, therefore,^ to set 
 upon this duty, and neglect it no longer ? Remember 
 Eli. Your children are like Moses in the bulrushes, 
 ready to perish if tTiey have not help. As ever you 
 would not be charged before God as murderers of 
 their souls, nor have them cry out against you in 
 everlasting fire, see that you teach them how to escape 
 it, and bring them up in holiness and the fearof God. 
 I charge every one of'you, upon your allegiance to 
 
189 1h& djjxy of the PKopi-s op aoo, &e. 
 
 God, 89 yoiiiMEilJ, vQry. shortly answer the, cpntrary at 
 your perils :ith^ti!>fpu will neither refuse nor .oegleet 
 thi? most necfess^ry /duty- If you ■ ^r* wot iwUUng to 
 do Jt„now:you know it to he. so great a duty;, yoB fere 
 rehpjg, and no itpy e subjects : of Jesus Christ; ;If you 
 are willing,; feut^know not how, I will add a- fewt 
 words ,of direction to help yoii. > Lead thena, ;by /jpout 
 Qwq ej^artiple, to prayer, reading, and other religious 
 diiA,ties.,i Infortn their understandings. Store their 
 TOernoiiies.. Rectify their wills. ^ Quicken their af- 
 fections. Keep tender' their consciences. Restrain 
 thejr/ftQpgties, and teScb: them gracious speech. . Re- 
 fj^rin and watch overtheir outward conversation. To 
 ihese ends, get tbeiii Bibles apd. pious books, and see 
 that they read theoftv EKanaine them often what they 
 learn i especially spend the Lord'srday in this work, 
 andi&uffer them Bot to spend it in sports or. idleness. 
 Show them the meaning of what they read or learn. 
 Re.ep ^etn 6ut;of evil icompariy, and acquaint them 
 with jthe godjy,, A»d fail not to make them learn 
 lihe.iresiteeMfiw. Especially show them the necessity^ 
 excellency, and pleaiure of servipg God, and labour 
 to, fix all upon t.hwb^aels.. 
 
CHAP. X. 
 
 The Saints Beat is not to be expected on Earth; 
 
 § 1. In order to show the sin and folly pf expecting^est here| 
 § 2. [T.) the reasonableness of pre$ent a£A)Ctions ig considered; 
 S 8. (l.) that tJi'ey are the way to rest ; § 4. {2.) keip ns from 
 mistaking our rest j<§S. (3.) from losing' our way to it} §6. (4.) 
 ^uick^n'our pac^ jtowSiilds it; § 7. (5k) chiefly incommcidQ our 
 Jlesjb; § 8, g, and (6.) tftid^ them the awe^test for^taifteB of 
 rest are often enjoyed. § 1J9. (II.) How unreasonable tp rest in 
 present enjoyments; g 11.* (l.),that it is^ idolatry ; § 12. {2.ji 
 that it contradicts God's end in giving them; § 13. (3.) is the 
 way to have them refused, withdrawn, or embittered ;/^U4.. (4.) 
 that to be sv^ej-^ to take up our cest here 19 the greatest cuirse ; 
 § 15. (5.) that it is seeking rest where it i$ not; § 16. (6.) that 
 the creatures, without God, would aggravate our misery; '§17. 
 (7.) and all thb is confirmed by experience. § 18. The author 
 laments that this-is nevertheless a most common sin. '§'"19 — >23. 
 (in.) How unreasonable our unwillingness to. die, and' possess 
 the aainta' rest, is largely cansider«,d.. § 24. The author apolot. 
 gises for saying so much on this last head. 
 
 ' ^ 1. We are not yet come to our resting place, 
 Doth it remain ? How great then is our sin and folly 
 to seek and expect it here. Where shall we find the 
 Christian that deserves not this reptoof? We would 
 ail have continual prosperity, because it is easy and 
 plesjsing to the flesh; but we consider not the un- 
 leasonableness of such desires. And when we enjoy 
 convenient houses, goods, lands, and revenues ; or the 
 nec(&ssary means Odd hath appointed for our spiritual 
 good ; we seek rest in these enjoyments. Whether 
 we are in an afflicted or prosperous state, it is apparent^ 
 we exceedingly make the creature our rest. ,Do we 
 not desire creature enjoyments n^ore violently, ivhea 
 we want them, than we desire God himself? Do we 
 not delight more in the ppssessionN of themj than 
 .in the enjoy tnent of Gfod? And if we lose them. 
 
190 THE saints' rem IS/ HOT 
 
 doth it not troublp -iis more than our loss of God ? 
 Is if not 0nougb^ that they are refreshing' helps in 
 our way to heaven, t)ut they must also be Qiade.our 
 heaven itself?. Christian Reader^ I would as willingly 
 make thee sensible of this sin, as of any sjn in the 
 world, if I could tell how to do it; for the Lord's 
 greatest quarrel with us is in this point. In order to 
 this,. I most earnestly beseefch thee to consider,— the 
 reasonableness of present afflictions,— -^and the unrea- 
 sonableness of resting in present enjoyments: — As 
 ^Isoof our unwillingness to die, that we rnay possess 
 eternal rest. 
 
 §'3/ (I.) To show this reasonableness of present 
 afflictions, consider, — they are the way; to rest; — 
 they keep us froth mistaking our rest, and from losjng 
 our way. to it; — they quicken our pace towards it; 
 — they chiefly incommode our flesh ; — and under 
 them God's people have often the sweetest foretastes 
 of their rest. 
 
 ^ £f. (1.) ' Consider, that Jabour and trouble are 
 the common way to rest, both in the course of 
 nature and grace. Can, there possibly be rest without 
 weariness? Do you not travail and toil first, and 
 rest after? The day for labour is first, and* then 
 follows the night for rest. Why should we desire; 
 the course of grace to be perverted, any more than 
 the course of nature? It is an established decree,. 
 that we must through much tribulation enter into 
 the kingdom of God.* And that if we suffer,- we 
 shall, also reign zoith Ckrist.f And -what are we, that 
 God's statutes should be reversed for our pleasure? 
 
 ^ 4. (2.) Afflictions are exceeding useful to us, 
 to keep us frorri mistaking our rest.' A Christian's , 
 motion towards heaven is voluntary, and not con-- 
 * Acts xiv. 22. t 2 Tim. ii. 13. 
 
TO BE EXPECTED ON EABTH. 191 
 
 stvained. Those m^ans thei^fore are most profitable, 
 which lielp his understanding and will. The most 
 dangerous mistake of our souls is, to take the creature 
 for God, and earth for heaven. What wairm, affec- 
 tionate, eager thoughts have we of the World, till 
 afflictions Cool and Moderate them! Afflictions speak 
 convincingly, and will be heard when Ipireachers 
 cannot. Many a po0r' Christian is sometitneis bending 
 his thoaghts to wealth, or flesh- pleasing, or applause, 
 and so loses^ his relish of Christ, and the joy above; 
 till God break in upon his riches, or children, tjp 
 conscience, or health, and break down- his mountain 
 which he thought so strong.- And then when he iieth 
 in Mana§seh''s fetters, or is fastened to his bed with 
 pining sickness, the world is nothing, and heaven is 
 something. If our dear Lord did not put these thorns 
 under our head, we should sleep put our lives, and 
 lose our glory. 
 
 § 5. (3.) Affli(;tions are also God's most effectual 
 means to keep us from losing our way to our rest. 
 Without this hedge of thorns on the right-hand and 
 left, we should hardly keep the way to heaven. If 
 there be but one gap open, how ready are we to find 
 it, and turn out at it! When we grow wanton, or 
 worldly, or proud, how doth sickness, or other afflic- 
 tion reduce us ! Every Christian, as well as Luther, 
 may call affliction one of the best schoolmasters; 
 and with David may say, Before I was afflicted; 
 I went astray ; hut novo have I kept thy word.^. Many 
 tliousand recovered sinners may cry, " O healthful 
 sjcfciieSs ! O comfortable sorrows P Q gainful'lossejs ! 
 O enriching poverty ! O blessed day that ever I was 
 afflicted !" Not only the green pastihfes, and; still 
 vbaters, biit therad arid staff , tl^comf&(<tm. Though 
 * Psalm, cax, 67v< 
 
192 THE saints' RmV 19 NOT 
 
 the word and' Spicit do the. ma!in tVfQrk^ y&t stiffeHpg 
 so unbolts the door of the heart, that the lyqrd h^tb 
 easier entrance. 
 
 ^ 6. (4<y Afflictions likewise serve to quicken our 
 pace in the way to our rest. It were well, if meria 
 love wonid prevail with usj, and that we. were rather 
 drawi^ to heavien, thaD<dr>Vei).- But seeing our hearts 
 are s6 bad that mercy will not do it; it is better to 
 be put on with tbe-s^afpest Scourge, than; loiter^ 
 like the foolish vwgimi till the door ia^ahttt. O what 
 a difference is there betwixt out praters in health 
 and in sickness ! betwixt our repentings in prosper 
 rity and adversity! Alasj, if we did .not sometime 
 feel the spur, what a slow pace would most of us 
 hold toward heaven ! Since our vile natures require 
 it, why should w« be unwilling th«t God should do 
 us good by sharp means? Judge, Chjtistidni whether 
 tfaqu dost not go more watchfully and speedily in 
 ithe, way to heaiven, in thy su£ferings, than in l;hy 
 more pleasing and prosperous state. 
 
 ^ 7. (5.) Consider further, it is but the flesh that 
 is chiefly troubled and grieved by afflictions. In most 
 of our' sufferings tjae soul is free, tmless we ourselves 
 wilfully afflict it. "Why then, my soul, dost thou 
 i^derwith this flesh,, and complain, as it cemplainetb? 
 It should be thy work to k^ep it tmder, and bring it 
 into subjection; and if God do it for thee, shouldst 
 thou be discontented? Hath not the pleasing of it 
 heea the cause of almost all, thy spiritual sorrows > 
 Why thi^n may not the displeasing of it further thy 
 jJoy? Must nat'Pmlait'd Silas shig, because *Aejr 
 feet are in th^ stocks? Th^r spirits were not im^ 
 prisoned. Ah, unworthy soul I is this thy thanks to 
 G>^ for preferring the&so. fan before thy body ? When 
 it is rotting in the grave, tho.ti shalt be a companion 
 
TO BE EXPECTED ON EAHTH. 193 
 
 of the perfected spirits of the just. In; the mean time, 
 hast thou not consolation which the flesh knows not 
 of? Murmur not then ..at God's dealings with thy 
 body : if it were for want of love to thee, he would 
 not have dealt so by all his saints. Never expect 
 thy flesh shouldtruly expound the meaning of the 
 rod; It will call love, hatred; and.-;say, God is de- 
 stroying, when he is saving. It is the suffering party, 
 and therefore riot fit to, be the judge." Could we 
 once believe .Gbd, and judge of his dealings by his 
 word, and by their usefulness tb' our souls, and re- 
 ference to our rest, and could we stop our ears 
 against all the clamours of the flesh j then we should 
 have a truer judgment of our afflictions. 
 > •§ 8. (6.) Once more consider, God seldom gives 
 his people so sweet a foretaste of their future rest, 
 as in their deep afflictions. He keeps his most pre- 
 cious cordial^ for the time T)f our, greatest faintings 
 and dangers. He gives them, when he knows the^. 
 are needed, and will be valued;- and when he is sure 
 to be thanked for them, and his people rejoiced 
 by them. Especially when our sufferings are more 
 directly for his cause, then he seldom fails to sweeten 
 the bitter cup. .The martyrs have possessed , the 
 >highest joys. When didi Christ preach such com- 
 forts to his disciples, as when their hearts were 
 sorrowful at his departure? When did he appear 
 among them, and say, Peace he unto yoM, but when 
 they were sh ut up for fear of 4;he Jews ? When did 
 Stephen 'see heaven opened, but when he was giving 
 up his life for the testimony of Jesus ? Is not that 
 our best state, whereiri we. have most of God ? Why 
 else do we desire to come to heaven ? If we loci 
 for a heaven of fleshly delights^ we shall find our- 
 selves mistaken. Conclude then, that affliction is 
 
 c c 
 
194 tits, saints' EE9X IS KOT 
 
 not SO bad a state for-a isaint in his .way to resti Are- 
 we wiser than God? ^'Doth hei not fcii^w- what is 
 good f for us as well as we ? or is he not as cprefql 
 of our good, as we are of our own? Woe to us, if he 
 were not much more so; and if be did tfot lovie us 
 '/better, than we love either him or oui:!seives!(' vrjr 
 ^ 9. Say not, *' I could bear any other affliction 
 but this/' If God had afflicted thfee -where thou 
 canst bear it, thy idpl would neither have been di«!- 
 covered nor retnoved'. Neither say* •" If God woul4 
 deliver me out of it, I could be content to bear H/' 
 Is it nothing that he hath promised it shall work ^jr. 
 tAi/'good? Is it not enough that thou art sure to be 
 defivered at death? Nor let it be saidjii'^ If Day 
 affliction did not disable me from ray duty, \ co^ld 
 bfear it." It dd)th not disable thee -for that;,j^U!ty, 
 which tendeth to thy own personal benefit, but isrthje 
 greatest quickening help thou canst expect, ^i Asfor 
 thy daty to others, it' is not thy duty when Gixd 
 disables thee. 'Perhaps thou wilt sayv. " The godjy, 
 are my affli<;ters ; if it were 'Uiigodly men, I could 
 easily bear it." Wibwever' ' is the. instrument, the 
 affliction is from: God, and the deserving cause tby-^ 
 self; and is it not better to locik more to God' than 
 thyself? Didst thou not' knowthat the- best men 
 are stilt siwful ifl part ?• Do not plead, " If I had 
 but that dohsblatiion, whieh yoiii. siy God rseserveth 
 for suffering tide's, i should buffer; more pootentedly; 
 but I do not perceive any such thing." ' The more 
 you suffer' for righteousness' sal^, the more of; this 
 blessing you may expect; and' the more you-sdfTeir 
 for your own evil doing, the- longer it' will be before 
 that sweetness comes. Are not, the comforts you 
 desire, neglected or resisted ? Have your afflictions 
 wrought kindly with you, and fitted you for cotHfort? 
 
TO BE EXPECTED ON EARTH. 195 
 
 It is not ttiiSenag that prepares you for comfort, but 
 the success and fruit of suffering Upon .your hearts, 
 ^ 10. (II.) To show the unreasOnEJ)leness of renting 
 in present 6j^ojr(nent)»« consider,— it is idolizing them; 
 *-^it contradicts God's end in giving them;— it is th$ 
 way to ba«e them refused, withdrawn, Qr inil>ittered; 
 1 — to be suffered to take up our rest here, is the 
 greatest curse;— it is seeking rest where it iis not to 
 be foubd ;-r-tbe Creatures, without iGod, would aggra^ 
 vate our mi9ery;^Tand to confirm all this, we may 
 consult our own and others experience. 
 .^11.(1.). It is gross idolg^try to make. any crea- 
 ture, or means j our rest. To be the i^est of the soul, 
 is God's own prerogative. As it ii?' apparent idolatry 
 to place odr rest in ricjies, or honour^; so it is but a 
 ntorc'reiingd .idolatry to take up our rest in ^xeeljent 
 means' of grace. How ill Inust our dear ]l>ord t^ke it, 
 iwh^n we give hio) cause to complain, as he did of our 
 fellowt-idolatejts,. il^ people have been lost sheep, they 
 havejbrgatteii their resting-pHace?* *' My, people can 
 find. rest in aiiy.' thing. rather than in me. They can 
 delight in 6ne another, but not in me. .They can rcr 
 joice in my creatures and ordinances, .but not in me. 
 ^iea, in their very labours and duties they seek for 
 rest, butlnot in. me. .They, had rather be any y^here, 
 than be with me. A^e these their gods ? Have these 
 redeemed' theni }. Will these be better to them than 
 I have,,been, or than I would be?" If yourselves 
 have a wifS, a husband,, (i son, that had rather be any 
 where. than in your company, and; be never so merry 
 as when furthest from ybuj would you npt take it ill ^ 
 ^O must our God needs do. 
 
 , . § 12.V (3.); You contradict the end of God in giving 
 theae xenjaym^itts. He gave them to help., thee to 
 - Jjer. .1. 6, 
 
196 THE saints' rest is not 
 
 him, and dost thou take up with'th'^tn in 'his stead? 
 He gave fhfem to be refreshments in tfey journey, and 
 wouldst thou dwell in thy iiln, and 'go no X>li'ther? 
 Jt may be said of all oui: comforts and ordinancesi as 
 it is said of the Israelites, The ark of the covenant of 
 the Lord went before them, to search out a resting 
 place for them.'\ So do^ll God's mercies here. They 
 are not that rest ; as Joh« professed he wa^ not the 
 Christ; but they are voices crying in this wilderness^ 
 to bid us prepare, for the Mikgdom of God, our true 
 rest, is at Aanrf. Therefore to rest here,' were to tura 
 all mercies contrary to their own ends, and to our 
 own advantages,, and to destroy ourselves with:that 
 "which should help, us. 
 
 ^ 13. (3.) It is the way to cause God, either to 
 deny the mercies we ask, or to take frotn us those we 
 enjoy, or at least imbitter them to us. God is no 
 where so jealous as here. If you had a servant whoni 
 your wife loved better than yourself, would you not 
 take it ill of such a wife, and rid your house of such 
 a servant ? So, if the Lord see you begin to settle 
 in the world, and say, " Here I will rest;" no wonder 
 if he soon in his jealousy unsettle you. If he love you, 
 no wonder if he take that from you, with which he 
 sees you are destroying yourselves. It hath long been 
 my observation of many, that when they ' have at- 
 tempted grestt works, and have juSt finished them ; or 
 have aimed at great things jn the world, and, have just 
 obtainedthem; or have lived in muchtrouble, and have 
 just overcome it ; and began to look on their condition 
 with contfent, and re&t in it; they are then usually near 
 to death or ruin. When a'man is once at this language, 
 Soul, take thy ease; the next news usually is, Thmfooly 
 this night, or this month, or this year, thy ?oul shaM 
 
 Numb. x.bSS. 
 
TO BE EXPECTED ON EAKTH. 197 
 
 be required, , and then whose shall these things be? 
 What house is there, where this fool rlwelleth not ? 
 Let you and I consider, whether it be not our own 
 case. Many a servant of God hath been destroyed 
 from the earth, by being overvalued and overloved. 
 I am persuaded, our discontents and murmufings are 
 not so provoking to God, nor so destructive to the 
 sinner, as our too sweet enjoying, and resting in, a 
 pleasing state. If God hath crossed you in wife, 
 children, goods, frieiids, either by taking them away, 
 or the comfort of thena ; try whether this be not the 
 cause: for wheresoever your desires stop, and you say, 
 " Now I am well ;" tha^ condition you make your 
 God, and engage the jealousy of God against it. 
 Whether you be friends to God or" enemies, you can 
 never expect that God should suffer yOu quietly to 
 enjoy your idols. 
 
 § 14, (4.) Should God suffer you to take up your 
 rest here, it is one of the greatest curses that could 
 befall you. It were better never to have a day of 
 ease in the world; for then weariness might make 
 you seek after the true rest. But if you are suffered 
 to set down and rest here, a restless wretch you will 
 be through all eternity. To have their portion in this 
 life, isthe lot of the most miserable perishing sinners. 
 Doth it become Christians, then, to expect so much 
 here? Our rest is our heaven ; and where we take 
 our rest, there we make our heaven. And ^vouldst 
 thou have but such a heaven as this ? 
 
 ^ 15. (5.) It is seeking rest where it is not to be 
 'found. Your labour will be lost; and if you proceed, 
 your $oul's eternal rest too."" Our rest is only in the 
 full obtaining of our ultimate ^end. ^, But that is not 
 to be expected in this life; neither, is rest, ther^oreto 
 be expected here. Is God to be enjoyed jn the best 
 
198 THE saints' rest is ifor 
 
 ehurch here, as he is in heaVeti ? How little of Gdd 
 the saints enjoy under the best rtjeahs^, let their own 
 complainings testify. Poor conaforters are the best 
 ordireinces) v<rith6ut Gtod.- Should a traveller take np 
 his rest in the way?' No; because his hoHie is his 
 journey's end. When you have all that creatures and 
 means can afford, have ytiu that you believed, prayed, 
 suffered for? I think yoil dare not sayso. We are 
 like little children straj^d from home, and God i^ 
 now fetching Us home,' and we are ready to turn- into 
 any house, stay and play with every thing in oxrr way, 
 and sit down on every green bank, and much ado thelre 
 is to get us hoflae^ We are ilso in the inidst of dur 
 labours and dangers; and is theife any resting here ? 
 What painful work dGth lie upOn our hands? Look 
 to our brethfein, to oui' souls, and to God ; and- what a 
 rfeal of work, in respect to each of these, doth die 
 before; us ? And can we rest in the midst of alhour 
 labour^ ? Indeed we may rest on earth, asMt ark i6 
 said to have rested in the midst of Jordan; a short and 
 small rest. Or as Abraham desired the^n^els to turn 
 |n,i and rest thent^lve» in !>{& teiit j 'where they w6uld 
 have been loath to have taken up their dwdlling^. 
 Should Israel liave fixed <their rest in the lifKilderness, 
 among serpents^ and eneiaagSj and weapiness, andfa<- 
 mine? Should Noah have made' the ark his home, 
 {and have been loath to come forth when ^Ae wM&fs 
 piere oMua^ed? Should the mariner choose his d\vel- 
 ling on the sea, and settle his rest in the niidst of rocks', 
 and sandSj and raging tempests ? Should aistildierrest 
 in the thickest of his €nemies? And are not Christians 
 such travellers, such marinersj such soldiers ? ^ilHV$ 
 you not feat-s within, and troubles without? Are* we 
 not in continual dangers ? We canriot eat, drink', 
 Bleep, labour, pray, hear, coovefse, but in the flmdsf 
 
XO BE EXPECTED ON EARTH. 199 
 
 of Snares; and shall we si^ down and Test here? O 
 Christian, follow thy work, look' to thy dangers, hold 
 on to the end^ win the field, and come off the groufldj 
 before thou think of a settled rest. Whenever thou 
 taJluest <Sf a rest on earth, it is like Peter oh the' mount , 
 thou knowest not what thou sayest. If, jnstead of teU 
 ling the converted thief, iAwrfat/ shait thou be with me 
 WBjoararfue, Christ had said he should rest there upon 
 the cross ; would he not have taken it for a derision ? 
 Methinks it would b^ ill resting in the midst of sick* 
 ness and pains, persecutions and distresses. . But if 
 nothing else will convince us, yet sure the remainder^ 
 of sin, which do so easily ^ beset us, should quickly 
 sattsfy a believer, that here is not his rest. I say 
 therefore to every one that thinketh of rest on earth. 
 Arise ye i and depart, for thisis not your rest, because 
 it is, polluted.* These things cannot in their nature 
 be a true Christian's rest. They are too poor to make 
 us rich; too low, to raise us to happiness; too empty, 
 to fill our souls ; and of too short a contihuancej to be 
 our eternal conleht. If prosperity, and whatsoever 
 we here desire, be too base to ntiake gbds of, they 
 are too base to be our rest.-*-The soul's rest must be 
 sufficient to afford it perpetual satisfaction. But the 
 content which creatures afford, waxes old, and abates 
 after a short enjoyment. If (3od should rain down 
 angels' food, we should soon loathe the manna. If 
 novelty suipport not, our delights on earth grow dull. 
 All creatures are to us, as the flowers to the bee; 
 there is but little honey on any one, and therefore 
 there must be a superficial taste, and so to the next.-r- 
 The more the creature is known, the less it satisfieth. 
 Those only are taken with it, who see no further than 
 its outward beauty, without discerning its iaward 
 * Micah ii. Ifi 
 
200 THE saints' rest is not 
 
 vanity. When we thoroughly know the condition of 
 other men, and have discovered the evH as well as 
 the good, and the defects as well as the perfections, 
 we then cease our admiration. 
 
 ^ 16. (6.) To have creatufes and means without 
 God, is an aggravation of our misery. If God should 
 say, " Take my creatures, my word, my servants, my 
 ordinances, but not myself;" would you take this for 
 happiness? ,If you had the word, of God, and not the 
 Wbrdi which is God; or the bread of the Lord, and 
 not the Lord, which is the true bread ; or could cry 
 with the Jews, The temple of the Lord, and had not 
 the Lord of the temple ; this were a poor happiness. 
 Was Capernaum the riiore happy, or the more misera- 
 ble, for seeing the mighty ioorks which they had seen, 
 and hearing the words of Christ which they did hear? 
 Surely that which aggravates our sin, and misery, 
 cannot be our rest. 
 
 § 17. (7i) To confirm all this, let us consult our 
 own and others experience. — Millions have made 
 trial, but did any ever find a sufficient rest for his soul 
 on earth ? ' Delights I deny not but they have found, 
 but rest and satisfaction they never found. And 
 shall we think to find that which never man could 
 find beforeus? Ahab's kingdom is nothing to him, 
 without Nahoth's vineyard;, and did that satisfy him 
 when he obtained it.?) Were you, like Noah's dove, 
 to look through the earth for a resting-place, you 
 would return confessing, that you could find none. 
 Go ask honour, is there rest here ? You may e^s well 
 rest on the top of tempestuous mountains, or in Etna's 
 flames. Ask riches, is there rest. here?. Even such 
 as is in a bed of thorns. If you inquire for rest of 
 vi'orldly pleasure, it is such as thej fish hath in 
 swallowing the bait :: when the pleasure is sweetest 
 
Td BE EXPECTEC On EAttfH. 20l 
 
 death is nearest. Go to learoingj artd even t6 divine 
 orditiances, and inquire wliether'.thefe yout souls' 
 may rest? You noJght indeed receive from thesfe ah 
 olive branfeh of hope, as they are mekns to ydirr 
 rest, and have relation to eternity ;' but iii fegard &f 
 any satisftction in themselves, Jfbi*' Would remain as 
 restless as ever; How well might all these answeir 
 «9, as. Jafeob did Rachel, j^m '/ w Odd's stead, that 
 you e'ome to tnfe fbr soul^rfest ? ]*fot all ifhe states of 
 men in the World; neither court 'nof (Jbvihtfy, toWiik 
 ttor c'mes, Shops tot fields, iereaSiires, libraries, feolitude, 
 society^ sftudies, 'ftbr pulpits, can afFdrd'Any sutfh thitig 
 as this rest. "If you could inquire of the dead of all 
 generations, or of the living through' Bll'donrittion^, 
 tJii^y would all tell you,' " Here is lio I'fest." — Or if 
 Otnet men's experience move ycd not, take a Vie# 
 of your bwrt. Can you remember th^ state that did 
 fully satisfy you ; or if you could, will it prcTve lasting? 
 I belt^e we may all say of our earthly rest, as Paul 
 of oat hofife, If it 'eo&rt in thli life only, we are pf all 
 men the mioAt miserable. ' 
 
 ^ 18. If 'then either glcriptUr:e, or reason, or the 
 experience bf ourselves, and all the.world; will satisfy 
 us, we may see there is lio resting here. And yet 
 bow guilty are t,he generality of us of this sin ! How 
 many halts ahd'stops do we make, before we WiH 
 make the Lord out rest! H^wmust God even drive 
 Us, and fTre tis Otjt of every condition, lest we should 
 afjt doWn'and test there! If he ^ives us prosj^erity, 
 ticlies,- or honodr,' We do "in ■ Otit 'hearth dance before 
 theh[^,as tlielsi^elitfefe before their calf, apdsay, Th^se 
 ar'<*''i?A^'^(M*; -arid conclude, ii^ is good to he here. 
 If he inihirtef all these to us, how restless are we tiU 
 our'QdnditfMi' be' ^u^'&tened, that we may sit ^own 
 agaiii, and rest where vve Were ! If he prbceed in tlid 
 
 D n 
 
202 THE saints' RESl IS ;SOTr 
 
 cure, and take the creature quit© away, then how da 
 we labour, and cry, and pray, that God would, restore 
 it, that we n^ay.niake it our re^t again! And while 
 we are deprived of our former idol, yet. rather than 
 cpnie jto God, we delight ourselves in tivef/hQp,e of 
 recovering it, and make that very hope o«r rest; or 
 search about !from creature to creature, to find out 
 „ sprnething .to supply th^ room; yea, if we can. find no 
 supply, yet we will rather settle in this misery, and 
 make a rest of a wretched being, than leave, a|l and 
 come tQ God. O the cjuirsed ave'r^^j^iess ^ our sonU 
 from God ! If any place in hell yv^ve tolerable, l]a^ 
 soul would rather take up its rest there, than cpm^ 
 to God,, Yea, when he is bringing us ove? to hino, 
 and Jiath convinced us of the worth of Jiis ways and 
 service, the la^t, deceit of all is here, *ve will rathei? 
 settle upon thpse ways that lead to him,. and those 
 ordinances that 'speak of Jiim, and those gifts which 
 flow from him, than we will came entirely overitQ 
 himself. Christians, marvel not that I speak so much 
 of resting in these; beware lestit pj-ove thy own case?. 
 1. suppose thou ajt so far cpnviiiced of the vanity of 
 riches, :honour, and pleasure, that thou canst more 
 easily di'Sclaim these, and,it is well if it be so; but <hje 
 means of grace thou lookest on with le^s. suspicion, 
 and thinkest thpu canst not delightin tjjem too much, 
 especially seeing most of the world, despite thena, or 
 dieljghl in them too little, I know they n)ust,be loved 
 and valued; and he that delighteth in any worldly 
 thing more than in them, is npt a' Christian. Put 
 when we.ar^e content with ordinances without God, 
 qnd had ratheJ" Jje at a sermon th^n;in^He^i3k,v^R, and a 
 member of the church fiere than of the perfect church 
 above, this is a sad mistake. So far let thy soul take 
 comKjrt in ordinances, as Goddothaccompaiiy them; 
 
TO' BE EXPECTED ON' EARTH. 203 
 
 WHianbering; ibis is nob heaven, but the firet-ftuits.. 
 While we are present in theiody, we are absent from 
 the Lord.;'atid while we are absent from him, we are 
 absent from' our jest. If God were as willing to be 
 absent frotn us aa we frbm him, and as loathito be our 
 rest as we to rest in him, we shduld be kftlBJb an 
 eternal restless Eleparation. In a, word,, as you are 
 'sensibleef the sinfulness of your earthly discontents,- 
 so be you also of your irregular satisfaction, and pray 
 Gbd to pardon them, much more. And above all 
 the plagues on this side hell, see.tha«t you watch and 
 pray against settling any where short of heaven, or 
 reposing your souls on any thing below God. 
 •^19. (III.) The next thing to be considered ts, 
 our unreasonable uriwitlingness to die, that we may 
 possess the saints''rest. We linger, like Lot in Sodom, 
 till the Lord being merciful unto us, doth pluck vs 
 away against our will. I confess that death of ftself" 
 is not desirable; but the soul's rest with God. is, to 
 which death 'is the common passage. Because we 
 are apt to make light of this sin, let me set before you 
 its nature and remedy in a variety of considerations. 
 As for instance, — it has, in it much infidelity. If we 
 did but verily believe, that the promise of this glory is 
 the word of God, and that God doth truly mean as he 
 speaks, and is fully resolved to make it good ; if we 
 did, verily believe, that there is indeed such blessed-^ 
 ness prepared for believers ; surely we ^should be as 
 impatient of living, as we are now fearful of dying, 
 and should think every day a year till our last day 
 should come. Is it possible that we can truly believi^, 
 that death will remove us from misery to such glory, 
 and yet be loath to die ? If the doubts of our own 
 interest in that glory make us fear, yet a true belief of 
 the certainty and excellency of this rest would make 
 
SM THE saints' RESI IB JBOT 
 
 u«) restless till ©urtitle t&'*it.be clearadi Tiroughiihete 
 is much 'feitb and Christiaisiiiy inuoui^ 'i!iM>Q<tb9',^ yet 
 tlrere is much iiiffideUty! aEiid pagaiiisni te oii!D'\hearts, 
 Wifeitth is the oWef- cacfse thai we are'so loetH totlife. 
 — ilt is alsb'H»u<!h>owi,ng to' the eoJddessof bHD4o««fc 
 if wlBtevfe our friend, we love his oemjjany jhis pre^* 
 sencei«i comfortable, hkafi^eiiee: is painfull: when he 
 cemes to ufe, wfe entertain him withigladhes? j whew 
 he dies, we moura; and usually Gveirmou*ni' To b©, 
 sepEffated' ft-oBi a faithftil friend, is like tsfce rending^ 
 member fwom our body. 'A^Ad would not our'de^ii^ 
 after God be su-eh', if We re,a;l'ly toved' him?~"N8yf 
 should it not,be much triore than sudjj as he is abase 
 all friends most lovely ? ; May:the Lori3 .ie^ch ua to 
 look closely to onr hearts, and takeheied of selftdedeit 
 in this point! Whatever we pretend,cif we love eithev 
 fether, mother^ husband, wife, child, friend, wealth, 
 or life itself more than Christ, we are yet none of Ms 
 sincere disciples. Whew it comes to the. trial, the 
 question will not be, ,Who hath preacbed most. Or 
 heard mostj or talked most? bjat. Who hath loved 
 most? Ghpjst will not take sermons, prayers, fastings; 
 BO, nor the giving our goods, nor theburningow hodies'i 
 instead of love. And do we love him, and yetcaVe" 
 imt bow long we are from him ? • Was it saeh a j«y 
 to Jacolj^ to sefe the face of Joseph in Egypt ? and shall 
 we be contented withSHt- the sight of Christ in glofy, 
 and yet say Vpe love him ? I dare not coTiclude, that 
 Vfe hj^ve no love at all, when we are so lidmth to die j 
 but Idare say^; vvere our Ibve more,- we should die? 
 more willingfy. If this' holy flame x^ere^ thoroughly 
 kindled in our breastsi, we should ory out with ©avid* 
 As the hart fwikieth after theimter-hro&ks, sopanMk 
 my sold after thee, O God. Mysonl tMrMthfdr ^hd, 
 fov th& liviMg God'; wheii shaU I eome and appear 
 
TO BE- KXVECTED, ON EAHTH. '205 
 
 btfo^e l^pclP^r-^By our unwillingness to die, it appears 
 W!©4^epli,t!tl€ weary of sin. Did vve.take sin for the 
 
 * greatest evil, we should not be willing to haviei its 
 c<HBpany,6o:long» " O foplish, siqful heart ! Hast thou 
 be^o so l(^g . <jf, cf^ge '. of all unclean litsts,. a fount^i A 
 WJCessai^tly^ streaming forth the bitter. wa'tprs <;>f transr 
 
 . gression, and art thou not yet weary ? \y^retched ,SQU.I{ 
 b?i^t thou bi^en so long wounded in aU;th(y fapalties, 
 so grievously ^SPguishing in ajlthy perfowpances,, so 
 
 -fripitfi^l a soil ipf all iniquities, and ^rt thou ,npt y&t 
 mor* we^ry ? Wouldst tjtipu. still lie v^d§r. t^^y impef» 
 fections? Hath thy sifi.^proved so profif^blea com* 
 modity, so nqc^ssaryia copipanion, such a delightful 
 eiupioyment, tbat thoy doist so much dread the parting 
 day? May not God. justly grant thee thy wishes, 
 qnd s0al thee a lease of thy desired ,di§Hr?i<?!ce;froiaa him» 
 W4 9iml thif s'ars to these t^oor* of misery, and exclude 
 1:beeeternally from his glory ?"r-T-ItsbGWAthiat we are 
 iftsensible-oi' the vanity ofitt^fteiieatHiei whffn we arff 
 so^ loath to hear or think of a-removal. " Ahj foeHsfe^ 
 Wr^tobed soul, doth evel-y prisoner groan for free- 
 dom? and every slave desire bis jubilee? And every 
 sick man Jong for healtbi , and .every hungry man 
 for food? and dost thou alone abhor deliverance? 
 ]>oth the sailor wi^bi to see laodi? Doth the biisbaiitd« 
 map desire the harvest, and the laibourer to receive 
 bis pay? Doth the traveller long to be at home, and 
 the racer to win the prize^and the soldier to wiji the 
 field ? and art thou loath to see thy labours finished, 
 and to- receive the end of thy faith and suH^ings? 
 Have thy griefs been only dreams ? If they wece;, yet 
 metbinks thoti shouldst not be afraid of w^ng. ' Or 
 is it not rather the. world's delights tbait are all 
 mere dreams and shadows ? Oi is the world become 
 of late mbse feind ? We may at our peril , reconcile 
 
206 ±HE SAIiJTs' .REST IS NOT 
 
 outsfebeS to the, worldi but it will never reconcile 
 itself to uk O uriWorthy sodl! who hadst I'ather <}¥«H 
 in' this land of da'rkhess, and wander' in this battfen ' 
 Wildiefhess, than be at rest with Jesus Christ! who 
 hadst-rather stay among the wolves, and daily sbfFer 
 the scorpion's stings, than praise the Lord with the 
 host of heaven!" ■>»■ \ - '- , 
 
 ' ^ 20. Tliis unwHliti^ness Jo die, doth aictudly 
 impeach «&■ of high treasoa against t'he Lord. Is it 
 hot choosing of earth before hittij and taking of present 
 thiflgs' for our happiness, and consequently liialtlirg 
 theifl our very god ?' If we did indeed make God our 
 end, our pest, our portion, oiir treasure,"ho\«^ is it 
 possible but we should desire to enjoy him? — It 
 moreover discovers some dissimtilation. Would you 
 have anybelieVe you^ when you call thte Lord your 
 only hope, and speak of Christ as all in all, and of the 
 joy that is in 'b^ presence, apdyet would endure the 
 hardest life, rather than die, and enter into his pre- 
 sence? What self-contradiction is this, to talk so 
 hardly of the world, and the flesh, to groan and 
 compleiin of sin and suffering; and yet fear rto day 
 more than that, which we expect should bring Our 
 finalfreedom! What hypocrisy is this, to profess to 
 strive aad fight for heaven, which we are loath to 
 come to! and spend one hour after another in prayer, 
 for that which we would not havfe. Hereby we wrong 
 the Lord and his promises, and disgrace his ways in 
 the eyes of the^Vorld. As if we would pefsuade them 
 to question, whether God be true to his word or not? 
 Whether there be any such glory as the scripture 
 meations ? Wh«n they see those so loath' to leave 
 their hold, of present things, who have professed to 
 live by faith, and have boasted of their hOpes in 
 another world, and spoken disgracefully of all things 
 
TO BE EXPECJ^£0 jON EJtfRTH. 207 
 
 below ! in comparisQn of things above», how dotb this 
 confir,rn the world in tl»e|r unbelief apd sensuality? 
 "Sure," say theyj " if these professors did e^ppct sb 
 njuch glory,. and make so, light of ihe worlda? they 
 seem> they would not tbeniselves be' so loatl\»(tQ 
 change." O how are we, ever able to repair thsjwrong 
 which we do to God and souls by. this scandal? And 
 what an boijour to God, what a strengthening to 
 believers, whiat a conviction to unbelievers WQulddt 
 be, if Christians in this did answer, theijf, profession, 
 and cheerfully weleoilfe the news of rest I-rlt also evi- 
 dently shows, that we have spent much time. to.little 
 purpose. Have, we n0tiha4 alloijr lifetime^lO,prepare 
 tpdie? So many years to make .ready for onehourj 
 arid are we so unready and, unwilling yet I, What have 
 we done? Why have we limedi? Had we any greater 
 inatters to mind ? Would we have wisliied for more 
 frequent warnings ? How ofthajh death entered the - 
 .habitations of. our neighbo,44rs ! How ,qft hath it 
 knockfd a,t our own doorsi How many disteinpers 
 have vexed our bodies, that we have been ^rced to 
 receive if^e sentence of death 1 And are we unready 
 and unwilling after all this? O careless dead-hearted 
 sinners! unworthy neglecters of God's warnings! faith- 
 less betrayers of our own souls j 
 
 \ 21. Consider, not to d^e,, is never to be happy. 
 To escape death, is to miss of blessedness; except 
 (Qod should translate us, as Enoch and Eliijab; which 
 bjB never did before or.gjnce. IfJfl this life on,ly we 
 have hoj^, in Christ, we are of all men. most miserable. 
 If you vyould not die, and go to heaven, what would 
 you have more. than an epicurepr a beast? Why do 
 we pray, and- fest^, and mourn? Why do we suffer 
 the contempt of the world? Why ^re w©,Christians, 
 and pot pagans and infidels, it we do /not dfesire a 
 
208 Triii isAiJsTs' liiEst ite Not 
 
 ♦ifei tocom«> Wouldstthoitf ibsethy faith atiil labour, 
 Christian ? dl thy duties afldsuflfetiiigs, all th«i'dnd of 
 thy W^, arid aH the' bldKJd of Christy=ar«i be conten'ted 
 Witlk lhe^pb^ti^tt of a wdrldliftg or a brute? Rather 
 say,;i&is onedid on his deathbed, whtn h^ was askM 
 Whethei; hfe '*ras Willing to die or not, " Let him b6' 
 loath to die, who is loath to be with Christ." Is God 
 wilijtog by death to glorify us, and we are unwilling to 
 die* that we maybe glorified ? ^ethJnK^i if ^ ptinc^ 
 w>ere willing to make you his heir, y«>u would scarce 
 be unwilling to accept it ; thfe r^fusitg such ^kindness 
 would discover ingratitude and uow'orthineas. Ais' God 
 hath Shelved against them, whomake excises When 
 they should come to Chfist, «'o«fe of those men, who 
 wei^ bidden, shall taste of my supper; so it is jitst 
 i#Sh him to "l-esolve against us, who frame excuses 
 when we shtjuld come to 'glory. — The Lord Jesus 
 Christ was' \villing to come fA>m heaven to earth for 
 «is,' and shaU'Vi-e be uniVrilUng to remove frotii earth 
 to heaven fof our^lves and him ? He might have 
 ssiid, " Whslt is It to me, if these sinners siifTer } If 
 they VaJue their flesh above their spirits, and their 
 losts'dboye my Father's love ; if they will sell theif _ 
 so^ife fbr liOtt^ht, who is it ftt should b^ the loser? ' 
 Should I, whom ' they have wronged ? '' Must they 
 wilfully trangress my law, and I uadergo their deser- 
 ved pain ? Mus't T come d!6wn from heaven to earth, 
 »Bd clothe myself with human flesh, be spit upon and 
 scorned by man, and* fast, arad weep, and sweat, and 
 saflTer, and Mfeie^, and die a cursed death; and all th« 
 for wretched Woi'm^, who would rather hsizard their 
 souls, than forbeat one forbidden morsel ? Ife'they 
 cast avpay thcrasetves so slightly, and oiust I redeem 
 them so dearty??' Thus we see Christ had reason 
 enough to lfiiav-emadet;h*tn unwilling; and yet did he 
 
TO BE Expected on EAtith. 20d 
 
 voluntarily condescend. But we have no reason 
 against our coming to him ; except we will reason 
 against our hopes, and plead for a perpetuity of our 
 own calamities. Christ came, down to fetch us "up ; 
 and would we have him lose his blood and labour, and 
 go again without us ? Hath he bought our rest at so 
 dear a rate ? Is our inheritance purchased with his 
 blood? And are we, after all this, loath to enter? 
 Ah, Sirs! it was Christ, and not we, that had cause 
 to be loath. JMay the Lord forgive, and heal this 
 foolish ingratitude! 
 
 § 22. Do We not combine with our most cruel foes 
 in their most malicious designs, while we are loath 
 to die, and ^o to heaven? What is the devil's daily 
 business? Is it not to keep our souls from God? And 
 shall we be content with this? Is it not the one-half' 
 of hell which we wish to ourselves, while we desire 
 to be absent from heaven? What sport is this to 
 Satan, that bis desires and thine, Christian,, should 
 so concur ! that when he sees he cannot get thee to 
 hell, he can so long keep thee out of heaven, and 
 make thee the earnest petitioner for it thyself! O 
 gratify not the devil so much to thy own injury ! 
 Do not our daily fears of death make our lives a 
 continual torment? Those lives which might be full 
 of joy, in the daily contemplations of the life to 
 come and tli© sweet delightful thoughts of bliss; how 
 do we fill them up with causeless terrors ! Thus we 
 consume our own eomfdrts, and prey upon our truest 
 pleasures. When we might lie down, and rise up, 
 and walk abroad, with our hearts full of the joys of 
 God, we continually fill them with perplexing fears. 
 For he that fears dying, must be always fearing • be- 
 cause he hath always reason to expect it. And how can 
 that man's life' be comfortable, who lives in continual 
 
 £ E 
 
210 THE saints' KKST IS NOT 
 
 fe^r of losing his comforts ? — Are not t^ie^e; fpar^ of 
 death s^lf-Tcreated sufferings ? As if God had np^ 
 inflicted enough upon qs, but we must; infljct pRore 
 upon ourselves. Is not death bitter enough tp the 
 flepjh of itself, but we must double and treble its| 
 bitterne^^ ? The sufferings laid upon us hy Qod, do 
 all l^^d tp bjE^ppy issues; the progress is, ftonji tabular 
 tion tp j?o[<ie^ce, fronj then,ce ^o experience, and so tp 
 hope, an,d atfl^^t to, glory, jpiut th^ sufferings we mak0 
 fia^ ourselves, are circular an,d endless, from sin tp 
 suffering, from suffering to sin, arid so tp, suffering 
 agaijn ; and npl pnly so, hm they multiply in their 
 course; eyejj sin is greater than th&forjner, and so 
 every suffering also,: so that exc^pjt y^e think Gpd 
 h^th made us tobp pqr own tormentors, we h?ive 
 sniE^ll reason to nouyish our f(?ars of dea,th.-r-And ar^ 
 they not useless, unprofitahle, fears ? As, all out care 
 cantiof mq,ke one hair uphite or Mac\ nor add &ne cuhijtj 
 to mir stature; sp neither pan our fear prevent ou^ 
 sufferings, nor delay our death one hour: wfimng, or 
 Unwijling, vfo tfiu^X away, ^fany a m^n's fears h^ave 
 hastened bis entl, bu( i^o ipan's ever did ayeift if. 
 'Tis true, a cautious fes^r. concerning the dtmger after 
 (^e^th, hf\th profited mapy, and is very usefu) tp th^ 
 preventing of thjit da^ge^ bujb for a inember pf Christ 
 and^i^ heir of heaven,, to be afraid of ent^ing his own 
 inheritance, is a sinfi)l, useless fear.^-Afd do not our 
 feare-of dying insnare our spiels, and add strength to 
 many temptations ? What made Peter deny hi^ Lp]^d ? 
 What malies apostates in suffering times forsake the 
 truth ? Why doth the green blade of unropti^d faith 
 wither before the heait of pprsecu^ipn ? Fear of im- 
 prisonment and poverty irj^y do much, but fear of 
 death will do much more. So niuch fear as we have 
 of death, sp much, cowardipe we usually have in tb^ 
 
TO BE tXPECTED ON EAETH. ^11 
 
 cause of God. Beside the mtiltitude of unbelieving 
 <ioiltrivaniclBSj and discontents ■it the wise disposal of 
 God, and hard thoughts of most of his jJrovidencies, 
 whidh this din doth make us guilty of. 
 
 §^23. Let us further considtei-, what a competent 
 time most of us have had. Why should not a niati, 
 that would die at all, bfe as \*illing at thirty ot forty, 
 if GOjd see fit, as at seventy or eighty ? Length of 
 time doth not conquer corruptibii ; it nevfer withers ^ 
 nor decays through agfe. Except #e receive an ad- 
 dition of gracfei as Well as time, \i6 naturally grow 
 worse. " O rtiy teOul, depart in peace ! As thou 
 Wouldst not desire an unlimited statfe in Wealth and 
 honour, so desire it hot in point of tittite. If thou 
 wAst ■ sensible how little thou deservest an hour of 
 that patience which thoii hast enjoyed, thou wouldst 
 think thou hadst had a large part; Is it not divine 
 wisdoim that, sets the bobhds? God will honout 
 himself by vari6u« persons, and sevferal ages, and riot 
 by„on^ perSbn or age. Seeing thou haSt icted thy 
 own part, and finished thy appointed course, come 
 down conlent€>dly, thai: Other's may succeed, who 
 must have theit turns as Weli as tliyself. Much time 
 hath much <luty. Beg therefore for grace to improve 
 it better; but be content with thy share of time. 
 Thou hast also had a cOtopeteney of the cotarforts of 
 life. God might have made thy life a .^lurden, till 
 thou hadst been as Weary of possessing it, as thoU art 
 ftow afiraid of losing it. He might have sufiered thee 
 to have consUmied thy days in ignorance, wrthout the 
 true knowledge <5f Christ : But h6 hath opened thy 
 ^es in the morning of thy days, and acqiiainted thee 
 Jbetitnes with the business tif fliy life. Hatti thy 
 heavenly Father <!aused thy lot to fall in Europe, not 
 in Asia, Africa, or America ; in England, not in Spain 
 
212 THE saints' rest, is not 
 
 or Italy? Hath he filled up alhthy life with mercies, 
 and dost thou now think thy share too small ? What 
 a multitude of hours of consolation, of delightful 
 sabbaths, of pleasant studies, of precious companions, 
 of wonderful deliverances, of excellent? opportunities, 
 of fruitful labours, of joyful tidings, of sweet expe- 
 riences, of astonishing providences, hath thy life 
 partaken of! Hath thy life been so sweet, that thou 
 art loath to leave it ? Is this thy thanks to him, who 
 is thus dr^twiiig thee to his own sweetness ? O foolish 
 soul! would thou wast as covetous after eternity, as 
 thou art for a fading, perishing life!, and after the 
 presence of God in glory, as thou art for continuance 
 on earth ! Then thou wouWst cxy, IVhyis his chariot 
 so long in coming ? Why , tarry th^ wheels of his 
 chariot?, How long. Lord? how. long? — What if 
 (jrod should let thee live many years, but deny thee 
 the mercies which thou hast hitherto enjoyed ? Might 
 he not give thee life, as he gave the niurmurihg 
 Israelites quails ? He might give thee life, till thou 
 art weary of living, and as glad to berid of it as Judas, 
 or Ahithophel ; and make thefe like many miserable 
 creatures in the world, who can hardly forbear laying 
 violent hands oh themselves. Be. not therefore so 
 importunate for life, which may prove a judgment, 
 instead of a blessing. How many of the precious 
 servants of God, of all ages and places, have gone 
 before the^! Thou art not to enter an untrodden 
 path, nor appointed first to break the ice. Except 
 Enoch and Elijah, which of the saints Have escaped 
 death? And art thou better than they? There are 
 many millions of saints dead, more than now remain 
 on earth. What a number of thine own bosom- 
 friends, and companions in duty, are now gone, ancl 
 Irt'hy shpuldst thou be so loath to follow^ Nay, hath 
 
TO BE EXPECTED ON EARTH. 213 
 
 not Jesus .Christ. himself gone this way? Hath he 
 not sanctified the grave to us, and perfumed the dust 
 yi.th his own body, and art thou loath to follow him 
 too ? Rather, say as Thomas, Let us also go, that we 
 may die %ml;h him". 
 
 \ 24. If what hath been said, will not persuade,-, 
 scripture and reason have little force. And I have, 
 said the more on this subject, finding it so needful to 
 rflyself and others; finding among so many Christians, 
 v^ho could do and suffer much for Christ, so few 
 that, can willingly die; and, of many, who have some- 
 what subdued other corruptions, so few have got the 
 conquest of this. I persuade not the ungodly from- 
 fearing death. It is a wonder that they fear it no 
 more, and spend not their days in continual horror. 
 
 CHAP. XI. 
 
 The Importance of leading a fieabenly Life upon 
 Earth. 
 
 § 1. The reasonableness of delighting in the thoughts of the saints' 
 rest. § 2. '.Christians exhorted to it, by considering; § 3. (1.) 
 it will evidence their sincere piety; § 4. (2.) it is the highest 
 excellence of the Chrisiian temper ; § 5. (3.) it leads to th6 most 
 comfortable life ; § 6; — Q. (4.) it will be the best plreservative 
 from temptations to sin ; § 10. (5.) it will invigorate their graces 
 and duties ; § 1 1. (6.) it will be their best cordial in all aiBic- 
 tions ; § 12. (7.) it will reader them most profitable to others ; 
 § 13. (8,) it will honour Qod ; § 14. (9.) without it, we disobey 
 th{: commands, and lose the most gracious and delightful dis- 
 coveries of th6 word of God ; § 15. (10.) it is the more reasonable 
 to have our hearts -with God, as his is so much on ns ; § l6, 17. 
 and (11.) in heaven, where we have so much interest and relation^ 
 § 18. (12.) besides, .there is nothing, but heaven, worth setting 
 our hearts upon. § 19. Transition to the subject pf the next 
 chapter. 
 
 \ 1. Is there such a rest remaining for us? Why 
 tjien are our thoughts no more upon it? Why are 
 
Sl4 THE IMPORTANCE OF LEADlNe 
 
 • not oiir hearts continually there ? Why dtivell we not 
 there in constant contemplation ? What is thfe causig 
 of this neglect ? Are we reasonstble in this, oi are we 
 not? Hath the eternal God provided us such a glcrryj 
 and promised to take us up to dwell with hitnsfelf^ 
 and is not this worth thiinking on ? Should riot the 
 sttoflgest desires of our hearts be after it? Do we 
 believe this, and yet forget and' neglect it ! If God 
 will not, give us leave to approach this light, what 
 ttiean all his earnest invitations? Why doth he st> 
 condemn oui" earthly-mindedness, attd comrtia^d us 
 to set our affections on things above? Ah, vile Hett^tsi! 
 If God were agaihst it, we were likditet to be for it; 
 but when he commands bur hearts to heaven, then 
 they will not stir one inch : like our predeeessbfijj 
 the sinful Israelites; when Oott would have them 
 march for Canaan, then they mutiny, and will not 
 stir; but when God bids them not go, then they will 
 be presently marching. If God say. Lave ruft the 
 world, nor the things of the tborld, we dote upon it. 
 How fteely, how frequently can we think of our 
 pleasures, our friends, our labours, our fleSh and its 
 lusts;' yea, our wfotigs and tni'seriieSi our fears and 
 sufferings ! But vphefe is the Christian, whose heart 
 is on his rest ?• What is the matter ? Are we so full 
 of joyj that we need no more? O* is there iiotJiiiJg in 
 heaven for our jbyotiS thoughts ? Or rather, afe not 
 oaf hearts carnal and stupid ?. Let us hufnble these 
 sensual hearts that have in them no ihore' of Christ 
 and glory. If this world was the only subject of our 
 discourse, all would count us ungodly ; why then 
 may we not call our^ heafts ungodly, that have so 
 little del'ight in Christ and heaven. 
 
 I 2. But I am speaking only to those, w-hose 
 portion is in heaven, whose hOpeSare there, and who 
 have fbrsakert' a^ll to enjoy this g'lory ; and sba'H I be 
 
A HEAVENLY IIFE UPON EARTH. 213 
 
 discouraged from persuading such to be heavenly- 
 miq^ed? FeJlow Christians, if you will not hear and 
 oWy* who will? Well m^y we be discourag<ed to 
 exliftrt the; blind, ungodly wotld, and may say, aa 
 Mosea did. Behold the children of Israel have not 
 hmrhened.untQ me, how then shall Pharaoh hear meS 
 I require thee, Reader, as ever thou hopest for a. part 
 In this glory, that thou presently take thy heart to 
 task, chide it for its wilful strangeness to God; turn 
 th^ thoughts fro(n t^e pursuit of vanity, bend thy 
 souj to study eternity, busy it about the life to come, 
 babituaite thyself to such contemplations, and let not 
 t^p^e thoughts be seldom and cursory, but bathe thy 
 soul in heaven's delights ; and if thy backward soul 
 begin to flag, and thy thoughts to scatter, call therq 
 b^ck, ho)d them to their work, bear not with Iheif 
 laziness, nor connive at one neglect. And when 
 thoij hast, in obedience to God, tried this work, got 
 s^cqoainted with it, and kept a guard on thy thoughts 
 till they are accustomed to. obey, thou wilt then find 
 thyself ip the suburbs of hea\?ei^, and that there is, 
 iqdeed, a sweetness in the work and way of God» 
 and that the life of Christianity is a life of joy. 
 Thou wilt meet, with those abundant consolations 
 Whicb tbou hast prayed, panted, and groaned after, 
 and which so few Christians do ever here obtain, 
 because they know not this way to thero» or else 
 make dot conscience of Walking in it. Say not, '-' We 
 are unable to set our own hearts on heaven ; this 
 must be the work of God only." Though God be 
 the chief disposer of your hearts, yet next under him 
 you have the greatest command of them yourselves. 
 Though without Christ you can do nothing, yet 
 under bim you may do much, and must, or else it 
 will be undpne, and yourselves undone through your 
 
216 ttit IMPORTANCK OF LEADI^itG' 
 
 neglect. ChHstiaus, if your soiils. were healthful and 
 vigorous, they' would perceive incomparably more 
 delight and sweetness in the believing joyful thoughts 
 of yotif future blessedhess, than the soundest stomach 
 finds in its food, or the strongest senses in the enjoy- 
 ment of their objects; so little painful would this 
 work be to you. But because, I know, while we 
 have flesh about us, and aijy remains of that carnal 
 mind, which -is enmity to God, nad to this noble work, 
 that all motives are little enough, I will here lay' 
 down some considerations; which, if you will deli- 
 berately weigh, with an impai-tial judgment, I doubt 
 not but they will prove effectual with' your hearts,' 
 and make you resolve on this excellent duty. More 
 particularly consider; it will evidence your sincere 
 piety ; it is the highest excellence of the Christian 
 temper; it is the way to live most comfortably ; it 
 will be the best preservative from temptations to sin; 
 it will enliven your graces and duties ; it will be your 
 best cordial, in all affliction^ ! it will render you most 
 profitable to others; it will honour God : without it, 
 you will disobey the commands, and lose the most 
 gracious and delightful discoveries of the word of 
 God : it js also the more reasonable to have yoiir 
 hearts with God, as his is so much on you; aftd in 
 heaven, where you have so much interest and relation,: 
 besides, there is nothing but heaven worth setting 
 -your hearts upon. 
 
 ^3. (1.) Consider, a heart set upon heaven will 
 be one of the most unquestionable evidences of your 
 sincerity,-' and a clear discovery of a true work of 
 saving grace upon your souls. You are often asking, 
 " How shall we know that we are truly sanctified?" 
 Here ypii have a sign infallible from the mouth of 
 Jesus Christ himsfelf ; where your treasure is, there 
 
A HEAVENLY LIFE UPON EARTH. 217 
 
 willyotjfr hearts he also* God is the saints' treasure 
 and happiness ; heaven is the place where they must • 
 fully enjoy him. A heart therefore set upon heaveti, 
 is no more bat a heairt set upon God ; and, surely, 
 a heart i^et upon God thto'ugh Christ, is the truest 
 evidence of saving grace. When learning v^ill be no 
 proof of gfa;ce ; when knbwledge, duties, gifts, will 
 fail ; #hen argiimfents frotti thy tongue or haind may 
 be confuted ; yet then will this from: the bent of thy 
 heart prove thee sinc&re. Take a poor Christian', of 
 a vvedk understanding, a feeble meinory, a stammering 
 tongue ; yet his heart is set on God, he hath chosen 
 him for his portion, his thoughts are on eternity, his 
 desii'es are th^re ; 'he cries out, " O that I were4here i 
 He takes that day for a time of imprisonment', in 
 which he hath not had one refreshing view of eternity. 
 I had fatjier die in this rtian's condition, than in' the 
 case of him who hath the most eminent gifts, and is 
 inost admired for his perforniances, while his heart 
 is not thus taken up with God. The man that Christ 
 will find out at the last day, and condemn for want 
 of a tvedding garment, will b6 one that wants thi? 
 frame of heart. The question will not then be. How 
 much have you knotbn, or professed, or talked? but, 
 How much have you loved, and where was your heart ? . 
 Christians, as you would have a proof of your title to 
 glory, labour. to get your hearts above.. If sin and 
 Satan keep not your aflFections from thence, they 
 will nev.er be able to keep away your persons. 
 
 4 4. (2.) A heart in heaven, is the highest ex- 
 cellence of yb'ur Christian temper. As there is a 
 common excellence, by which Christians differ from 
 thei w6rld; so there is this peculiar dignity of spirit, 
 by which the mbr^ excellent differ from the rest. As 
 
 * Matt. vi. 21.' 
 F P 
 
2J8 iHE IMPORTANCE OF LEABING 
 
 the hoblest of creatures; so the, noblest of Christians 
 , are th^y whose faces are set most direct for heaven. 
 Such a heavenly saint, wha hath been wrapt up to 
 God in bis contemplations, a,nd is newly come down 
 from the views of Christy, what discoveries .will he 
 make of those superior region? ! how high and sacred 
 IS his discourse ! Enough to convince an uiiderstan'* 
 ding hearer, that he hath seen the Lord, and that no 
 man could speak such, words, except he bad been 
 •\vjlthGod. This, this is the. noble Christian. The 
 Hipst famous mountains and trees are those that reach 
 nearest to heaven 4 and he is the choicest Christian,' 
 whose heart is most frequently and most delightlfully 
 there. If a man have lived near the king, or hath 
 seen the sultan of Persia, or the great Turk, he will 
 be thought a st^ep higher than his neighbours. What 
 then shall we judge of him that daily travels as fer as 
 heayen, and there hath seen the King of Mngs, hath 
 frequent admittance into the divine presence, and 
 feasteth his soul upon the tree of life? For my part, 
 I value this man before the noblest, the richest, the 
 most learned, in the world. ' . 
 
 ^ 5. (3.3 A heavenly inind is the nearest and truest 
 way to a life of comfort. The countries far north are 
 cold and frozen, because they are distant from the sun. 
 What makes such frozen uncomfortable Christians, 
 but their living so far from heaven ? l And what mak^s 
 Others so warm in comforts, but their living higher, 
 and having nearer access to^God ? When the sun in 
 the spring draws, nearer to our part pf the earth, how 
 do all things congratulate its approach! The earth 
 Idoksgreen, the trees shoot forth, the plants revive, the 
 birds sing, and all things smile upon us» . If we would 
 but try this life with God, and keep these hearts above, 
 what a spring of joy would be within us! How should . 
 
A HEAVENLY LIFE UPON EARTH. 219 
 
 we forget our winter sorrows ! How early should We 
 rise to sing the praise of our great Creator'. O Chris- 
 tians, get above. Those that have been there, have 
 found it warnaer; and I doubt not but thOu hast 
 sometime tried it thyself. When have ywl largest 
 comforts ? Is it not when thou hast conversed with 
 God, and talked with the inhabitants of the higher 
 world, and viewed their mansions, and filled thy soul 
 with the forethoughts of glory ? If thou knowest by 
 experience what this practice is, I dare say thou 
 knowest what spiritual joy is. If, as David professes, 
 the light of God's countenance more gladdens the heart 
 than corn andwine; then surely, they thatdraw nearest, 
 and most behold it, must be fullest of these joys. 
 Whom should we blame theh, that we are so void of 
 consolation, but our own negligent hearts ? God hath 
 provided us a (;;rown of glory, and promised to set it 
 shortly on our heads, and we vvill not, so mucli as 
 think of it. He bids us behold and rejoice, and we 
 will not so much as look at it; and yet -we complain 
 for want of comfort. It is by helieving that we are 
 
 ^lled with joy and^ peace, and no longer than we 
 continue believing. It is in hope the saints rejoice, 
 and no longer than they continue hoping. Gx)d'8 
 Spirit vrorketh our comforts, by setting our own 
 spirits on work upon the promises, and raising our 
 thougihts to the place of our comforts. As you would 
 delight a covetous man by showing him gold; so God 
 
 .' delights his people by leading them, as it were, into 
 heaven, and showing them himself, and their rest with 
 him. He (Joes. not cast in our joys while we are idle, 
 or taken ^p with other things. He gives the fruits of 
 the earth while we plough, and sow, and weed, and 
 water, a/id dung, and dress, and with patience ^expect 
 his blc^ing; so doth he give the joys of the soul. I 
 
320 THE IMPORXAJfCE OF LEADING 
 
 entreat theie, Reader, in the navpe qf |tbe Lord, and as 
 thou yaluest the life'bf; constant ioyj and ihat good 
 conscience which is a cpntipMal feast, to set upon thjs 
 work seriously, and le^rn the art of heavenly-mihd- 
 edness, and thou sbaltfind the increase a hundred fol(^, 
 and the benefit abtfndantly exceed thy labour. But 
 this is the- misery <)f man's nature ; though eVery man 
 naturally bates sorrow, and loves the most merry and 
 joyful life, yetfewT love the way to joy, or will endure 
 tbe pains by which It is obtained ; they will take 
 the next |:hat comes to hand, and content themselves 
 with earthly: pleasures, rather than they will ascend 
 to heaven to seek it; and yet when all is done, they 
 must have it there, or be without it. ^ 
 
 § 6. (4.) A heart in-heaven will be a most excel- 
 lent preservative against temptations to siq. It will' 
 lieep the heart well employed. When we are idle, 
 "\ye tenipt the devil to tempt us ; as careless persons 
 mo/ke thieves. A heairt in beavisn can reply to tbe 
 tempter, as Nehemiah did, I am doing a great' work, 
 SQ that/ iQatinof^ come. It bath no leisure to be lustful 
 or wantpHj anibjtiQus or worldly. If you were but 
 busy in your lawful callings, you -would tiot be so 
 ready to heairkeo to temptations; mupb less if you 
 were also busy above with God, Would a judge" be 
 pei-suaded to rise from the bench, when-he. is sitting 
 upon life and death, to go and play^ with childlren in 
 the streets ? No more will a Christian, when he is 
 talking a survey of his eternal rest, give ear to the 
 alluring charms of Satan., The children of that kiiig^r 
 dom sh6uld never have time for trifles, especially 
 vvhen they are employed in the affairs ofth^kingdoin; 
 and this employment is one of tbe saints'' chiiefpre- 
 ^5i^v,a,tives frorn, temptations. 
 
 ^ 7.. A heavenly ihind is thjs freestirom sin, because 
 
A HEAVENLY LIFE UPON EARTH. 221 
 
 U hath truer and livelier apprehensions of spiritual 
 things, He hath so deep an insight into the eyil 
 ofsin,(he vanity of the creE^ture, the bjutishness of 
 fleshly sensual delights, that temptations have little 
 power over him. Jn vain the net is spread, says 
 Splompn, in the sight of any bird. And usually in 
 vain dpth Satan lay his snares to entrap the soul that 
 plainly sees jhem. E^rth is the place for his temp- 
 tations, and the ordinary bait ; and how shalb these 
 ^psnare the Christian who h^th left the earljh, and 
 walks with Qod? Is converse with wise and learned 
 men the way to m^ke one wise? Much more is 
 ponverse with Qod. If travellers return hoine with 
 Vrisdom and experience,, how much more he that tra- 
 vels to heaven! If our bodies are suited to the air 
 and qlimate we most live in; his understanding must 
 be fuller of light, who lives with the father of lights. 
 The ij^en of the 'Vj;pTld that dwpU below, and know 
 jio other conversation but earthly, no wonder if their 
 nnde7;sta,n^ing he darkened, and Satan takeii them 
 captive q,t his will. How can worms and moles see, 
 whose dwelhng is a,lways i-n the eai;th ? While this 
 dust is in their eyes, no wonder they mistake gain foi 
 godliness, sin for grace, the worjd for God, their own 
 wills for the law of Christ, and, in the issue, hell for 
 lieaven,. But when a Christian withdraws himself 
 from his \»rprldly thoughts, and begins to converse with 
 God in heaven, n^ethinks he is, as Nebuchadnezzar, 
 taken from th^ beasts of the field to the throne,- and 
 his reason returneth unto him,. When he hath, had a 
 glimpse of eternity, and looks down on the world 
 again,, how doth he charge with folly his neglects of 
 Christ, his fleshly pleasuresj his earthly cares !. How 
 ■ ,doth he say (o his daughter, it is mad; and- to his vain 
 mirth, what doth it? Ho.w doth he verily think there 
 
222, THE IMPORTANCE OF LEADING 
 
 is no man in Bedlam so truly mad, as wilful sinners, 
 and unworthy slighters of Christ and glory! This 
 makes a dying man usually wiser than others, because 
 he looks on eternity as near, and hath more heqrt- 
 piercing thoughts of it, than he ever had in health 
 and prosperity. Theh many of the most bitter enemies 
 of the saints have their eyes opened, and like Balaam, 
 cry out, Othat I might die the death of the righteous, 
 arid that my last end might be like his! Yet let the 
 same men recover, and lose their apprehensions of 
 the life to come, and how quickly do they lose their 
 understandings with it ! Tell a dying sinner of the 
 riches, honours, or pleasures of the world, and would 
 hd not answer, " What is. all this to me, who must 
 presently appear before God, and give an account of 
 all my life7" Christian, if the apprehended nearness 
 of eternity will work such strange effects upon, the 
 ungodly, and make them so much wiser than before; 
 O what rare effects would it produce in thee, if thou 
 couldst always dwell in the views of God, and in lively 
 thoughts of thy everlasting state ! Surely a believer, 
 if he improve his faith, may ordinarily have more 
 quickening apprehensions of the life to come, in the 
 time of his health, than an unbeliever hath at the 
 hour of his death. 
 
 § 8. A heavenly mind is also fortified against 
 temptations, because the affe,ctions are thoroughly 
 prepossessed with the high delights of another world: 
 He that loves most, and not he that only knows most, 
 "will most easily resist the emotions of sin. The will 
 doth as sweetly reli$h goodness, as the understanding 
 doth truth ; and here lies much of a Christian's 
 stfength. When thou hast hdd a fresh deligl^ful taste 
 of heaven, thou wilt" not be so easily persuaded from 
 it. YoM caijnot persuade a child to par|; with hijs 
 
A HEAVENLY LIFE UPOlSf EARTH. 223 
 
 sweetmeats, while the taste is in his mouth. O that 
 you would be tnuch on feeding on the hidden marina^ 
 and frequently tasting the delights of heaven ! How 
 would thjs cosfirm thy resolutions, and make thee 
 despise the fooleries of the world, and scorn to be 
 cheated with such childish toys. If the Devil had 
 set upon Peter in the mount of transfiguration,, when 
 he saw Moses and Elias talking with Christ,. would' he 
 30 easily have been drawn to deny his Lord?' What,' 
 with all that glory in bis eye? No. So, if he should 
 
 ^iet upon a believing soul, when he is taken up in 
 the inount with Christ, what would such a soul say } 
 " Get thee behind me,. Satan; wouldst thou persuade 
 me hence, with trifling pleasures, and steal my heart 
 from this my rest ? Wouldst thou have me sell these 
 joys for nothing ? Is any honour or delight like this^ 
 
 ' or can that be profi^, for which I must lose this?" 
 But Satan stays till we are come down, and the taste 
 of heaven is out of our mouths, and the glory we saw 
 is even forgotten, and then he easily deceives our 
 hearts. Though the Israelites below, eat, and drink, 
 apd rise up to play before their idol, Moses in the; 
 xaount will not do so. O if we could keep the taste 
 of our souls continually delighted with the sweetness 
 above, with what disdain should we spit out the 
 baits of sin! 
 
 Jj 9. Besides, whilst the heart is set on heaven, a 
 man is under God's protection. If Satan then assault 
 us, God is more engaged for our defence, and will 
 doubtless stand by us, and say, Mi/ grace is sufficient 
 
 Jor thee. When a man is in the way of God's blessing, 
 he is in the less danger of sin's, enticing.- Amidst 
 thy temptations, Cliristian Reader, use much this 
 powerful remedy ;k^p close with God by a heavenly 
 mind; follow your business above with Christ, and 
 
224 THE IMPORTANCE OF /READING 
 
 you will find thjs a surer help than Biiy other. The 
 way of life is above to the wise, that he rhoAf depart 
 frorlfi hell beueaith.* Remember that Noah was a just 
 man, arid perfect in his generafidn; for he ziiqlked tivith 
 God: and that (jod said tCf Abraham, fFalk before 
 mci and be thbu perfect. 
 
 § 10. (5.), The diligent keeping your hearts in 
 heaven, will niaintain the vigour of a)l your graces, 
 and put life into all your duties. The heavenly 
 Christian is the lively Christian. It is Our strange- 
 ness to heaven that makes us so dull. How will the;' 
 soldier hazard his life, atid the' mariner pa^s through 
 storms and waves, and no difficulty keep theid back, 
 when they think of an uncertaiH perishing treasure !' 
 What life then would it pdt into a Christiafa'^ ^ndea- 
 voure, if he would frequently thitik of his fevferl^sting 
 treasure! We run so slowly, and striVe so lazily, 
 because we so little mind the prize. ~ Observe but the 
 man who is much in heaven, and you Shall see he is 
 not like other Christians ; thferfe is somethiiig ctf Whaft 
 he hath seeh above, appeafetH in ^dll hi^ duty and 
 conversation. If a preacherj how heavenly ate his 
 sermons ! If a private Christian, what heavenly cbfl- 
 versev prayers, and deportment! Set upon this 
 employment, atid others will see the face of your 
 conversation «Aimi?, and say, surely he hath been with< 
 God on the mowrit. But if yoii lie complainihg of 
 deadness arid dulness, that you canijot love Christ, 
 nor rejoice in his love; that you have no life iri prdyer, 
 nor any other duty,' ^nd yet neglect this quickening 
 employment; ybu are the cause of your own com- 
 plaints. Is not thy life hid >vith Chiist in God ? 
 Where must thou go, but to Christ forit? And w'here . 
 is that, but to heay en ^ where Christ is? Thduwilt 
 
 * Prov. XV. 24. 
 
A HEAVENLY LIFE UPON EARTH. 225 
 
 na((^& ta Chnisi,that thm ntayBstihime'Rfe.' If thou 
 would»t have light and heat; why art thou no more 
 in the sunshine? For wrant of this recourse to heaven,' 
 tfiy soul is as a lamp not lighted^ and thjrduties as a 
 sacrkfioe without fire. Fet!<^ one coal daily frona thi* 
 altar, and see if thy offering will not burn. Light 
 thy lamp at this flatrie, and' feed it daily with oil from 
 bencej and see if it will nbt gloriously shine. Keep 
 close to this reviving fire, flind- see if thy affdctiOns 
 wiH not be warm. In thy want of love to God, lift 
 up thy eye of faith to heaven, *behold bis, beauty, 
 contemplate his excellencies, and see whether his' 
 amiableness and perfect goodness will not ravish thy 
 heari. As exercise gives appetite, strength, and vigour 
 to the body ; sb thdse heavenly exercises will quickly 
 cause the indrease of grace' and spiritual life. Besides 
 it is not false or strange fire, whicih you fetch fronaf 
 heaven for yon r sacrifices. The zeal which is kindled'- 
 by your meditations on heaven, is most likely to be 
 a heavenly zeal." Some men's fervency is only drawtt 
 from their' books, some from the 'sharpness of afflic- 
 tion^' dome from the^mouith o^a moving minister^ and 
 jtome^froni the attention of an auditory ; but he that 
 knows' thiS' way to heaven^ and derives it daily from 
 tb^ true fountain,' shall have his soul revived wi^ 
 the water of life, and enjoy that quickening, which i^ 
 ~ peculiar to the saints. JBt^ this faith thflu mapiest 
 offer' AbeiVs' sacri^ mare excellent than that of 
 cbmmon tnen, and by it dhtaifi witness that thou art 
 lighiedus^ God testifying of thy gifts thai they are 
 iSMieere. ■& When others are ready, like Baal's priests, 
 to ati thetnselves, because theit* sacrifice will not bufn^; 
 tftou mayest breathe the spirit of Elijah, and in the 
 chariot of contetfj|rtation soar aloft, till thy soul and 
 i^rifice gloriously flame, though tiie fl^b and the 
 
 : G G 
 
^^6- THE 'IMPORTANCE OF. LEADING ». 
 
 world shoiaM cast upon them aH the water of their 
 opposing eniKity.. Say not,'hbw;can mortals Ssdend 
 tpi heaven ? iFaith. halh wings,, and meditation is its 
 ohariot. Farth; is a buraing-<glass to thy sacrifice, and 
 waeditatibn^ets it to the face of thesun ; only take it 
 not away too soon, but hold it there awhile; and thy 
 soul !will feel the- happy eififect. Reader, art thou, not 
 thinking, ^when. thou seest.a lively. Chrjstjaui and 
 hesrest'his lively fervent prayers, and. edifying dis- 
 course, '■' how happy . a man js this ! O that my 
 ^oul were in thisi blessed condiition!" Why, I. here 
 ^*ise thee froBj God, setthy iSQulconscientiously 
 to this work, wOsh'thee frequently, i»^ this. Jordan, and 
 thy leprous dead soul will \ey,\sfe,' and thou shaitjcnop 
 that there is a Godiv^ I^raeh and that t:ho>u voidest, 
 live a vigorous and joyful life, if thou dost not wilfully 
 neglect thy own merciesi , 
 
 ; ^11. [Q.) The frequent'belieying viewsof glwy-are 
 tbie most precious cordials in all afflictions. Xhese 
 Cordials, by cheering our spirits, render, pur sufferings; 
 far more easy, enElble us to bear, them with patience 
 an|d joy, and so strengthen our resolutions, that we 
 ^rsake not Christ for fear of trouble. If the way, be 
 wer so rough, can it be tedious if it lead toih^ven ? 
 O sweet sickness, ineproachesy. imprisonments, or 
 desth, accompanied with .these tastes of our future 
 rest ! This keeps the Suffering -from the soi?l, so that 
 it can only touch the:, fleshv Had it not beeui foc 
 that little (alas, too little) taste which Ihadof rest, 
 my sufferings would have been grievous, and death 
 more terrible. I, may- say, I had fainted, unless, T had 
 believed to see the. goodness hf-, the Lord in the' land of 
 the living. Unless this. promised rest hadbem my 
 delight, I should then he(ve perished in minenfflietim. 
 One thing have I desired of the Lord, that will I seek 
 
A HEAVENLY LIFE UPO^P'EABTB. iHl 
 
 i^ter.; ihai Lm^y dweU pi the hmse of ike Lord aH 
 ike days of mp ^,tto iehbld th&hdkut^ »/" the Lord, 
 and to inquire in hisvterk^le'. For -iid the titties of 
 tnmble he ' shall hide me itfhi^i ipamMon'r; in the sectet 
 (^ Ms tja^emiacle skatt k^'hide mei he-^hdllset me 
 nponarockr'And Hotv shall Inhte head be lifted up 
 nbove mkiB^ enemies round' abmit^ me. Ther&for'^ will 
 Lojfev in hds tahentacle sacrifices ffjoif; / tioill sing, 
 yea, Lwill sing praises u^to the L&rd,* Alt'suflfeti^gs 
 ar.^ nothi'Bg to us, so jFar as we have these supjidrting 
 jpyg; '^Wheflipferseeut'ion and fear hath shut ^•dows, 
 Christ cian come in, 'and s^andin the midst,' and sq,y to 
 his disciples, Peace be urit6^f^y- Paul and Silas can 
 be in heaven, even when they are thrust into the inner 
 pT^isoni ttieir bodies scourged mth maky'stripesi and 
 their' feet fast in the stbtks. The martyrs find more 
 rest in their flames^ than their persecutors in their 
 pomfj and tyranny ; because tbey foresee' the flames 
 they escape, and the rest which their fiery chariot is 
 conveying them' to. If <AiS Son of God will watt 
 with us, v«e are safe in the midst of thcis& fanies, 
 which shall devour them that cast us in. ' Abraham 
 went out of his country, hbf knowing whith&r he went; 
 because ht: looked for a city which hath fdUnddtioniSt, 
 whose builder and maker is God. Moses esteemed the 
 reproach of Chriist greater riches than the tfea'sures 
 in Egypt ; because he had respect unto the recom- 
 pense off^Hiard. He forsook Egypt, not fearing the 
 ^rath of the king ; because he endured as seeing him 
 who is invisible. Others were tortured,' not accepting 
 deliverance, that they' mig^t obtain Ja better resurrec- 
 tion. Even Jesus, the, author and finisher of 'our 
 faith, for the joy that was set before him, endured the 
 the cross, despising the shame, and is set down at the 
 * Fsalai xxvii. 13. cxix. 29. xxvii. 4—6. 
 
8S8 THE IMRORTANCE OF nEADIfflTG. 
 
 right-hand of the throne, sf God. Thiis is lihe.nol;de 
 advantage of faith; it qanlook>Qn the means and end 
 together. Thi3 is the gregt rea&oo of outimpatieoee, 
 and .c^jt^uring- of God,, bfecause\ we gaze on'the .esii 
 
 . Itself, but fix oot Qur-fth6ugfets-o<» what is bipyond it. 
 They-. fhaj saw Christ o®ly on the crossv >or in. the 
 grave, d,o^hahe their ^ead»f mA think him lost; but 
 God saw him, dying, biiried, rising, glorkfiedi and all 
 this at one view, 1 Faith wiU in this imitate God, s^ 
 far a,s it hath ,the .glass of .a pi^omis,^ to help it. , We 
 see God biurying us ijnder ground, byl; we foresee 
 pot the spring, when We shall <aU revive. Could we 
 f)ut pl^a^jy seeheaven, as-theend of aH'God's dealings 
 
 ' with us, surely noneof bisdi^alingsx^Uildb^giievods. 
 If God would once yaise us to this life, we shouM 
 ^nd, thiat though }^^ve\\ ^nd sin are at a ^reat dts- 
 l^nce ; yet hi^av^n and a prison, or bani^hinent> heaven 
 ^nd the helly of a wjiqlp, or a den of lions, he^y en and 
 consumipg sickpes^', or invading de^tfa, are at no such 
 
 ^.^i^tance'. But as Abraham saw Christ' s doy and 
 rejqiced; so we, in our mpst forlorn state, might see 
 
 ' that day when {Christ ^hall give us rest, ^nd therein 
 rejoice. I beseech thee, Cbristjan, for the honour of 
 the gpspel, and for thy soiil's comfort, be not to learn 
 this heavenly art, when in thy greatest extremity thoi* 
 Jiast most need to use ijt. He that, wit Ji Stephen, se^s 
 the glpry. of God, md Jesus standing on the rightr 
 
 ' hand of God, will cpmf«)rt^bly bear the shower of 
 ^tones, The joy of the Lord is our strength, and 
 that joy must be fetched ffom the place of our joy ; 
 and if vve walk wjtbppt Qur strength, how long are 
 we like to endure ? 
 
 § 13. (7) He that hath his conversation in heaven, 
 is the profitable Christian to all about him. "^^hen 
 
 a man is in a strange country, how glad is he of the 
 
A HEATENLY LtFE UPON EABTJI. 039 
 
 osaapanf of one of his dvftn nation 1 How deligfatfttl 
 is it tCT talk of their own country, their acq^fejatitoBC*^ 
 and affaira at home! With wrhat pjeasuw did Joseph 
 talk witb his brethj-en, and inquire after bis father^ 
 and his hmtiief Ben^atniin I Udi m>t so to a Christian'^ 
 to :4aik[WtJtik his brethceo. thiat have been above, and 
 inquire after his Father, and Christ his Loid? When 
 a Jir<^k%. man vvij^li talk oif nothing but tbe world; 
 and a , pi^iticiiin <Kf'state!afiki(rs^' and a mere scholar 
 ofhiinaiaiii.: ieariting, jyid a common profeasorr of his 
 dutiejs^; the beaii^enl^ jman' will be apeakrjsg of heay«iii 
 and the strattge glory; his ffeith Mth seen, amd oat 
 apeedy and. blessed oaiee<ing there^ O bow refresh^ 
 ing amd useful ace bis expressioils 1 How his words 
 pierce and melt the heart, and transform the hearers 
 lEto other men ! ' How doth his dactrine drop cts the 
 mmnj and bis speech distil as the dme, as the small rain 
 wpon the tender herb, and as the showers upon the 
 grass, while his lips' puhUsh the utame of the Lord, 
 and ascribe greatness imto his God! Is not bis sweet 
 disQoUirsie of heaven, like the boas of precious oihtinen^, 
 whtcb, being poured upon the heed of Christ, ^Ikd 
 the house ' with the odour? i'> AW that are near may 
 be refreshed by it. Happy the people that have a 
 heavenly minister ! Happy the children and servants 
 that have a heavenly father or master! Happy the 
 man that hath a heavenly companion, vpho will watch 
 over thy ways, strexigtben tfaee- when thou art weak, 
 cheer jthee when thou art drooping, and comfort thee 
 with the comfort whereuMh he himself hath beei) so 
 often comforted of (xodi This is he that will always 
 be blowiqg at the spark of thy spiritual life, and 
 drawing thy soul to God, and will say to thee,' as the 
 Samaritan woman. Come and see one that hath told 
 me all that ever I did 3 One that hath loved our 
 
,230 THE IMPORtAIfCE OP LEi'DING 
 
 souls teithe ddatH, ifsmoi this ^^he Ghrmt 9 u Is nbt 
 the • hmwledge of God and him, eternal ^i?< > fe it 
 riot the glory of the saints to see his ghry^nl^ovc^ 
 JO' this maii's houses and sit at his table, in4 he s^ill 
 feast thy soul with the dainties of heaven ;: travel 
 with him' by the wayi aftd he will direct abd'^jdiekeil, 
 thee in- thy journey io heaven ; ti-ade with ^binipin 
 jtShie world,: and* he will counsel thee toibuy the pearl 
 of greatrprice. , If thou wrong him, ::he ca«spardon 
 thee, remembering that Christ hath ipard©«d bis 
 greater offences : If thbu' be angry, he is meelf, con- 
 sidering the meekness of bis heavenly , Pattern :;or,i if 
 befall out wifb you, he is soon reconciled, when he 
 recoidects that' in heaven you must be everlasting 
 friends, : This is the Christian of the right stamp, and : 
 all about him are better for him. How unprofitable 
 is the society of all other sorts of Christiansinn com- 
 parison with this! If a man should come fr6m heaven, , 
 how would men long to hear what reporlisihe would 
 make of theoChe'r worldj and what he bad seen, and 
 what the blessed there enjoy ! Would they not think 
 this^man the best compa:nion, and his discourses the 
 most profitable? Why then do you, value the company 
 of saints no more, and inquire no, more of them, and 
 relish their discoui:se no better ? Eor every satint shall 
 go to heaveii in person, and Ib frequently there in 
 Spiritj and hath often viewed it in the glass of the 
 gospel; For my part, I had rather have the company 
 of a heavenly-minded Christian, -than of the most 
 learned disputants or prince|y commanders. 
 
 § 13. (8.) No man so highly honoureth God, gs 
 he whose conversation is in heaven. Is not a parent 
 disgracedj'when his children feed on husks, are clothed 
 in rags, and keep company with none but rogues and 
 beggars? Is it not so to our beavenly Father, when 
 
A HEAVENLY LIFE UPON EARTH. 331 
 
 we, who eall ourselves his chjldfenj feed on earth, 
 and tUd garb of our siuls is'like that ofllhe naked, 
 world; and our hearts famiiiarly converge with,' and 
 oiemJe to fAe<?M*^, rather than stahd? continually ia: 
 our Father's presence? ■Su'Pely we live below the 
 children of the King, noi 'according to the height of 
 our hopes, nor the provision of our. iFather's house, 
 and the great preparations made for his saints..: It is 
 well we have a Father Df?teBdeE bowels, who^wiUownt 
 his children in rags. If he did not first challenge his 
 iiiterest Jn lisjuheither ourselves nor others -rcould 
 know us td bchis people. But when a Christian can 
 live above, aiid rejoice his souliwith >the things!that 
 are' unseen, how is God honoured by such a one! 
 The Lord "will testify for him, This man believes 
 me, and takesi me at my word; he rejoicetk in my 
 promise, before he hath possession; he can be thankful 
 for what his bodily eyes neVer saw; his rejoicing js 
 mot in- the flesh ; his heart is with me; he; loves my 
 presence; arid he shall surely enjoy it in mykingdom 
 for ever. Blessed are they that have not seen, and yet 
 hdve ■ believed. Them that honour me, I' will: honour. 
 How.. did God esteem himself ^honoured by Caleb'and 
 Joshua, when they werit into .the promised land, and 
 brought back to their brethren a taste of the fruits, 
 and spake well of the good land, and encour£^.6d'the 
 people !! What a' promise. and recompense did they 
 receive ! 
 
 .& 14.'(9;)' A soul tha:t.doth not set its affections on 
 things above,disobeys the commands, and loses the 
 most gracious and delightful discoveries of the word 
 of' God. Thei same God that hath commanded thee 
 to believe, and to be a Christian, hath commanded 
 thee to 'seek those things which, are idhonte, where 
 Christ sitieth on the rightfhimd of God, and to set 
 
232 THE IMPORTANGE 07< XEADIH6 
 
 ifdmr affketmm on things aMve, mi on tfmgsjm tht- 
 f^xrik.* The same Ood tliat bath forljidden ifchee to 
 liiDrdet, steals or cominit:. adultery,! hath: forbidden 
 liiee the ne^eet of this ^gi^al: duty; ai»d dsrest ihim.', 
 wiifuUj idfsobeiy him ? : Whjy not make cm«fiimce of 
 ctne^.as ^ejjtis the otber ? tie hath> made .it thy dutjir,< 
 as <weH as the ijneatas of thy comfert, that a doul^ 
 bood nutyDemg^t^ thee not'to ibrsakethjf own o^rcies. 
 BeskteBv what avfedl theUsnost glorious descriptions 0(^ 
 beaveB, all tfa»se discoveries of our foiuFe bles^dtiess^i 
 dnd predjsnjs^ promises of our rest, but ibsit to thee ? 
 Ate neittheise £hie stars in the firmiaiiieint of sci;i|rtUFe^ 
 linditfaBigdtdediliflesin that bi6ok of Gckdi? Medsinks 
 fbou> shatddst ivot |iart with one of these' pjHDiniisss, no.- 
 not ^r a -world. As bea\ren i6 the pierlectioTi of all 
 oirr mecdes, so the prom^iises of it in tbe gospel, are 
 the very soiul of die gos-p^Li Is a odnafortable wonl 
 from the TDoutth of, God of such wtortte, that all the 
 comforts in the world are nnothing tp it ? j^nddosit 
 thou neglect arad overlook so maiiy jof them? Why 
 should God reveal sQ.raoitdi'of.hts counsel, and teU us 
 befonetkand of the joys we shall possess, but to makd 
 us kdow it for our joy ? , If it had not beeA to fill usi 
 with tjaie delights Jof our fiarekmown blessedness, -bk 
 might have kept his punposie to bimseUy ^uid neves 
 have let. W known it' till we came to enjoy it. Yea^ 
 when we had got possession of our rest, h6 nijglfi:| 
 still have concealed its eternity from us, and theaa 
 the ibars of losii^ it would have diminished the 
 sWEebae^s-of oiir joys. Butit hath pleased our father 
 to open^hrs counsdv and let' us know the very intent 
 p£.his heart, that our joy inigjiit be. full, .and that we 
 might live as the heirs of Sucha kingdooK And'^sball 
 we now ow«»look aU ? Shall we live in ear-thly cares 
 
Jk. filiAVENLV tIFR UPON EARTH. 233 
 
 «nd soarows, and rejoice no sftore in these discoveties, 
 than if the Lord bad never wrote them? If thy pinoe 
 had but seated thee a patebt of some lordship, how 
 Oft woutdst thoo da»t thy eye» upon it, atnd taeke it 
 thy del»ghi*l\»t study, till tboa shouldst come to posj^s 
 the ^^iily itself ! And hath God sealed thee a pi^teift 
 of heaven, amd do»t thou let it lie by thee, as il thoa 
 hadst forgot it ? O that our hearts were as high as 
 our hopes, and our hopes as. high as these infallible 
 promises ! 
 
 ^ 15. (10.) It is hilt equal that oor hearts should 
 be on God, when the heart ©f God is so much on us. 
 If the Lord of glory can stoop so low, as to set his 
 heart on sinful dust, methinks we should easily be 
 persuaded to set oar hearts <Jti Christ and glory, and 
 ascend to him, in our daily ^Rgctions, who so muck 
 condescends to us. Christian, dost thou not per- 
 ceive that the heart of God is set upon thee, and 
 that he is still minding thee with tender lot©, even 
 when ikon fergettest both thyself and him ? ' Is he 
 not fd'liowing thee with dsrily mercies, moving upon 
 thy so>ul, providing for thy body, preserving both? 
 Doth he not bear thee conitinually in the arms of 
 love, aaid promise that all Shall work together for thy 
 good, and suit ail his dealings to thy greatest 2Ldi- 
 vantagjB, and ^ve his aftgels charge over thee? And' 
 canst thou be taken up with the joys beloW, and 
 forget thy Lord, who forgets not thee ? Unkind 
 ingratitude ! iWhea he speaks of his own kindness 
 for us, hear what he says, Zion said, The Lord hath 
 forsaken wiej and my Lord hath forgotten me. Can a 
 vofmam, f&rget her sucking child, that she should not 
 hive compassions on the son of her womb ? Yea, she 
 ma^ forget, yelf will I not forget thee. Behold, I have 
 
 H H 
 
234 THE IMPORTANCE OF LEADING. 
 
 graven thee upon the palms of . my. hand^- ; ; thf. walls 
 ■are continually before me.* But when hp Speaks 
 of. our regards to him, the case is otherwise. Can 
 a maid for get. her ornaments, or a bride her attire?: 
 yet my people hme forgotten, me days without nwrnr- 
 .ber:^ (As if; he should say, " You will not rise 
 one morning, but yoU: will remember to coveryour 
 naked'ness, nor forget your vanity of dress; and are 
 these of more worth than; your God,; of more inipbr- 
 tance than your eternal life ? And yet you can forget \ 
 these day after day." Give not Gpd cause thus to 
 expostulate with us. Rather let our souls get up 
 to God, and visit him every morning, and our hearts 
 be towards him every moment. 
 
 \ ]6. (11.) Should not our interest in heaven, and 
 our relation to it, continually keep our hearts upon 
 it? There our, Father keeps his court. We-call him 
 Our Father, who^art injieaven. lUnworthy children ! 
 that can be so taken up in their play, as to be iflindr 
 less of such a Father. There also is Christ our head^ 
 our husband, Our life; and shall we not look towards 
 him, and send tojiim as oft as we can, till we come 
 to see him face to, face ? S'mce the heaven.s must receive 
 him until the times of restitution of all things; let 
 them also receive, our hearts with him., There also is 
 New Jerusalem, which, is the mother of us aZ/.f And 
 there ar? multitudes of our elder brethren. There are 
 ourfriends-and old acquaintance, whose society in the 
 ,fles|i \ve so much delighted in, and whose departure 
 hence we so much lamented; and is this no attractive 
 to thy thoughts? If they were within thy reach on 
 earth,. thou wpuldst go and visit them,' and why not 
 oftener visit them in spirit, and rejoice beforehand 
 to. think of meeting them there? " Socrates I'ejoieed 
 
 f Isaiah, xfix. l4 — 16. f J^-r. ii. 32. J Gal, iv. 26. 
 
A HEAVEtlLY LIFE tJPOS EAEtH. 235 
 
 that he sh6uld die, because he believed he should 
 see Homer, Hesiod, and other eminent persons. How 
 much more do I fejoice, said a pioiis'Old minister, 
 who am sure to see Christ ray Saviour, the' eternal Soi> 
 of God, in his assumed flesh ; besides so m$ny wise, 
 holy, and renowned patriarchs, prophets, apostleiSi^' 
 &c. A believer should look to heaven; and contem- 
 plate the blessed statje of the saints, atid think with 
 himself, " Though I am not yet so happy as to- be 
 with you, yet this is my daily comfort, you are my 
 brethren and fellow-members in Christ, and therefore 
 your joys are my joys, and your glory, by this near 
 delation, is my glory ; especially while I believe in 
 the same Christ,- and hold fast the same faith and. 
 obedience, by: which you were thus dignified, and 
 rejoice in spirit with you, and congratulate your 
 ha]>piness in my daily nneditations." 
 
 § 17. Moreover, our house and' home is above. 
 For we Jcnow that if our earthly house of ■ this taher' 
 nacle were dissolved, z&e have a building' of God,^ a 
 house not made with hands, eternal in. the heavens. 
 Why do we then look no oftener towards it, and 
 groan earnestly, desiring to hedlothed upon with our 
 house which is froin heaven-}* If our home were far 
 meaner, sure we should remember it, because it is 
 oui" home. If you w«re but banished intd a strange 
 land, how frequently would your thought* be at 
 home. And why is it not thus with us in respect 
 of heaven ? Is not that more truly and properly our 
 home, where we must take up our everlasting abl^, 
 than this, which w'e are' every hour expecting to be 
 separated from, and to see no" more ? We are strangers, 
 and that is our country. We are heirs, and that is 
 our inheritance ; even an inherUanc$ incorruptible, 
 
 * 3 Cor, 'v. I, 2. 
 
^<^ THE IMPO^TANPE OF LEAPINC(> 
 
 wtd^hd, and that fa4Mh not gmay^ r^mveA in 
 heaven for lis.*' We are here 4n eontjnuftl di^tres» 
 {ind w^ni, and there lies our sybgtEinpe ; even « ^^t^ 
 ^4 an enduring subst(mee,'\ Yea, the very hope of 
 9>!u-r souls is there ; all our hope of relief frora oup 
 distresses; all our hope of happiness, when here we 
 are miserable : all this htpe is laidupfor usiniwaven.% 
 Why, belo-vejd Christians, have we so much interest^ 
 a«d so few thoughts there? So near relation, alnd 
 so little, affection ? Doth it become us to be delighted 
 in the companyof strangers, so as to forget our Father, 
 and our Lord? or to be so well pleased with those 
 that hate and grieve us, as to forget our best and 
 dearest frieads ? or to be so fond of borrowed trifles, 
 as to forget our own possession and treasure ^ or to 
 be . so much impressed with tears and wants, as to 
 forget our eternal j.oy and rest ? God usually pleads 
 bis propriety in us ; and thence concludes he will do 
 us good, even because we are his own people, whom 
 he hath chosen out of all. the world. Why then do 
 we pot plead our interest iij hjm, aod so raise o*ir 
 hearts above ; even because he is our own God, and 
 beoattse the place is our own po«ses»i%a \ Men com- 
 piioaly overlove and overvalue their owo things, and 
 isiq,d them too much. O that weieould mind our own 
 inheritance, and value it half as much as it deserves* 
 § 18. (12.) Once rnore consider, there is nothing 
 but heaven worth sitting o.ur hearts, upon. If God 
 Kav© them not, who shall? If thoiu mind pot thy 
 rest, what, wilt thou njind ? ^ Hasit thou foui)d out 
 some other gojd? or something that will serve thee 
 instead of rest ? Hast thou found on ea.rth an eterpsl 
 happiness ? Where is it ? What is it made of? Who 
 vyasi the vmn thsat CQU«dNii out ? ,Whp^ w*s he that last 
 * I Pet. i. 4. t Heb. Kt34. % Col. i. 5. 
 
A HEAVENLY LIFE UPON EARTH. 237 
 
 fiijoyed it > Where dwelt, he ? What was his name ? 
 Or prt thou the first that ever discovered hea:ven 
 on earth? Ah, wretch! trust not to thy discoveries, 
 boast not of thy geiin till experience bid thee boasts 
 Duq^uiet not thyself in looking for that which is not 
 on earth; lest thou learn thy experience with the loss 
 of thy soul, which thou mightest have learned on 
 9(isieF terms ; even by the warnings of God in his 
 word, and the loss of thousands of souls before thee. 
 If Satan should take thee up to the mountain of temp- 
 tation, and ^how thee all the kingdoms of the world; 
 gmd th€ ghry oj them ; he could show thee nothing 
 th^t is worthy thy thoughts, much less to be preferred 
 before thy rest. Indeed, so far as duty and necessity 
 requJrfe it, we must be content to mind the thing* 
 below ; but who is he that contains himself within 
 the compass of those limits ? And yet if we ever 
 fo diligently contract our cares and thoughts, we shall 
 find the least to be bitter and burdensome. Chris- 
 tians, see the emptiness of all these things, and the 
 preciousoess of the things above. If thy thoughts 
 should, like the laborious bee, go over the world 
 from fldwer to flower, from creature to creature, they 
 would bring no honey or sweetness home, save what 
 they gathered from their relations to eternity. Though 
 every truth of God is precious, and ought to be de- 
 fended; yet even all our study of truth should be 
 still in reference to our rest ; for the observation is 
 too true, " that the lovers of controversies in religion 
 have never been warmed with one spark of the love 
 of God." And as for minding the " affairs of church 
 and state;" so far as they illustrate the providende of 
 God, and tend to the settling of the gospel and the 
 government of Christ, and consequently to the saving 
 our own souls, and those of our posterity, they are 
 
233 THE IMPORTANCE OF LEAGIKG, &C. 
 
 well worth our diligent observation ; but these are 
 ortiy their relations to eternity. Even all our dealings 
 in the world, our buying and selling, our eating and 
 drinking, our building and marrying, our peace 'and 
 war, so far as they relate not to the life to come, but 
 tend only to the pleasing of the flesh, are not worthy 
 the frequent thoughts of a Christian. And now dotlt 
 not thy conscience" say, that there is nothing but 
 heaven and the way to it, that is worth thy minding? 
 ^ 19. Now, Reader, are these considerations 
 weighty, or not? Have I proved it thy duty to keep 
 thy heart on things above, or have I not ? If thott 
 bay, Not, I am confident thou contradicteqt thy own 
 conscience. If thou acknowledge thyself convinced 
 of the duty, that very tongue of thine shall condemn 
 thee, and that confession be pleaded against thee, if 
 thou wilfully neglect such a confessed duty. Be 
 thoroughly willing, and the work is more than half 
 done. ' I have now a few plain directions to - giye 
 you for your help in this great work ; but, alas! it 
 is in vain to mention them, except you be willing to 
 put them into practice. ' However, T wUl propose 
 them to thee, and may the Lord persuade thy heart 
 to the work ! 
 
CHAP. XII. 
 Directions hou> to lead a heavendy Life upon Earth. 
 
 $ 1. (I.) Hinderances to a heavenly life must be avoided; ^ueh as, 
 §, 2. (,1.| Living in any known sin ; § 3. (3.) ad earthly mind ; 
 § 4. (3.) ungodly companions; § 5. (4.) anotional religion; § 6. 
 (5.) a haughty spirit; § 7. (6.) a slothful spirit; § 8. (7.) resting 
 in preparatives for a heavenly life, without the thing itself.-.-§ Q, 
 (II.) The duties whith will promote a heavenly life are these: 
 § 10. (l.) Be convinced that heaven is the only treasure, and 
 happiness; § 11, 12. (^ Labour'to know your interest in it; 
 § 13, (3.) iind how near it is ; § 14. (4.) frequently and seriously 
 talk of it ; § 15. (5.) endeavour in every duty. to raisfe your affec-.., 
 tions nearer to it ; § l6. (6.) to the same purpose improve every 
 abject and event; ,.§ 17, 18. (7.) be mnch in the angelical, work 
 
 , of praise; § ,19. ,(8.j possess your souls with believing thoughts 
 of, the infinite love of God ; § 20. (Q.) carefully observe and 
 cherish the motions of the Spirit of God; § 21. (10.) nor even 
 
 '■■ infeglectthe due care of your bodily health. 
 
 § 1 As thou valuest the comforts of a heavenly 
 conversation, I. must here charge the;e from God, to 
 avoid carefully somedangerous hinderances; and then 
 faithfully and diligently to practise such duties as 
 will especially assist thee in attaining to a heavenly 
 life. And, (t.) the hinderances to be avoided with 
 all possible care, are,-7T-living in any known sin, — 
 an earthly mind, — the company of the ungodly, — 
 notional religion, — -a proud and lofty spirit, — a slothful, 
 spirit, — and resting in iriere preparations for this 
 l^eavenly . life, withput any acquaintanfes. with the 
 -'thing itself. • - 
 
 ^ 3. (1.) Living in any known sin; is a grand im- 
 pediment to a heavenly conversation. What hiavock 
 will this make in thy soul ! O the joys, that this bath 
 destroyed! The riiin it hath, made amongst men's 
 graces! The soiil-strengthening duties it hath' bin- 
 
240 DIRECTIONS HOW TO LEAD 
 
 deredl Christian Reader, art thou one that hast used 
 violence with thy conscience? Art thou a wilful 
 neglecter of known duties, either pQblie,. private. Or 
 secret ? Art thou a slave to thine appetite, or to any 
 other commanding sense ? Art thou a proud seeket 
 of thine own esteem 5 Art thou a pefi'vjsh and pas- 
 sionate person, ready to take fire at every word, or 
 look, or s.uppQ8ed slig:ht? Art thou a deceiver of 
 others in thy dealings, or one thaf will be rich, right 
 or wrong? If this be thy case, 1 dare say, heaven 
 ' and thy soul are very great strangers. These beams 
 in thine, eyes will not suffer thee to lopk to hemen; 
 they will be a ekmd between thee cmd thy, doi^- When 
 thou dost but attempt to study eternity, and gjafher 
 comforts from the life to come, thy sin wi'lj presently 
 look thee in the face, and say, " These things belong 
 not to thee. How shouldst thou take comfi^t fiom 
 heaven, who tak^st so much pleasure in the lusts 
 of the flesh ?" Mww will this damp thy- joysi^ and 
 m^ke the thoughts of that. day and state becoaiie thy 
 trouble, and not thy delig'h.t ! Rveiiy wilful sin. will 
 be to thy comforts, as watCT to tbe fire; when' thou 
 thinkest to quicken thieiB, this will quench them. It 
 will utterly indisposeand disaible thee, that thou c»n«t 
 no more ascend va divine med-itationy thtan a birds ban 
 fly wbem its wings aise dwpped. &m Gi!it» the very 
 somews of this heavenly U>fe. O ma® l> wh«it) a life 
 dost thou lose! What dadly delights dos« thou s^H 
 £br a vile lust !- If heaven and heM can meet together, 
 and God become a lover of sin, then mayest thou 
 live m thy sin, and in the tastes d glory; and have a 
 eonversaition ,in heaweo', thotigb thou chejisb thy 
 COTruption. And take heed, lest it banish thee fl?©m 
 heaven, as it does Chy heart. Add though thott be 
 not guilty, and knawest no reigning sin in thy souK 
 
A HEAVENtY'LIFE UPON MA'RTH. ^44' 
 
 think what a sad thing rtfvTdulctbe, if^eVefrthiS^shouti 
 pWove thy case. WaiB6h, thWefft^Vesljieialfy'TeediVb 
 tb keep from the od(cds?c«i8of"'stn,afidd4t of ihe way 
 ol" tefai^ations.^ Whatpiteed libve we-^^ily toptay,' 
 iJead m not intotemptMms, bust ^deliver us ff(M e^it'P 
 ^ 3.' (il.) An earthly miiid/is atiother hindeVatie^ 
 csri^fully to he^Voi!A€d: >'66dandmdMrtion,'^SiTthviXi4 
 heaveni can not both;-, have the dieHght <!>f thy; heafe 
 When the heavealyi-belieiVer is hfes^iflg hinisfelf i^' 
 his G6dj*a(nd?r6/b«ciw^i« hope of the 'gWif to ddtti^i 
 perhaps ttoofl art blessing thyself ift thy wOtldly^^pdiii 
 perity^'and rtejoicifig in hopfe of thy thriviiig' hwfti' 
 When he is coinfbrtirig his soul in the views of Ghfiaii^ 
 of angejs^aiid s«iinta, whom he shall live with forever; 
 thien' thou aVttjpiiiforting thyself with thy'\yealth; in 
 IxyokifigoVfePthy^bi'Ws and bondsi' thygoods^thyicattli/ 
 or thy buildings',' and iti rhinkifig of the favou/of thfe 
 gl*i^at, of the pleaS^ure of^ a plentifiri'* estate; Of larger 
 provision for tfiychildrerr after thee, of the advance^ 
 mBnt of thy fatal ly, or the increase of thy deperidents. 
 If Ghrist pronounced hitn ia fool, that said^iS&tt?, take 
 tky ease j thou hast enough iaid up for many yeam^ 
 how iniicb di^ore so artthou, who khdwin^ly speaker 
 in thy heart thesapie words ! Telllnae,jwhat differehce 
 between this fooFs. expressions, aiid tb-y affections ? 
 Remeipber, thouhast to do with the Seireherof hearts, 
 ^^rtainly^ so much as thou deMghtest, and ^kest up 
 thy rest on earth, so much of thy delight in God* is> 
 abated. Thine earthly mind may consist with Ithy 
 outward profession and common duties;' but itcannot^ 
 consist t^ith this heavenly duty. 'Thoo thyself knowtesfr 
 how seldom atid cold, how cursory arid reserved,' thy 
 thoughts have been of the, joyfe above, ever since thou 
 didst trade so eagerly for the world. O the cursed 
 madness of many that seem to be religious ! They 
 
 I I 
 
' tbxueX themse}«ei^ into^ mul^llitudc! of enaplQyjn$nt{l» 
 
 till th«y are SO) lojided with; lateBJE*; and clog^clwiill* 
 
 earesj-i^hat their spitJ^siaa!* -as u»>fit to conv^rse>v!PJtb 
 
 Ci^ as a man to walk witfa^a m{>(^ntati^ on hJsbacky 
 
 aiidigs unspt tQsoarJft.mediMioiH.as their bedieatU 
 
 k^^ ^hov^ftheJ^un! And when they biive dost. that 
 
 beav^ (ipon^eilR^b* M'biCh they niigbt; have h^d> tbejr 
 
 t^ke up.'vitji i^hfew, rotten, arganKftntSsito prove it 
 
 l35vfpj.5r though, indeed, they canooti ladssijse thee» 
 
 Cltrisitistii, Wihohast tsst^^ tjie pleasure^ qf a heavenly; 
 
 lilfe,, a^ ever thou (WOM'W&tta&te of them, ajiy ipore, 
 
 ^«oi4 th,is devouring gulf of an .earthly tojndi; If. pftce 
 
 thfi(M((O0t»fi<tO!itbis, that : thou wilt fee rifh, thoiijiallpst 
 
 into: tmi^vtim an4> a snares and int»: momy JmU^ 
 
 mid hurtful ktsts,f Keep i these thji^i loose, ahouil 
 
 ^bee, like thy upper garments, that thou, mayest.ilay 
 
 them by .whenever there. is. need;,; but :Iet, God .an.d 
 
 gtory b© next thy heart* Ever remeij^bef, thai tkft 
 
 fi4mdsb^^ the jmtMmmimi^ with G.od. WMm?, 
 
 ever Mer^ore will be a ftiendiaf tlie wmld^M iht. 
 
 emmif of God.^ Liwe'.not iheiwo^rld^neither the tMngA 
 
 thM are iti. the isiorld.<v If. am^ mm. 'love the (Utprld^ 
 
 the Jove of^heHatJiev.is noiin M'O^'t This, is playj 
 
 (kaling,. and, happ]/r:he that fadthfaUy receives it.v;^Kt . ; 
 
 § 4. (3.). Beware of the jjonnpaoiy of ibiB, ungodly^' 
 
 Not that I wbuld diasuade tbee fiomr necessary con>> 
 
 verses ot£t6m. doing tbem any. office of Love ; espeeiaHj^ 
 
 not from enidieavoartDg tlie good of their souls,.asclong 
 
 as, thdu .bast any opportunity or hope.: nor would I 
 
 have thee to^cpacludie theui to be dogs and .swine, in- 
 
 Older to avadef the dn ty of reproof ; nor.eyi^n to judge 
 
 them^ such at aU„as Joaig as there ist a«»y hope for the 
 
 better : much . less, saa J. appiifove . of their p? aGtieei, . 
 
 who conclude men. dogs or swine, before ever tb^jlj 
 
 * 1 Tha: vi.g. . t JamcKiv. 4-. +.1 Johni'u )S. i^^-\- 
 
A HEATWESIY EIFE UPOW. KAETH. 243 
 
 Ah4foMyi?afad lovingly admonisfavftHemp^ lieriiaps 
 beftn-e^cbey h*re known itheoa/ or spoke witfetheHiL 
 Bwt it isthe unnecetfiaryBocreiyraf.itngbdtymen, and 
 itoo^much familiarity 'witb unpyofi;ublercpinpaoio|n% 
 «ha|K I dissuade ydu ftbo*. Not bBiy::&e.dp6n, pcofaosi, 
 »be siveawr; the drunkardv^and the enemifesiipf godli^ 
 weW, will iproVe hurtful coBifKineeii»j to ds, lijioM^ 
 ihese indeed are cbi effy to be avoided;: bti ti to» fre^aent 
 doeMty with '^yei^OHB merely dvi^ aJiKibJittorali' .wbfB® 
 conversation is e^pj:y and unedilyu^, ,naa^ 'jmueh 
 divert our tlioagbts from heaveh< ^u^i»ck«rardni«te 
 is such,! that we need the most Gonstant-aod powerfnil 
 helpsi«' A stone, or a clod, is as fit iomeiod fly 
 ifl'the air, ms our beaiits are natdially to move, to^afd 
 heaven, .l¥ou need not hinder the tock& from flying 
 Mfp;,to the sky; it is sufficient that you do not help 
 them : and surely if our spirits have not geeat assi«r 
 tancei, they may easily be kept from^iSoanBg upwaicd, 
 though they should never meet with- the least im- 
 fiediment. O think of this ia- the choice of your 
 .company ! j^ When >your spirit's are soldisposed for 
 heaven, that you need nd help, to lift dthenfi' up, but, 
 -as flames, y©a are always: >motintitig, and earpyiflg 
 with you all that is in your way,. 'then indeed you 
 may be lesis eareful of your company; but tijl then, 
 as you love the delights of a heavenly life, be careful 
 hepein; What will it advantage thee in a divinie;Iiife 
 to hear how the market goes, or what the weather is, 
 or is like to be, or what new8> is stirring? This>is the 
 discourse of earthly men. What will it conduce to 
 the raising thy heart God-wacd, to iiear that this k 
 an able minister, or that an emi^etnt Christian^ or 
 this an excellent sermon, or that an exe^llentlsook, 
 or tohea?somedifScult,^but unimportant controversy? 
 Yet this, for the. most part^ is ^e sweetesit<diisleouis^ 
 
^4 ir, DIEEieaitOjNS H0W TO LEAD .. 
 
 tljodiiart tik^to kav^ronifii.'foiiJnaljSpechjktwBii^ii^ct- 
 heartieii tfttrpfeiisop. " .'Jfayj.'if itbou ihadsl newljrvjjj^sii 
 "warmiag t,hy iieaTt in the cDntemplatioQ of^thevyjessed 
 joys abovej'>vmuid'<DQt this discourse 'benumb tbyraf- 
 &etions,'anrbquickly freeze thy^ibeart ^gajt» ? ^.sppetA 
 to: >tbe ijiu(lgment» Qf^anyin&u that Hiath triied^iti^, and 
 itaaketh ^bsesrvastiiQiis on itbe fEa|B.e:Of,bi9i^piHti Men 
 fcanootJwelb talfej of one thing, abd mind anothei^ 
 «sp4ieia%!'thirigsf. oftisuch different natures. (:;Y®Ui 
 young mm, whb'aterjmofet liable to this:;ten)iptatiott, 
 'thinks serio«slji!«of what Ilsay ;; can you haveyotir 
 lieartS'ip'heaUeu anaong your roaring companions in 
 an alebouse or tavern? or. when yAu work in- your 
 '%hop8 with th^se whose common !la[nguage is oaths, 
 pithiness, or foolish tallmg., or jesting? -Kay, let me 
 tell yoUj 'if you ichoose such company when .you 
 might have better, and find most delight in such,' 
 you are so far from a heavenly conversation, that: as 
 yet you have no title to heaven at all, and in that 
 "state ifehall' never, come there, if your treasure; was 
 there, your heart could not be on things so distant. 
 In a word, our company will be a part of our^ happiness 
 in heaven^ and it is a singular jpart of our furtherance 
 to it, orhinder^nce from it. ■ 
 
 §5.(4.) Avoid frequent disputes about lesser truths, 
 and a religion that lies only in opinions. They are 
 usually least acquainted with a heavenly life, mhtt 
 are violent disputers about the circumstantials of 
 religion. He whose religion is all in his opinions, 
 will he most frequently aad zealously speaking his 
 opinions; and he whose religion lies in the knowledge 
 and love of God and Christ, will be most delightfully 
 speaking of that happy time when he shall enjoy 
 them. He is a rare and precious Christian, who, is 
 skilfu4 to improve well-known truths. TJjerefore let 
 
A HEAVENLY ,MPE UPP«, E4I%1'H. 245 
 
 Hie advise you w|io iaspire aftepavheayfeiiily ,Hfe,fO()t tp 
 spend tpo mueh:;o|* y©ttr,rtjha(u^«s^. yqUr u ole, yduf 
 Zeal, or. your ^eec|if»> uppji dispwtes ,ili!at?Ji©^?,<;on(3e.rni 
 your Boul^j.biit whefltliypi^crites ate fefeding.on husks 
 or shells, do you feed om. thg jnys abQvej 1 Mji^vyoM 
 Were able to idefeftd every trujth, of G^dtft«*fl tpjthis 
 end would read and study ;chut still I lA-pnld have the 
 chief truths ta.be chiefly studied, and none to cast 
 out your thoMghtaief eternity, jEhe leastcoptroveried 
 points are Visually mpst,|iveigth|ty, and of most necessary 
 frequeret Mse tp oursbulsi Therefore study> well such 
 eicripture precepts as these,: ffim that is weak in the 
 fnith^ necek)e .$A but mot: to doubtful disputations.^ 
 FooUsh dyid unhitrned questions avoid, .knowing that 
 ih^ do gender strjfes. And the servant of the\ hmci 
 mmtnot strive, f \li Avoid, foolish questions, and gener 
 kmgies, and contentions, and' strivings ahout th^ law; 
 for &iey are< unprofitable andiivmn.'Ji, If any man 
 teach otherwise, and consent, not to wholeSonie words, 
 etfen the words of our Lord Jtsu^^ Christ, and to the 
 doctrine which is adconding to godliness} he is proud, 
 lowing' nothing, 'hatAoting about qmstjions and strifes 
 df .words, whereof cometh envy, strife, railings, evil 
 surmisings, perverse • disputings of men of corrupt 
 minds, and destitute of the truth, suppodng thai gain 
 is godliness ; from such withdraw thyself.^ i/i ■ 
 
 ^ 6. (5.) «Tafce heed of a proud and lofty spirit. 
 There is such an antipathy between this sin and jGod, 
 that thoii- wilt never get thy heart near him, nor get 
 him near thy heart, as long as this prevailelh in it. 
 If it cast the angels out'Of-heaven, it must needs keep 
 thy heart from- heaven. If it cast our first parents 
 out of paradisei and separated between the Lord and 
 
 ♦Rom. xiv. 1. f 2 Tim; iii 23, 24. $/Tit;.ii».i9^«t 
 
 I I.Tim, vi. 3-r5., 
 
S.16 -'' lilRE6*r6NS -itOWTO LEAD 
 
 Ofei and braught bis'cuf^ci'en'iaH »fj« ereatutes here 
 belo5iv» it vvill'certaMy 'h^p&m: Ifearts from ^rkdise:, 
 
 - aiid ifterea^- the cHrSed' separatsoti fl^ftft our '43&d. 
 Inteffcdorse nv^th God' wlttkeep msen ' Jowj and 'that 
 lowUii'eiJS will prbtiWtW. iKeit" ihtercourse. ' Wlien^a 
 manis iwed'to be itiufeb'wjth €rM, and tek^ up iH 
 the stiiiiy of hfe gibrio^S atferifetite'Sj' h6 ictbhorif Mimelf 
 in dasf Und aSsAe*/ and that setf-abhoirende is hi* 
 best 'preparative 'to dbtaih admittane^ .to 6od again. 
 
 ■Therefotfe, after aSoulAambliiigday, or in tiifiSSOf 
 trouble, 'when' thfe soul is lo-w^esit, it u^eth to hav6 
 freest access tO God; and savoiSr njost of 'Ihe life 
 above. The delight of God is in Mm that is ^m*^ 
 and of a corttriie spirit, and freMbkih -at his ^di'dlp 
 and' the delightof stich a soul is in God; and wherfe 
 there is mutual delight, there will i)e" freest admiit- 
 taticej heartiest welcome, and, most frecjnentconversie. 
 But God is so far (from dwelling , in the sout theit 
 is proud^ that he will not admit it to any near access. 
 the proud he hnoweth afar qffi\ Ood resisteth the 
 proud,, and gweth grace tQ the hmnble.X A' proud 
 mind is'' high in conceit, self>esteem, and carnal 
 aspiring; a humble mind is high, indeed, in God's 
 esteem, and in hftly as)!)iring. These two sorts oi 
 high-mindedness are most- of all opposite to each 
 otherv as we see most wars are between princiesand 
 princes, and not between a prince and. a plogghman. 
 Well then, art thou a man of worth in thy own eyes? 
 Art thou delighted when thou hearest of thy esteem 
 .with men, ancj much dejected when thou hearest 
 that they slight thee? Dost thou love those best 
 that honour thee, and think meanly of them that 
 «lo not, though they be otherwise men of godliness 
 and honesty ? Must thou have thy humours fulfilled, 
 *lsa. Ixvi. 3. t Psaltncxxxviii. 6; ' ;}: 1 Pet." v. 5, 
 
A HJEAVENI,Y LIRE tJPDR EARTH. 847 
 
 M thy judginent be a. mle, aod ^y woid » lav^.ta 
 ell about thee ^ Are thy passions Jcindled^ . if .thy 
 word or will be78r€|«$!p4i? ,.^i?i tJn^featfy to j«dgi8 
 UumiUty t(^.H 9Qtdid hasenessi and knowest n^t how 
 tp aubqiit; tp hMo#j§. ppnft^gion, .when. thou bast 
 «jpDed against God, o? inMed ,thy;brpther? Art tbou 
 9ne thatipPk^St 8tra!age-atithei:g<»dly poor, and art 
 a|<Piio*t ashain^ to be tbeirxfcoropdrtion ? \,C;«nst thou 
 npt,setrvejl^o4 iuia lim place as wfell a» a high? ^Are 
 thy boaatji^^, restrained more by prudence or autifiee 
 th^p humUity ? Dost thou idesire to bav^e all ^ofen's 
 eyes> upon thee, ^nd to bear thern say, Thiti^he^ 
 Art thou unacquaintedi with ihe deceiffulness and 
 lyicliiedpess oi' thy heart? Art thou napre- reafly to 
 defend thy inqpcewej than accuse thyself pf confess 
 thy fault? Can^t thou hardly.ljefM: a close repropf^ 
 or digest plain dealing ? If .these synipt<>tnej be un- 
 deniably in tby,heartj,,tbou art a prpuil person. There 
 is. top m.uch^p(,heJl ..abidjggi in thee, to haye any 
 acqujiio^ppe with. J^^v^q;; thy spjul is too like the 
 d^vil, to have any fanaiUai^ity with ,Q^; A proud 
 ipan majses hii^Sfelf bis god, and sets up bioEiiself as 
 hiis idpl: boH^ then can his affections be set on^jSodd 
 jiow i jqan . .hfi possibly have hi^,. heart in heaven ? 
 Invention; . an4i ra^Hiwy may possibly furnish his 
 tpngue^v^ith. humble !^Qd heavenly expressions, but 
 in his, spirit there is n^o pi^pre heaven than there is 
 humility. I speak the more .of it,. hecaype, it is tbie 
 most cooxmon, and, dangerous. sin. in morality, and 
 inoalj.prpmotes th§.great sin, of ij?.fidfility. O Chrjs^ 
 tian! if thou wpuld^JJye continually in the presence 
 bf thy Lord, lie in the dust, and he^wili thence take 
 thee up. J^arn of Mpi to ^ me^k (md lowlgf^ and 
 thou shaltjind rest unto <%,*ott/.*. :Otherwsise thy 
 Matt, xi.^d. ' 
 
Ms bMlECTlONS HOW'TO't.EAB •• 
 
 souh'$iiiH be like the' troubled' sea^ when itcmniriotrest, 
 ttJ'kjs'd whters cast up mireSand dirt ;* and instead of 
 tb^se sweet deligtoi^ rn'Gofii' thy 'Jpride will fill tliee 
 with perpetual disqvAet. ■ 'As he^ihut huinblvthhiHi- 
 self CCS a little child, shall hiereiafttei' he greatest in the 
 Mngdom of heaven ;i[' 86' ^hi\[' he rioW be gteafe&titi 
 the foretas'tes of th'^t kingdiim^'G&dfMufdls 'mth a 
 eontrite'Md humhleispvriti-ta'ri/^ive thef spirit of the 
 hunibh^iandtoVevivethehm'P^ 4h^^ cott^ife^&nes.X 
 Therefore hUntblei/mrselhWikthe^^tofthe Lor^', 
 and he-shall Ufl youUpAj>'cAinii^^hea"<)thers are tost 
 down} then, thou shctlt say, thei^e'is iiftmg Up; and he 
 skail save the kuWibleperso^.p'' :<n)i.;:!. ,.;.;! 
 
 § 7i (6.) A«lotliful spirit is another iiilpediineht to 
 this heavenly life. And I verily thlnk'jthere is hbthing 
 hinders it- more than this in pien of a good Under- 
 standing. If it were only the exercise of the body, j'the 
 moving 0f the lips, the bending of the knee, inen'w^tild 
 £is commonly step to bea^ien, ^s they go to Visit a friend. 
 But to separate our thoughts and affections from the 
 world; to draw forth all our graces, and increase each in 
 its proper object, and hold them to it till the work pros- 
 pers in our hands; this, this'is the difficulty. Reader, 
 heaven is above thee, and d<jst thou think to travel this 
 steep" ascent without labour and resolution? Canst 
 thdu get that earthly heart to heaven, andbfing that 
 backward ittihd to God, whilethou liesf still, a:nd takest 
 thineease? If lying down at thefdotofthehill, and look- 
 ing toward the top, and wishing we were there, would 
 serve the turn, then we should have daily travellers 
 for heaven. But the Mttgdo4i^~of Jietiven stiff erefh 
 violence,, and the violent tttlie it by Jbrct.** Theii 
 inust be violence used to get these first-fruits, as well 
 
 * Isa. Ivii. 20. f Matt.'xviii. 4. J Isa. Ivii. 15. 
 § Janjen iv. 10. g Job. xxii. 29. ** Matt. xv. 12. 
 
A. HEAVEKLV.LIFEtTPOW EARTH. ■ 349 
 
 as to get the full fiftssesston. Dost'tholi not feel it 
 SOj itrougb I should not tell thee? WHl thy heart 
 ^t upwards, except thou drive it ? Thou knowest 
 that heaven is aU thy tiope, -that nothing below can 
 yield thee rest; thtit a heatt, seldom thinking of 
 Jieaven, can fetch but little comfort thence ; and yet 
 dost thtfu not lose thy opportunities, and lie below, 
 when' thou shouldst walk above, and live with God? 
 Dost thou not commend the sweetness of a heavenly 
 life,, and judge those the best Christians that use it, 
 and yet never try it thyself? As the sluggard that 
 stretches* himself on his bed, and cries, O that this 
 were working ! so dost thou talk, and trifle, and live 
 at thy ease, and say, O that I eould get my heart to 
 heaven I How many read books, and hear sermons, 
 expecting to hear of some easier way, or to meet 
 with a shorter course to comfort, than they are ever 
 like to find in scripture. Or they ask for directions 
 for a heavenly life, and'-if the hearing them will serve, 
 they will be heavenly Christians; but if we show 
 them their work, and tell them th^y cannot have 
 these delights on easier terms, then they leave us, as 
 the young man left Christ, ^orrcmful. If thou art 
 convinced. Reader, that this work is necessary to thy 
 comfort, set upon it resolutely :' if 4;hy heart draw 
 back, force it on with the command of reason ; if thy 
 reason begin to dispute, produce the command of 
 God, and urge thy owti necessity, with the .other 
 considerations suggested in the former chapter. Let 
 not such an incomparable treasure lie before thee, 
 with thy hand in thy bosom ; nor thy life be a conti- 
 nual vexation, when it might be a continual feast, 
 only 'because thon wilt not exert thyself. Sit not 
 still with a dwconsolate spirit, while comforts grow 
 
 K K 
 
:330 DiaECTioNS how to x.zax> 
 
 before thiae eyes, Hkie a man in the m'idst o£ a gacdeii 
 of flowers, that will not rise to geit them, and ipartake 
 : of their sweetness. This I;know, Christ is the foanv 
 tain ; but the well is deep, and. thou must get foith 
 this water before thou canst be ; refreshed . with it. 
 I know, so far. as you are:spirit))itl» you need n6t all 
 this striving and violence ; but in part you are carcial, 
 ^apd as long as it is so, thete is need of labour, a It 
 was a custotQ of the Parthians, not to give their chil- 
 ,dren any meat ia th.e morniihgj bdbre- they, saw the 
 swe£^t on their faces with some labour.. And you 
 shall find jthis to be jGi^d'^^s usual course, not to give 
 his children the tastesof his .di^ights, till they begin 
 > to .sweat in , ^eking after : tihenri. , J udge therefore 
 ^whether a he?ivenjly life, or thy cE^rnsl ease, be betteri; 
 and as a wise man, make thy chQi<:e,.aceordlo[gly.. 
 Yea, let me add for thy encouragement^ Thou neediest 
 not employ thy thoughts jn^re than thou nP^ d^st.; it is 
 ^m^, tojix them Mpon better and more pleftmwt o^ects. 
 Employ but as niany serious thought*; ^very day 
 upqn^thP ejccjBlle/it glory of the life to come, as then 
 now dost upon vvorldly affairs, yea, on vanities and 
 ^impertinences, and, thy heart vyjill.soqO be at heaven.. 
 » On the whole,f it is the ^fd^ the >^«#/l(2, that is 
 all gnfneri, over with thov^ avd nettles i apij the 4e$ins 
 of , the sl&thf'ul Hlleth his joy, for, hi^ h^nds refuse to 
 labour; and it is the slothful inan that saith, thesreis 
 a lion in the mvy, a lion is in the streets.. ^ As the door 
 turneth upon its hinges, so doth the shthfil upon his 
 bed.< The slqihfid hideth his hand in his bosom; k 
 grieveth him to bring it again to his mouth,* thou^ 
 it be to feed himself with the food of life. What 
 is this but throwing away out consolations, and cojif 
 sequently the precious blood |hat bought them? JPw 
 
 * Piov. xxi. 25. xxir„3i),31. xxvi. 13—15. 
 
A HEAVENLY LIFE UPON EAOiTH. 251 
 
 he tfyai is shtJ^ulin his work is brother to him that is- 
 a great wasieif.* Apply this to thy spiritual work, 
 a^d, study well the meanring of it. 
 
 % 8. (7.) .Contentment with the mere preparatives* 
 to this heavenly life, while we are utter strangers to 
 the life itself, is also a dangerous and secret hioderancet.* 
 Wh^n we take up with the mere study of heavenly 
 things, and the notions of them, or the talking witb 
 one .another about thep^t; as if this were enough to 
 make us heavenly. IKone are in more danger of this 
 
 ' snare, than those that are employed in leading the 
 devotions pf others, especially preachens of the gospel. 
 O how easily may such be deceived ! While they do 
 nothing so much as read ajid study of heaven; preach, 
 and pray, and talj^i of heaven ; is not this the heavenly 
 life? Alas ! all this is but mere. preparation : this is 
 but cDllecting the material^j not erecting the building 
 itself: it is but g^aljhering the manna for others, and. 
 not eating and digesting it ourselves. As he that sits. 
 
 'at home may draw exact maps of countries, and -^et 
 never See them, nor travel toward them ; so may 
 you describe to others the joys of heaven, and yefc 
 never come near it in your own hearts. A blind, 
 man, by learning, may dispute of light and colours i 
 so may yqu set forth to others that heavenly light, 
 which never enlightened your own souls, and bring 
 th^t fire from the hearty of your people, which never 
 warmed your own hearts. What heavenly passages 
 had Balaam in his. prophecies, yet how little of it in 
 his spirit ! Nay, we are under a more subtle temp- 
 tation, than any other men, to draw us from this 
 heavenly life. Studying and preaching of heaven 
 more resembles a heavenly Jife, than thinking and 
 talking of the world does; and the resemblance is 
 
 * Pr^. xviii. 9. 
 
253 DIRECTIONS HOW TO LEAD . 
 
 apt to deceive us. This is to die "the most iXHserjpiblfr 
 death, even to famish ourselves, because we have 
 bread on our tables; and to die for thirst, while 
 we draw water foF others, thinking it endugh" that we 
 have daily to do with it, though we never drink for 
 the refreshment of our own souls. 
 
 4"9. (11,)-/ Having thus showed thee what bin- 
 derances 'will resist thee in the work,' I expect that 
 thou resolve against them, consider them seriously, 
 and avoid t|iem faithfully, or else thy labour will be 
 in vain. I must also -tell thee, that I here expect thy 
 promise, as thou valuest th^ delights of tbese fore- 
 tastes of heaven, to make conscience of performing 
 the following duties; the reading of which, without 
 their constant practice, will not bring heaven unto 
 thy heart. Partictilarly, be convinced that heaven is 
 the only treasure and happiness ; — labour to know 
 that it is thy own,— *and how near it is; — frequently 
 and seriously talk of it; — endeavour to raise thy 
 aflfections nearer to it in every duty ;• — to the same 
 purpose improve every object apd, event ;— be much 
 in the angeliGal work of praise ;-^— possess thy soul 
 with believing thoughts of the infinite love of God ;' 
 — carefully observe and cherish the motions of the 
 Spirit of God'", — nor even neglect the due care of thy 
 bodily health; 
 
 § 10. (1.) Be convinced that heaven-is tbe only 
 ti"easure and happiness, and labour to know vvhat 
 a jtreasure and happiness it is. If thou do not believe 
 it to be the chief good, thou wilt never set thy- heart 
 upon it; and this conviction must sink into thy af- 
 fections ; for if it be only a notion, it will have little 
 efficacy. If Eve once supposes she sees more worth 
 in the forbidden fruit, than in the love and enjoyment 
 pf.Gpd, no wohder if it have more of her heart than 
 
A, HEAVENtV LIFE UPON EARTH. "^ 253 
 
 God. If your judgtnfent once prefer the delights of 
 the flesh before the delights of the presence of God; 
 it is impbs's^ble your heart should bei'n heaven. As it 
 is ignorance of the emptiness of things below, that 
 makes 'tnen so overvalue them ; so it is ignorance of 
 ;the high delights above, whichis the c?iuse that men 
 so little mind them. If you see a purse of gold, and 
 believe it to be but counters, it will not entice your 
 aflfections to it. It is not the real excellence of a 
 tbing itself, but its ^nown excellence, that excited 
 desire. - If an ignoi'ant man see a book, containing 
 thg secrets of arts or sciences, he values it no mor,e 
 than a common piece, because he knows not what is 
 in it ; but he that knows it, highly values it, "and can 
 even forbear his meat, drink, and sleep, to read it. 
 As the Jews killed the Messiah, while they waited 
 for him, because they did not know him; so the 
 world cries out for rest,- and busily seeks for-delight 
 and happiness, because they know it not; for did 
 they thoroughly l^now what it is, they could hot so 
 slight the everlasting treasure. 
 
 § 11. (2.) liabour also to know that heaven is thy 
 own happiness. We may confess heaven to be the 
 best condition, though we despair of enjoying it; and 
 we may desife and seek it, if we see the attainment 
 but probable; but we can never delightfully rejoice 
 in it, till we are in some measure persuaded of our 
 title to it. What c6mfort is it to a man that is naked, 
 to see the rich attire of others ? What delight is it for 
 a man that hath not a house to put his head in, to 
 see the sumptuous buildings of others ? Would not 
 allthis rather increase his anguish, ;ahd make him 
 more sensible of his own misery ? So for a man to 
 know the excellencies of. heaven, and not know 
 whether ever he shall enjoy them, may raise Hdesi re, 
 
254 DIRECTIONS HOW TO. LE>P ^ 
 
 »nd.urge pursuit, but he will have Utt^jpyt "Vlfbo 
 will set his heart on another man's po^s«»$#ie(i^^? If 
 your bouses, your goods, your cattle, y<9iir childrerv, 
 were not your own, you woi^ld less mind thefOi and 
 less delight in them. O Christian ! rest not tberefoje, 
 tilli yoq can call this rest youi; own : bring thy heswl 
 to the bar of trial: set the qualificatipos of the ^aintS; 
 on one side,: and of thy soul on the other, and tfien 
 judge bownear they resemble. Thouifaa^ the same 
 word to judge thyself by now, as thou must be Judged 
 by at the great day. Mistake nqt th^; scripture 'a 
 desqfiptJQn of a saint, that thoin . neitbe^ acquit not 
 condemn 'tby^^lf upon mistakes. HojF as gpundles^ 
 hopes tend to confusion, apd are the greatest causq 
 of most men's damnatipn ; so groundless do(;ibte lend 
 to, an^ are \he great cause^of, the paints' perplexity 
 and distress,; Thepefqre lay tby foundatiqp for trial 
 safely, and proceed in tli-e 'wqrk, deliberately ;^od 
 resolutely, por give over till thou canst say, either 
 thou hast or Imst not yet, a titl,e to this rest, 0! if 
 men did truly know, that Goid is their own Father, 
 and Christ tbejf '^wn Redeemer and Ifead, and that 
 those are their own everlasting habitations, and that 
 there they must abide and be happy for ever; hiDWi 
 could they choose 4)ut be transported vvith the fore- 
 thougbts thereof! Jf a Christian gou](!| but look uppa 
 sun, moon, arid stars, and reckon all hi? own in Christ, 
 and jsay, " These are thes blessings that my Lp^d bafh 
 procured me, and things incomparably greater than 
 these ;" whqit holy raptures would \n^ spirit feel 1 
 
 § 13. The more do they sin against their owa 
 comforts, as v^^ell as against the grace of the gospel, 
 who plead for, their unbelief, ^nd ,qhe;rish distrustfp) 
 thoughts of God, and injurious thoughts of their 
 Keijeemer; who represent the, covenant as if it wer? 
 
A KBATENIY LIFE UPON EARTH. S55 
 
 of wbflcs,. and not of grace; and ChfistJ^ an enemy^ 
 ratber tHaa a :Sav4auf ; as if be were willing they 
 should die in their unbelief, when he hath .invited 
 them so often aiid so affectionately, and feuflFeted the 
 i^oaies thkt they should suffer; yTretches that we 
 are * to he keeping up jealousies of our Lord, when 
 we should be rejoicing in his > love. As if any man 
 could (dioose' Christ, before Christ hath chosen him, 
 or any man were more willing to bie happy, than 
 Christ is to make him happy, i.Away with these 
 injurious, if not bla&phetnous thoughts! Jf ever thou 
 hast harboured 'Such thoughts in thy breast, cast them 
 from thee, and take heed how fthiou ever entertainest 
 tbem: more. 1 God hath written the names of his 
 people in beaveiij asyou use to write your nanlies or 
 marks on your goods ; and shall we be attempting to 
 raze them out, and to Write our names on the doors 
 of hell? But blessed be Gad, who,se foundation 
 ^andeth sure ;* :9-nd who keepeth us by his power 
 tkfmfgh faith unto salvation.-f 
 
 ^ 13. (3.) " Labour to apprehend how near thy, rest 
 is. What we think near at hand, we are more sensible 
 of th^n that which we behold at a distance. When 
 judgments or mercies are afar off, we talk of them 
 with little, concern ; but wheji they draw close to us, 
 we tremble at, or rejoice in them. This makes men 
 think on heaven so insensibly, because they conceit 
 it at too great a distance ; they .look on it as twenty, 
 thirty, or forty years' off. How much better were it 
 tp receive the sentence trf death in oufseh}es,\ and to 
 look on eternity as near at hand ! While I am think- 
 ing, and writing of it, it hasteth near, and I am even 
 entering into it before I am aware. While thou art 
 reading this, whoever thou art, time posteth on, and 
 * 2 Tim. ii." 19. . f 1 Pet. i. S. J 2 Cor. i. g. 
 
256 DIRECTIONS Haw to LEAD 
 
 thy life will be gbne as a tale that is told. If you 
 verily believed you should die to-mortow, howseti- 
 ously would you think of heaven to-night! Wbeta 
 Samuel had told Saul, To-morrowshalt. thou he with 
 5we; this struck him to the heart. And;<if. Gfaris't 
 should say to a believing soul, To-morrow shall thmi 
 be with me ; this would bring him rn spirit toheavea 
 beforehand. Do i but suppose that you j are still 
 entering into heaven, and it will greatly help you 
 more seriously to mind it. 
 
 § 14. (4.) Let thy eternal rest be the subjiect .of 
 thy frequent serious discourse ; especially -with those 
 that can speak from' their hearts, and are seasoned 
 themselves with a heavenly nature. It is great pity 
 Christians should ever meet together, without some 
 talk of their meeting in hea:ven, or of the way to ir, 
 before they part. It is pity s6 mubh titne is spent in "* 
 vain conversation, and useless disputes, and not a 
 serious word of heaven among them. Methinks we 
 should meet together On purpose to warm our spirits 
 with <discoursing of our rest. To hear a Christian set 
 forth that blessed, glorious state, with life and power, 
 from the promises of the gospel ; methitiks should 
 make us say, Did not our hearts hurn, within us, 
 while he opened to us the scriptures?* If a Felix 
 w-ill tremble, when he hears his judgment'powerfully 
 represented, why Should not the believer be revived, 
 when he hears his eternal rest described ? Wicked men 
 can be delighted in talking together of their wicked- 
 ness ; ^nd should not Christians then be delightied in 
 talking of Christ; and the hfeirs of heaven in talking of 
 their inheritance? THis may make our hearts revive, 
 as it did Jacob's to hear the message that called hini 
 to Goshen, and to see the chariots that should bring 
 , * Luke xxiv, 32. 
 
■.,'••"■ 
 A HKAVENty LIFE UPON EAHTH. 257 
 
 him to Joseph. O that we we^efuriiishfedi with skill 
 and resolution, to turn the streani ofinacn^B eoiiwnoii 
 disccpfurse to these mof^auhli-ttt^ and precious things? ' 
 and, when men begicft td t*lk of tKinga-unprofilablej 
 that we could tell iio^V 'to put^in* word for heaven* 
 and.feayl/ ag Peter of hlsitJodily food, Nttt so, for I 
 hm^i'^miiniiiittifhmiffihiHg thca is common orKncteam 
 O th« goodtiiha* wie ftiight btSth^ddand receive by thla 
 ceuraib! Mad it not been todeteiip teframiwnijrofitaWa 
 conversation,' Christ ^^mW not have talked of our 
 gipUgian account of eOety Mli ibor4>inj4he day of 
 judgment* Say then, as the fPsaltni^ti when yoU 
 ire in company, Let my tangm ihaoe to tk&roof of 
 ln^ nwutkyif I prefer not Jerusalem above my chi^ 
 joy.^ Theh you'^all find it true, l\Kit a whdesom^ 
 tongue- m a tr^ee of life i% 
 
 ^ 15. (5.) Endearoarj in eTery dutyy td isfl'^e thy 
 affections nearer to heaven. God's end ih the insti* 
 totiOil'of His^%rdit)anoes ^sm, that <th«y ishould be a^ 
 sd many ^^ps to advatftfi; m to our reit, and by 
 which, an subordination to Christ, we riiigt^i! daily 
 asc^tid in our aff(^ctioJis. ^^> Let tbi« b^ thy end in 
 using tbeO), and doubttess they will not be unsuc-' 
 eessful. How have you been rejoiced by a few lined 
 from a friend, When yoti could not see him face to 
 facet And may we not have intercourse with God 
 jfluhiS'ofd'inances, though our persons be yet so far 
 retnoie? May *not oiir spirits rejoice in reading 
 those lines, which contain ouf legacy and charter fof 
 heaven? ^itb what gladness and triuniph may M^e 
 »ead the expressions of divine love, and hear 6t our 
 cetestial country, thidnigh we have not yet the happi- 
 ness to behold it ! Men that are sepa^iatted' by sea and 
 land, can by letters carry on gre'atand gainful trades; 
 
 * Matt. »i. 36. * t Pwlm cxxxvii. 6, % Prbv. xv. 4. 
 
218 JJIBECTIQKS HOW <IO XEADli . 
 
 dhdr.niay riot a Christian,j..in jthtJ wisejiqaprdvemerit 
 ©f dutites, driveion. this happyitraid«. for. nestJoCbdoe, 
 thpxii renounce formaUtyvCugtQm,;an<d ^ppla^tse^i and 
 ktieel.down in secretior.pMblJE ^prayerj miub.h&p^^ 
 get thy heart ^nearer to God beferie thou, ris©st upi.^ 
 When thou- opdnest thy Bible, or other booj?, hope; 
 to nieet witb.somejpassage^Qfvdivine truths •wdcSiicH, 
 blessing of the Spirit; Mfjth<it,iSS(WiUi/gifK^ tfaeea folJer 
 taste of heaven. , When .tbiOUrrant gqjng^ Jo theiwjuse 
 oftGod, say,;?' I h<5pe,toi«|e«t withi:§otne\vtiftt'ifjromf 
 God to rafse.oiy afFeGti0nsvi'ih^ft3^e4.retuEn?ii..I hope 
 the Spirit will give me 4he jOieieting, and stv.Qftt#ni,toiy/ 
 heart witfc those celestial delights ; 1l hopeGhristivsiiU- 
 appear io ?ne'in>4hatv,wd^,iand sMne about me with 
 light Jremi heaiven ;i let: iriSiihfi^T his instructing and 
 reviving voice, and cause i\\e: SQal^s to fall fl^(msjnif^ 
 eyes, that {; may see mare of that -glofy than I; ever 
 yetsaw. lihope, before I return, njyLord wjll bring 
 my heart within the view: of rest,, and 5?t it befqre his 
 Father's .presence, tbatil may return as.<^Ae; shepherds 
 from, the heavenly vision,' glorifying aV'd praising 
 Godfor all the thingsil have- heard and seenC' Whpn 
 the Indians first; saw that the; English could converse 
 together by letters, they thought there was some spirit 
 enclosed: in them. So would by-standers admiie wh^n 
 Christians have coranj union with God in duties, what 
 tber,e is in those scriptures, in that sermon,, in .this 
 prayer, that fills their; hearts so full of joy, and so 
 transports them above themselves. Certainly God 
 would not fail us in our duties, if we did not fail 
 oui:selves. , Remember, therefore, always tp pray for 
 your .minister, that .God- would put some: divine 
 mps%?ige into his mouth, which njayleave.a heavenly 
 reljsh, upon your spirit. : j: ,.,-)?•;:!:•: . . .;!;;.,« 
 § i^. (6.). Improve every object and every event, 
 
A HEAVENLY LIFEr UPON EAETH. 25ft 
 
 to mind thy soul: of itsrapprdachin^.^r^st. As all 
 providences and creatoxe^.are rtieaus to :6ur reft, so 
 they, point us <& -that aa thirih end. God's sweetest 
 dealings with us >»t the -present, would Rot be. half 
 so sweet as they (are, jf they, did not intimate some 
 further sweetness. Thou tafces,t but the Jbare earnest, 
 and Qvenlookest the .main sumi when thou receiveat 
 thy mercaesj; and forge^test thy crown. O nhol 
 Cibristians were skilful in this art!; You can open 
 your Bibles ; learn to.jopen the volumes of creation 
 and providence,' to 'rend therealso of God and glory. 
 Thus .we might J have a fuller taste of Christ. aad 
 heaven in every common meal, than most men have 
 in a sacrament. If thou prosper in the world, let Ji 
 piake thee more sensible of thy perpetual prosperity. 
 If thou artweary with labour, let it make the thoughts 
 of thy eternal rest more sweet.'* If things igp crops, 
 let thy des'ifes.lbe: more eartiest to have sorrow?: rand 
 sufferirigs for. ever cease. Is thy body re^Freshed with 
 food or sleep ?, remember the inconceivable .refresh- 
 ment with Christ. Dost thpu hear any good news ? 
 jemember what glad tidings it willbev to hear the 
 trump of God, and th^applauding sentence of Christ. 
 Art thou delighted with the society of the saints ? re- 
 member what the perfect.society in heaven will be. Is 
 God communicating himself to thy spirit? repiember 
 the time of thy highest .advancement, when boih thy 
 communion and joy shall be full. Dost thou bear the 
 raging noise of the wicked, and the confusion&.of 
 the world ? think of the blessed harmony ifl heaven. 
 Dost thou hear the ^^mpest of war ? remember, the 
 day, when thou shalt be in perfect peace, .under the 
 wings of the Prince, of peace for ever. Thus, every 
 condition, and creature, affords us advantages for a 
 heavenly life, if we had but hearts to improve them. 
 
460 ttlKECTIOKS'HOW TO LEAD 
 
 4 17. (7.) Be much ip>the angelical work oTpraise< 
 The more heavenly the em^^meat, the more it will 
 Hiake the spirit heavenly. ' Praising God i» the' work 
 oF angels an4 saints in heaiven, and will be our own 
 everlasting work ; a'lid if )*?fe v?ere more in it how, we 
 should bfe Jiker to what>\ve shall ;be then. As desire^ 
 failb,'aad hajsej.are of shorter continuance than Ibura 
 aiid joy ; so also pYeachitigj prayei*^' and sacraoaentSi. 
 and all means fot cKpriessing and confirming our 
 faith and bope^ shall cease, vfhen our triiitnphant 
 expressions of love and joy' shall abide for ever. The 
 liveliest bdiblem of heaven that I know upon eaUih, 
 is, wheti the^pi^of>}e<of God, in the deep sense of his 
 excellency and bounty, fifom hearts abounding with 
 love and joy, join tDgdtber- both in heart and vmoiti 
 in the ch€iei-ful and melodious ringing of his praises. 
 The$)e d^lighCsj like th& testimony of th« Spirit, witttess 
 themselves to be of G^iod; a^ bring the evidences t^ 
 thieit -befaiveiBly pareotagie along with them. 
 
 § I8i Little do we know bow we wtofii^'ourselves 
 by. shutting out of loiur pray^ps the praises of God, or 
 aUowing t'heiD so narrow a room as we usually do, 
 Vvhile we ai« copious enough in our coni^&sions and 
 petitions. Rea'det-, I entreat tbec, reuaemfeer this, let 
 fjrai^es have a la^^er room in thy duties ; keep matter 
 refady at hand to feed thy praise, as well as matter for 
 cbnfe^ioQ and pie^ioa, f^o this end, iStudy the ex- 
 eellencies and igoodn^i of the Leriil, as frequently a« 
 thy own wants aiiid iniiworthi'ness ; the mercies thou 
 ■bast rec^Ved) and thos^ which are promised as 'Ofteft 
 'tis the sins th0u hast cbeb't^il^d^. ' PreAse is c&mdy 
 for the Htprigkt. 0^h6st> cffepetii praise, glmjfie^ 
 God. Prftise ife the LofrA, fm" the Jjotd is good^; ^g 
 fim^as Hmte iks name, for it ii pkmafa* Let m 
 * ?sahn, jHlpiiii. ^. 1. S3, cxxxr, $. 
 
A HEAVENLY LItE UPON EARTH. S6f 
 
 differ the saMfice of prime to God cbntinuttl^, thai 
 is, He fim'^ of our Ups giving thanks to his name* 
 Had not David a most heavenly spirit, wha was so 
 much in this .heavenly ^ork ? Doth it not sometimes 
 raise our heavts, when we only read the son^ c^ 
 Mosee, and tfa^ ^salws of David ? How much bor^ 
 would It raise and refresh us, to be skilful and frequent 
 in the work (©opselves ! O the madness of youtl^, 
 that lay out their vigour of body and mind upon vaia 
 dttlights and fleshly lusts, which is so ulKlit fer the 
 noblest work of man ! And O the sinful f6t\f of n»any 
 ef the saints, who drench their spirits in continual 
 Badness, and waste their days in complaints and groans, 
 and so make themselves, both in body and mind, unfit 
 for this sweet and heavenly wotk ! Instead of joining 
 with the people of God in his pTaises, they are quea« 
 tidning their worthiness, and studying their miseries, 
 and so rob God of his glory, atid themselves of their 
 consolation. B ut the greatest destroyer of our conifort 
 in this duty, is out taking up mth the tune and 
 melody, and sufilerin^ the heart to be idle, which 
 ought to perform the prineiipal part of the work, and 
 use the melody to revive and exhilarate itself. 
 
 '§19. (8.) Ever keep thy soul possessed with be- 
 lieving thoughts of the infinite love of God. Love 
 IS the attractive of lovfe. Few so vile, but will love 
 t^ose that love them. No doubt it is the death of 
 our heavenly , life, to have hard thoughts of God, 
 to ooneeive of him as one that would rather damn 
 than save us. This is to put the blessed God into 
 tbe similitude of Satan. When our ignorance and 
 unbelief have drawn the most deformed picture of 
 God in our imaginations, then we complain, that we 
 csnnot love him, nor delight in him, This is th<8 
 * Heb. viii, 15, 
 
262 DIEECTIOKS HQW'TO.SDiE'AD" A 
 
 case of maiiy .thou«Jnd"' Gfenistiaps;- 'A.la», that wfe 
 should thus,'blaspheme Godvasd Uiast.oUa>own joys ! 
 ScEipture assures us, that.ilro^'M forfe/fifbat /m%Js 
 «o4 in MTn.;'\ .that the hath ino pleasure ihi^disathiiaf 
 tfie wiched^, bud thai thewicked turn fKOmeMs. way and 
 live.%{,M.\ic\i.nk)X& hatb he testified h& love,,,to \M 
 ^9^f,ni aqdhis full resol:;1;ioj^;to safee tbetn. JiOthat 
 >ve could always thinks of Xjod, asJweda!of a friendi; 
 as of one that^uhfeigngdly loves us; .evienmoTe- thai* 
 we do QUinsQlves ; whose very heart is iset upon.MS ta 
 dojMsgoocI,; ?kBd bath therefore .provided, fbr^usian 
 evefjjistifig dwelling with kirq^lf ! it'WOuid>aot\ihein 
 be so hard tO;|tat?eour:bearts.Qver with hiro! fWhete 
 we loVejTiost faeartilyii 'U'e isball think; mofet sweetly 
 and most freely. I fear finpist Christians think higher 
 of the love of a hearty frjend, than of the love of God; 
 '.and what wonder thefls if; they love their frieflds better 
 than God, and trust them . more confidently than; Gbd, 
 and'had rather live with theoi thantj with Godv iosnn. 
 ^ 20i.i(9.) Carefully observe , and chprish the mo-r 
 tions of the Spirit, of God. If ever thy soul get above 
 this ^earth, andiget acquainted with this heavenly life, 
 the Spirit of God' must be to, thee, as the chariotto 
 Elijah ; yea, the very living principle by "whiobfthou 
 must move and ascend. O then, grieve not thy giiide, 
 quench not thy life, knock not off thy chariot wheels' 
 You jittle think how much the life of all your graces, 
 and the happiness of your souls, depend upon yo;iiiF 
 ready and cordial obedience to the Spirit. When the 
 Spirit urges thee to secret prayer, or forbids thee thy 
 transgressions ; or points otit to, thee the way in which 
 thou shoqldst go ; and thou wilt not regard, Ho wonder 
 if heaven and thy soul be strange. If thou wilt not 
 foUo.w the Spirit, while it would dra\y thee to Christ 
 
 * I John, IV, 16. t Isa, xxvii. 4. ^ Ezek. xxxiii. 11. 
 
A HEAVENUY LIPE UPON -EART'H. 26* 
 
 and rhjpduty^ bow-shoufd it lead tt)ee\to heaveni:«!id^ 
 bring tby . heart ifito^Htife presence of God ? vWhafe 
 sapern«(ifur*t h^p^iivhatt;6oM- access^ shall, the souJ 
 findiih its appV(MofiesJt9 rti'e Almighty; that ortnstantly 
 obeys the Spir>d?ii. And jhoW backward, how duHi 
 how ashamed, iwiHl he be in these addresses, whoibatfo 
 «^n broke -away i from- the Spirit that would have 
 gwided him r (Christian ReadeF, dost thou not feel 
 sometimes^ a strong; iin|pri88Sion to retire from the 
 world, arid'draw near, to God ? Do not disobey* bu!t 
 tial^^ithe offer, and^hoist ujs thV sailswhile this^blessed 
 gale may be had. The more of the SpiIit.w^e resfist, 
 the deeper will it w.aU|ad; aodtbe more we obey, the 
 speedier will be our pace. 
 
 ,4 21. (10.) I advise thee, as :a further help to this 
 heavenly life, not to neglect the due care of thy bodily 
 ^<^lth. >tTJiyvbody is a useful .servant, if thou give 
 it its duejti^nd no more tbaii its due; b(at,it.is a most 
 devouring tyrant,, if thou sujOTer it to have what it 
 ohreasonably- desires; and it is as a blunteJ knife-, if 
 thou unjustly disny it what is necessary to its support, 
 ^heri we, consider, hpw frequently men offehd.on 
 both extremes, ar^d how few use tlieir hodiea aright, 
 we cannot wonder if they be much hindered in their 
 converse with heaven: Most men are slaves to their 
 appetite, and can scarce deny any thing to the flesh, 
 and are therefore willingly carried by it to their sports, 
 or profits, or vain companions, when they should raise 
 their minds to God and heaven. ' As you love your 
 souls, make not provision Jor the fiesh, to^fulfil'the 
 Itists thereof;* but remember, to be carnally miridet^, 
 is death; because the carnal mind is enmity against 
 God, for it is not subject to the lap of God, neither 
 indeed can be. So then they that are in'the flesh cannot 
 ■* Rom. xiii. 14. 
 
36-t THB NATUBE, OF HEAVBNLVr 
 
 phase God. Therefore,, .brethren, we aredebtor^ 'not 
 to the fleshi to^live after the flesh. Fori-f^e IUk qfie!t 
 ihefleshi jfe ihaM die i hut if ye thrpUgh the iS^rit do 
 mortify the d6eda of the body, ye shall Uve.^ Therd 
 are a few, \Vho nliuch /bitlder their heavenly joy^ by 
 (denying; the body its necessaries^ and so mdyngdi 
 unabl6 to serve them : if such wronged theii' flesb 
 dnly, it would be no great matter;; but they iwifomg 
 their souls also; as h@' that spoils the hause, iajure» 
 tbe inhabitants. When tbe body is sick, add the spirits 
 langoisib', how heavily do we move in the tboiaghts 
 ' and joys of beaVen ! '. 
 
 CHAP. XIIL 
 
 The Nature of heavenly Cfmiemplaiim ; with thid 
 Time, Place, and Teniper, fittest fov it, 
 
 I 1. The duty .of heavenly contemplation is recpmteeDded to-th^ 
 Reader, § 2. and diifiped. §3 — 6. (I.) Thed^fiaitioq is jU)if> 
 trated. § 7. (II.) The time fittest for it is represented, 9s, § 8, 
 (l.) stated ; § <) — 1^. (2.) frequent; § 13. and {3.) seasonable 
 <Wry day, particularly every Lord's day^ § 14—17. biltiibrt 
 cs|Jeiiiill1yy whea our hearts are warmed with a sense of divifte 
 things ; or when we are a£^icted or tempted ; or trhen we are neas 
 death: §18.(111.) The fittest place for it, is the most, retired,; 
 § 19. (IV.) And the fittest temper for it, is, § 20. (1.) when our 
 Hiinds are most dear of the wodd, § 21. (3.) and most sokmh 
 and serious, 
 
 § 1. Once more I entreat thee. Reader, as thou 
 malTest conscience of a revealed duty, and danest nQt 
 Wilfully resist the Spirit; as tbou. valuest the high 
 delights of a saint, and the soul-ravis,bing exercise 
 of heavenly contemplation ; that thou diligently study, 
 
 * Rom. viii. 6 — «. 12, 13. 
 
C&I*tEiMPLAT10^ CONSIDERED. ^SfiS 
 
 and speedily and faithfully^ractige^ the followiag dit 
 fectioDs. If, by ittiijs means, thou dost not find aft 
 increase of all thy 'graces, and dost not grow beyond 
 the stature of conimon Christians, and' art not'njade 
 more serviceable in' thy place, and more precious in 
 the eyes of all disfcerning persons; if thy so'al.enjoy 
 not more communion with God^ and thy life be not 
 fuller of comfort, and hast it not readier by. thee. a^ 
 * dying hour ; then cast away these ditectioras^* and 
 ^Xdaim against me for- ever as a deceiver. 
 
 § 2i The duty which 1 press upon thee so earnestly, 
 and in the practice of which I am now to direct thee, 
 is, The set and solemn acting of all the powers of thy 
 soul in meditation ^uppn thy everlasting rest. More 
 fully to explain the nature of this duty, I wili here 
 illustfkte a little the description itself, — then point 
 out the £ttest time, place, and temper of mind, for it. 
 ,. ^3. (1.) It is not improper to illustrate a little 
 the itiannef in which we have described this duty of 
 taieditation, or the. considering and contemplating of 
 spiritual things. It is confessed to be a duty by all, 
 but practically denied by most. Many that make 
 conscience of other duties, feaS^ly neglect thisi They 
 are troubled if they omit a sermon, a fast, or a prayer 
 in public or private ; yet were never troubled that 
 they have omitted meditation, perhaps all their life^ 
 time to this vej*y day; though it be that duty» by 
 which all other duties are improved, and by which 
 the sou t digesteth truths for its nourishment and 
 feotftfbrr. It was Ood's fcohimand' to Joshua, This 
 hook of the laib shall not depart out of thy mouth,: init 
 thou shall lAleditate ther^einday and nighty that thou 
 maykst obseroe tb' db according to all that is written 
 Ithireiiz.* As digestion turns food iinto chyle and 
 
 * Joshuk i. 8. 
 
 ' m' m 
 
WS THE K AT0RE 05 HSAVENLTt . 
 
 blood, ,foi';vigoJx»us: health ; so nletJitaji^t^. turns' Jt^ 
 truths (received .atjd rBmemb>ejied ihto warm affectipft, 
 firm-resolution, and holy, cpnversatJQH. , 
 
 § 4. This meditation is,. the aKjlingoffall the powers 
 of thessouk It Js the wo?k of the liying, and not, of 
 the de^d. It is a work .-of all others ttieiiM?stVpiritli||l 
 and sublitne, and therefore, not, to be. well performed 
 by a;he;a*t that is merely carnal and earthJy. Tb§y 
 must necessarily have some relation .to heaven,, before 
 they can familiarly converse there. J suppose them 
 tbfbe such as have a title, to rest, when I persuade 
 them to rejoice in the meditations of rest. 4-nd sup- 
 posing thee to be a Christian,, I am now exhorting 
 thee tq be an active Christian. And it is the wark 
 of the soul I am setting thee to, for bodily exercise 
 doth here profit but little. Apd it must have all 
 the powers of the- soul , to distinguish it, from the 
 common meditation of students ; for the undefstanding 
 is not the wh^le soul, and therefore cannpt do the 
 whole work. As in the body, the stomach must turn 
 the food into chyle, and prepare for the liver, the liver 
 and spleen turn it. into blood, and prepare for the 
 heart, and brain; so in the souj, the understanding 
 must take in truths, and prepare them for the will, 
 and that for the affections. Christ and heaven have 
 various excellencies, and therefore Gpd hath formed 
 the, soul with diflFerent powers for apptehendiijg tlipse 
 excellencies. What the better had we been for odo- 
 riferous flowers, if we had no stnell ?, or what good 
 wou'ld langitage or music have done iis, if we could 
 not hear? or what pleasure shp^ald we have found 
 in meats and drinks, without the seqsfeojf taste? , So 
 what good' could all the glory of heaven have done 
 us, or what pleasure, should we have had in th6 
 perfection of God himself, if we had been without 
 
CONTEMPLATION CON SIDEHEJ). 567 
 
 tUe affections of love and joy? And what strength 
 ^or sweetness canst thou possibly receive by thy oier 
 dilations on eternityj- while: thoii^dust not exercise 
 those affections of the soul, by which thounnist;be 
 sensible of tbfs sweetness 'and strength ?> It is/Abe 
 mistake of Christians to think thattneditaition i& only 
 the work of the understanding andMnemory ;. when 
 every schoolboy can dp- this, ot peraoas that haitetth^ 
 things whietethey think on. So thiat yod see there 
 is more to be dor^ethan barely to remember and^thiink 
 of heaven ; as some labours. not only stir a hand, br.a 
 foot, but exercise the whole body ; so dothimediitati61i 
 tiie whole soul. As the affections of sinners arc siet 
 on the world, are turned to idols^ and fallen frpmGod, 
 «s well as their understanding; so musfc their; affec- 
 tions be reduced to God, as well asAhe understanding; 
 and as their whi9le soul was filled^mth sin before, so 
 the whole liiustbe filled with God now. See Dayid's 
 description of the blessed' mao, his delight is id the 
 i&w 0/ the- Lord, and iw hi flaw dMh he meditaie^day 
 mid night,.* 
 
 '^'■^5. This meditation is setf and solemn. As there 
 is solemn prayer,i when We set )ourfeelves wholly to 
 that duty ; and'ej^GUifotOry'iprayer, when in the midst 
 of' other business we send up sonte short: ^request to 
 God; so also there is solemn meditation, when i we 
 apply ourselves wholly to that work ; and transii&nt 
 meditation, when in the midst of other business we 
 have some good thoughts of God in our minds,: And 
 as soleipn prayer is eithei* set, in a constant .course of 
 duty, or occasional:^ at an, cjttraordinary season ; so 
 also is meditation. Now» though I would, persuade 
 you to that meditation which is mi^Ecd, with your 
 common labowrs, and also that which special occasions 
 
 * Psalm, i, 2, 
 
268 THE NATURE OF HEAVENLY: 
 
 ^direct you to;;yet I- would have you likewise make 
 "ita constant standi rig duty, as you do by hearing, 
 prayiag, 'andfteadiegthe scriptures ; and no more 
 intermix other matters with it, than you would- with 
 pfayer,ibr dthe^ stated solemnities. 
 'i § &. 'f'Tbis'meditation is upon thy everlasting rest. 
 i would n©t have youicalit off your other meditations; 
 but surety as :jie»ven hath the pre-reminehce in perfec- 
 tiorii it sjioyldahiave^it also in oiir meditation. That 
 .■wh&hr«(jH' mabeixis most happy when we possess it, 
 iwill make (is mostitjoyful^wheniwe meditate upon it. 
 0tbei< fmeditatlons are as li'iumerous as there are lines 
 in the scripture, or creatures in the uhiversej or palv 
 ticular pirovidehoes in the gdnrernment of the world. 
 But this is a walk to Mount>SiQnj;fro.m the kingdoms 
 of this world to the kingdom of sMints; ftom earth to 
 heaven J fsoHi-'timd to eternity :-;lt is Vvalking upon 
 suDj ]6ioon, and'Slfara^ in the garden^and^paradise/of 
 God. It may seemffar :off? but spirits are; quick; 
 Kirfeetber in the body or but ofithe body, their motioin 
 is swift. You need not fear, like the men of.feh© 
 wojlldj/lesti, these ibhoughta should make iyou mad. 
 It is heaven, atidinotJiell, that I; pei;su^de you tQj«aik 
 .in.i It isijoy, and pot/sorfow, that t persu^^eyouto 
 exercise. J urge you to look on rio deformed objects^, 
 but only.upoH the.ravishing glory of saints, and the uhJ. 
 speiEkkablel excellencies of ithe God of ^lory, and the 
 beams that Jstream frorii the face of his Son.. Will it 
 distract! a man to think of his only happiness? Will it 
 distract the miserable toJhink of mercy, or the prisoner 
 to foresee deliverance,* oTthfe'pOor tothink ofapproaich-' 
 ing riches arid honour? Methinks it should ratbef 
 make a man mad, to think of living in a world of 
 woe, and abiding in poverty- and sickhessj'atnoBg 
 the rage of wicked men, thaii to think of living with 
 
COKIEMPLATION ; GOSTSIDEREiD. 369 
 
 Christ in blias. ; Bui. wisdom is. jvMified of nil 'her 
 eMldrei^* Knowledge liath no enemy but the igno- 
 rant. -This^ heavenly course was never spoken, against 
 by any but ttidse that never knew it, or never used it. 
 1 fear tnote t'h&neglect of men that;approve it, thari 
 the opposition, or aisguments of any ^aiiistnL " . '' 
 
 •4 t. (II.) As 'to the fittest time for this heavenly 
 contemplation, let me only advise, that it be; — stated, 
 — ■frequent,— and seasonabfe. 
 
 \ 8. (1,) Give it a stated time.' If thou siiit thy 
 time to the advantage of the work, without placing 
 any religion in the time itself, thoii has^ -no need to 
 fedp s-uperstjtion. Stated time is a iJbdge to dutyj 
 and-defend^ it against mi^ny temptations (o omission. 
 Some have not their time at command', and therefore 
 cannot Set their hours; and many are so pdor, that the 
 necessities of their families deny them this freedom : 
 such- persons should be watchful to redeem time as 
 much as they ean, and take their vacant opportunities 
 as they'll!, and especially join meditation and prayer, 
 as much as they can, with the labours of their Callings. 
 Yet those th-at have more time to spare froni their 
 <vwldly -necessitiesj and aVe masters of their time, 
 r still advise to keep this duty to a stated time. And 
 indeed, if eyery ^ork' of the day had its appointed 
 time, we should be better skilled, both in redeeming 
 ii me audio performing duty. 
 
 ^^'9. (2.) Let it te frequent, as well as stated; 
 How oft, it should be, I cannot determine, because 
 men's circumstanceis differ. But, in general, scripture 
 requires it to be ftequent, wtien it mentions mejditating 
 day and ni^ht. For those, therefore, who can con- 
 ve»iently omit other business, I advise, that it be once 
 a day at least. Frequency in heavenly contemplation 
 is particularly important. 
 
 * Luke vii. 35. 
 
270 THE NATURE OF HEAVUK-LY 
 
 § 10. To prevent a shyness between God and thy 
 souL Frequent society breeds familiarity, and fami- 
 liarity increases love and delight, and makesius bold 
 in our -addresses... The chief end of this duty is, l;o 
 have acquaintance and- fellowship with God ; and 
 therefore if thou coxne but seldom to'it, thou wilt 
 keep thyself a stranger still. Wheji+a man feejs his 
 need of God, apd must seek, his help in, a time of 
 necessity, then it is great encouragement to go to a 
 God we know, and are acquainted With. " \" saith 
 the heavenly: Christiajj, "I know both whither I go, 
 and to whom. I ihavS gone this way jnany a tinje 
 befprjB now. It is the same God that I daily converse 
 with,; and the way has. been my daily walk* God 
 knows me well, enough, and I h^ve some knowledge 
 of him." On the otljer side, what a horror and dis- 
 couRagenaent will it bp, to tbe.soul, when it is, forced 
 itp fly to God in straits, to think, " Alas ! J know not 
 whither to go. 1 nev^r went the, way before. I have 
 no ac;quaintance at th^, court of heaven. My «oul 
 knoyvs not that God that, I must speak to, and I fear 
 he will not know my soul," But 'especially when 
 we come to die, and, must impaediately appear before 
 this. God, and^ expect to enter into his eternal rest, 
 thenthe difference will plainly appear^ then what a 
 joy will it be to think, " I am going to the place that 
 I daily conversed in; to the place from whence I 
 tasted such frequent delights; to that God whom 
 I have met in ray, meditation so; often. My heart 
 hath been at: heaven before now, and hath often tasted, 
 its reviving sweetness ; and if my eyes were so en- 
 lightened, and ™.y spirits so refreshed, when 1 had 
 but a taste, what will it be when I sh^ll feecl on it 
 freely?" On the contrary, what a terror; will it be 
 to think, " I must die, and go I know not whither; 
 
CONTEMPEATION CONSJtDEREB., 271 
 
 from a place where I am acquainted, to a fHace where 
 I'have no femiliarity or knowledge 1** It is an inex- 
 pressible horror to a dyrrig man to have strange 
 thoughts of Gbd and heavera. I am -persuaded the 
 neglect of this duty so commonly makes death, even 
 togodly men, unwelcome and uncomfortabie. There- 
 fotel persuade tofrequency in this duty. . And as it 
 will prevent shyiiess between thee and God, so afeo, i 
 §11. It wmU prevent unskikulness in the duty 
 itself. How awkwardly, dp men set their hands to 
 a work they are seldom employed in ! Whereas, frei 
 quency will habituate thy heart to the work, and 
 make it more easy and delightful. The hill which 
 made thee pant: and blow at first going up,, thoii 
 mayest easily run up, when thou art once accus- 
 tomed to it. 't}' iu vjv !h 7>' ! .;; 
 
 § 12. Thou wilt also prevent the loss of that heat 
 and life jhou hast obtained. If thou eat but once in 
 two or three days, thou\. wilt lose thy strength as fast 
 as it comes. If in Jioly meditation thou get near to 
 Christ, and warm thy heart with the fire of love, and 
 then come but seldom; thy fdi"mer^ coldness will soon 
 return; especially as the work is so spiritual, and 
 agajnst the bent of depraved nature. It is true, the 
 intermixing of other duties, especially secret prayer, 
 may, do ihuch to the keeping thy heart above; but 
 meditation is the life of most other duties, and the 
 view of heaven is the life of meditation. 
 
 § X3. (3.) Choose also the most seasonable time. 
 AH things are bealutifui and excellent in their seasons 
 Unseasqnableness may lose the fi-uit otthy labour, 
 may raise difficui ties in the work," and may tlirn a 
 duty to a sin. The same' hour may be seasonable 
 ]to one, and uhseasbnable to another. Servants and 
 labourers mjust. take th^t .season which their business 
 
272 THE NAXURiE OF HEAVENLY 
 
 can best afFpifd ; either while at work, or in Al-avieUiog;, 
 or when they lie awake in the night. Such as daft 
 choose what time of the day they will, should observe 
 when they find th^ir spirits most active and fit 4r 
 contemplation, and fix upon that as the stated time. 
 I have always found that the fittest time for m5^se;lf is 
 the evening, frpm sunsetting.tp the twilight.i.j 'I the 
 rather meiitibji this, because it was the experience of 
 a better and'wiser man ; ,for it is expressly: ^aidi Isaac 
 went out to meditate in thejleld'at th^ eventide.* — The 
 LoJ-d's day is exceeding' seasonable for th^s exercise; 
 When' should we more -seasonably contemplate* our 
 rest, than on that -day of rest which typifies it to us ? 
 It being a day appropriated to spiritual duties, me*, 
 thinks we should never excludprthis duty, which is so 
 eminently spiritual. I verily think this, ^is thd chief 
 ^ork of a Christian sabbath, and most agreeable to 
 the design ! of its positive, institution. What fitter 
 time to converse With oUr Lord, than on the Lord's" 
 day? ^What fittfer day to ascend to heaven, than that 
 on which hje arose from ^arth, and fully triumphed 
 over death and hell. The fittest temper for a true 
 Christian is, like John, to be in the spirit on the 
 Lord's day.^ And what can bring us to this joy in 
 the^piriti but the spiritual beholding of our ap+ 
 proaching gldry ? Take notice of this, you that spend 
 the Lord's day only in public worship; your allovt^ing 
 no time to private duty, and therefore neglecting this 
 spiritual duty of meditation, is very hurtful to your 
 souls. You also that have time on the Lord's day for 
 idleness and vain discourse, were you but acquainted 
 with. this duty of contemplatidn^ you would need no 
 other pastime ; you would think the longestday short 
 enough, and be sorry that the night had shortened 
 G«n. xjfiv. 3a. t Rev. i. 10. 
 
COHTE^JPLATION CONI^IDEREp. 87^ 
 
 your pl««suf& Chrisdqns, )eA heaven hsve more s}»aw 
 in your sabbaths, wber? you niust shortly keep youf 
 everjasijng sabbat^ Use yp«r .^fibbiiths as steps u^ 
 glory, till you have passed them all, a^ are );jU^r,e 
 arrived. Esjjeeially you tbat are poor, anjd cannot Jak? 
 time in the vi^eek as you desire, gee. that yop well iolf 
 JVOve this day; as your bodies rest frppi tbeir }?iboM*9b 
 lee your spirits se^k after rest from God.. ! 
 
 § 14« Besides the coij&tant seasiOfiableness of every 
 day, and particularly every Lord'^ day, tlji^rfe arif also 
 more p«eu.Har, seasons lof heavenly cOnten^pljttion. 
 As for instaajcev ; 
 
 § .15. :;)Vhen God hiEtth. more abuodantly Warmed 
 thy spirit with fire from abovfi, then thou, mayest 
 soar with, greater freedom. A little Mbour ^ill set 
 thy hei^t a-going at such. a time ap,<bi5; whereas at 
 another time tho^ mayest take paifts to little, purpose. 
 Observe the gales of the Spirit^ and how the Spirit 
 iQf Ch«i8t4otb move thy Spirit., v. fTithout Christ, we 
 can do no/^mgi and therefore. Jet us be doing while 
 he isi, doing;, and be sure not to be out of the way, 
 nor asJeeipi, w,lii<en he comes, , When the Spirit finds 
 thy lieart, like Petefj in prison, and in irons,- and 
 «ini(e5 thee, ao4 9?^ys, Arise itp quickly, and follow 
 line; , be sure thou then arise, and follow, and thou 
 shalt find thy chains fall off; a^4 all doors willop&Hi 
 and tihoUijvijt be at bpav€n before tbou art aware. 
 
 ^ 16. , Apother. .peculiar, season for this duty is, 
 when tbou art ip a suffering, distressed, or tempted 
 state. Wbep «boul4 we take oiir cordials, but in time 
 of fainting ? When is it more seasonable to wait Jq 
 l^eaven, tbisin when we know not in w^at, corneT;pf 
 earth to live with co^jifort ? Or wbea should our 
 thoughts converse paore above, than when they have 
 oothing but gpef below ? \fhere should Noah's 
 
 "» N 
 
274 THE NATURE 0*' HEAVENLY 
 
 dove be but in the arkj wlien the waters cover all the 
 earth, and she cannot find rest for the sole of her 
 foot? What should we think on, but our Futher'i 
 Aojtwe, when we have not even the husks of the world 
 to feted upon ? Surely God sends thy afflictions to 
 this very purpose. Happy art thou, poor man, if thou 
 make this use of thy poverty! and thou that art sick, 
 if thou so improve thy sickness ! It is seasonable 
 to go^'to- the promised landj when our burdens are 
 increased in E^ypt, and our straits in the wilderness. 
 Reader, if thou knewest what a cordial to thy griefs 
 the serious views of glory are, thou vvouldist less fear 
 these harmlesstrpubles, and more use that^resefving, 
 reviving remedy. In the multitude of twi;' troubled 
 thoughts> within me, saith David, thy comforts delight 
 mysoul.^ I reckon, 62i\i\i Paul, iA«/ the sufferings 
 of this present time are not worthy' to be pompared 
 with the gtdry which shall be revealed in us.-\. For 
 which cause we fkint not, hut though our oMward 
 ihan perish, yet the inward man is renewed dpy'hy 
 day. For our light affliction, which is bui for a mo- 
 ment, vBorliethfor v,s a far more exceeding and eternal 
 ' weight of glory, while we look not at th^ things which 
 are seen, hut at the things which are not seem for 
 the things which are Seen are temporal; bat the things 
 ?i>hich are not seen are igternal.'^ ^ 
 
 § 17. And another season peculiarly fit for this 
 heavenly diity is, when the messetigers of God sum-* 
 mon us to die. When shpuld'we more frequently 
 sweeten bur souls with the believing thoughts of. 
 another life, than when we fi,nd that' this is almost 
 ended? No men have greaterneedbf supporting joys, 
 thari'dyitig men ; arid those joys must be fetched from 
 our eternal joy. As heavenly delights are sweetest, 
 when nothing earthly is joined' witK them;; so the 
 ? Psalm xcir. 19. f Rom- viii. IS. J 2 Cor. iv. 16— 18, 
 
CONTEMPLATION CONSIDERED. 375 
 
 flights ofdyiug.Christians are oftentjfl»0s thesweetest 
 they ever bad. What, q, prophetic blessing bad dying 
 Is^ac, said Jacob, for.|fceir sons!: With what a hea- 
 veply, song, and divine beflediction, did Mq^es con- 
 clude his life', What heavenlyiadvice apd prayer had. 
 the disciples from their Lord, when be was about to 
 leaye them ! When Paul wjis ready to be^ offered up^ 
 what heavenly exhortation and advice did he give the 
 Philiippians, j. Timothy, :^nd the Elders of Ephj^sus! 
 Howiflear to hesayen was John in Fatmos, ,biUt a little • 
 before his ti;anslation thither! ],t is th^ general temper 
 of the' saints, to be then most heavenly vy hen they are 
 nearest heaVen. If it,b^: thy case, Reader, to perceive 
 thy dying .tjm^ d^^aiv on, O where, should thy heart 
 now be, but with Christ? Methink? thqu shp,ujd?it 
 even behold him standing by thee, and shouldst be- 
 speak him as thy father, thy husbaqd, thy,,physician, 
 thy friend. JNlethinks thou shouldst, as it .we^-e, see^ 
 the angets ^abouJ: thee, waiting to, perform their, last 
 offiqq'.to thyrSipul;; even thos^ fPgels which disdained 
 ijpt to carri/ into. A,brahaw^s bosom the spul.of Lazarus, 
 nor will think much to conduct, jhee thither. Look 
 upon thy pain. and sickness as Jacob did on Joseph's 
 charioj^ ,an4 4et thy spirit r^epiye within thee, and 
 s^y, It is en^ghfi Christ is yet alj.ve; pecc^use ^elipet^, 
 I shall live also !* - Dost tjiou a?ed the, choicest cor-; 
 dids ? Here are choicer tban the world can afford ; 
 here are all the joys of heaven, even the vision of 
 jGpd, and Christ, and whatsoeyer the blessed here 
 possess These dainties are offered.t^^e by xhejaiji^ 
 of Christ ; be hath vyritten the receipt, jri the promises' 
 of the gospel; he hath preparied the. ingredjents in 
 iieaven; only pqt fqrth the hand ipf fajthj and feed 
 upon them, andiFejoice, and live. T%jL,or4,s^ith tp 
 *.John xiv, 19. 
 
3'76 jHt NATURE OP BEAV^UtY 
 
 thee, as td Elijah, 'L^mc and eat, becattse ihe journey 
 is too gteaf for theie. Though? it be not long, yat the 
 way is miry; tfeerefore obey-lils voice, atisfe and eat^ 
 and in th^ strength, of that meat thou mayest go tothd 
 ntourit of God; and, like Moses, die in ihe mount 
 whither thou gd^t iHp ; and say, as SiiUeon, LotA, 
 noti> lettest. thou thy servant depatt in peace ; Jor my 
 eye of faith htdh seen thy salvation.* 
 
 § M (tit.) Concerning the fittest place for hea- 
 venly contettiplationi it is suflScient to say, tbit the 
 mb^ cohvettient is some private retirement. Our 
 spirits need every help, and to be freed ffom every 
 Jiinderance iri the work. If in private prsyer, Cbfist 
 directs us to enter into bih' chset, ahdyshiittkedodi^, 
 that dH^ Fathe^ may see us in secret,^ so should We 
 do this in meditation. Hovf often did Ghflst hinasell 
 retii^ to some moufltain, or wildefneaSi or Other soli- 
 fery place! I give not this advice for ooeasioiiiaF 
 meditati6n, but for that which is set and solemn. 
 "thereiPoi^ v}thdTaw"thyself from all society, even that 
 of gbdlymen,Wialthoamayest awhile enjoy the soeiety 
 oif thy Lord. If a student caWnOt study ia- a crowd, 
 who exereisfeth only his invention and memory ; mutih 
 Jess shxjuldst thbu bfe ift a cro^di, vrho art tb exeh:ise 
 all- the powers tjf thy sotil, add upon an object so 
 fiiT abov6 hat*u¥e. Ve are fled so Far froth superstitioufr 
 solitude, that We have^jCven cast off the solitude of 
 contetnplative devbtion. We seldom read of God*4 
 appearing by hibfiself, or by his angeb, to any of his 
 prophets or saints in a irotvd; but freqtieiitly when 
 they wfete lalo^fe.' ^ But observe for ttiyself what pUice 
 best agrees with thy spirit ; Wi'rtiin doors or Without. 
 Isaac's example,' ih goikgmfto inedUMe in tkeJieMy 
 Will, I arti persta'aded,' best suit With rniost. Our Lotd 
 
 * Luke ii. 29, 30. f Matt. vi. 6. 
 
CONTEMPLATION CONSlDEaEd. 277 
 
 SO much used a solitary garden, that even Jadas, 
 when he came to betray him, knew where to find 
 liim : and though he took bis disciples thither with 
 him, yet he was withdrawn Ji^otn them for more secret 
 dftVotioOs;* and though his meditation be not directly 
 namisd, but Only liis praying, yet it is very clearly 
 igt[^l[ed ; for his soul is first made sorrow/5*/ with the 
 bitter meditations on his feufFerings. and death, and 
 then he pOureth it out in prayer.f So that Christ hid 
 his acicustomed place, arid consequently accustomed 
 duty ; and so must We ; he hath a place that is solitaryj 
 whither he retireth himself, even from his own dis** 
 ciples, and do must we; his meditations go further 
 than his thoughts, they Affici and pierce his heart 
 and soul, and so must ours. Only there is a wide 
 difference in the object : Christ meditates on the suf- 
 ^Hrigs that our sins had d^erved, so that the wrath 
 of his Father passed through' all his soul ; but we are 
 to meditate on the glbry he hath purchased, that the 
 love of the Father, and the joy of the Spirit, may 
 enter at oiir thoughts, and revive our affections',' and 
 overflolv our sonls. 
 
 ■^ 19. (IV.) I am next to adviSe thee concerning 
 the prepariatiOns of thy hea'ft for this heavenly con- 
 templation. The success of the work much depends 
 on the frame of thy heart. When man's heart had 
 nothing in it to grieve the Spirit, it was then the 
 delightful habitation of his Maker. God did not 
 quit iiis residence there, till man expelled bira by 
 unworthy pfrdvbcalSons. There was no shynesS'or 
 reserve till the heart «Tew sinful, and tooloathsom* 
 ft dungeon for God to delight" in. And wA^'thi^ soul 
 fichiced-to its former innocfency, God wontd qaickly 
 return to his-fornifer habitation; yeajfso^i* tk it 
 * John xviii. 1, 2. Luke xsii. 41. f Mark xiv. 34, 35. 
 
278 THE NA.XURE OF HEAVENtY 
 
 i^ renewed and repaired by the Spirit, and purged^ 
 from its lusts, and beautified with his image, the 
 Lord will yet acknowledge it as his own : Christ will 
 manifest himself, unto it, and the Spirit will take it 
 for his temple an4 residence. So far as the heart is 
 qualified foi" conversing with God, so far it usually 
 enjoys him. Therefore, with aU diligence keep thy 
 heart, for out of it are the issues of life,* More 
 particularly, 
 
 § 20. (1.) Get, thy heart as clear from the world 
 as thon can^t. Wholly lay by the thoughts of thy 
 business, trouble?,' enjoyments, and every thing that 
 may take up any room in thy soul. Get if as einpty 
 as thpu possibly canst, that it may be the more ca- 
 pable of being filled with Godl If thpu co'ul^st 
 perform some outward duty with a piece pf thy.heart, 
 yfbile the other is absent, yet this duty above all 
 I am sure thou canst not. - When thou shalt go into 
 the TOOunt of contepiplation, thou wilt be like the 
 covetous" man at, the heap of gold, who, when he 
 might take as much as he could, lamented, that he 
 was able to carry no more ; so thou wilt find so much 
 of God and glpry as thy narrow heart is able to. con- 
 tain ^ and almPSt nbthing to hinder thy full possession, 
 but the incapacityof thy own spirit. Then thou wilt 
 think, " O tha,t this understandings and these affec- 
 tions, could contain more ! It is more my unfi^tness 
 than any, thing else, that even this place is not my 
 heaven. God is in t)iis place, and I know it.npt. 
 This mofint isfullqf^chariots o/j^re; but mine eyes 
 are s^iut, and I cannot see them. O the words of love 
 Christ Jjsytk to speak, and wonders :pf, love he hath 
 to shoWj but I cannot bear them yet ! Heaven is 
 ready for me, but niy hearl^ is unready fprheavep.'' 
 
 * Ppv> 'V. 33. 
 
CONTEMPLATION CONSIDERTEI). 979 
 
 Therefore, Reader, seeing thy enjoyment of God in 
 this contemplation much depends on the capacity and 
 disposition of thy heart, seek him here, if ever, wifh 
 all thy soul. Thrust not Christ into the stable and 
 the manger, as if thoi^ hadst better guests for the 
 chief rooms. Say to all thy worldly business aild 
 thoughts, as Christ to his disciples, Sit j^' here, while 
 I go and pray yonder. Or as Abraham to his servants, 
 when he went to offer Isaad, Abide ye here, and I will 
 go yonder and worship, and come again to you. Evert 
 as the priests thrust Icing Uzziah out of the temple, 
 ■where he presumed to burn inceitse, when they saw the 
 leprosy upon him; so do thou thrust those thoughts 
 from the temple of thy heart, which have the badge 
 of God's prohibition upon them. 
 
 ^■21. (3.) Be sure to set upon this work with the 
 greatest solemnity of heart and mind. There is no 
 trifling in'holy^ things. God vbill be sanctified in theni 
 that come nigfi him.* These spiritual, excellent, soul- 
 raising duties, are, if well used, most profitable ; 
 but when used unfaithfully, most dangerous^ LiabQur, 
 therefore, to have the deepest apprehensions of the 
 presence of God, and his incompriehensible greatnessl 
 If queen Esther must not draw near, till the king 
 holdout the sceptre; think, then, with what reverence 
 thou shouldst approach him, who made the worlds 
 with the word of his mouth, who. upholds the earth 
 as in the palm of his hand, who keeps the sun, moon; 
 and "stars in their courses, and who sets bounds to 
 the raging sea. Thou art going to converse with 
 him before whom the earth will quake, and Oevils do 
 tremble, and at whose bar thou and all the world 
 must shortly stand, and be finally ;judged.- O think! 
 " I shall then have lively appirehensions of his majesty. 
 lyly drowsy spirits will then be awakened, and xay 
 * Lev, X, 3. 
 
280 HEAVENLY CONTEMPJiATiaX CONSIDERED. 
 
 irreverence be Ijaid aside ; and why should I not now 
 fee roused, with the sense of his greatnesSj and the 
 d^ead of his name possess niy soul ?" Labour also 
 to apprehend the greatness of the work which thou 
 attenaptest, and to be deeply senisible both of its 
 importance and; 'excellency, If thou wast pleading 
 for thy life ajt, the bar of an earthly judge,^hou wouldst 
 be serious, and yet that would be a trifle to thjs. If 
 thou wast ^ngXig§d in such a work, as David against 
 Goliath, on which the welfare of a kingdpj^ depended ; 
 in itself considered, it were npthi^ig .l;o t^is. Suppojse 
 thou wast going to such a wrestling as Jacob's, or to 
 see the sight which the J^ree disciples saw in the 
 mpuni, how seriously, how reverently, wouldst thou 
 both approach and behold! If but an angel fnbm 
 heaven should appoint to meet thpe, at the same time 
 and place of thy contemplations; witb what dread 
 wouldst thou be filled? Consider, |tjhen, with what 
 a spirit thou shouldst meet the Lord, and with 
 what seriousness and awe thpu shpujdst daily con* 
 versp with hjm. Consider also the blessed issjue pf 
 the work, if it succeed ; it will be thy adn^ission intp 
 the presence of God, and the beginning of thy eternal 
 glory on earth ; a means to make thee live above the 
 rate of other men, and fis thee in the next room 
 to the angels themselves, that tbpju mayest botlj 
 live and die joyfully. • The prize being so great, thy 
 preparations should be answerable. There is none 
 on earth live such a life of joy and jblessedness, as 
 those that are acquainted witb this heavenly con» 
 versation. The joys pf all other men are but like a 
 child's playthiflg, a fool's laughter, or a sick man's 
 dream of health. He that trades for heaven is the opiyf 
 gainer, and he that neglects it is the only loser. Mpw 
 serioiBi^lyi therefore, should this work be done ! 
 
GHAP. XIV. 
 
 fFhat use ketmenly Cdntemphtwm makes of Consir 
 deration, Affections, Soliloquy^ and Prayer. 
 
 § 1. The reader is invited to engage in heavenly ctfntemplataon; 
 § 2.^ and tp tha^ ei^dis, (I.) directed in the use of consideration; 
 § 3—8. the great influence of wtiich over the heart is represented 
 in teeireral' i'ostances ; § 9. 'then, '(II.) it is shov^n how heavenly 
 Conteoifilation is promoted by the affections; particularly, § lO'— 
 13. (1.) bylove,. § 13. (2.} desire, § 14. (3.), hope, § 15, (4.) 
 j^^iage,.or boldness, § 16 — 18. and, (5.) joy. § 19. A caution 
 is added concerning this exercis^ of the affections. § 20 — 22. 
 (III.)' "rhe' chapter concludes with some account of the usefulness 
 of soliloquy and prater, in heavenly fcontemplation. , 
 
 .,§ 1., Having. set thy he^rt in tune, we nqw come 
 to, the, musiO; itself. Having got an ^ppetite^ now 
 approach tQ ^he feast, and delight thy soul as with 
 marrow and fatrtfiss. ., Come, for, all things a,re now 
 vmdy., Heaven apd Christ, and the exceeding weigkf 
 ^, glory i are before you. Do qotmake, light of this 
 invitation, nor begin to make excuses ; whatevei: thou 
 art, rich or poor, though in ^lius-houses or hpspitals, 
 though in highways and hedges,, my commission is, 
 if possible, to compel you to come in, rand blessed is he 
 that shall eat bread in the kingdom of God! The 
 manna lieth about y&ur tents ; WJ>lk out, gather it up, 
 take it home, and feed upon it. In order to this, 
 ' J am only to direct you — how to use your considera- 
 tion,^ — and affections j^— your soliloquy, and prayerJ 
 
 § 2. (1.) Consideration is the great instrument by 
 which this heavenly work is Carried on. This must 
 be voluntary, and not forced. Some men consider 
 unwillingly ; so God will make the wicked consider 
 
 o 
 
283 BEAVENLY CONTEMPLATION CARBIEO 
 
 their sins, when he shall set them in order befor£ their 
 eyes;* so shall the damned consider of the excel- 
 lency of Christ, whonn fhey oncesdespised, and of the 
 eternal joys which they have foolishly lost. Great 
 is the power which consideration hath foi" moving ttie 
 affections, *and impressing things on th@he)art; as will 
 appear by the following particulars. 
 
 § 3. (1;) Consideration, as it were, opens the dbor 
 between the head and the heart. The understanding 
 haying received truths, lays them up in the memqry, 
 and consideration convey^ them from thence to.. the 
 affections. What excellency would there be in much 
 leafniqg and knowledge, if the obstructions between 
 the head and the heart were but opened, and the affec- 
 tions did but correspond to the |,ih,d^rstanding! He 
 is usually the best scholar, wliose apprehension is 
 quick, clear, and tenacious ; but he is usually the 
 best Christian, whose apprehension is the deepest 
 and most affectionate, and who has the readiest pas- 
 sages; not so much from the ear to the, brain, as frotn 
 , that to the heart. And though the Spirit be the 
 principal cause; yet, on our part, this passage must 
 he opened l:>y consideration. 
 
 § 4. (2.) Consideration presents to the affections 
 those things which are most important. The most 
 delightful object does not entertain whfere it is not 
 seen, nor the most joyful news affect him that does 
 not hear it; but consideration presents to our view 
 those things which were as absent, and brings them 
 to the eye and ear of the soul. Are not Christ and 
 glory affecting objects r Would they not wor4i wonders 
 upon -the soul, if they were but clearly discovered, 
 and ourapprehensions of them were in some measure 
 answerable to their wor4:h ? It is consideration tUat 
 
 * P>^alm 1.21, 22. 
 
ON BV CONSIDERATIOI^. 28^ 
 
 presents' thetn to iis: this is the Chrtetian'sfp^rspefC' 
 tive, by which he can see from earth to heaVi6n; ' 
 3* §5. (3.) GdAsideratioii also presents the most 
 important things in the most afFdCting Way.' Gdhsi- 
 deration reasons 'the case with a mah'S own h6art. 
 When' a belie v<^r would reason his heart to heaveiily 
 contemplation, how many arguments • offer ihetiX' 
 selves from God and Ghfist, from each 6f the diviiii 
 perfections, from our former and present state, fr&m 
 promises, -from preseifnt sufferings* and' enjoyments^ 
 from hell; and heaven. Every tM'&goffferfe itself to 
 promote our joy,, and (consideration is thfe' hand td 
 draw them all out; it adds one reason to another, 
 till the seated turn: this it does when persuading* 't6 
 joy,' till it hath' silenced all our distrust and sbrrdw^,- 
 and your cause for rejoicing lies plaiti before you. it" 
 another's reasoning is powerful with us, though \ve 
 are not certain whether he intencis to inform or de- 
 ceive us, how rfiuch more should our own reasoning 
 prevail with us, wheii we are so well acq ustin ted with 
 our ownitftenMons! Nay, how mUcih more should 
 God's reasoning work upon usj which we are sure 
 cannot deceive, or be deceived ! Now, consideratidn 
 is but the reading over, and repeating God's reasons 
 to our hearts. As the prodigal had many and strong 
 reasons to plead with himself, why he should return 
 to bis father's house, so have w& to plead with our 
 affections, to persuade them to our Father's ever- 
 lasting mansion. ''■■ 
 §6.(4.) Gonsideratibn exalts reason to its just 
 authority. It helps to deliver it from its captivity 
 to the senses, and sets it again on the throne of the 
 soul. When reason is silent, it is usually subject ; 
 for when it is asleep, the senses domineer. But con- 
 
284 HEAVENLY CONTEMPLATION ^CARRIED 
 
 sideration, awakens our reason, till, like Samson, it 
 rouses pp itself, and breaks the bonds of sensuality, 
 and bear^ down the delusions of the flesh. What 
 strength can the jiop exert while a^leept?:? What is A 
 king when dethroned, more than another man ? Spiri- 
 tual reason, excited by meditation, and not fancy or 
 fl^^hly sjens^, must judge of.Meavenly joys. Consi- 
 deratioii. exalte the objects of fiiith, and comparatively 
 disgraces^ the objects of sense. The most inconsiderate 
 men t^are, most sen^ustl, "It is too ^sy and comnaon 
 to sin against knowledge, but. ^flgajn^t sc^^, strong, 
 persevering consideration, men' seldom oflfendin ;; -s 
 
 § 7. (5,) Consideration ma,kes reason rstrong^ ajid 
 active, i^eforej it was as staniding water, buit now 
 ^ a stream, which violently bears down dllJb^fare-it. 
 Beforey.it was as the stones in the^ brook, but now 
 like that out of David's slings which smites the 
 Goliath of our unbelief in the foreheads! As wiieked 
 men continue wicked, because they bring, not- reason 
 into act 9Qd exercise; so godly men, £U"e uncomfor- 
 table, because they let their reason and faith lie asleep, 
 and dor not stir them up to aetion %y this work bf 
 meditation. What fears, sorrows, andj joys, wijli our 
 very dreams excite ! How much more, then,' woukt 
 serious meditatipn affect us! • 
 
 §8.(6.) Consideration can continue and persevere 
 in thisr rational employment. Meditation holds rea- 
 son and ^ith to their workj and (blows the fire till; it 
 thoroughly burns. To, run a few stepsfwill not geta 
 man heat, but walking an hour may; and though 
 a sudden occasional thought of heaven* will not raise 
 our afitectjons to any spiritual heat, yet meditatical 
 cSn continue our thoughts till our hearts grow warm. 
 Thus you see the powerfuJ tendency of.corisidera- 
 
ON BY CONSIDERATION. 285 
 
 tion to produce this great elevation of the ssoul in 
 heavenly contemplation. 
 
 § 9. (II.) Let us next see how this heairehly work' 
 is ; promoted by: the particular exercise of the affec- 
 tions.— i-It is by consideration that we- first have 
 recourse" to the memory, and from thence take those 
 heavenly doctrines which we inteti.d to make the 
 subject of our meditation; such as pron^ises' of eternal 
 ^fe^, descriptions of the saints- glory, the>r^urrectioni 
 &c*'i&c. iWe-thenypresent them to our judgment, 
 that it (may deliber^telyiview them over, and tabe.ab 
 exact survey, and cMet;mine uprightlyi^^oncerning 
 the^ perfection of our 'cblestial happinesp, agaaostiall 
 thedictates of flesih ^andseose, and so as to magnify the 
 Lord in our hearts,' ^ill we are filled with, a holy ad- 
 ..mirationi' Biitithb 'principal thing is toexercise^not 
 merely our judgment, iut our faith .in the truth of 
 our everlasting rest^ by which I. mean, both the trulih 
 of I the' promises, and;of our own personal intesrest in 
 tfiera, and title to them. I If we did really and firmly 
 believe^ that there is such a glory, iand that witbin a 
 few' days our eyes shall behold it, O what passions 
 would iti raise within us ! What astonishing appre- 
 sions'of that life^'would it produce ! What love, what 
 longings w^ould it excite within us!r< O how it would 
 actuate r eV6ry , affection ! > How it would ^traiisporti us 
 with joyj upon the least assurance' of oup title! Never 
 expect to have love and joy move^ when &ith stands 
 stilii -whitih must- lead the way. Therefore idaily 
 exerci^ faith, and set before it the frei^ness of the 
 promise, God's urging all to accept it, Christy's gra- 
 cious disposition, all the e^^idenccs of the love of 
 Christ, his faithfuldess to )iis engagements, and the 
 evidences of his love in ourselves; lay all these to- 
 gether/and think, whether they do not testify the 
 
286 HEAVE>n:;V rCONTEMPLATION CiARllIED 
 
 eooB^vvsill of the liord'concerning our salvation, and 
 may not properly be pleadediagaihst'our unbelief.— 
 Thus, yHhBflfc the J-iidgmenthath determined, andifaith 
 hath apprehended the truth of our' happiness, then 
 may- oler Fanedatadion proceed • tO' raise' o«r aSections, 
 andpapticularJy,»^love,^— desir6,-r^hope, — courage, or 
 boldness;*-^atid'joy. ' 
 
 • §' 10, (l'.<)*'IjOveis the first aflFection to be. excited 
 jn heavenlyicontemplation ; the object ofit is good- 
 ness. Here; Christian, is theisau'I-Tevl^ng part of 
 thy workv; Go to thy memory, thy judgment, and 
 thy faithy and from them pB©duce tile excellencies 
 of thy irefit;, present these to thyiifFection of love, and 
 thou wilt find thyself, as it were, in: another world. 
 Speak out.iand love can hear. Do but reveal these 
 things, and love can see. It is the briftish love of the 
 world that' is bliod ; divine love is exceeding quick- 
 sighted.'! Let thy .faith 'take hold of thy heart, and 
 show itithe sumptuous buildings of thy eternal habi- 
 tation, and the glorious ornaments bf thy Father's 
 house, even the mansions Christ is preparing, and the 
 honours of his kingdom ; let thy faith lead thy heart 
 jntQ the presence of God, and as near as thou possibly 
 canst, and say to it, " Behold the Ancient of Days, 
 the Lord Jehovah, whose name is, I AM : this is he, 
 whoi made all the worlds with his word, who, upholds, 
 the eartli, who rules the nations, who disposes of all 
 events, who subdues his foes, who;controuls the 
 swelling waves of the • sea,: \yho governs, the v^inds, 
 and causes the sun to run its race, and the stars to 
 know their courses. This is he who loved .thee from 
 everlasting, formed thee in the womb, gave thee thi? 
 soul, brought the§ forth /showed thee theli^ht, and 
 ranked thee with the chief of his earthly creatures; 
 who endued thee with thy uftderstanding, and beau^ 
 
OK BY CONSIDERATipff. .- ^ 387. 
 
 tified thee with his gifts ; who maintains thy |if^,,3ncl 
 all its comforts, and distinguishes thee from ,t%r|nost 
 miserable and vilest, of men. O j\\eTe is an objeQt 
 worthy thy love ! Here shoqldst th9u even pour oi).^ 
 thy soul ia, Idye! Here it is impossihlojibr theejQ. 
 love too much!, This is ih^ Lord who hath blesse4 
 thee with his hef\e^t$, spread thyi table in the sight of 
 thine enemies, an^ madethy cup overflow f Th'i? is he, 
 whom angels and.saints praise, and the heavenly host 
 for, ever r^agnify !" Thus do thou es^pajiate on.the 
 praises of G,od, and opei;i.his ,excellen,9i.e§ to thine 
 heart, till the holy fire of love begins tp.jk;indie jp tjhx 
 breaist. 
 
 § 11. If thou feelest thy love not yet hum, lead 
 thy heart fartherj -jand sho^._it the !§on„9f the, Jiving 
 Gpd, whose name \s,_ ,1Fpnderf^, . Counsellor, pifi^ 
 eighty God, the everlasting Fath^.j the. Prince of 
 Peace; ahpvv it the King of sa^intsj, Qn the throne of 
 his , g^ory, the First and the Lqst ; ]i}hq is, qjidjuo^ 
 and is to come; who, liveth, and was dead, find behold, 
 he lives Jbr evermore ; who hath mad^ thy peace ^ 
 the blood of kis cross, and hath prepared thee with 
 himself a habitation of peace ; His office, is the great, 
 peace-maker; His kingdom is the kingdom of peace* 
 His gospel is, the tidings of peace; His voice to thge 
 now is the voice of peace! Draw ft ear,, and behold 
 him. Dost thou not hear his.vx)ic^? He, that bade 
 Thomas corne near, and see the. print' ctf^ the nails, 
 and put his finger into his wounds; He it i^ that calld_ 
 to thee, "Come near, and view the Lord thy Saviour, 
 and be not faithless^ but believing; Peace jbe unto thee, 
 fear npt, if is /." Look well upon him. Dqstlhou 
 not know him ? It is he that brought thee up from 
 the pit of hellj reversed the sentence of thy damna- 
 tion, bore the curse which thou shouldsthave borne,. 
 
288 HEAVENLY CbSTEMPLATlblf CARRIED 
 
 restored theie to the Ijlessing -thoij hadst forfeited, atid 
 jfjutctiased the. advancement which thou must inherit 
 for'ev'er'. And'dbst thou not yet know him?" ' Hiss 
 hahds'Were pierced, hishead, his side, his heart were 
 pierced, that by these marits thbu mightest always 
 .know him; ' Dost thbu not remember when he found 
 thee lying in ikff'hhod, and took pity on theb, drtd 
 dresied thy tdounds'fttnd hrougkt Ihei home, and said 
 Unto thee, live? Hast thoii forgotteti since he wounded 
 bimstelf tb cure thy WburtdS; and let out his' own 
 blobd tb stop thy bVeeding'? If thou kno\i*est him 
 not by the face, the voice, the bands, Ihbu mayfest 
 know him by that heart ; that soul-pitying heart is 
 bis; it can be none but- his: love aiid^onlpassitin are 
 fts certain signatures': this is he, whb chose thy life 
 b^ore his own ; who pleads his blood before his 
 Father, and makes continual intercession for thee); 
 If he had not suflFered, what hadst thou suffered? 
 There was bat a step between thee and bell, w;hen 
 he' stepped in,' and bore the stroke. ' And is not here 
 fuel enough for thy love to feed on ? Doth hot thy 
 thrbbblng heart stbp here to ease itself^ and, - like 
 Josfeph,'*e'^/lc for a place to weepiri? or* do not the 
 tears of thy love bedew these lines? Go oh, then, 
 for the field of I'bve is hrge'; it ^ill be thy eternal 
 wbrk to behold 'and ibve; nor needest thou waht 
 Work for thy present meditation. , 
 
 § 12. How often hath thy Lord found thee like 
 Hagar, sitting, and weeping, and giving up thy soul 
 fbr Ibst, and he opened to thee a well of consolation, 
 and also opened thine eyes to see it ! How often, 
 in the posture of Elijah, desiring to die out of thy 
 misery, and he hath spread thee a table of unexpected 
 relief,, and sent thee on his work refreshed and en- 
 couraged ! How often, in the case of the prophet's 
 
ON BY CONSJDEEATlOSr. 280 
 
 servants, crying out, Alas, what shall we- do, f&r a 
 host 'doth encompa^its ; ' and he- hath opened thine 
 eyes to' see* more for' thee than against thee! Mow 
 often, like Jonah, peevish, and weary of thy life," and 
 he hath mi Idiiy said,. Do«# thou well to betmgry \»\th. 
 me, or murmur against me? How often hath he 
 set thee on watching and prayings repenting and be- 
 lieving, and when he hath retufnid, hath found thee 
 "asleep, and yet he hath covered thy neglect with a 
 mantle of love, and gently pleaded for thee, that the 
 ^irit is willing, but the flesh is vdeak ! Can thy heart 
 be^cold, when thou thinliest'of this? Can it contain, 
 when thou rememberest those boundless compassions. 
 Thus, Reader, hold forth the goodness of Christ to 
 thy heart; plead thus with thy frozen soul, till, with 
 David, thou canst say, my heart was hot within me; 
 while I was musing, the fire himed. If this will not 
 rouse up thy love, thou hast all Clirist's personal 
 excellencies to add,, all his particular mercies, to thy- 
 self, all his sweet and near relations to thee, and the 
 bappingss of thy everlasting abode with him. Only 
 follow them close to thy heart. Deal with it, as 
 CbTJst did with- Peter, when he thrice asked him, 
 Love'^t thou me? till he was grieved, and answers, 
 Lord, thou kriowest that I love thee ! So grieve and 
 shame thy heart out of its stupidity, till thou canst 
 truly say, "I know, a'nd my Lord knows, that I lace 
 him." • ■ ' 
 
 § 13. (2.) The next affection to be excited in 
 heavenly contemplation, is desire. The object of it 
 is gdodnes^ considered as !absent, or not yet attained. 
 If love be hot, desire will not be cold. Think with 
 thyself, " What have Iseen ? O the incomprehensible 
 glory! O the transcendent beauty! O blessed souk 
 that now enjoy it! who see a thousand times more 
 
 p p 
 
290 HEAVENLY CONTEMPLATION PJlOMOfED 
 
 clearly what I have seen at a distance^ wtid. tbiFOUgh 
 4ark in terposiBg douds. What a difference bfetween 
 my state and theirs ! I am sighing, and they are 
 singing; I am offending, and they are pleasing God. 
 I am a spectacle of pity, like a Job or a Lazarus, but 
 they are perfect, and without blemish. I am here 
 entangled in the love of the world, while they are 
 sw,allowed up in the love of God. They have none 
 of my cares and fears ; they weep not in secret ; they 
 languish not in sorrows ; these tears are wiped away 
 from their eyes. O happy, a thousand times, happy 
 souls! Alas, that I must dwell in sinful flesh, when 
 my brethren and companions dwell with God ! How 
 f^r out of sight and reach of their high enjoyment do 
 I here live! What poor feeble thoughts have I of 
 God ! Wha.t cold affections towards him ! How little 
 have I of that life, that love, that jOy, in which they 
 continually live!. How soon dpth that little depart, 
 and leave me in thicker darkness ! Now and then a 
 sparH lalk upon my heart, and while I gaze upon it, 
 it dies, or rather my cold heart quenchfes it. But they 
 have their light in Ms light, and drink continually at 
 the spring of joys. Here we. are vexing each other 
 with quarrels, when they are of one heart and voice, 
 and "daily sound forth the hallelujahs of heaven with 
 perfect harmony. O what a feast hath my faith 
 beheld, and what a famine is yet in my spirit! O' 
 blessed souls ! I may riot, I dare not,. envy your hap- 
 piness; I*ra):her rejoice in uiyt brethren's prosperity, 
 and am glad to think of the day when I shall b^ 
 admitted into your fellowship. I wish not to displace 
 you, but to be so happy as to be with you. Why 
 •must I stay, and weep, and wait ? My Lord is gone : 
 He hath left this earth, and is entered into his glory ; 
 my brethren are gone ; my -friends are there; my 
 
BY "religious affections. ' 291 
 
 house, my hope, my all, is there. When I am so far 
 distant from my G^od, wonder not whatailethme,i( 
 I now complain : an ignorant Micah will do so for his 
 idol, and shall not my soul do so for the living God ? 
 Had I no hope of enjoyment, I would go hide myself 
 in the deserts, and lie and "howl in some obscure 
 wilderness, and spend my days in fruitless wishes; 
 but since it is the land of my promised restj and; the 
 state I must myself be advanced to, and my soul 
 draws near, arid is alijaiost at it, I will love and long, 
 I will look and dtesire, I will be breathing. How 
 long. Lord ! how long wilt thou suffer this soul to 
 pant and groan, and not open to him who waits, and 
 longs to be with thee!" Thus, Christian Reader, let 
 thy thoughts aspire, till thy soul longs, as David, O 
 that one would give me to drink of the wells of salva- 
 tion.' And till 'thou canst say as he d\dy I hdve longed 
 for thy salvation, O Lord t * And as the mother and 
 brethren of Christ, when they could not come at him, 
 ^because of the multitude, sent to him, saying, Thy 
 mother and brethren stand witholit, desiring to see 
 thee; so let thy message to him be, and he v^ill own 
 thee; for he hath said, 7%^ that hear my ward, and 
 do it, are my mother and my brethren.-^ 
 
 § 14. (3.) Another affection to be exercised in 
 heavenly contemplation, is hope. This help's to sup- 
 port the soul under sufferings, animates it to the 
 gx;eatest difficulties, gives it firmness in the most 
 ^baking trials, enlivens it in duties, and is the very 
 spriDg that sets all the wheels a-going. Who woiiM 
 believe or strive for heaven, if it were not for the hope 
 thaJt be bath to obtain it } Who would pray, but for 
 tilieiiape to*prevail with God ? If your hope dies, y<^ur 
 duties die, your endeavours die, your joys die, and 
 * Psalw cxix. 174. ' t Luke viii. 20, 2 j. 
 
292 -HEAVENLY CONTEMPLATION PEOMOIED 
 
 your soul dies. And if your, hope be.npt inflexercise, 
 but asleep, it is next to d?ad. Therefore, Christian 
 Reader, when thou art winding up thy affections to 
 heaven, forget not to give one lift to thy hopei. Think 
 thus, and reason thus with thy own heart: "Why 
 should! not confidently and comfortably hope,'wheal 
 my soul is in the hands of so compassionate a Sap 
 viour, and whien the. kingdom isat the disposal of so 
 bountiful a God?i Did he ever discover thei least 
 backwardness to my gopdr or inclination to. my ruin ? 
 Hath hej,not swotn, that he delights not in the death 
 of him that dieth, but rather that he shduld. repent 
 and live? Have not allhis dealings' witnessed, the 
 same? Did he not mind me of my danger, wh&ct 
 I never feared it, because he, would have me escape 
 it ? Di'^. be not mind me of nay happiness, whenl had 
 no thoughts of it, because he would have; me enjoy 
 it? How often hath he drawn me to himself, and his 
 Christ, when I have drawn backward! How hath 
 his spirit incessantly solicited my heart! And would 
 he have done all this, ifi, he had , beeri willing that 
 I <sbould perish ?.§hpuld I not;, hope, if an honest 
 man had promised me something in/bis power ? And 
 shall I not hope^ when I have the covenant and path 
 of God? It is truCj the glory is out of sight; we have 
 not bjeheld the mansions of the saints ; but is not the 
 promise of God more certain th^n our sight ? We 
 must not be saved. by sight, but&y hope, .and hope 
 ihat is seen, is not hope ; for what a man seeth, why 
 doth he yet hope for ? But if we hope for that- we 
 see not<,,ihen- do we with patience waij;for it* I have 
 been^ashat!ned of.my hope in an arm; of flesh, fetit 
 hope in; the promise, of God maketh noffo^humed.f 
 }n my greatest sufferings, FwiH say, Tke Lord isi: mif 
 .f J^ppi.,, viii, 24, ,2^, t Rom. V.J,' 
 
BY RELIGIOUS AFFECTIONS/ 293 
 
 t 
 
 p^ion; therefore wUt I hope imhim. The Lordis 
 good u^to them that wait Jor Mm, to the r*OMi that 
 /eefceth him. It is gmd that a man shMdiho^ If^qpk 
 and quietly wait for the salvation of the Lord. JFor 
 th'e Lord toill not cast off" for- ever. But though he 
 cause grief, yet will he h(f!oe compassitin, according to 
 the muUiiude of his mercies.* Though I languish, 
 and idle, ye*: will I hope; for the righteous hath, hope 
 invhis death.f Though I must lie, down in dust and 
 darknessj yet there my flesh shall rest in h&pei% And 
 when my ffesi) h^h nothing to rejoice in, yet will 
 I hold fast 'the rejoicing of the hope firm unto the 
 end;^ foT the hope of the righteous shall ie gladness.\\ 
 Indeed, if I Was myself to isatisfy::divine justice, then 
 there had been no hope ! but Christ hath brought in 
 a better hope, hfitke'which we draw nighwfdo God.^ 
 Or, if I had to do with a feeble creature, there were 
 smalll hope; for how could he; raise this body •from 
 the dust, and lift m^ above. the sun ^But;what is this' 
 to- the Af&iighty Power,'which niade the heavens and 
 the earth out of nothing ? Cannot that power which 
 raised Christ from the dead, raise me ? . and that 
 which hatb glorified the Head, iglorify also the mem- 
 bers ? >l^oubtless,hy the blood of his covenant, God 
 will serid forth his prisoners out of the pit, wherein is 
 no .water ; therefore will I turn to the strong hold, i^s 
 a prisoner of hope." ^* 
 
 § 15. (4.) Courage! or boldness is' another affec- 
 tion to be exercised in heavenly contemplation. It 
 leadeth to resolution, and colncludethini action. 
 When you 'have, raised yoiir loye, desire, and, hope, 
 go on, and think thus with yourself; Will God 
 
 * Lam. ill. 24—26. 31,33. t Prov. xiv. 32. % Psalm Xvi. 9, 
 I Heb. iii.' 6. ■ 1| Prov. x, 28. If Heb, vii. 19, 
 
 •* Zech. ixi 11, 13. v;. 
 
S94 HEAVENLY CONTEMPLATION PROMOTED 
 
 iudeed dwell with men? And is there such a glory 
 within the reach of Jiope? Why then do' I not (Uy 
 hold Uipon it? Where is thes cheerful vigour of wy 
 spirit ? Why .do I not gird up the loins of my mwA?f 
 Why do not I set upon my enemies on every side, 
 and valiantly break through all resistance ? WJ^ 
 should stop me, or intimidate jpie ? Is God with me, 
 or against me in the work ? Will Christ «tandi>bry 
 toe, or will he not ^ If God and Christ be for me, 
 mho can he agniust MiePf In the wouk of sin, sltixto^ 
 atl things, are ready to help us, and only God and hvi 
 sejTvants are against us, yet how ill doth that work 
 |>rosper in our hands \ But in my course to heaven, 
 almost all things are against me, but God is for m^i 
 and therefore haw happily doth the work succeed! 
 Do I set upon this work in my own strength, or rather 
 in the strength of Christ my Loaid? And cannot Ida 
 all things through him thai strengthens wePj Was 
 he ever foiled by an enemy ? He hath indeed ibeen 
 assaulted, but was be ever c6Dquer<^d? Wiby ithen 
 doth my flesh urge me (with the difficulties .of the 
 work ? Is any ehimg teo baid for pmnipotencjS? May 
 n-ot Peter boldly walk ohttihesea, if .Ghrist giwfe the 
 wopd of command? If be begin ^to sink, is it froni 
 the weakness of Christ, or thesinaUoess of his faiths 
 Do I not welt deserve to be dumed intOiheil, if mortal 
 threats can drive me thither ? Do I not well deserve 
 to be shut out of heaven, if I will be frighted from 
 tiienoe with the 'Seproaeh of tongues? What if it 
 were father, or mother, or >huaband, or wife, or the 
 nearest friend I have in the iworld, if tfhey may be 
 called friends that w«>uid draw me to damnatioii;, 
 should I not forsake all that Would keep me from 
 Christ? Will their friepdship countervail theepniity 
 *l,Pet. i. 13. t Rom. viii. 3}. $ Phil, i v. ,18, 
 
»Y RELIGIOUS AFFECTIONS. 395 
 
 of God, or be any comfbrt to my. eondemned soul? 
 Shall I be yielding to the desires of men, and only 
 harden myself against the Locd ? Let them beseieohi 
 toe upon their knees, I will scorn to stop my course 
 to behold them; I will- shut my ears to their cries: 
 Let them flatter or fwvirn ; let them draw out tongues 
 and swords against me ; I am resolved in the strength 
 of Christ to break through, and look upon them as 
 dust. If they would entice me with prefermenti 
 eren with' the kingdoms of the world, I will no more 
 fegdrd them than the dung of the earth. O blessed 
 test! Ogtori4bu9 state! Who would sell thee for 
 dreams and shadows? Who would be enticed or 
 affrighted from thee? Who would not strive, and 
 fight, and watch, and run, and that with violence, 
 even to the last breathy in order to obtain thee ? 
 Surely none but those that know thee notj. and be^ 
 lieve not thy glory.'* 
 
 § 16. (5,) The last affection to be exercised in 
 heavenly, contemplation) f^is joy. Love, desire, hope, 
 and courage, all tend to taise our joy. This is so 
 desirable to every man by natufe, and so essentially 
 hecessary to constitute our happiness, that I hope I 
 need not say much to persuade you to any thin|; 
 that would make your life delightful. Supposing you 
 therefore already convinced that the pleasures of thlg 
 flesh are brutish and perishing, and that your solid 
 and lasting joy must be from heaven, instead of per- 
 suading, I shall proceed in directing. Reader, if thou 
 hast managed well the former work, thou art got 
 within sight of thy rest ; thou believest the truth of 
 it; thou art convinced of its excellencies ; thou iirt 
 fallen in love with it; thou lobgest after it; thou 
 hopest fbr it; and thbu art resolved to venture cou- 
 rageously for obtaining it. But is here any work, for 
 
296 HEAVENLY CONTEMPLATION PROMOTtff 
 
 joy in this ? We deHght in the good we possess ; it is 
 present good. that is the object of joy ;'-and thou wilt 
 say, " Alas, lam yet' without it !" But think a little 
 further with thyself..' Is it nothing to have a deed qf 
 gift fpom God ? Are his infallible promises no ground 
 of joy ?5 Is it nothing to live in daily expectations pf 
 entering into the kingdom? Is not my assurance 
 of being hereafter glorified, a stfflScient ground fot 
 inexpressible joy?; Is it not a delight: ito the heir 
 of a kingdom to think of what he,inust swn "pos^ess^ 
 though at present be little differ from a servant?' Have 
 -we not both command, and example, for rejoicing in 
 hope of the glory of God?* i) 
 
 \ 17. Here then, Reader, take, thy heart once 
 more; and carry it to the top of 'the highest mount; 
 shoz0 it the kingdom of Christ, and the'glory of it, -and 
 say to it,i All this will thy Lord give thee, who hast 
 believed in him, and been a, worshipper of Mm.i It is 
 the Fdt}ter's good pleasure to give thee this kingdom.'^ 
 Seest thou thi? astonishing glory which is above thee? 
 All this is thy pvifn inheritance. This crown is thine, 
 these pleasures are thine; tjiis company, this beautiful 
 place, are all thine; because thpu art Christ's, and 
 Christ is thine; when thou wast united to him, thou 
 hadstall these with him." Thus take thy. heart into 
 the land of promise; show it the pleasant hills and 
 fruitfcil val'lies; show it the qlusters dfgrdpes which 
 thou hast gathered, to convince it that it is a blessed 
 ]!xnd,f owing with better than milk. and honey: enter 
 the gates of the holy city, walk through the; streets, of " 
 the new Jerusalem, walk about Sion, and go rotm^d 
 about her; tell the towers thereof ,• mark well her 
 bulwarks ; consider , her palace^; that thou mayest tell 
 it to thy sbul;^ /f«</t it not. i^e. glory of God, and 
 * Rom, V. 2. xii. 12. f tuke, xii. 32. % Esaltn, xlviii, 12, 13» 
 
BV BtEtlGIOUS AFFECTIONS.- 297 
 
 i§ iiot flier ligkl like unto a stone most precm^, even 
 like djttspei^st^ne,' clear dii ctystat? ^e€ l\vt twd'oe- 
 faunddtiom of he^ %dllst, and in them the nhmis '6f 
 the ttvdife dpSstli^s of the Lartib.' And the building' 
 of the 'waiy- of it are of jasper; and the dty is pHre 
 gt^i, ■ like urlto clkar glass ; and ' the fouridations are' 
 g&iili<iMd with all mdnrie^ of precious stones. And 
 the twelve' gdtes are twelve pearls, efferi/ several gate 
 i^&f 6He pear'l, and the street of the city is pure gold, 
 as it wer^' transparent glass. There ig no temple in 
 if; for the Lord God Almighty, and the Lamb, are 
 tfli temple of it. IthatH no need of the sun, neither 
 of the moon in it, for the glory of God doth lighten, 
 iti^tthd'the Lamb is the light thereof; and the nations 
 of thi^wMhh are saved shall walk iri the light of it^ 
 These kcn/ings are faitfful and true; arid the Lord 
 God of the holy prophets sent his angels, and his own 
 Sbit, to shoU} unto his servants the things which must 
 shortly be done.* Say now to all this; "This is thy 
 refst; O triy soul! And this must be. the place of 
 thy everlasting habitation. Let all th^tsons of Sion 
 rejoice ; let the daughters of Jerusalem be glad ; for 
 great ii the Lord," and greatly to be praised in the 
 city of 'our Gdd, in the mountain of his holiness*^ 
 Beautiful for situation, the j(yy of the whole earth 
 id Mount SioH. ' God is Jinown in her palaces for a . 
 refuge."^ 
 
 ^ lis. Yet pfbitfefed oil ; the soul that loves, ascends 
 freqtiently, and tuns familiarly tbrdugh the streets of 
 thie heavenly Jerusalem, visiting the pattiarchs and 
 prophets, saluting the apostles, and admiring the 
 armies of martyrs ; so do thou lead on thy heart as 
 from street to street; bring it into the palace of the 
 * Rev. x». 11—24. xxiii 6. Psalm, xlviii. 1—3, 11. 
 Q Q 
 
208 HEAVEilifLY CONTEMPLATION; PROMOTED 
 
 Great King; lead it, as it were, from chamber to 
 qhamber. Say to it, " Hei;,e;.raust I lodge ; here must 
 I live ; here must I praise ; here must I love, and be 
 beloved. 1 must shortly be one of this , heavenly 
 choir,, aod.be better skilled in the music. Among 
 t]his blessed company must I take up my place; my 
 voice must join to make -up the melody. My tears 
 vyill then be wiped away; my groans be turned to 
 another tune ; my cottage of clay be changed to this 
 palace; , my prison ra^ to these splendid robes ; md 
 nfiy gord id flesh shall be put off j. and such a sunlike 
 spiritual body be put on ; for the former things are 
 here passed away.* Glorious things gre spoken of 
 thee, citi/ of God /■f When J look upon this glo- 
 rious place, what a dunghill aiid dungeon methinks 
 is earth ! O what difference betwixt a man feeble, 
 painedygrpaning, dying, rotting in the grave, and one 
 q,f these, triumphant shining: saints! Here shall I 
 drink of the river of pleasures, the streams whereof 
 make glad the city, of God. % Must Israel, under the, 
 bondage of th'e \aw,. serve the Lord with joyfulness, 
 and zmthr gladness of heart, for the abundance of all 
 things.^ Surely I shall serv^ him .with, joyfulness 
 and gladness of heart, Yor the abun^since of glory. 
 Did persecuted saints take joyfully tlie spoiling of 
 their goods ?\\ And shall not 1 take joyfully such a 
 full reparation of all my losses ? Was it a celebrated 
 day wherein the Jews rested from their enemies, be- 
 cause it zeas turned unto them from sorroio to joy, and 
 from mourning into a good day.** What.a day then 
 will that be to my soul, Whose rest and change will 
 bte inconceivably ^xe&te'c\.'^Pl%en the wise m^n saw 
 
 * Rev. jfjci. 4. t Psalili, Ixxxvi). 3. J Psal. xxxvi, 8. 
 
 § I>eut. xxviii. 47. 1| Heb. x. 34. ** Esther,jx. 22. 
 
Bit RELI&IOUS ArFECTlONS.' 299 
 
 ^Aejf^Ar that led to Christ, thei/ rejdkidwith exceerf- 
 ing'gfea't joy;*' btit I shall shortly 'see him, who h 
 hittiself the bHght and morning gtar.li If the disciples ' 
 departed from tfie sepulchre with great joy, vchefir 
 tW^ had but heard that their Lord was risen front 
 the dead,% What will be my joy, when I shall sfee him 
 retailing Iii glory, and mySelf raised to a blessed comi 
 niuniori with him ! Then shall I indeed have beaiity 
 Jor ashes, the oil cfjoy fofr numrhing, and the gdrmeni 
 of praise for the ^irit of heaviness; and Sion shall 
 De made an eternal excellency, a joy of many gene- 
 rations.^ Why then do I not arise from -the dusf^ 
 and pease piy complaints? Why do I not trample on 
 vain delights, and feed' on the foreseen delights' of 
 glory ? Why is not my life a contrnual joy, and the 
 savour of heaiven perpetually upon nay spirit ?'' 
 
 § 19. Let me here observe, that there is no 
 necessity to exiercise these affections, either exactly 
 in this order, or all at one time. Sometimes one of 
 thy affections m^y need more exciting, or may be 
 more lively than the rest; or if thy time be shorti ohfe 
 may be exercised bne day,' and" another upbn the 
 next; afl which must be left to thy ^irudence to 
 determine. Thou hast also an- opportunity, if jn- 
 clined to make use of it, to exercise opposite and 
 more mixed affections ; such as — hatred of sin, which 
 Would deprive -thy soulof these immortal joys ;—i , 
 godly fear, lest tboli shouldst abuse thy mercy;— ^ 
 godly sfaatiie and grief, for having abused it;— 
 unfeigned repentancfe; -^self-indignation ;i — jealousy 
 over' thy heart ;-^and pity for those who are in dan- 
 ger of ibsing these immortal joys. 
 
 ^ 20. (III.) We ar« also to take notice, how heavenly 
 
 • Matt, ii 10. • t, Rev. Hiii. I6. 
 
 % Matt. xxTiii. 7> 8> § Isa. }xu 3. Iz. 15. 
 
300 HEAVENIfY CONTEMPtATION PROMOTED 
 
 contemplation is prompted by soljlaqgy, aad, prayer. 
 
 Though consideration be tHe c^ief insirumeiiiiii this 
 
 work, yet, by itsej,^ it is qpjt-so likely itOiafFect the 
 
 heart. In th^j? respect ciojatemplation jsjikq preaching, 
 
 ^v^erQ, the mere .explaining ,of truthV and ,dij,ti§s Js 
 
 ^eidqni ^t^nded, with ,sych success, qs .tfe^Jiv^^y 
 
 application of the9;i,te( the copsciepce; and especi^^ly 
 
 ,wj^!^n a.fliv^ne blessi,ng is earnestly spi^ght /or , tp 
 
 accompaiij' such applicatiDq.7, ^^^ i , , ,„ i.^, ' ^ 
 
 ^ 3l,,(l.) ;By.,s|^liIoquy, ^or ,a pleading, jlie case 
 
 with thysellv thou .must i,n thy meditatipjj quicken 
 
 thy.owp. ^eart. Enter ,ii^)to a serious, detiate with it. 
 
 Plead with it in the most napping apd ^i^ectiflg; la,n.- 
 
 guage,',apd urge^ it ,yyith the,n^.pst poyyerjFul ^ap,^ 
 
 ^eighty arguments.,., It is what holy, men of .p,9d 
 
 have practiced, ijQjaljljage?.,. Thus, Pa,vi(d, /FAj/o?*/ 
 
 fhou CQ^i down^ O niy soiul?^. And. ^hy^ q,rt t^fm ^- 
 
 ^ietec^ withVfi me? JHope iljmjn Qod ; .jfoni shci^ 
 
 yet praise flim, ziaho is the health, (if myii:oup,tenflnce, 
 
 (t^d my . ^oi^j* A n d^ ag^i n, ^le^s, , the l^ordt , ,?»^ 
 
 fioulL and ^U t^jft ,z^ t^^th4n^ pie, bles$. ,fi^ holy fiatnej 
 
 JBless- ii^^I^ord,,0 .ji^y soul 1 ,a7^d!f(^r get .ji^t, fill }ih 
 
 ti^nefi^ /f This soliloquy i? to be ms^dp jj^e ^of £>c<;prr 
 
 djpgto tljeisever^aff^fjtipflsof the soul,and,apco;cidipg 
 
 fp itp ,^ie|Vjef.aJ neqes^iie^ Jt is a prpacljing ,tq one** 
 
 ^f; for, as pvery gpod masiter or f^he^ of , a family .i§ 
 
 a.goodrpr)^iC))^j;,Ip his 0|W;n|J:^tpily^ sp ev^^yi g0D|| 
 
 Christian, \%^ gQod, preacher jtpJhi.^own,Sp.^i. y^er.efpi^ 
 
 Jthe very same, jjij£?l±iQd .jv.bicjj 3 . m jr)i^tej^^jh«|al^ jMsje 
 
 in Jiis preacliing^ to.^ipthers', .ev^fy jClj^^i^o^jS^Pjilld 
 
 ^^deayour a^fi^er, in speak ing^o h^Bajself.j^.bbs,erve, iti^ 
 
 matter and manner i)f, the mipsthipS^t-f^^flff^tingq^ 
 
 »is,ter; l,et him; bj^ as a pattern for your /i^i^tipn'; 
 
 jgnd the same way that he J|ikes^|>vith th^ hjearts pf 
 
 » P#ali» xlii . J I . vf , Psahn. ciii* lr-5 
 
BT BELIGIOUS lAFFECTION*. 301 
 
 his people, do thou aUo take with thy own heart. 
 Do this in thy heavenly cpntemplatipn,; explaift^ 
 thyself the things on which thou dost meditate ; con- 
 |firm ;thy,faith iq, them hy scr.ipture ; and rthen apply 
 i^^pta to thyself,, accordingi to their nature^ and thy 
 Qwti necessity. There ^ np needv to abject ,agaio»t ^ 
 (this, firoipjasiense of th^. owp iioa^ility. y.Doth B«t 
 ■Gpd cprnptaod thee tq t^whthe'^^Hpturea^ diligenlly, 
 jinto thy qUldreni: andtalk^M^Mjunhett thou^HHst 
 in thine^ kottse, and when t~hou<wantest hy^)th» w(af, 
 ifmd wfmtihm Uest 3o?<wv ««jrf when 4homtrisest upP^ 
 Jknd if thou must have < some ahilibj?! to teach- thy 
 children, amah ViOre to teaoh thyself; and if thou 
 .q^jjst talk of divioie thaogs to mothers, why not ala© to 
 jt^ycpnv.n heart?! 
 
 ..-,;. ^, 22, (2.) :,(Heayenly ^BtenJplation,}ia also- pr<j». 
 ^^^)ted. by , spe^k^^ng ttpuQod i ,ia prayer, ag) well <as 
 J»y 8ipe?ikingrto ourselves in soliloquy. Ejaculatory 
 prayer may, very psppetly be jatearmixed^iwiiih.medi*. 
 iMktJpcb as a part of thp duty. nHowioftemdo we.iiod 
 {^avi4j),'it) th^ sapae p^aim,- spmf tidies pleading with 
 his soul, and sometimes with God luThe apostle; bidfi 
 us speak to ourselves iu psalms, and hymns, and spU 
 ritual songs ;f and . no doubt we may also speak tp 
 God in them. This keeps the soul sensible of the 
 divine presence,*^ and tends greatly to quicken and 
 raise it. As God is the highest object of our thpughts, 
 so our viewing of him, speaking to him, and pleading 
 with him, more elevates the soul, and excites the 
 affeetions, than any other part of meditation. Though 
 we remain unaffected, while we plead the case with 
 ourselves ; yet, when we turn our speech to God, it 
 may strike us with aiyve; and the holiness and majesty 
 of him' whom we speak to, may cause.both the matter 
 ♦Deut. vi.7. ,. t Ephesi. V. 19. 
 
302 HEAVENLY eONTEMPIiAltON PROMOTED, &C. 
 
 and words' to piefrce the- deeper. When we read, that 
 Isaac went out to meditate in thejield, the margin 
 sa.ys,< to pray'; for the Hebrew word signifies both. 
 Thus in our meditations, to iftterraix soliloqufyaiid 
 prayer; sometimes speaking to our Own heatt^^and 
 sometimes .to God, is-, I apprehend, the highest step 
 we can advance to in this heiaveflly work. Nor should 
 ■we imagine it -will bfe as well to take up with'prayet 
 alon&,'andhiy aside' meditation ; for they aredistioct 
 duties^ and' must both of thetn b6 perfornied. "We 
 need one as well as the other, and theref6re shall 
 wrong ourselves by neglecting either. Besides the 
 mixture of them, likeimusic, will be more engaging; 
 as the one serves to put life into the other: And out 
 speaking to ourselves in meditation, should go beft>re 
 our speakriig to God in prayer. For want ofatfending 
 to this due .order, men. speak to God with far less 
 reverence arid, affection than they woiild speak to an 
 angel, if he. should appear to them;. or to .a judge,'jf 
 they were speaJcing ^r their lives. Speaking to ' the 
 God of heaven . in> prayer, is a weightier duty than 
 most are aware of. • - . :,• . •• , 
 
CHAP. XV. 
 
 Heavenly ConUw^latipn assisted by sensible ObgectSt 
 and girded againsjt a treacherous Heart. 
 
 §1. As it is difficult to maintain a lively impression of heavenly 
 thitigs, therefore, §^9. (l.) Heavenly contemplation may be. as- 
 "t listed by sensible objecte ; §3. (I.j ifwedrawstrbngsuppositjons ' 
 from sense; &nd, .§4— -11. (2.) if we compare the objects of 
 sense with the objects of faith, several, instances of which are 
 produced. § 12. (11.) Heayenly contemplation may also be 
 gliarded against a treaoherous heart, by considering, § 13, 14. 
 ' (I.) the great backwardiifess of the heart to this duty; § 15. (2.) 
 tts trifling in it; § l6. (3.) its wandering from it, and, § 17. 
 (4.) its too abruptly putting an end to it; 
 
 § 1. The most difficult part of heavenly contem- 
 platioQ, is to maintain a lively sense of heavenly; 
 things, upon our hearts. : It is easier merely to think 
 ofheayen a whole day, than to be lively and affec- 
 tionate^Q those thoughts a quarter of an hour. Faitb 
 is ioiperfect, for we are renewed but in part; and 
 goes against a world of resistance ; and, being super- 
 natural, js p^one.to decline and languish, unless it be 
 cpntinjually excited. Sense is strong, according to- 
 the strength of the flesh ; and being natMral, continues 
 ^while nature continues. The objects of ^ith are far 
 off; but those of sense >re. nigh. We must go as 
 far as heaven for our joys. To, rejoicp in what we 
 ijever saw, nor evet kne,w, the man th?t did see, and 
 this upon. a mere promise in the Bible,, is not so easy 
 as to rejoice in what we see and possess. It must 
 therefore be. a point of spiritual prudence, to call in 
 sense, to the assistance, of .faith. .' It, will be a good 
 work, if we can make frjends of these usual enemies, 
 anci make them instruments for raising us to God, 
 which are so cften the means of drayving us from him. 
 
304 HEAVENLY CONTEMPLAtfON 
 
 Why hath God givea us.teithe* our senses, or their 
 common .objects, if they might liot be serviceable to 
 bis p^-aise? ' Why doth th§ H6ly Spin t describe l^e 
 glory ofthe New Jeru'S^kiii,' in expressions that are 
 even grateful to the flesh ? Is it that we might think 
 heaven to be made 'of gold and pearl? or t^at saih'ts 
 and angels eat and drink? No, but to help us to 
 conceive of them as we are able^ and to use these 
 borrowed phrases as a glass, in which we muSt see 
 the things themselves imperfectly represented, till 
 we come to an immediate and perfect sight — And 
 besides shovving how-heavenly con^eijiplation may be 
 assisted by sensible objects,— -this chapter' will also 
 show how it may be preserved from a 'wandering 
 heart* 
 
 ■i § 3. (I.) ■ In order that* heavenly dbiitemplatiOtt 
 may be assisted by sensible objects, let me only 
 advise to dravv strong' «iipp0sit^hs^'fi'6'nl seirsfei^^and 
 to compare the 'Objects- of senSe with the object^ 
 of faithi,' 
 
 '4 S-'^i-) '^^i" t^s helping of thy aflfiectibns in Bea- 
 venly cdntemplation; draw as Strong sQppoSitioris as 
 possible from thy setisss. 'Think bn the joys abovb; 
 as- boldly as* script jire 'hath expressed thetn. firing 
 down'thy donceptions tothe tfeach 0fisehs6l Bbth' 
 love and 'joy are promoted' by familial: "acqUarntaniQe. 
 Whett we attempt, to'thinfc of Gdd a,rtd' glory, with-' 
 out the scripture' manner of repre^etftiilg thetii, we are 
 lost, and have nothing io fix Oui* thbilghts upon ; We' 
 set thein so farfrotti*iis; that 6ur thoughts arfe stlrartgd,' 
 and' we arere^dy to say, What is abbvfe tis, is nothirig^ 
 to us; To conceive of Gbd arid glory, pnly as ahpW 
 our conception, vvill beget but little love; or as above 
 aur love, will produce little joy. Therefore' put Christ 
 no farther froih- you than hfe hath put himself, lest 
 
ASSISTED BY SENSIBLE OBJECTS. 305 
 
 the divine nature be ag£^in inaccessible. Think of 
 Christ as iri our own glorified nature. Think of glo- 
 rified saints-, as men made perfect. Suppose thyself 
 a companion iVith John, in his survey of th,e new 
 Jerusalem, and viewing the thrones, the majesty, 
 the heavenly hosts, the shining splendour, which he 
 saw. Suppose thyself his fellow-traveller into the 
 celestial kingdom, and that thou hadst seen all the 
 saints in their white robes, whh palms in their hands; 
 ,and that, thou hadst heard those songs of Moses and 
 of the Lamb. If thou, hadst really seen and heard 
 these things, in what a rapture wouldst thou have 
 been! And the more seriously thou puttes.t this 
 supposition to thyself, the more will thy meditation 
 elevate thy heart. Do not, like the Papists, draw 
 them in, pictures ! but get the liveliest picture of them 
 in thy mind that thou possibly canst, by contempla- 
 ting the scripture account of them, till thou canst 
 say, " Methinks I see a glimpse of glory ! Methinks 
 I hear the shouts of joy and praise,, and even stand 
 by Abraham and David, Peter and Paul, and other 
 triutophant souls! Methinks I even see the Son of 
 God appearing in the clouds, and the world standing 
 at his bar to receive their doom; and hear hini say. 
 Come, ye blessed of my Father; and see them go 
 fejoicing into the joy of their Lord ! My very dreams 
 of these things have sometimes greatly affected me, 
 and should not these just suppositions much more 
 affect me ? What if I had seen, with Paul, those un- 
 utterable things? Or, with Stephen, had seen heaven 
 ffpened, and Christ sitting at the right-hand of G.od ? 
 Surely that one sight was worth his storm of stones. 
 What if I had seen, as Micaiah did, the Lord sitting 
 upon his throne, and all the host of heaven standing on 
 his right-handf and on his left? Such things did 
 ^ p R 
 
306 HEAVENLY CONTEMPLATION 
 
 these men of God see; and I shall shortly see faf 
 more than ever they saw, till they were loosed from 
 the flesh, as I must be." Thus you see how it excites 
 our affections in this heavenly <vork, if we mak^ 
 strong and familiar suppositions from our bodily 
 senses, concerning the state of blessedness, a& the 
 Spirit hath in condescending language expressed it. 
 
 § 4. (2.) The other way in which our senses may 
 promote this heavenly work, is, by comparing the 
 objects of sense with the objects of faith* As for 
 instance : — You may strongly argue with your hearts 
 from the corrupt delights of sensual men, to the joys 
 above. Think with youirselves, " Is it sueh a delight 
 to a sinner to do wickedly ? And will it not be de?- 
 lightful indeed to live with God? Hath the drunkard 
 such delights in his cups, that the fears of damnation 
 will not make him forsake them? -Will the whore- 
 master rather part with,his credit, estate, and salvatidn, 
 than with his brutish ^delights? If the way to hell 
 can afford such pleasure, what then are the pleasures 
 of the saints in heaven! If the covet6uS man hath 
 so mtich pleasure in 'his wealth, and the ambitious 
 man in places of power and titles of honour; what 
 then have the saints in everlasting treasures, and 
 in heavenly honours, where we shall be set above 
 principa;lities, and powers, and be made the glorious 
 spouse of Christ ! How delightfully will the volup- 
 tuous follow their recreations from morning to night, 
 or git at their cards and ^ice nights and days together ! 
 O the delight we shall have when we come to our 
 rest, in beholding the face of the living God, and 
 in singing, forth praises unto him and the Lamb! 
 Compare also the delights above, with the lawful and 
 moderate delights of sense. ' Think with thyself, 
 *' How sweet is food tp my taste when I am hungry ; 
 
ASSISTED BY SENSIBLE OBJECTS. 307 
 
 especially if it be, as Isaac said, such as I love, which 
 my temperance and appetite incline to! What delight 
 then must my soul have in feeding upon Christ, the 
 living' bread, and in eating with him at his table in 
 his kingdom! Was a mess of pottage so sweet to 
 Esau in his hunger, that he would buy it at so dear 
 a rate as his birthright? How highly then should 
 I value this never-perishing food ! How pleasant 
 is drink in the extremity of thirst, scarcely io he 
 expressed ; enough, to make the strength of Samson 
 revive! O how delightful, will it be to my soul to 
 drink of that fountain of living water, which whoso 
 drinheth it shall thirst no more ! How delightful are 
 grateful odours to the smell ; or music to the ear ; 
 or beautiful sights to the eye! What fragance then 
 hath the precious ointment which is poured on the head 
 of our glorified Saviour, and which must be poured 
 on the head of all his saints, and will fill all heaven 
 with its oddbr ! How delightful is the music of the 
 hemenly host! How pleasing will be those real beau- 
 ties above! How glorious the building not made with 
 hands, the house that God himself dwells in, the 
 walks and prospects in the xnty of God, and the 
 celestial paradise !" 
 
 ^ 5. Compare also the delights above, with those 
 we find in natural knowledge. These are far beyond 
 the delights of sense; but hpwmuch farther are the 
 delights of heaven ! Think then, *' Can an Archi- 
 medes be so taken up with his mathematical invention, 
 that the threats of death cannot disengage him, but 
 he will die in the midst of his contemplations? Should 
 not I be much more taken up with the. delights of 
 glory, and die with these contemplations fresh upon 
 my soul; especially when my death will perfect my 
 delights, while those of Archimedes die with him ! 
 
30S HEAVENLY CONTEMPLATION 
 
 What exquisite pleasure is it to dive into the secrets 
 6f nature, and fihd out the mysteries of arts and 
 sciences ; especially if we make a new discovery iri 
 any one of them! What high delights are there then 
 in the knowledge of God iand Christ ! If the face of 
 human learning be so beautiful, as to make sensual 
 pleasutes appear base and brutish ; how beautiful then 
 is the facei of God ! When we meet with some choice 
 book; how could we read it day and njght, almost 
 forgetful of meat, drink, or sleep? What delights 
 are there then at God's right-hand, where' we sh&U 
 know in a moment alj that is to be known !" — Com- 
 pare also the delights above with the delights of 
 morality^ and of the natairal affections. What delight 
 had many sober heathens in the rules and practice 
 of moral duties, so that they took him alone for an 
 honest man, who did well througl^ the love of virtuei 
 and not merely for fear of punishment ', yea, so much 
 valued was this moral virtue, that they thought man's 
 chief happiness consisted in it. Think then, " What 
 excellency will there be in our heavenly perfection, 
 and in that uncreated perfection of God which We 
 shall behold! What sweetness is there in the exercise 
 of natural love, whether to children, parents, yoke- 
 fellows, or intimate friends! Does David say of, 
 Jonathan, thy love to me was zvonderful, passing the 
 love of women? Did the soul of Jonathan cleave to 
 David? Had Christ himself one disciple whom he 
 especially loved, and who was wont to lean on his breast? 
 If then the delights of close and cordial friendship) 
 be so great, what delight shall we have in the friend- 
 ship of the Most High, and in our mutual intimacy 
 ■with Jesus Christ, and in the dearest love of the 
 saints! Surely^ this will be a stricter friendship, and 
 these more 'lovely and desirable friends, than ever the 
 
/ 
 ASSISTED BY SJENSIBLE OBJECTS. 309 
 
 sun beheld; and both our aflFections to our Father 
 and Saviour, and especially theirs to us, will be such 
 as we never knew here. If one a(ngel could destroy 
 a host, the affections of spirits must also be propor- 
 tionably stronger, so dhat we shall then love a thousand 
 times more ardently than we can now. As all the 
 attributes and wbrks of God are incomprehensible, 
 so is this of love : he will love us infinitely beyond 
 our most perfect love to Him. What then will there 
 be in this mutual love !" 
 
 § 6. Compare also the excellencies of heaven, 
 with those glorious works of creation which our feyes 
 now behold. What wisdom, poWer, and goodness, 
 are manifested therein! How does the majesty of 
 the Creator shine in this fabric of the world! His 
 works are great, sought out of all them that have 
 pleasure therein. What divine skill in forming the 
 bodies of men or beasts ! What excellency in every 
 plant ! What beauty in flowers! What variety and 
 usefulness in herbs, plants, fruits,- and minerals ! 
 What wonders are contained in the earth and its 
 inhabitants; the ocean of waters, with its motions 
 and dimensions; and the constant succession of spring 
 and autumn, of summer and winter! Think then, 
 " if these things, which are but servants to sinful 
 mail, are so full of mysterious worth, what is that 
 place where God himself dwells, and which is prepared 
 for just men mad& perfect with Christ ! What glory 
 is there in the least of yonder stars ! What a vast 
 resplendent body is yonder moon, and evecy planet ! 
 What an inconceivable glory hath the sun! But all 
 this is nothing to the glory of heaven. Yonder sun 
 must there be laid aside as useless. Yonder is but 
 darkness to the lustre of my Father's house. I shall 
 myself be as glorious as that sun. This whole earth 
 
310 HEAVENLY CONTEMPLATION 
 
 is but my Father's footstool. This thunder is nothing 
 to his dreadful voice. These winds are nothing to 
 the breiath of his mouth. If the sending rain, and 
 making the sun to rise on the just and on the unjust, 
 he so wonderful, how much more wonderful and 
 glorious will that sun be, which must shine on none 
 but saints and angels '."—Compare also the enjoy- 
 ments above, with the wonders of providence in the 
 church and world. Would it not be an astonishing 
 sight, to see the sea stand as a wall on the right-handj, 
 and on the left, and the dry land appear in the midst, 
 and the people of Israel pass safely through, ar^d 
 Pharaoh and his host drowned? or to have seen the 
 tep plagues of Egypt? or the rock gushing forth 
 streams? or nianna and quails rained Jrom. heaven? 
 .or the earth opening and swallowing up the wicked? 
 But we shall see far greater things, than thes3; not 
 only sights more wonderful, but more delightful ! 
 there shall be no blood, nor wrath, intermingled ; 
 nor shall we cry out, as the men of Beth-shemesh, 
 Wito is able to stand before this holy Lord God? 
 How astonishiiig, to see the sun stand still in the 
 firmament ; or the dial of Ahaz go back ten-degrees f 
 But we shall see when there shall be no sun; or rather 
 shall behold for ever a sun of infinitely greater bright- 
 ness. What a life should we have, if we could haVe 
 drought or rain at our prayers ; or have fre from 
 heaven to destroy our enemies, as Elijah had; or raise 
 the dead, as Elisha; or miraculously cure diseases, 
 iand speak all languages, bs the Apostles! Alas, these 
 are nothing to the wonders we shall see and possess 
 with God; and all of them wonders of goodness and 
 love! We shall ourselves be the subjects of more 
 wonderful mercies than any of these. Jonah was 
 raised but from a three days' burial i^ the belly of 
 
ASSISTED BY SENSIBLE OBJECTS. 311 
 
 ujish; but we shall be raised from many years' 
 rottenness and dust; and that dust exalted to the 
 glory of the sun ; and that glory perpetuated through 
 eternity. Surely, if we observe but common provi- 
 dences ; as, the motions of the sun ; the tides of the 
 sea; the standing of the earth; the watering it with 
 rain, as a garden ; the keeping in order a wicked con- 
 fused world ; with many others, they are all admirable. 
 But what are these to the Sion of God, the vision 
 of the divine majesty, and the order of the heavenly 
 hosts? — Add to these, those particular providences 
 which thou hast thyself enjoyed and recorded through 
 thy life, and compare them with the mercies thou' 
 shalt have above. Look over the mercies of thy youth 
 and riper age, of thy prosperity and adversity, of thy 
 several places and relations ; are they not excellent 
 and innumerable, rich and engaging? 'How sweet 
 was it to thee, when God resoWed thy doubts ; scat- 
 tered thy fears; prevented the inconveniences into 
 which thy own counsel would have cast thee ; eased 
 thy pains ; healed thy sickness ; and raised thee up 
 as from death and the grave! Think then, " Are air 
 these so sweet and precious, that without them my 
 life would have been a perpetual misery? Hath his 
 providence on earth lifted me so high, and his gentle- 
 ness made me so great ? How sweet then will his 
 glorious presence be ! How high will his eternal 
 love exalt me ! And how great shall I be made in 
 communion with his greatness! If my pilgrimage 
 and warfare have such mercies, what shall I find in 
 my home, and in my triumph ! If God communicates 
 ■ so much to me while I remain a sinner, what will 
 he bestow me when I am a perfected saint ! If I have 
 had so much at such a distance from him, what shall 
 
312 HEAVENLY CONTEMPLATION 
 
 I have in his immediate presfencBj where I shall evef 
 stand before his throne !" • 
 
 § 7. Compare the joys above with the comforts 
 thou hast here received in ordinances. Hath not the 
 Bible been to thee as an open fountain, flowing-with 
 comforts day and, night? What suitable proniises 
 have come into thy mind ; so that, with Davidj thou 
 mayest say, Unless thy law. had been my delight, I 
 should then have perished in mine affliction ! Think 
 then, "If his word be so full of consolations, what 
 overflowing springs shall we find in God himself! If 
 his letters are so comfortable, what will the glories 
 of his presence be ! If the promise is so sweet, what 
 will the performance be! If the testament of our 
 Lord, and our charter for the kingdom, be so com- 
 fortable, what will be our possession of the kingdom 
 itself 1 — Think farther, " What delights have I also 
 found in the v/oxA preached 1 When I have sat under 
 ,a heavenly, heartrSearchihg teacher, how hath iny 
 heart been warmed ! Methinks I have felt myself 
 almost in heaven. How often have Igone to the 
 congregation troubled in spirit, and returned joyful! 
 How often have; I gone doubting, and God hath sent 
 me home persuaded of his love in Christ! What 
 cordials have I met with to apimate me in every 
 conflict ! If but the face of Moses shine so gloriously, 
 what glory is there in the face of God! If the feet 
 of them that publish peace, that bring good tidings 
 of salvation,' he beautiful; how; beautiful is the face 
 of the Prince of peace ! If this treasure be so precious 
 in earthen vessels ; what is that treasure laid up in 
 heaven ! Blessed are the eyes that see what is seen 
 there, and the ears that Jiear the things that are heard 
 there. Thpre shall I hear Elijah, Isaiah, Jeremiah, 
 
ASSISTED BY SENSIBLE OBJECTS. 313 
 
 John, Peter, Paul ; not preaching to gainsayers, in 
 imprisonment, perdeo'utvon, and reprotich ; but tri- 
 umphing in the praises of him that hath raised them 
 to honour and glory." — Think also, " What joy is it 
 to have- access and acceptance in prayer; that I thay 
 always go to God, and open my case, and unbosom 
 my soul to him, as to my most faithful friend ! But 
 it will be a more unspeaiiable joy, when I shall receive 
 all blessings without asking, and all my necessities 
 and miseries will bq, removed, and when God himself 
 will be the portion and inheritance of oiy soul." — • 
 As for the Lord's supper, " What a privilege is it to 
 be admitted to sit at his table, to have his covenant 
 sealed to me there! But air the life and comfort 
 there, is to assure me of the comforts hereafter. O 
 the difference between the last supper of Christ on 
 earth, and the marriage supper of the Lamb at the 
 great day ! Then his room will be the glorious 
 heavens; his attendants, all the hosts of angels and 
 saints; no Judas, no unfurni^shed guest, comes there; 
 but the humble believers must sit down by him, and 
 their feast will be their mutual loving and rejoicing" 
 r— Concerning the communion of saints, think with 
 thyself, " What a pleasure is it to live with intelligent 
 and heavenly Christians! David says of such, ^Aej^ 
 were all his delight. O what a delightful society then 
 shall I have above! Had I but seen Job on the dung- 
 hill, what a mirror of patience ! and what will it be tp 
 see him in glory ! How delightful to have heard Paul 
 and Silas singing in the stocks! How much more 
 to hear them sing praises in heaven ! What melody 
 did David make on his harp! But how much more 
 melodious.: to hear that sweet singer in the heavenly 
 choir! What would I have given for an hour'^ free 
 •converse with , Paul, when he was just come down 
 
314 HEAVENLY CONTEJ^PL^TlON 
 
 fronj the third heaven ! B^i I ipu^t shortly 9«e VbOfS 
 things ?iys&|f» a,a^ possess vih^t 1 see."— ^Qnce ^mm 
 thi^k of praising Qo^ in concert; vi?i:th his saiats. 
 ^' Wh^t if I had been iji the place q)ifth<f»8e shepherd^ 
 who saw, ?n«^ hea,rd the heavenly; Iwst siRgiug, Ghirg 
 ^o Qq^ in ihp highest^ and. on earth pfioee^ gon^viiU 
 i(^arek men! But \ sbaU s^e a,Bd hear ij^qv^ gkffiPttS 
 ^ingg. H|pw hlq^ed s^hpwld I ha<ve ^boyght Dpgraelift 
 had I heard Christ in his thaftUsgiwing^/to, his. Father! 
 ^low much i»o^e, wlften, \ sfeajH he»r hir» ppottQUiac* 
 me bleisge^! if thei:^ wai§ suftkjoy ^% ^rwgiiag! haek 
 tjae ajjk,. or a,t refe^i(ldi|»g th,Q t^un^ple;, wtvit ■mW ^ejFe 
 t^e in the New Je,rMsalet»,I \i ^i^ ¥»j5thi,?ent, wh«« 
 the people ?ejpice4 at ^plpfiptpn's ooyon^ion ; wto*» 
 jgyfijil shout will theire be at the ^ppeajiing! ol the 
 j^JEig of the church! 1^, w^hm^ thi Jmmisiladnsd i^ 
 t^q ^arth were la\^ th€.mQrm»gst(ir»sm§Mgfitb^ 
 eiff4;alith^spnsiof Qodi6fkmt^fov>Jmi wHis^fca jftyfiii 
 %i?ajig ^ilj,.ther^be, vi{lj,eq:^he vfWiWs q€ gl'i*^"3{ is boA 
 founded .^n^ ^nished, wh^t^i U^ tap-stQni& is ]@gi^ 
 ^i^d when the koly e;ity;. i^ adorned, m the brMo, tht 
 Lamb's ipije!" 
 
 ^ 8>, Cpnjkp^re. the jpy s thfitti sh'^fl Mv«! ia Iwtaaea-, 
 with wh^t thjB sgjfift? h^y^ fpwodi m trhe^ way txxib, 
 9,1^^ in tjhe for#tast|es gf it* Whi^n, did: Gadi ever 
 reveal the lej^si^ of hirnself; tjp am}!!* of bje-.saiisMte, hiut 
 the joy of their hearts w^ ao^wi^jrabjle to the re«^ 
 lation >■ Xa what an ecstaey w^Si Petein qni the; mount 
 of trausfigunatipn ! 'Master, s^ajp he, itri&.gmdfitf 
 ns tp be h^tid; let m nmk^ three tak&^noishxi oim 
 for thee,, audi one for M^i&i,. and one fo/r Elias. Atsiif 
 he had said, " O; let u$ npt gQ,dQ,wn agaimtojudnkfer 
 persecuting; rabble; Wt us j«)J; returja to our meaniaad 
 suffering state. I? it not better to stay here now we 
 are here ? Ifij^npt, he^e l»eHi«ff eo^paii^,- affldjsweeter . 
 
ASsrSTEO BY IsKfrStBLB OBJECTS. 815 
 
 fUeJMSure?'* How wis Paul lifted up with what he 
 saw ! How did the face of Mos^s shine, wheii he 
 had beeti talking with God ! Thesfe Wete all extra- 
 Ordinary foretastes; but little to the-f^ill beatifical 
 Visiofi, How often have we t-ead and heard of dyiag 
 siiiiots who have been as full of joy as their hearts 
 could hold; and wheA their bodies have felt the 
 extremity of sickness and {Jain, have had so much 
 of hetiVen in their spirits, that their joy hath far ex- 
 <5eed«d thfeilr sorrows ! If a spark of this fire be S(S 
 glorious, even amidst the sea of adversity ; what thefl 
 is glory itself! O the joy that the martyrs have felt 
 in the flamfes ! They were flesh and blood, as we'll 
 as we; it must therefore be some excellent thing 
 tbdt filled their Spirits with joy^ while their hod'wi 
 were burning. Think, Reader, in thy meditationsj 
 " Sure it must be some wonderful foretaste of glory 
 that naade the flames of fire easy, and the king of 
 terrors welcome. What then is glofy itself! What 
 a blessed rest, when the thoughts of it made Paul 
 desire to depart, and be with Christ; and makes the 
 Sttinls never think dieftiselves Wellj till they are dead! 
 Shall Saunders embrace the stake, and cry. Welcome, 
 eross ! And »hall not I rflore dielightfully embrace 
 my blessedness, ai5d cry, Welcotnei crown ? Shall, 
 Bradford kiss the faggot, and shall not I kiss the Sa- 
 viour? Shall another poor martyr rejoice to have 
 her foot in the same hole of the stocks, in which 
 Mr. PbilpM's bad been before her ? And shall not I 
 rejoice, that toy s«wl shall Uve in the same place of 
 glory, where Christ and his apostles are gone heftfte 
 me ? Shall fire and faggot, prisons and banishment j 
 cTael jBochings and gcoorgings, be naore Welcome to 
 otfbers than Christ and glory to me ? God forbid !" 
 § Q. Compare the glory of the heavenly kingdom, 
 
316 HEAVENLY GOKTEMPLATION 
 
 with fhfe glory of the church on earth, and of Christ 
 in his state of humiliation. If Christ's suffering in 
 the room of sinners had such excellency, what is 
 Christ at his Father'sright-hand.! If the church under, 
 her sins and. enemies have so much beauty, ^what 
 will she have at the marriage of the Lamb! How 
 wonderful was the Son of God in the form of a 
 servant ! When he is born, a new star must appear, 
 and conduct the strangers to worship him in a man- 
 ger; heavenly hosts with their songs must celebrate 
 his nativity ; while a child, he must dispute with 
 doctors ; when he enters upon his office, he turns 
 water into wine ; feeds thousands with a few loaves 
 and fishes ; cleanses the lepers, heals the sick, restores 
 the lame, gives sight to the blind, and raises the 
 dead. How wonderful then is his celestial glory ! If 
 there be such cutting down of boughs, and spreading 
 of garments, and crying Hosanna, for one that comes 
 into Jerusalem riding oti an ass ; what will there be 
 when he comes with his angels in his glory! If they 
 that heard him preach the gospel of, the kingdom, 
 confess, Never man spake like tMs man; they then 
 that behold his majesty in his kingdoin, will say. 
 There zeas never glory like this glory. If, when his 
 enemies came to apprehend hipfl, they fell to the 
 ground; if, when he is dying, the earth quakes, 
 the vail of the temple is rent, the sun is eclipsed, the 
 dead bodies of the saints arise, and the standers-by 
 acknowledge, Verily this teas, the Son of God; O. 
 what a day will it be, when the dead must all arise, 
 and stand before him ! when he zvill once more shake^ 
 not the earth only, hut the heavens also! when this 
 sun shall be taken out of the firmament, and be ever^ 
 lastingly darkened with his glory ! and when every 
 tongue shall confess him to be Lord and King! If, 
 
ASSISTED BY, SENSIBLE OBJECTS.*'* 317 
 
 when he rose again, death and the grave lost their 
 power ; if angels must roll away the stone, terrify fhe 
 keepers tijl they are as dead men, and send the tidings 
 to his disciples ; if he ascend to heaven in their sight; 
 what power, dominion, and glory, is he now possessed 
 of, and which we must for ever possess with him ! 
 When he is gone, can a few poor fishermen and tent- 
 makers cure the lame, blind, and sick, open prisons,, 
 destroy the disobedient, raise the dead, and astonish 
 their adversaries ; what a world will that be, where 
 every one can do greater works than these ! If the 
 preaching of the gospel be acconipanied with such 
 power as to discover the secrets of the heart, humble 
 the proud sinner, and make the most obdurate 
 tremble; if it can make men burn their books, sell 
 their lands, bring in the price, .and lay it down at the 
 preacher's feet ; if it can convert thousands, and turn 
 the world upside down; if its doctrine, from the 
 prisoner at the bar, can naake the judge on the bench 
 tremble; if Christ and his saints have this power and 
 honour in the day of their abasement, and in the 
 time appointed for their suffering and disgrace; what 
 then will they have in their absolute dominion, and 
 full advancement in their kingdom of glory. 
 
 ^ 10. Compare the glorious change thou shalt 
 have at last, with the gracious change which the 
 Spirit hath here wrotight on thy heart. There is not 
 the smallest sincere grace in thee, but is of greater 
 worth than the riches of the Indies ; not a hearty 
 desire and groan after Christ, but is more to be valued 
 than the kingdojns.of the world. A renewed nature 
 is the very image of God ; Christ dwelling in us; and 
 the spirit of God abiding in us; it is a' beam from 
 Ihe facf of God ; the seed of God remaining in us ; 
 
318 HEAVENLY COMTfiMPLATION 
 
 the only inherent beauty of the ratioiiQl soul ; it en- 
 nobles man above all nobility; fits him to understand 
 his Maker's pleasure, do his will, and receive his 
 glory. If this grain of mustard-seed be so precious, 
 what is the free of life in the midst of the paradise of 
 God! If a spark of life, which will but strive against 
 corruptions, and flame out a few desires and groans, 
 he of so much worth ; how glorious then is the foun- 
 tain of this life ! If we are said to be likS God, whett 
 we are pressed down with a body of sin; sure We 
 shall be much more like God, when we have no such- 
 thing as sin within us. Is the desire after and love 
 of heaven -so excePlent; what then is the ihing itself? 
 Is our joy in foreseeing and believing so sweet ;wha8 
 will be the joy of full possession ? Ifow glad i^ a 
 Christian when be feels his heart begins to melt, and 
 be dissolved with' the thoughts of sinful unkindness! 
 Even this sorrow yields him joy.' O What theW vS^ilf 
 it be, when we shall know, afld love, and rejoice, and 
 praise' in the highest perfection ! Think with thyself, 
 " What a changei was it, to be taken from that state 
 wherein I was born, and in which I was rivetted by 
 custom, when thousands of sins lay upon my score, 
 and if I had so died, I bad been daitiued for ever? 
 What an astoni-shihg change, to be justified from all 
 these enormous crimes, and freed from all these fear- 
 ful plagues, and made an heir of heaven! Uttw often, 
 when I have thought of my regeneration, have I cried 
 out, O blessed day! and blessed be the Lord that 
 ever I saw it ! How then shall I cry otit in heaven, 
 O blessed eternity ! arrd blessed be the Lfwd that 
 Irrpught me to it J Did the ffffgels of God rej'oice to 
 see my conversion? Smfely they will congfatatate 
 my (dieity in my salvation. Grace is bBft a spSrk 
 
ASSISTEP BY SENSIBLE OBJECTS. 319 
 
 rsJted up in the aahes, e»vef«d with flesh from the sight 
 of the warl^, and sometiaies covered with corruption 
 froai my own sight; but jn.y everlasting glory will not 
 h« so clouded, nor my light he wider a bushel, hut 
 y^oa a hiU^ even upoo mount Sion, the mount of 
 God." 
 
 ^ H, Once raore» comipare the joys which tbou 
 shall have ^ove, with those foretastes of it which the 
 Spirit hath. given thee here» Hath not God sometimes 
 'revealed himself exj^raordinarily to thy sou U and let 
 a (Jeop. of glory fall upon it? Hast Bhou not been 
 D«ady to say, " O that it mi^htbe thus with my soul 
 CQ«:tiDua%5v EH-ds* tbou niever cfy out with the 
 roaityr, ' afte* thy long and mownful expectations, 
 " He is come, JHet is come !" Didst thou never, 
 mid^r a liveiy sermon of heaweni, or in thy retired 
 eORtemp^laibioQS. on^ that blessed statte,. pecceive thy 
 fl^Qopin^ Sipiritsi revive,, and tihy dejected bueairt lift up 
 thy hefl4,iaii<d the light of heaven dawn or* thy soul 3 
 Thank with tbjiself, " Whafe is this earnest to the full 
 isKberitance ! Al%, all this lights tbait so amazeth and 
 rej^icetb me, is but a caiipdilife lighted from heaven, 
 to l«ad me tjiithes through this world of darkness ! 
 If some godly^men have been, overwhelmed with joy 
 till t:ia>ey h»ve> cried, out. Mold, Lord, stay thy hand; 
 Jean beam no more! what then will be my joys in 
 beaveot when my soul shall be so capable of seeing 
 and, enjoying God, .that though the light be ten 
 thousand times greater than the sun, yet my eyes 
 shall be able fiar ever to behold it !" Or, if thou hast 
 not yef felt these sweet foretastes, (for every believer 
 hath not felt them,) then make use of such delights 
 as thou bast felt, in order the better to discern what 
 thou ^alt hereafter fieel. 
 
320 HEAVENLY CONTEMPLATION 
 
 •§ 12. (II.) J- am now to show how heavenly con-* 
 tempiation may be preserved from a wandering heart. 
 Our chief work is here to discover the danger, and 
 that will direct to the fittest remedy. The heart will 
 prove the greatest hinderance in this heavenly em- 
 ployment; either, — by backwardness to it; — or^ by 
 trifling in it; — or, by frequent excursions to other 
 objects ;-^or, by abruptly ending the work before it is 
 well begun. As you value the comfort of this work, 
 these dangerous evils must be faithfully resisted. 
 
 § 13. (I.) Thou wilt find thy. heart as backward to 
 this, 1 think, as to any work in the world. O what 
 excuses will it make ! What evasions will it find out: 
 What delays and demurs, when it is ever, so much 
 convinced ! Either it will question, whether it be a 
 duty or not ; or, if it be so to others, whether to 
 thyself. It will tell thee, "This is a work for ministers 
 that have nothing else to study; or for persons that 
 have more leisure than thou hast." If thou be a 
 minister, it will tell thee, "This is the duty of the 
 people; it is enough for thee to meditate for their 
 instruction, and let them meditate on what they have 
 heard." As if it was thy duty only to cook their 
 meat, and serve it up, and they alone, must eat it, 
 digest it, and live upon it. If all this will not do, 
 thy heart will tell thee of other business, or set thee 
 upon some other duty; for it bad rather go to any 
 duty than this. Perhaps it will tell thee, " Other 
 duties are greater, and therefore this must give place 
 to. them, because thou hast no time for both. Public 
 business is more important; to study and preach for 
 the saving of souls, must be preferred before these 
 private contemplations." As if thou hadst not time 
 to care for thy own salvation; for looking after that 
 
ASSISTED BY SENSIBLE OBJECTS. 321 
 
 of Others. Or thy charity to ©thers were so gresCtj 
 that it obliges thee to neglect thy own eternal welferei' 
 Or as if there were any better way to fit us to be 
 useful to others, than making this proof of our doc- 
 trine ourselves. Certainly heaven is the best fire ta 
 light our candle at, andthe beat book for a preacher 
 to study ; and. if we would be persuaded to study that, 
 more, the church would be provided with more hea* 
 venly lights; and when our studies are divine, and 
 our spirits divine, our preaching will also be divine« 
 and we may be called divines indeed. Or if ,t,hy heart 
 have nothing to say against the work, it will trifle^ 
 away the time in delays, and promise this day, and 
 the next^ but still keep off from the business. Or 
 it will give thee a flat denial, and. oppose its owa 
 unwillingness to thy reason. All this I speak of the 
 heart, so far as it is still carnal; fpr I know, so far as 
 it is sfiiritual, it will judge this the sweetest work 
 in the, world. ' i 
 
 § 14. What is now to be done? Wilt thou do, itj 
 if I tell thee? Wouldstrthou not say in a like case, 
 What should I do with a servant that will not work ? 
 or with a horse that will not travel? Shall I keep 
 them to look at?" Then faithfully deal thus with 
 thy heart; persuade it to the work, take no denialj 
 chide it for its backwardness, use violence with it. 
 Hast thou no command of thy own thoughts? Is 
 not the subject of thy meditations a matter of choice, 
 -especially under this concjuct of thy judgment? 
 Surely God gave thee, with thy new nature, some 
 power to govern thy thoughts. Art thou again be- 
 come a slave to thy depraved nature? Resume thy 
 authority. Call in the Spirit of Christ to thine assis- 
 tance, who is neverbackward to so good a work, nor 
 will deny his hefp in so just a cause. Say to bim^ 
 
 T T 
 
3Sa ftlilAVENI-Y ceNTEMPLATION 
 
 " Lord, thou gavest my reason the commanid' of my 
 fhoughts and aiiBFedtions ; the authority I have received 
 over them is from thee ; and now behold, they refuse 
 to obey thine authority. Thou commandest me t& 
 set them to the work of heavenly meditatiotTi but thiey* 
 j'ebefl and stubbornly refusfe the duty. Wilt thOu riot 
 sfesist me ' to exercise" that authority which tbbu bas« 
 given me ? O send down thy Spifit, that I may eti- 
 fbrce thy commands, and" effectually compel them to 
 obey thy will !" Thus thou shalt see thy heart wiW 
 submit, itsi resistance bfe ovefcorhe, and its backward^-" 
 ness be turned into cheerfiSl. compliance. 
 
 § 13. (2.) Thy heart will alfeo^bfr likely to betray 
 thee by triflingj when it should be effectually me- 
 ditating. Perhaps, when thOu hast an hour for 
 meditation, the time will be spent before thy heart 
 will be serious. This doing Of duty, as if we did it 
 not, ruins as many as the omission of it. Here let 
 thine eye be always upon thy heart. Look not SO 
 much to the time it spends in the duty j as to the 
 quantity and quality of the work that is done. You 
 can tell by his work, whether a servant hath been 
 diligenti Ask yourself, " What affections have yet 
 been exercised ? HOw much am % yet got nearer to 
 heavehr" Think not, since thy heart is so trifling, 
 it is better tO let it alone : for, by this means, thou 
 wilt certainly banish' all spiritual obedience; because 
 the best hearts, being but sanctified in part, Will resist, 
 so far as they ^re; carnal. But rather consider well 
 the corruption of thy nature ; and that its sinfiil 
 indispositions will not supersede the commands of 
 .God; nor one sin excuse for another ; and that God 
 has appointed mearis to excite our affections. This 
 self-reasoning, self-considering duty of heavenly me- 
 ditation, is the most singijlar meiuisii both to excite 
 
ASSISTED BY SENSIBLE OBJECTS. 323 
 
 and increase Iqve. Therefore sjt^y not from the duty, 
 till thou feelest thy love constrain thee, aiiy more 
 than thou wouldst stay from the fire, till thou feelest 
 thyself warm ; but engage in the work^ till love i^ 
 excited, and then love will constrain thee to further 
 duty. 
 
 § 16. (3.) Thy heart will also be making excursioup 
 from thy hpavenly meditation to other objects, It 
 win be turning aside, like a careless servant, to t^H: 
 with every one that g^sseth by. When there should 
 he nothing in thy mind but beaveq, it, will be think- 
 ing of thy calling, or thy afflictions, or of every bird, 
 or tree, or place thou seest. The cure is here thp 
 isame as before ; use watchfulness and violence. S^y 
 to thy h,eart, "What, did I come hither to think of my 
 worldly business, of persons, places, news, or vanity, 
 or of any thing but heaven, be it ever so good,? 
 Canst thou not watch one hour? Wouldst thou leay^e 
 -this world and dwell for ever wjtji Christ in he^veq, 
 jand not leave it one hour to dwell with Christ in 
 meditation ? /* this thy love to thy friend? Dost 
 .thou love Christ, ^d the place of thy eternal blessed 
 abode, no more than this ?" If the ravening fowls of 
 wandering thoughts devour the meditations, intended 
 for heaven , they deyour the life and joy tii fhy thougbtsi; 
 itfeerefore drive them away from thy sacrifice, and 
 Strictly keep thy heart to the work. 
 
 § 17. (4.) Abruptly ending thy meditation beforp 
 jt is well begpn, is another way in which thy heart 
 will deceive thee. Thou mayest easily perceive tifii^ 
 in other duties.- In secret prayer, is not thy heart 
 urging thee to cut it short, and frequently making a 
 motion to have done? So in heavenly contemplation, 
 thy heart will be weary of the work, and will stop 
 thy heavenly walfe before thou art well warm. But 
 
824 HEAVENLY CONTEMPLATION, &C. 
 
 charge it in the name of God to stay, and not do so 
 great a work by halves. Say to it, " Foolish Heart ! 
 if thou beg aWhile; and goesst away before thou hast 
 thy alms, is not thy' begging a lost labour? If thou 
 stoppest before the end of thy journey, is not thy 
 travel lost? Thou earnest hither in hope to have a 
 sight of the glory which thou must inherit; and wilt , 
 thou stop when thou art almost at the top of the hill, 
 and turn back before thou hast taken tjiy survey ? 
 Thou earnest hither in hope to speak with God, and 
 •wilt thou go before thou hast seen him?' Thoii 
 earnest to bathe thyself in the streams of consolation, 
 and to that end didst unclothe thyself of thy earthly 
 thoughts, and wilt thou only^ to.uch the bank, and , 
 return ? Thou earnest to spy out the land of promise; 
 go not back without one cluster of' grapes to show thy 
 brethren for their encourageiWtent. Let them see that 
 thoii hast tasted of the wine,' by the gladness of thy 
 heart; and that thou hast been anointed 'with' the oil', 
 by the cheerfulness of thy countenance; and haat 
 fed of the milk and honey, by the mildness of thy 
 disposition, and the sweetness of thy conversation. 
 This heavenly fire would melt thy frozen heart, and 
 refine and spiritualize it; but it must have time to 
 operate." Thus pursue the work till something be 
 done, till thy graces be in exercise, thy aff"ections 
 raised, and thy soul refreshed with the delights above; 
 or if thou canst not attain these ends at once, be the 
 more earnest at another time. Blessed is that servant, 
 whom his Lord^ when he cometh, shall find sowing, ' 
 
CHAP. XVI. 
 
 Heavenly Contemplation exemplified, and the whole 
 Work concluded. 
 
 § \, The Reader's attention excited to the following example of 
 meditation. § 2. The excellencies of heavenly rest; § 3. it» 
 nearness; § 4. dreadful to sinners, §5. and joyful to saints; 
 § 6. its dear purchase; § 7. its difference from earth. § R. 
 The heart pleaded with. § 9. Unbelief banished. § 10, A 
 careless world pitied. *§ 11 — 13. Heavenly rest the object of 
 love; § 14 — 21. and joy. § 22. The heart's backwardness to 
 heavenly joy lamented, § 23—27. Heavenly rest the object 
 of desire. § 28. Such meditation as this urged upon the reader: 
 § 29. , l^he mischief of neglecting it ; § 30. the happ'iness of 
 pursuing it. § 31. The Author's concluding prayer for the 
 success of his work. - 
 
 § 1. And now, Reader, according to the above 
 directions, make conscience of daily exercising thy 
 graces in meditation, as well as prayer. Retire into 
 some secret place, at a time the most convenient to 
 thyself, and laying aside all Worldly thoughts, with 
 all possible seriousness and reverence look up toward 
 heaven, remember there is thine everlasting rest, 
 study its excellency and reality, and rise from sense 
 to, faith,. by comparing heavenly with earthly joys. 
 Then mix ejaculations with thy soliloquies; till 
 having pleaded the case reverently with God, and 
 seriously with thy own heart, thou hast pleaded, thy- 
 self from a clqd to a flame; from a forgetful sinner, 
 and a lover of the world, to an ardent lover of God ; 
 from a fearful coward to a resolved Christian ; from 
 an unfruitful sadness to a joyful life : in a word, till 
 thou hast pleaded thy heart from earth to heaven, 
 from conversing below to walking with God, and till 
 thou canst lay thy heart to re&t, as in the bosom of 
 
326 AN EXAMPLE OF 
 
 Christ, by some such meditation of thy everlasting 
 re&t, as is here added for thy assistance. 
 
 § 2. " Rest! How sweet the sound ! It is melQjW 
 to my ears ! It lies as a reviving cordial at my heart, 
 and from theiice sends forth lively spirits, which beat, 
 through all the pulses of my soul ! Rest,— not as the 
 stone that rests ojj the earth, nor as tjiis flesh shall 
 rest in the grave, not such a rest as the carnal world 
 ■desires. O blessed fest ! when we rest not ddff and 
 night, sayings Hdy, Tioly, holy. Lard God Almighty! 
 When we shall rest from sin, but not from worship: 
 from suifferiipg and sorrow, but not from joy ! O blessed 
 :day ! When I shall rest with God ! When I shall rest 
 in the bosom of my Lord ! When I shall rest in know- 
 ing, loving, rejoicing, and praising ! When my perfect 
 soul and body shall together perfectly enjoy the most 
 perfect God ! When God, who is ^e itself, shall per- 
 fectly love me, and rest in Ms love to me, as I shaH 
 rest in my love to bim; and rejoiie over me uMk 
 joy, and joy over me with sinking, as I shall rejoice 
 in him! 
 
 § 3. ** How near is that most Messed, joyful 4ay! 
 It comes apace. He that shall come, mil come, and 
 will not tarry. Though my Lord seems to delny his 
 coming, yet a little while and he wHl'l be here. Whfft 
 is a few hundred years, when they are over ? How 
 surely will his^ign appear 1 How sudd-enly will4ifc 
 seize upon the careless world, -eveD as the lightning 
 aometh out of the eaM, and shineth mtto the west f He 
 ^ho is goiie hettce shall so come. Methiiiks I heat 
 his trumpet sound! Methinks, I see him coming in 
 'clouds, with his attending afWgds, in majesty afid in 
 glory! 
 
 § 4. " O secure sinners! What now wJIl you do'? 
 Where will you hide yourselves? What shall cover 
 
liEAYENLY MEDITATION. 327 
 
 you > tmuhtaim are gone ; the heavens and the earth, 
 which werCi a'e passed aismf ; the devouring fire hath 
 GODSumed all, except yourselves, Who must be the 
 fuel for ever. O that you could consume as i=oon a» 
 the earth.; and melt away as did the heavem I Ah, 
 these wishes are now but vain ! \The Lamb himself 
 • would have been your friend ; he would have loved 
 you, and ruled you, and now have saved you ; but you 
 would not then, and noza it is too late. Never crv, 
 Lord, Lord, too late, too late, man. Why dost thou 
 look about ? Can any save thee ? Whither dost thou 
 run ? Can any hide thee ? O wretch, that has brought 
 thyself to this! 
 
 i^4 5- " Now, blessed saints, that have believed and 
 obeyed ! This is the end of faith and patience. This 
 is it'for which you prayed and waited. Do you now 
 repent your suff^ritigs and sorrows, your self-denying 
 and holy walking ? Are your tears of repentance now 
 bitter of sweet ? See how the Judge smiles upon 
 foa J there is loVe in his looks; the titles o( Redeemers, 
 Musband, Head, are written in his amiable shining 
 face. 'Hark, he callg you! he bids you stand here 
 efe his i/>ight-*hand ! fear not, for there he sets his she(^i 
 O joyful sentence ! Come ye Messed of my Father, 
 inhet^ii the kingdom prepared for you from the foiun- 
 datim, of the worlds He takes you by the hand, the 
 door is open, the kingdom is his, and therefore yours j 
 there is your place before his throne ! the Father 
 receives you as the spouse of his Son, and bids you 
 welcome to the crown of glory. Ever so unworthy, 
 you must be crowned. This^vas the project of free 
 Fedeenaing grace, the purpose of eternal love. O 
 blessed grace ! ■ O blessed love ! O how love and 
 joy will rise ! But I cannot express it, I cannot con* 
 ceive it. 
 
d28 AN EXAMPLE OF 
 
 ^ 6. " This is that joy which was procured by 
 sorrow, that crown which was procured by the cross. 
 My Lord wept, that- now my tears might be wiped 
 away; he bled, that I might now rejoice; he was 
 forsaken, that I oiight not now be forsook ; he then 
 died, that I might now live. O free mercy, that can 
 exalt so vile a wretch ! Free to me, though dear 
 to Christ! Free grace, that hath chosen me, when 
 thousands were forsaken ! When my companions in 
 ■sin must burn in hell, T must here rejoice in rest! 
 Here must I live with all these saints! O comfort- 
 able meeting of my old acquaintance, with whomi 
 I prayed, and wept, and suffered, and.^ke often.of 
 this day and place ! I see the grave could not detain 
 you ; the same love bath redeemed and saved you 
 also. 
 
 ■ § 7. "This is not like our cottages of clay, oat 
 prisons, our earthly dwellings. This voice of joy is 
 not like our old complaints, our impatient groans 
 and sighs; nor this mjelodious praise like the scoffs and 
 revilings, or the oaths and curses, which we heard on 
 earth. This body is not like- that we had,' nor this 
 soul like the soul we had, nor this life like the life 
 we lived. We have changed, our place and state, bur 
 clothes and thoughts,^our looks, language, and com- 
 pany. Before, a saint was weak and despised ; so 
 proud and peevish, we could often scarce discern 
 his graces : but now how gl.orious. a thing is a saint! 
 Where is now their body of sin, which wearied them- 
 selves and those about them ? Where are now our 
 different judgments, reproachful names, divided 
 Spirits, exasperated passions, strange looks, uncha- 
 ritable censures ? Now we are all of one judgment, 
 of one name, of one heart, house, and glory. O sweet 
 reconciliation ! Happy union ! Now the gospel shall 
 
HEAfBNtlf MEIilTAflON. 329 
 
 no more be dishonoured thTougb o«r folly. No more, 
 my soul, shalt thou lameht the sufferings of the saints, 
 or the church's ruins, nor mourn thy suffering friends, 
 nor weeip over theiV dying. beds, or their graves. Thoii 
 shalt lieversuffeir. thy old: temptations from Satan» 
 the world, or thy own flesh. Thy p?tina and sicfcnes* 
 ate all cured; thy body shall rib 'more burden thee: 
 with weakness and. weariness; ^thy aching head and 
 heart,! thy hunger arid thirst, ithy fslefep arid Idbbur, 
 Sire all gone, O whatia mighty change is this! Ffom 
 the .dunghill to the throtie ! frorapersecuti'ng sinners 
 to praising saintsl 1 From a vi/e it%, to this which 
 shmes:, as. the tightness • of thejfinMiment !■ From a 
 sense of God'a-i displeasure, to thp perfect enjoyment 
 of :him .in.love ! -From all my doubts and fearsj to 
 this possession which puts me out of doubt! From 
 all my fearful thoughts of death, to t^hisjpyful life ! 
 Blessed change ! Farevvell sin and sorrow for ever; 
 ferewell my Eocl^y, proud, unbelieving heart; my 
 worldly; senstial,^ carnal heart : And welcome noW 
 my most, holy/ heavenly nature.' Farewell, repent- 
 ance, faith, and hope; and welcome love, and joy, 
 and praise. I shallnow hav% my harvest, witbofut 
 ploughing or sowing; my joy without a preacher, 
 or a promise; even all from the face of God hiniself. 
 Whatever mixture is in the streams, there is no'thi'ng 
 hut pure joy in the fountain. Here shal) I be encir- 
 cled 'with eternity, and ever live, and ever, ever, praise 
 the Lord. My face will" not wrinkle, nor my'hair be 
 grey; ijbr this corruptible' shsM haveput'onincorfup- 
 tim, and this moriai, itriniotiality,' and death shall be 
 awaUtnued up in victory.' O dedth^wht^e is now thy 
 stmg? O grave, where is thy victory ?' l^he date 
 of my lease will no more expire/ nor shall I trouble 
 myself with thoughts of death, nor lose 'my joys 
 
 V u 
 
330 Al? EXAMPLE OB j^aa 
 
 thfough'fear of loaiog them. iWheft IT»illJons of ages 
 are passed, my, glory is but b!egijj.B'i;ijg;ijand wbpja 
 millions mor^ ar@ pa$$ed,: it is no nearej! ending. 
 Every day is all noon, every month is hawes^ every 
 year is a jubilee, every age is full mailhoodi, and 
 all this is one eternity. O blessed eternit}* J wThb 
 glory of my glory ! the perfection of my perfection f^s 
 § 8. " Ah, drowsy, earthly heartl How coldly dost 
 thou think of this reviving day ! Hadst thou rather 
 sit dowiri.'in dirt, than walk ; im i the- palace of CJod? 
 Art thou now rememberingjtihy^ worldly buiiiiiie^, oe 
 thinking of thy rlusts, earthly ^delights, wad^.m^nf 
 company? Is. it better to, be helfej thaq, aboarewiftfe. 
 God ? Is, the company better ? ; Are- the. plleasntes 
 greater ? Come}ai9hi3rj nskake no excuselndr dalaj*? 
 God commands,: and I command thee; --gird up th^ 
 loiqs ; ascend the mount ;: look about thee, with'feiib 
 and seriousness.' Loofc not back iupon the Way of 
 the wildernessf, except it be to compare the kingdom 
 with that howlingdesert^ mdre sensibly to; perceive 
 the wide difference., j-? Yonder is thy. Father's glory; 
 yonder, O my soul, .must tbQiacpeii&viei, when thou 
 departest from; this bod^f » and when the powder of thy 
 Lord hath raised it ag^iai,i;and; joined, theei, to it, 
 yonder must thou- live witi»«Gdd for ever. There is 
 the glorious new Jerusalem, the gates, of . pearl, the 
 foundation of pearl, tJte stieets>aasid pavements of trans- 
 parent gold. sThat sunjwhieitdighteth all this 'worldy 
 will be useless: there; even thyself shall- be,as. hiiigfet 
 89 yonder shining sun ; Godi wiU, be the sun,; and. 
 Christ the lighdj and in hisJight.shalt thou have light, 
 § 9. *^ my so\iV'ly'^^^thQU 'Stagger, ai the promise 
 ef Go4''through imb^K'efP I much suspect thee. 
 Didst ithou believe - indeed, thou wouldst be more 
 , affected with it. Is it not under the hand, and seal* 
 
HEAVENLY MEDITATION. 331 
 
 »nd oath of God? Can God lie? Can he that is 
 truth itself be false ? What need hath God to flatter 
 or deceive thee ? Why should he pvotnlse' thete^ more 
 than he will, perform ? Dare not to diarge the wise, 
 ah»ighty, faithful God, with this. How many of the 
 promises have -been performed to thee in thy con* 
 version ! Would God so pow^rftilly concur with A 
 feigned word ? O wrietched heart of unbelief! HatlF 
 God made tlieea promise of rest, and wilt thou conofe 
 short of it ? Thine eyes, thine ears, and all thy senses; 
 may prove delusions, sooner than a promise of God 
 can delude thee. Thou mayest be surer of that 
 tvhich is written in the word, than if thou see it with 
 thine eyes, or feel it with thine hands. Art thou sure 
 thou art alive, or that this is earth thou standest otlj 
 or tiiat thine eyes see the sun ? As sure is all thrs 
 glory to the saints ; as sure shall I be higher than 
 yonder stars, and live for ever in the holy city, and 
 joyfully sound forth the praises of my Redeemer ; if 
 I be not shut out by this evil heart of unbelief, 
 causing me to depart from the living God. 
 
 '§10. " And is this rest so sweet and so sure? 
 Then what means the careless world ? Know they 
 what they neglect ? Did they ever hear of it, or are 
 they yet asleep, or are they dead ? Do they certainly 
 know that the crown is before them, while they thus 
 sit still, or follow trifles ? Undoubtedly they are be- 
 side themselves, to mind so much their provision by 
 the way, when they are hasting so fast to ai^other 
 world, and their eternal hiappiness lies at stake. Were 
 there left one spark of reason, they would never sell 
 their rest for toil, nor their glory for worldly vanities, 
 nor venture heaven for sinful pleasure. Poor men ! 
 O that you would once consider what you hazard-, 
 and then you would scorn these tempting baits f 
 
333 AN EXAMPLE OF 
 
 Blessed for ever be- that love which hath rescue^tne 
 from this bewitching darkness ! :* 
 
 §11. " Draw yet nearer, O my soul i with thy 
 most fervent love. Herp is matter for it to work upon, 
 something worth thy»]pvipg.: ,0 see what beayty 
 presents* ifsfelf ! Is not all the beauty in the World 
 united here ? Is not all other beauty but deformity ? 
 Dost thou now need toJbe persuaded to love? Here 
 is a fea^t for thine eyes, and all the powers of thy 
 soul 5 dost thou need entreaties to feed upon it ? 
 Gahst thou love a little shining earth, a walking 
 piece of clay ? And, canst thou not love that God, 
 that Christ, that glory, which is so truly and unmea- 
 surably lovely ? Thou canst love thy friend, because 
 he loves thee ; and is the love of a friend like the love 
 of Christ? Their weeping or bleeding for thee, does 
 not ease thee, nor stay the course of thy tears or 
 blood; but the tears and blood that fell from thy 
 Lord have a sovereign healing virtue. — O my soul ! 
 jf love deserves, and should beget love, what incom- 
 prehensible love is here before tbefe ! Pour out all the 
 store of thy affections here, and all is too littlp. O 
 that, it were more ! Oi that it were many thousand 
 times more! Let him be first served, that served 
 thee first. Let him have the first-born, and strength 
 of thy sdul, who parted with strength; and life, 
 and love for thee. — O my squI ! dost thou love 
 for excellency? Yonder is the region of light ;• this 
 is a land of darkness; Yonde^r twinkling stars, that 
 shining moon, and radiant sun, are all our lanterns 
 hung out of thy Father's house, to light thee while 
 thou walkest in this dark world : But how little dost 
 thou know the glory and blessedness that is within ! 
 — Dost thou love for suitableness? What person 
 raorq syitable than Christ? His Godhead and hu-! 
 
HEAVENLY MEDITATION. 333 
 
 manity, his fulness and freeness, his willingness and 
 constancy, all proclaim him thy most suitable friend. 
 What state more suitable to thy misery, than mercy ? 
 Or to thy sin and pollution, than honour and perfec- 
 tion > What place more suitable to thee than heaven? 
 Does this wrorld agree with thy desires ? Hast thou 
 not had a sufficient trial of it, or dost thou love for 
 interest and. near relation ? Where hast thou better 
 interest than in heaven, or nearer relation than there? 
 § 12. " Dost thoy love for acquaintance and fa- 
 miliarity?. Though thine eyes have never seen thy' 
 Lord, yet thou bast heard his voice, received his 
 benefits, and lived in his bosom : He taught thee 
 to know thyself and him; he opened thee that first 
 window through which thou sawest into heaven. 
 Hast thou- forgotten since thy heart was careless, and 
 he awakened it ; hard, and he softened it ; stubborn, 
 and he made it yield; at peace, and he troubled it; 
 whole, and he broke it; and broken till he healed it 
 again ? Hast thou forgotten the times when he found 
 thee in tears; when he heard thy secret sighs and 
 groans, and left all to come and comfort thee! when 
 he took thee» as it^ were, in his arms, and asked thee, 
 Poor soul, what ails thee? Dost thou weep, when 
 I have wept so much? Be of good cheer; tliy wounds 
 are saving, and not deadly; it is I have made them, 
 who mean thee no hurt; .though I let out thy blood, 
 I will not let out thy life. I remember his voice. 
 How gently did he take me up ! How carefully did 
 he dress my wounds! Methinks I hear him still 
 saying to me, * Poor sinner, though thou hast. dealt 
 unkindly with me, and cast me off; yet I will not do 
 so by thee. Though thou hast set light by me, and 
 all my mercies, yet they and myself are all thine. 
 What wogldst thou have that I can give thee ? And 
 
334 AN EXAMPLE OF 
 
 what dost thon want that I cannot give thee ? If 
 any thing I have will give thee pleasure, thou shalt 
 have it. Wouldst thou have pardon ? I freely forgive 
 thee all the debt. Wouldst thou have grace and 
 peace ? Thou shalt have them both. Wouldst thou 
 have myself? Behold I am thine, thy Friend, thy 
 Lord, ihy Brother, Husband, and Head. Wouldst 
 thou have the Father? I will bring ^hee to him, 
 and thou shalt have him, in and by me.' These were 
 iny'"Lord's reviving words. After all, when I was 
 doubtful of his love, methinks I yet remember his 
 overcoming arguments, ' Have 1 done so much, 
 sinner, to testify my love^ and yet dost thou doubt? 
 Have I offered thee myself and love so long, and 
 yet dost thou question my willingness to be thine ? 
 At what dearer rate should I tell thee that I love 
 thee ? Wilt thou not Relieve my bitter passion pro- 
 ceeded from love ? Have I made myself in the gospel 
 a lion to thine enemies^ and a lamb to theej and dost 
 thou overlook my Iamb-like nature ? Had I been 
 willing to let thee perish^what need have I done and 
 suffered so much? What need I follow thee with 
 such patience and importunity ? Why dost thou tell 
 me of thy wants ; have I not enough for me and thee ? 
 Or of thy unworthiness ; for if thou wast thyself 
 worthy, what shouldst thou do with my worthiness ? 
 Did I ever invite, or save, the worthy and the 
 righteous ; or is there any such upon earth ? Hast 
 thou nothing ; art thou lost and miserable, helpless 
 and forlorn ? Dost thou believe I am an all-sufficient 
 Saviour, and wouldst thou have me? Lo, I am thjine, 
 take me; if thou art willing, lam; and neither sin, 
 nor Satan, shall break the match,' These, O these, 
 were the blessed words which his Spirit from his 
 gospel spoke unto me, till he made me Cast myself 
 
HEAVENLY MEDITATION. 335 
 
 at his feet, and cry out, ' My Saviour, and my Lord, 
 thou ha8t broken, thou hast revived my heart ; thou 
 hast pvercome, thou hast won my heart ; take it, it 
 is thine,; if such a heart can please thee, take it; 
 if it cannot, make it such as thou vi^ouldst have it.* 
 Thus, O my soul, maiyest thou remember the sweet 
 familiarity thou hast had with Christ; therefore, if 
 acquaintance will cause affection, let out thy heart 
 unto him. It is he that hath stood by thy bed of 
 aicknessj hath eased thy painSj refreshed thy weari- 
 titess, and removed thy fears. He hath been always 
 ready, when thou.liaist earnestly sought him; hath 
 met; thee in public and private; hath been found 
 of :thee in the congregation, in thy house, in thy 
 closet, in the field, in thy waking nights, ip thy 
 deepest dangers. 
 
 ■ ^ 13. "If bounty and compassion be an attractive 
 of love, hem unmeasurably then am I bound to love 
 him! All the mercies that have filled up my life, 
 ail the places that ever I abode ip, all the societies 
 atiid persons I have been conversant with, all my em- 
 ployments and relations, every condition I have been 
 in, and every change 1 have passed thfough, all tell 
 me, tlmt the fountain is overflowing goodness. Lord, 
 what a sum of love ami I indebted to thee ! And how 
 does my debt continually increase ! How should I' 
 love again for so much love ? But shall I dare to 
 think of requiting thee, or of recompensing all thy 
 love with mine? Will my mite requite thee for thy' 
 gcdden mines ; my seldom wishes, for thy constant 
 bounty; mine which is nothing, or not mine, for 
 thine which is infinite, and thine awn ? Shall 1 dare 
 to contend in love with thee ; or set my borrowed 
 languid spark against the sun of love? "Carfl love 
 as high, as deep, as broad, as long, as Love itself? as 
 
336 
 
 AN EXAMPLE Of 
 
 much as he that made me, and that made me love, 
 and gave me all that little which I have ? As I cannot 
 match thee in the works of power, nor makej nor 
 preserve, nor rule the worlds ; no more can I match 
 thee in love. No, Lord, I yield ; I am overcome. 
 
 blessed conquest ! Go on victoriously, and still 
 prevail, and triumph in thy love. The captive of love 
 shall proclaim thy victory ; when thou leadest me in 
 triumph from earth to heaven, from death to life; from' 
 the tribunal to the throne ; myself, and all that see it, 
 shall acknowledge thou hast prevailed, and all shall 
 say, 'Behold hoiv he loved him ! Yet let me love in 
 subjection to thy love ; as thy redeemed captive, 
 though not thy peer. Shall I not love at all, because 
 
 1 cannot reach thy measure ? O that I could feelingly 
 say, I love thee, even as I love my friend, and myself! 
 Though I cannot say, as the apostle. Thou knovaest 
 that I love thee,; yet 1 can say, Lord, thou knowest 
 that I would love thee ! I am angry with my heart, 
 that it doth not love thee; I chide it, yet it doth not 
 mend ; I reason with it, and would fain persuade 
 it, yet I do not perceive it stir; I rub and chase it 
 in the use of ordinances,' and yet I feel it not warm 
 within me. Unworthy soul! Is not thine eye now 
 upon the only lovely object ? Art thou not now be- 
 holding the ravishing, glory of the saints? And dost 
 thou not love ? Art thou not a rational soul, and 
 should not reason tell thee, that earth is a dungeon 
 to the teelestial glory ? Art thou not thyself a spirit, 
 and'shouldst thou not love God, who is a spirit ^ and 
 the Father of spirits 9 Why dost thou love so much 
 thy perishing clay, and love rjo more the heavenly 
 glory? Shalt thou love when thou comest there; 
 when the Lord shall take thy carcase from the grave, 
 and make thee shine as the sun in glory' for ever and 
 
HEAVENLY MEDITATION. 337 
 
 ever; shalt thou then love, or shait thou nOt ? Is not 
 the place a. meeting of lovers ? Is not the life a state 
 of love ? Id it not the great marriage day of the Lamb? 
 Is not the employment there the work of love, where 
 the souls with Christ take their fill ? O then, my soul, 
 begia it. here! Be fiich with love now, that thou 
 mayest, be well with lovfe there.' Keep thyself novi 
 in the hue of God; and let neither life, nor deaths 
 nor am/ thing, disparate the^' Jrom.it ; and thou shalt 
 he kept in the fulness ,^f love for ever, and nothing 
 shall etabitter orabate thy -pleasure ; .for.the Lord hath 
 prepared a city of love, a place for communicating 
 love to his chosen, •anci/Aes/ that love his name shall 
 dwell therein. 
 
 § 14, " AwEdce then, O my drowsy soul ! To sleep 
 under the lightiof grace is unreasonable, much more 
 in thfe approach of the light of: glory. Come, forth, 
 my dull congealed spirit, thy: Lord :bids thee regoice, 
 and again rejoice, u Thou hast lain long enough in 
 thy prisdn of fleshj where Satan hath been thy jailor; 
 cares have been thy irons, fears thy scourges, and thy 
 food theibread and water ; of affliction ; where sorrows 
 have .been thy lodging, and thy sins and foes have 
 made thy bed, and an unbelieving heart hath been 
 the gates and, bars that have kept thee in: the angei 
 :of the covenant; now calls thee, and bids thee arise, 
 and fdllow Mm. Up,,0 my squH and cheerfully 
 obey, and thy bolts and bars shall 9\\ fly open ; follow 
 the; Lamb rwhithersoeVer he goeth.- Shouldst thou 
 :fear to follow such a guide? Can the sun lead thee 
 to a state of darkness ? Will he lead thee to death, 
 who died to save thee from it ? Follow him, and he 
 will show thee the paradise of God; he will give thee 
 a ^ight of the new Jerusalem, andia taste of the tree 
 of life. Come forth, my drooping soul, and lay aside 
 
 X X 
 
SS8 AN EXAMPLE OF 
 
 ikvy winter dress? let it be seen by thy igiariteente «/" 
 Jtlijr'mtd ptaise^ that the spring is come ; and as thou 
 ftdttr%dest thy cdmforts gfeen^ thou shalt shortly *ee 
 tberii ie)Mt6 and ripe for karvesti, 'and then thirti ahait 
 be called to r^a'p, and gather, atod take possession. 
 Shbuldli^uspeEfd and delay my joy^ till then? Shouid ' 
 ffCft the joy^ of "the spring^o before the joys of harvestf? 
 Is title motbit^ •befeire piOsse^ion? fe the hcSnin no 
 fefet^er a state thah a slave :? My Lord hath t^ht me 
 to ire^oice in hope of iris glory:; tatad fodwi to sefe it 
 fbroug'h the bars of a prisbn ; fcanmhen iper^^uted.fdr 
 t^hteottsness suhe, be commawtfe me to pejaiee mid 
 fee exceeding glad, because nk/ wemard in ttemen 9i 
 great. I know he would have my joy» exo^d my 
 sorrows, arid as much as he delights in ihe hiimble 
 and xoMriie, he yet more delig-bts'in the soul that 
 dkiights in him. Hatb ray 'Lord spread rae a table in 
 this wilderness, atod furnished it fcvith the (it'oinrses 
 of everlasting gjlory, aSnd set betfore me angeb^ibbd ? 
 Doth h« frequently and impoAunately in wile me in 
 sit-down, and feed, and spane not? Hath he, totbat 
 end, fornrsbfed me with reason., and 'faiths and a jclyfu'I 
 dispositidn ; and is k pdssible tbait he -should be un- 
 wfiling to have, me rejoice? Is rt mot his comniiiaiidi, 
 \QdeiigM thyself tin the Lord ; and bis promise, to gite 
 thee the desires df thine' hea^t? Ant thou notchafged 
 to rejoice 'eberniA'^^; yea, to )sing kilovd, knd shout far 
 joy ? Why shdu!ld I then be discoliragefd* ? . My God 
 is ivilbh^i if 1 were bat wiilliHgj He is delighted 
 -withfrny delights. He 'wMM have it m^ 't:@nstaiit 
 ffame, and daily businm, t6 be hear him i« my 
 .ibelievin^ meditations, and to live in the sweetesrt 
 'thdaights of bis goodness. O blessed eimployiheot, 
 'fit for the sons of 'God! But thy feast, my Lord, is 
 i^othitiig to mb without an appetite : Tholi hast set 
 
HEAVENLY MEPlTATlOSr. JJ^^. 
 
 the daintier of heaven before me; but, alas, \ ana 
 blind, and cannot see them ! I am eiclj, and cannot 
 ?elisii them I I am 50 benumbed,' that I cannot put 
 forth a handi to take tUem: I therefore humWy be^ 
 this grace, that as thou, hast opened heaven to me in 
 thy word, so thou wouldst open mine eyes to see it, 
 and nay heart to delight in it ; else heaven will be no 
 heaven to me. O thou spirit of life, breathe upon 
 thy graces in me; take me by the hand, and lift 
 roe from earth, that I may see what glory thw hasit 
 prepared for them that hve thee! 
 
 % 15., " Away then, ye soul-tormenting cares apd 
 fears, ye heart- vexing sorrows! At least forbear a 
 ~ little while: standby; stay here below, till I go up, 
 and i^ae my rest. The way is strange to nje, but not 
 to Christ. There was the eternal abode of his glorious 
 Deity; and thither hath he also brought his glorified 
 flesh. It was bis work to purchase it ; it is his to' 
 prepare it, and to prepare me for it, and bring me 
 %Q it. The eternal God of truth hath given me his 
 promise, his seal and oath, that, helloing in Christ 
 IfJkall not perish, but have eueriasting' Hfe. Thither 
 fihall nay soul be speedily removed, and my body very 
 ihortly follow. And can my tongue say, tha.t J shall 
 shortly and surely live with God ; and yet my heart 
 not leap within me ? Can I say it with faith, and not 
 with joy ? Ah, faith, hqw^sensibiy do I now perceive 
 Jhy weakness! :^t though unbelief darken my light, 
 and dull my life, and suppress iny joys, it shall not 
 fee able to conquer aqd destroy me ; though it envy 
 «11 nay comforts, yet some in spite of it I shall even 
 hwe receive ; and if that did not hinder, what abun- 
 (fonpe tnigbt I have l . The light of heaven would 
 shine jnto my heart; and I might be almost as familiar • 
 there, as 1 am on earth. Come away then, my sogl ; 
 
340 AN EXAMPLE Of 
 
 Stop thine ears to the ignorant language' of infidelity; 
 thou art able to answer all its arguments ; or if thou 
 art not, yet tread them under thy feet. Come away;' 
 stand not looking on that grave, nor turning those 
 bones, nor reading thy lesson now in the duSt; those 
 lines will soon be wiped out. But lift up thy head, 
 and look to heaven, and see thy natfie written- in 
 golden letters in the book of life of the Lamb that 
 was slain. What if an angel should tell thee, that 
 there is a mansion in heaven prepared for thee, that it 
 shall certainly be thine forever; would not such a 
 messagle make thee glad? And dost thou make light 
 of the infallible Word of Proniise, which was delivered 
 by the Spirit, and even by the Son himself? Suppose 
 thou hadst seen a fiery chariot come for thee, and 
 fetch thee up to heaven, like Elijah ; would not this 
 rejoice thee ? But thy Lord assures thee, that the. 
 soul of Lazarus hath a convoy of angels to carry it 
 into Abraham's bgsom. Shall a drunkard be so merry 
 among his cups, or the glutton in his delicious fare, 
 and shall not I rejoice who must shortly be in heaven ? 
 Can meat and drink delight me when I hunger and 
 thirst ? ,Can I find pleasure in walks and gsirdens, 
 and convenient dwellings ? C^n beautiful objects 
 delight mine eyes ; or grateful odours ipy smell ; or 
 melody my ears? And shall not the foretbought 
 of celestial bliss delight me? Methinks among 
 my books I could employ myself in sweet content;, 
 and bid the world farewell, and pity the rich and 
 great that know not this happiness; what then will 
 my happiness in heaven be, where my knowledge 
 will be perfect ? If the Queen of Sheba came from 
 the utmost parts of the earth to hear the wisdom of 
 Solomon, and see his glory; how cheerfully should 
 J pass from earth to heaven,- to see the glory of the 
 
HEAVENLY MEDITATION. 341 
 
 eternal majesty, and attain the height of wisdom, 
 compared with which the most learned on earth are 
 but fools and idiots ! What if God had made me 
 commander of the earth ; what if 1 could remove 
 mountains, heal diseases with a word or a touch, or 
 east out devik, should I not rejoice in such privileges 
 and honours as these, and shall I not much more 
 rejoice that my name is written in heaven? I cannot 
 here enjoy my parents, or my near and beloved friends, 
 without some delight,; especially when I did freely 
 let out my aflFection to my friend, how sweet was 
 that exercise of my love! O what will it then be 
 to live in the perpetual love. of God ! For brethren to 
 dwell together in uniti/ here, hoze good and how plea- 
 sant it is f To see a family live in love, husband 
 and wife, parents, children, and servants, doing all 
 in love to one another ; to see a town live together in 
 love, without any envying^, brawlings, or contentions, 
 law-suits, factions, or divisions, but every man loving 
 his neighbour as himself, thinking they can never 
 do too much for one another, but.striving to go be- 
 yond each other in love; how happy, how delightful 
 a sight is thi^! O then, what a blessed society will 
 the family of heaven be, and those peaceful inhabi- 
 tants of the New Jerusalem, where there is no 
 division, nor differing judgments, no disaffection nor 
 strangeness, no deceitful friendship, no, not one un- 
 kind expression, not an angry look or thought ; but 
 all are one in Christ, who is one with the Father, and 
 all live in the love of him, who is love itself! The 
 soul is not more where it lives, than where it lovies. 
 How near then will my soul be united to God, when 
 I shall so heartily, strongly, and incessantly love 
 him ! Ah, wretched unbelieving heart, that can think 
 of such a day, and work, and life as this, with such 
 
343 AN EXAMPLE OF 
 
 low and feeble joys! But my future enjoyments will 
 be more. lively. 
 
 §j 16. " How delightfui is it to me to behold and 
 study these infeFior works of creation ! What a 
 beautiful fabric do we here dwell in ; the floor SQ 
 dressed with herbs, and flowers, and trees, aod wa-» 
 tered with springs and rivers ; the roof so widely 
 expanded, so admirably adorned ! What wonders ^Q 
 sun, moon, andstars, sdas, and winds, contain ! And 
 hath God prepared such a house for corruptible flesh, 
 for a soul imprisoned ; and doth he bestow so maoy 
 millions of wonders upon his enemies? O what 
 a dwelling must that be, which he prepares for his 
 deariy beloved children; and how will the glory of 
 the New Jerusalem exceed all the present glory 
 of the creatures ! Arise, then, Q my soul, in thy 
 contemplation ; and let thy thoughts of that glory 
 as far exceed in sweetness thy thoughts of the excel* 
 lencies below ! Fear not to go out of this body, 
 and this world, when thou must make so happy a 
 change; but say, as one did when he was dying, 
 I ain glad, and even leap for joy, that the time i» 
 come in which that mighty Jehovah, whose majesty 
 in my search of nature I have admired, whose goed? 
 ness I have adored, whom by faith I have desired 
 and panted after, will now show himself to me fece 
 to face. 
 
 \ 17. " How wonderful also are the ^jrorks of 
 Providence! How delightful tasee the great God 
 interest himself in the safety and advancement of a 
 tew humble, praying, but despised persons ; and to 
 review those special mercies with which my owa 
 life hath been adorned and sweetened! How often 
 have my prayers been heard, my tears legardied, my 
 troubled soul relieved ! How often hajth my Lord 
 
HEAVENLYiMEDITATXON. 343 
 
 bid tne be of good cheer ! Whut a suppbrt are these 
 experiences, these dear testimonies of my Father's 
 love, to my fearful unbelieving heart !il^^O then, what 
 « felessed day.vwill that fee, when I shall have all 
 mercy, perfectioii of mercy, and fully fenjoy the Lord 
 ofmercy ; >bea I shall stand on the 'shore, and look 
 back on |fee caging seas 1 have safely passed; when 
 I shall review my pains,,slM sormws, a)y fears and 
 tears, and possess the glory which was the end df alll 
 If one drop of liveiy faith was mixed with the$e coo- 
 sideration^j what a heaven-ravishing heart should I 
 cafry within.imel Faici; ma^id, I believe; Lord,' help 
 ma^ unbelief, iii $r6' .. iir r, 
 
 § 18. '" How stveet, my soul, have ordinance* 
 
 beea to thee! What delight hafet.thoufalad in prayeri 
 
 aad thanksgiving, under heavenly sermons, and in 
 
 this society .nif saiilDtSi, andtasee the Lord adc^ng Iq 
 
 ike church such as should be saved '!<i How then can 
 
 my faettrt conceive the jbyj which i shall have to see 
 
 the iperfected church im tiJea,ven, and to be admitted 
 
 into iihe celestial tetnple, and ^ith the heavenly host 
 
 praaise the Loi^d for ever ? If the Word of God was 
 
 Siweetier to Job than his necessary food ; and to David 
 
 '^rni honey and the .hone^oomb ; and was the joy and 
 
 Tf^memg of 'J^riemiaKs heart ; how blessed a day will'* 
 
 ^t be, .when we shall fuJlijJ enjoy the Lord of this 
 
 word, ' and sfhall no m6re need these "written precepts 
 
 and £][jrdmiseB, new: read any book but the face; of the 
 
 ^IbrixDus God! If they that heard Christ speak on 
 
 earith, were a^nished at Ms wisdom andmmwers, and 
 
 komdered at 4hw gracious words thai proceeded out 
 
 of Ms) mouth; how shaill I then be affected to behold 
 
 him in his majesty ! ".nr T 
 
 ^ 10. " Can the prospect of this glory make others 
 TeedcoTM tke cross,- and even refuse deliverance ; and 
 
344 AN EXAMPLE OF 
 
 cannot it make ithee cheerfur iioder lesser su^rings ? 
 Can it sweeten the flames of martyrdom ; and not 
 Sweeten thy life; or thy sickness, or thy natural 
 death ? Is it not the same heaven which they and 
 I n^ust live in ? Is not their God, their Cbrist, their 
 crown, and mine, the same ? And shall'I look upon 
 it with, an eye so dim, a hdart so dull, a countenance 
 so dejected ? Some soialk foretastes of it have I my- 
 self had ; and how much more delightful have they 
 been, than any earthly things ever were ; and what 
 then will the full enjoyajent be ! 
 > ^20. " What a. beauty is there here .in the imper- 
 fect graces of the Spirit ! Alas, how small are these 
 to what we shall enjoy in our perfect state ! What a 
 happy life should I here live, could. I but love God 
 as much as I would ; could I' be all: love, and always 
 loving! O my soul, what wouldst thou give for 
 such a life ? Had I such apprehensions of God, such 
 knowledge of his word as I desire; could I fully trust 
 him in all' my straits; could I be as lively- as L would 
 in every duty; could I make God my constant desire 
 and delight; I would not envy the world their honours 
 or pleasures. (What a blessed state, O my soul, wilt 
 thou shortly be in, when thou shalt^hsiye ^ar niore.of 
 these than thou canst now desire, and shalt exercise 
 thy perfected graces in the immediate vision of God, 
 and not in the dark, and at a distance, as now l.b 'H 
 ^ 3ll " Is the sinning, afflicted, persecuted chiirch 
 of Christ, so much more excellent than! any particular 
 gracious soul ? What then will the church be, whea 
 it is fully gathered. and glorified; when it is ascended 
 from the valley of tears to mount Sion; when it sh^ll 
 sin and suffer no more! The glory of,, the old Jeru- 
 salem will be darkness and deformity ito the glory of 
 the new. What cause shall we have then to shout 
 
HEAVENLY MEDITATION. 345 
 
 for joyi When we shall see how glorious the heavenly 
 temple is, and remember the meanness of the church 
 on earth !" 
 
 ^ 22. " But, alas ! what a loss am I at in the midst 
 of my contemplations! I thought my heatt had all 
 the while attended, biit I see it hath not. What life 
 is there in empty thoughts and words, without'affec- 
 ti6ns? Neither- God, nor I, find pleasure in them. 
 Where hast thou been, unworthy heart, while I was 
 openings to thee the everlasting treasures? ' Art thou 
 not ashamed to complain so much of an uncomfor- 
 table life, and to murmur at God for filling thee with 
 sorrows; when he in vain offers thee the' delights of 
 angels? Hadst thou now but followed me close, it 
 would have made thee revive and leap for joyj and 
 forget thy pains and sorrows. Did I think my heart 
 had been so backward to rejoice? 
 
 §23. " Lord, thou hast reserved my perfect joys 
 for heaven; therefore, help me to desire till I may 
 possess, and let me long when I cannot, as I would, 
 rejoice. O my soul, thoti knowest, to thy sorrow, 
 that thou art not yet at thy rest. When shall I artive 
 at that safe and quiet harbour, where there are none 
 of these storms, waves, and dangers ; when I shall 
 never more have a weary restless nighf or day ! Then 
 my 'life will not be 'such a mixture of hope and fear, 
 of joy and sorrow ; nor shall flbsh' and spirit be com- 
 bkting within me; nor faith and unbelief, humility 
 and pride, maintain ^ continual conflict. O when 
 shall I be. past these soul-tormenting fears, and cares, 
 andffriefs? When shall I be olit of this soul-contra- 
 dieting, ensnaring, deceitful flesh ; this corruptible 
 body, this vain, vexatious world? Alas, that I must 
 stand iind see the church and cause of Christ tossed 
 about in contention, and made subservient to private 
 interests, or deluded fancies! There is none of this 
 
 Y Y 
 
9m 
 
 AN leXAMPLB OF 
 
 djsQfdeF in the heavenly Jerusalem; thfir0 1 shall ^itd 
 «i harmonious coneert of perfected spirits, obeyjsg 
 and praising their everlasting King. O how mucb 
 better to be a door-keeper there, than the comtn«ader 
 of this tuQjultuoos vN)rid 1 Why am I no more weary 
 of this weariness ? Why do I so forget my resting- 
 place ? Up then, O my soul, in thy most raised and 
 fervent desires If Stay not till this flesh- can desire: 
 with thee ; expect not that sense should apprehend 
 thy blessed object* and tell the^e when and wbftt to 
 d^ire. Doth not the duln«sa of thy desires aftej r^t, 
 siccuse thee of most detestable ingraititwde and folly ? 
 Must thy Lord procure thee a test at so dear a rate, 
 ^nd dosi thou no more value it ? Must he go before 
 to prepare so glorious a mansion for such a wretch, 
 and art thou loaith to gaand possess it? Shall the 
 Lord of glory be desirous of thy company, and thotj^ 
 not desirous of his ? Must earth become a vei^ l»ell 
 t© thee, before thou art willing to be with God? 
 Qehold the moat lovely creature, or the m09tdesi|^k» 
 state, aa4; tell me, wh^m w^ouldst thou be, if not with 
 God? Poverty is a burden; riches asn^e; sickoessi 
 t^npleaaing ; health, ufusals; theifcowaingWQ];ld^r«(«se£ 
 i^ heel; th& smiling woild sti»p Ihm tQ the heart: 
 so much as the world is loved «md delighted in, it 
 hurts and endftngera the lover; %nd if it may tm be 
 loved, why should it be desired? Ifthout strta^lau^d, 
 it proves the most contagious breath ; if tho>u art vili- 
 fied, or unkindly used, metbinksi tbii should not en^ce 
 thy love. If thy successful labours, ai^ thy godly 
 friends; seem better to thee than a life with God, 
 it is time for God to take tbem from tbee^ If tiiiy 
 studies have been sweet, have they not also been 
 bitter ? And, at best, what are they to the everlastiii^ 
 views pf the God of tmth ?• Th^ fciends here have 
 been thy delight ; aed have they not als© b«ea thy 
 
HEAVKNTiY MEDITATION. 847 
 
 vexation and grief > They are gracious, and ate tfaey ' 
 not als6 sinful? TJaey are kind; and are they not 
 soon displeased ? They are humble, but, iaki8, how 
 proud also! Their graces are sweet, and their gifts 
 helpful; but are not their corruptions bittei;, and 
 thar imperfections hurtful? And art thou so loath 
 to go from them to thy God? 
 
 4 24. ' " O my soul, look above this world of 
 sorrows ! Hast thou so long felt the smarting rod 
 of affliction, and no.better understood its meaning? 
 Is not every stroke to drive thee hence ? Is not its 
 voice like that to Elijah, what dost thou here? Dost 
 thou forget ihy Lord's prediction. In the world ye 
 shaM huve'iiributation; in me ye may have peace ! Ab, 
 my dear Lord, I feel thy meaning ; it is written in my 
 flesh, engcuved in my boneSw My heart thou aimest 
 at; thy rod drives, thy silken cord of love dravm; and 
 all t6 bring it to thyself.. Lord, can such a heart be 
 worth thy having? Make it worthy, and then it is 
 thine; take it to thyselfi, and then take me. Tbrs 
 clod hath life to stir, but not to rise. As the feeble 
 child to the tend^ mothet, it looketfa np to thee, and 
 itretchjeth out the hands, and fain would have tbee 
 take it up. Though I cannot say, my soul hngeth 
 after thee ; yet I can say, I long for such a longing 
 heart. The tfpirit is unMngt the fiesh is weak. My 
 spirit dries, lei thy kiAgdoin come, or let me come to 
 thy kingdom ; but the flesh is afraid thou shouldst 
 hear my prayer, and take me at my word. O blessed 
 be thy grace, which makes use of ray corruptions to 
 kill themselves ; for I fear my fears, and sorrow for my 
 sorrows, and long for greater longings; and thus the 
 painful means of attaining my desires, increase ray 
 weariness, and that makes me groaA to be at rest. 
 
 & 25. " indeed^ Lord, ihy soul itsdf is in a strmtf 
 and zchat to choose J know not; but thou knowest 
 
348 AS EXAMPLE OF 
 
 M'hat to give: to d^aris, and be. with thee ^ is far 
 hetter. Bat to abide in the fiesh seems medful. Thou 
 kndwest.I am not wpary of thywork, but-ofsorrow 
 and sin ; I am willing to stay while thou wilt empioy 
 me, and despatch the work thou hast plil into; my 
 hands: but,'! beseech thee, stay no longer when this- 
 is done; and while I must be here, let! me be still 
 amending and ascending ; make me still better, and 
 take me at thebfestL I dare not be so' impatient, as 
 to importune thee to cut off my time, and snatch me 
 hence unready ; because I know my everlasting state 
 so much depends on the improvement of this life. 
 Nor would 1 stay when my work is done; and remain 
 here sinning, while my brethren are triumphing, 
 y by.; footsteps bruise this wormjWhile those stars 
 shine in the firmament of glory. Yet I am thy child 
 as well as tlji^ ; Christ is my Head as well as theirs ; 
 why is there then so great a distance ? Bat I aici' 
 knowledge the. equity of thy ways; though we. are 
 all phildren, yet I am the prodigal, and therefore more 
 fit in this remote country \o feed on husks; while" 
 they are always with thee, and possess thy glory. 
 They were once themselves in my condition, and I 
 shall shortly be in theirs. They were of the lowest 
 form, before they came to the highest ; they siiffered, 
 before they reigned; they came out of great tribula- 
 tion, who are now before thy throne; arid, shall I riot 
 be content to come to the crown as they did ; and' to 
 drink ofiheircup, before 1 sit with them in Me king- 
 domP Lord, I am content to stay thy time, and go 
 thy way, so thou; wilt exalte me also iii thy season, 
 and' take me into thy barn, when thou seest me ripe. 
 In the mean-time I may desire, though I am riot to 
 repine; I triay believe and wish, though not make 
 ,finy sinful haste; I am willing to wait for thee, but 
 pot to tose thee; arid when thou seeist me too con-r 
 
HEATEXLY MEDITATIOTf. 349 
 
 tented with thine absence, then quicken my languid 
 desires, and blow up the dying spark of love; and 
 leave me not till 1, am able unfeignedly to cry out, 
 As the hartpanteth after the water-brooks, so pantetk 
 my soul after thee, O God. Mi/ soul thirsteth for 
 'God, for the living God; when shall I. come and ap- 
 pear before God? My conversation i» in heaven, from 
 -afhende I look for a Saviour. My affections are set on 
 ifl,ings above, xohere Chrijit sitt6th) and my life is hid. 
 I walk by, faith, and not by sight; willing rather to 
 be absent from the' body, and present with the Lord. 
 §26. "What interest h;ath this empty world in 
 me; and what is there in it that may seem so lovely 
 as to entice my desires from iiriy God, or make! me 
 loath to come«way ? Methinks, when Hook upon it 
 with a deliberate eye, it is a howling wilderness, and 
 too many of its inhabitants are untamed monsters. 
 I can view all its beauty as deformity ; and drown all 
 its pi^as'uresin a few penitent tears; or the wind of 
 a sigh will scatter them away. O let not this flesh 
 so seduce my soul, as to make- it prefer this weary 
 life before the joys that are about thy throne I And 
 though death itself be unwelcome to nature, yet let 
 thy grace make thy glory appear to me so desirable, 
 that the king of terrors may be the messenger of my 
 joy. Let not my soul be ejected by violence^ and 
 dispossessed of its habitation against its will; but draw 
 it to thyself by the secret power of thy love, as the 
 sunshine in thfe spring draws forth the creatures frooj 
 their winter cells; meet it half-way, and entice it to 
 thee, as the loadstone doth the iron, and as the greater 
 flame attracts the less! Dispel therefore the clouds 
 that hide thy love from me ; or remove the scales that 
 hinder mine eyes from beholding thee ; for the beams 
 that stream from thy face, and the foretastes of thy 
 great salvation, and nothing else, can make a soul 
 
350 AN EXAMPLE OF ' 
 
 unfeignedly say, now let thy servant diipmtt in pe&ce! 
 But it is not thy ordinary discoveries that will heie 
 suffice ; as the work is greater, so must thy help be. 
 O turn these fears into strong desires, and this ]<3atli- 
 ness to die into longings after tb^" ! While I must 
 be absent from thefe, let my soul as heartily groan, ^ 
 my body doth under its want of health ! ^ If I have 
 any more time to spend on earth, let mfe live' as 
 without the world in thee, as I have sometimes lived 
 as without thee in the world ! While I have a thought 
 to think, let me not forget thee; or a tongue to move, 
 let me mention thee with delight; or a breaith to 
 breathe, let it be after thee, and for thee; or a knee 
 to bend, let it daily bow at thy footstool 5 and when 
 by sickness thou confinest me, do ^honmake my bed, 
 number my pains, and put all my tears into thy bottle f 
 § 37. " As my flesh desired what ttiy spirit ^- 
 horred, so now let my spirit desire that day which 
 my flesh abhorreth; that my friends may not with 
 so much sorrow wait for the departure of my soUl, as 
 my soul with joy shall wait for its own departure ! 
 Then let me die the death of the righteous, and let fny 
 last end be like his ; even a removal ■ to that glof y 
 which shall never end! Then let thy convoy of angd* 
 bring my departing soul among YAe perfected ^irits 
 of the just, and let me follow my dear friends that 
 have died in Christ before me ; and while my sorrow- 
 ing friends are weeping over my giravej let my Bpirit 
 be reposed with thee in rest ; and while my corpse 
 shall lie rotting in the dark, let my sotil be m the 
 inheritanoe of the saints m light ! O thbu that mem- 
 berest the very hairs of my head, number all the days 
 that my body lies in the dust ; and thou that tmtest 
 all tn^ members in thy book, keep an account of my 
 scattered bones! O my Savibur, hasted the time ttf 
 thy return ; send forth thy angels, ^nd let that dreadful, 
 
HEAVENLY MEDITATION. 351 
 
 joyful trumpet sound ! Delay not, lest the living give 
 up their hopes; delay not, lest earth should grow like 
 hell, and thy church, by division, be all crumbled to 
 dust; delay not, lest thy enemies get advantage of 
 thy flock, and lest pride, hypocrisy, sensuality, and 
 unbelief, prevail against thy little remnant, and share 
 among them thy vt^hole inheritance, and when thou 
 contest' thou'^w/Zmot faith on the earth ; delay tiot, 
 lest the grave should boast of victory, and having 
 lejSirned rebellion of it^ guest, should refuse to deliver 
 thee up thy due ! O hasten that great resurrection- 
 day, when thy command shall go forth, and none 
 4iiSobey ; when the sea and the earth shall yield up 
 their hostages, and all thai sleep in the grave shall 
 awake, and. the dead in Christ shall rise Jirst ; when 
 the seed which thou sowest corruptible^ shall come 
 forth incorruptible; and graves that received rotten- 
 ness and dust, shall return thee glorious stars and 
 suns! Therefore dare I lay down my carcase in the 
 dust, intrusting it, not to a grave, but to thee ; and 
 ihkr^hre, my jlesh shall rest in .hope, till- thou shalt 
 Tsa^m it to the possession of eeerlasting rest. Return, 
 O Lord, how long ? Q lei \ thy kingdom come ! Thy 
 desolate hride smth. Come ! for thy Sp,rit within her 
 smth. Come; and teacheth her thus to pray with 
 groanings which cannot be uttered; yea, the whole 
 creation saiihj Come^ waiting to be delivered from the 
 bondage ^corruption into the glorious liberty of the 
 children of God. Thou thyself hast said, Surely I 
 come quicklif. Amen. Even so^ Come, Lord Jesus T 
 
 CONCLUSION. 
 
 .^28. Thus, Reader, I have given thee my best 
 advice for maintaining a heavenly conversation. If 
 thou canst not thus meditate methodically and fully, 
 yet do it as thou canst ; oi4y be sure to do it seriously 
 
352 HEAVENLY MEDITATION 
 
 and frequently. Be acquainted with this heavenly 
 work, and thou wilt, in some degree^ be acquainted 
 with God; thy joys will be .spiritual, prevalent, and 
 lasting, according to the natuTe of their blessed object; 
 thou wilt have comfort in life and death. When thou 
 hast neither wealth, nor health, nor the pleasures of 
 this worid, yet wilt thou have comfort. Without 
 the presence, or help of any friend, without a minister, 
 without a, book, when all means are denied thee, or 
 taken from thee, yet mayestthou have vigorous, rdal 
 comfort. Thy graces will be mighty, active, and- 
 victorious; and the daily joy, which is thus fetched 
 from heaven, will be thy strength. Thou wilt, be as 
 one that stands on the top of an exceeding high 
 mountain ; he looks down on the world as if it wef© 
 quite below him ; fields and woods, cities and towns, 
 seem to him but little spots. Thus despicably wilt 
 thou look on all things here below. The greatest 
 princes will seem but as grasshoppers; thie busy,^ 
 contentious, covetous world, but as aheap^of ants. 
 Men's threatenings will be no terror to thee ; nor the 
 honours of this world any strong enticement; temp-- 
 tations will ;be more, harmless, as. having lost.tlieir 
 strength; and afflictions less ,griev6us,.as having Ibst 
 their sting; and every mercy will be better known 
 and relished. It is now, under God, in thy own 
 choice, whether thou wilt live this blesspdiife or.not; 
 and whether all this paijis I, have taken for thee shall 
 prosper, or be lost. If it be lost\through;thy laziness,, 
 thou thyself wilt prove, the greatest loser. O mank 
 what hast thou to mind but God and heaven ? Art 
 thou not almost out of this world already ? Dost thou 
 not look every day, when one disease or otherwill 
 lef out thy soul ? Does not the. grave wait to he thine 
 house; and worms' to feed upon thy face and heart? 
 What if thy pulse must beat a few strokes more ? 
 
URGED UPON THE READER. 36? 
 
 What if thou hast a little longer to breathe, before 
 thou breathe out thy last ; a few more nights to sleep, 
 before thou sleepest in the dust?: Alas!- what will 
 this be, when it is gone ? And is it not almost gone 
 already? Very shortly thou wilt see thy glass rup 
 out, and say to thyself, " My life is done ! My time 
 is gone ! It is past recalling! Theje is nothing now 
 but heaven or hell before me!" Where then should 
 thy heart be now, but in heaven ? Didst thou know 
 what a dreadful thing it is, to have a doubt of heaven 
 when a man is dyings it would rouse thee up. And 
 what else but doubt can that man then do, that never 
 seriously thought of heaven before ? 
 
 § 29. Some there he that say, " It is not worth 
 so much time and trouble, to think of the greatness 
 of the joys above ; so that we can make sure they 
 are ours, we know they are great." But as these 
 men obey not the command of God, which requires 
 them to have their conversation in heaven, and to ht 
 their qffe^ons on things aioves so they wilfully make 
 their own lives tniserable, by refusing the delights 
 which God hath set before them. And if this were 
 all, it were a small matter; but see what abundance 
 of other mischiefs follow the neglect of these heavenly 
 delights. This neglect— -will damp, if not destroy, 
 their love to God ;— will make it unpleasant to them 
 to think or speak of God, or engage in hi^ service ; — 
 it tends to pervert their judgments concerning the 
 ways and ordinances of God ; — it makes them sensual 
 and voluptuous ; it leaves them under the power of 
 every affliction and temptation, and is a preparative 
 to total apostacy; — it will also make them fearful 
 and unwilling to die. For who would go to a God 
 or a place h& hath no delight in? Who would leave 
 his pleasure here, if he had not better to go to ? Had 
 I only proposed a course of melancholy and fear, 
 
 z z 
 
^34 
 
 HEAVENLY MEDITATION 
 
 and sorrow, you might reasonably have objected.- But 
 you must have heavenly delights, or nbne that are 
 lasting. God is vi^illing you should daily walk with 
 him, and fetch in c^nisolations from the everlasting 
 ■fouiJtain; if you are unwilling, even bear the loss; 
 and when you are dying, iseeL for comfort where you 
 can get it, and see whether fleshly delights will re- 
 main 'with you;' then conscience will remember, in 
 spite of you, that you was once persuaded to away 
 ■for more excellent pleasures,->-pleasures that would 
 'have followed you through death, and have lasted 
 to eternity. . ,' ' 
 
 § 30. As for you, whose hearts God hatliweaned 
 from all things here below, I hope you will value 
 this' heavenly life, and take one walk every 'day in 
 the new Jerusalem. God is your love , and your 
 desire ; you would fain be more acquainted with 
 your Saviour; and I know it is your grief,, that your 
 hearts are not nearer to him, and that they do not 
 more feelingly lov6 him, and delight in him. O try 
 this life of meditation on your heavenly rest ! Here 
 is the mount, on which the fluctuating ark,pf your 
 souls may rest. Let the world see, by yoUi- heavenly 
 lives, that religion is something more than opinions 
 fa,nd' disputes, or a talk of outward duties. If ever 
 a Christian is Jik^ himself, and answeriable to his 
 principles and,profession, it is when he is most serious 
 andi lively in this duty. As Moses,- before he died, 
 went up rnto Mount Nebo, to take a survey of the 
 land of Canaan; so the Christian ascends the mount 
 of cdntemplatioii, and by faith surveys his rest. He 
 looks' upon the glorious mansions, and says, " Glori- 
 ous things are deservedly spoken of thee,- thou city of 
 God ! He hears, as it were, the mejody 6f the hea- 
 venly choir, and says, Happy is the people that are 
 
URGED UPON THE READER. 355 
 
 Mt such a case; yea, happy is that people, whose God 
 is the Lord! He looks upon the glorified inhabitants, 
 and sftys, Happy art thou, O Israel; who is like unto 
 thee, O people, saved hy the Lord, the shield -of thy 
 fkilpl and who is the Motd cf thine excellenty 1 iWKeh 
 he' looks upon the Low! himself, who is thefr glory, 
 he is" ready with the rest, to fall do'mn and worship 
 Mm,, that liiieth for ever and ever, aiid sdy^ Hoty, 
 holy, holy. Lord God Almighty, who was, and isi and 
 is to come! Thow aid worthy, Q> Lord, to receive 
 glory, and honour, and power ! When he looks on 
 the glorified Saviour, he is ready to say, Amen to 
 that new song; Blessing; and honour, and glory, and 
 power, be unto him, that sitteth upon the throne j and 
 unto the Lamb for ever arid ever: For thou wast 
 'slain, and- 'hast, redeemed us to God by thy blood, out 
 of every kindred, and tongue, and people, and nation; 
 and hast made us, unto our God, kings and priests 1 
 When he looks back on the wilderness of this world, 
 he blesses the believing, patient, despised saints; he 
 pities the ignorant, obstinate, miserable world; and 
 for h'iriiselfj he says, as Peter, It is good to be here; 
 or as Asaph, It is good for me to draw near to God; 
 for, 16, they that are far frmn thee, shall perish. 
 Thus, as Daniel, in his captivity daily opened his 
 window towalds Jerusalem, though far out of sight, 
 when he went to God in his devotions; so may the 
 believing soul, in this captivity of the flesh, look 
 towards Jerusalem, which is above. And as Paul was 
 to the .Colossians, so may the believer be with the 
 glorified spirits, thougft absent in the flesh, yet with 
 them in the spirit^ joying and beholding their heavenly 
 m-der. And as the lark sweetly sings, while she soars 
 on high, but is suddenly silenced when she falls to 
 the earth; sa. is the frame of the soul most delightful 
 
o56 HEAVENLY MEDIIATION, &C. 
 
 and divine, while it keeps in the views of God by 
 cohteinpiation. Alas, we make there too short a stay; 
 fail down again, and lay by' our Qiusic ! 
 
 § 31. But " O thou, the merciful Father of Spirits, 
 the atttafetive of.love, aad ocean of delights, draw 
 up these drossy hearts unto thyself, and keep them 
 there till they are $pii!itmaUsed, and reJBned; and 
 second thy servant's weak endeavours, and persuade 
 those that read .th^se lines to the p'ractic^ of this 
 delightful, lieafeiily wbrk ! O suffer not the soul of 
 thy iinost ijnwortby ^rvant to be a stranger to those 
 joys, which be describes to others ; but keep me, 
 while I remain on earth, in daily breathings after 
 thee, and in a believing, affectionate walking' with 
 thee! And when thou comest, let me be found so 
 doing; not serving my flesh, nor asleep with my lamp 
 unfurnishejd; but waiting and longing for my^Lord's 
 return! L,et those who shall read these heavenly 
 directions, not merely read the fruit 9f my studies, 
 but the breathing: of my active hope and love : that, 
 if my heart were open to their view, they might there 
 read the same most deeply engraven with a beaoi 
 from the face of the Son of God; and not find vanity, 
 or Imt, or pride within, when the words of life appear 
 without; that so these lines may not witness against 
 me; but proceeding from the heai-t of \he writer, 
 may be effectual, through thy grace, upon the heart 
 of the reader, and sO be the i^avour of life to both! 
 Amen." 
 
 Ghry be to Qod. in the highest; on earth peace; 
 good-will towards men. 
 
 UTE END. 
 
 Friuted by g. Jacksou, Romaey,HaDtt.