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A BRIEF MB 'PLAIN iMSCOVERY
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THE RICHES OF GOD'S COVENANT OF GRACE.
BY REV. R-ICHAED ALLEINE,
A. D. 1665. "
BEV1SED AND SOME^VHAT ABKIBGKD.
PUBLISHED BY THE
AMERICAN TRACT SOCIETY,
150 NASSAU-STREET, NEW YORK,
I I I
THE Rev. Richard Alleine, the able author of this
treatise, having published an excellent work enti-
tled "Vindicise Pietatis," was requested to embody
into it a precious gem exhibiting "the Riches of
the Covenant of Grace, and the Believer's Triumph,"
from the pen of his brother the Rev. Joseph Alleine,
author of the "Alarm to the Unconverted." The
result was that his meditations on the high theme
produced this glowing, spiritual, and practical treatise,
of which the gem from his brother constitutes chapters
14 and. 15. ;
In the present edition, various, antiquated or doubt-
ful phrases or sentences have been dropped, and a
few paragraphs on a single point which might give
offence to some evangelical Christians, have been
omitted. The headings and subdivisions of the chap-
ters have been made more distinct, and four very
short chapters on related topics are now united in
chapter 5. The treatise, says the author, is "fol-
lowed with my prayers that the good land, whereof
some clusters are here presented to thee, may be
thine inheritance. See and take."
CONTENTS.
INTRODUCTION, 7
CHAPTER I.
God himself granted in the Covenant, to be our Friend, Portion,
Sun, Shield, 9
CHAPTER II.
Christ in the Covenant. As the light of life ; the Lord our right-
eousness; our Lord and King; our Head and Husband, . . 29
CHAPTER III.
The Spirit in the Covenant. As a Spirit of wisdom and revela-
tion, holiness and sanctification, truth and direction, comfort
and consolation, "... 42
CHAPTER IV.
The earth in the Covenant. The good things of the earth ; the
evil things of the earth, or the cross, 59
CHAPTER V.
The angels of light the powers of darkness death the king-
dom, in the Covenant, 82
CHAPTER VI.
A new heart in the Covenant, 93
CHAPTER VII.
A heart to know the Lord in the Covenant, 102
CHAPTER VIII.
One heart in the Covenant, 120
. 6 CONTENTS.
CHAPTER IX.
A heart of flesh in the Covenant, :. . 148
CHAPTER X.
A heart to ]ove the Lord in the Covenant, 172
CHAPTER XI.
A heart to fear the Lord in the Covenant, 199
CHAPTER XII.
. An obedient heart in the Covenant, 227
CHAPTER XIII.
An enduring Covenant, 255
CHAPTER XIV.
Riches of the Covenant, or the exceeding great and precious pr&m-
ises. Ey Rev. Joseph Alleine, . .
CHAPTER XV.
The believer's triumph in God's Covenant, or the various con- -
flicts and glorious conquests of faith over unbelief. By Rev.
Joseph Alleine, 305
CHAPTER XVI.
' To the unconverted, with a form of words expressing man's
covenanting with God, 329
CHAPTER XVII.
To God's covenant people, 356
DIRECTIONS AS TO PRAYER, 374
HEAVEN OPENED,
INTRODUCTION.
GOOD news from heaven ! the Day-spring from on
high hath visited this undone world ! After a deluge
of sin and misery, behold the bow in the cloud. The
Lord God has made and established A NEW COVENANT,
and this it is that has cast the first beam on the dark
.state of lost and fallen man, and has brought life and
immortality to light. This covenant is the hope of
sinners, the riches of saints, the magna charta of the
city of God : the forfeited lease of eternity renewed ;
* God's deed of gift, wherein he has, on fair conditions,
granted sinners their lives, and settled upon his saints
an everlasting inheritance.
'Hear, ye forlorn captives, who have sold your-
selves to eternal bondage, spoiled yourselves of all
your glory, sealed yourselves up under everlasting
misery. You are dead in your sins, guilty before
God, under wrath, under a curse, bound over to eter-
nal vengeance. But behold, there is yet hope in
Israel concerning this thing; the Lord God has had
compassion upon you, has opened a way for you to
8 HEAVEN OPENED.
escape out of all this misery and bondage. Lift up
the hands that hang down, strengthen the trembling
knees : an ark, an ark has Grod prepared, in which is
salvation from the flood ; A COVENANT, A NEW COVENANT
has he made and established, which, if you lay hold
on it, will recover all you have lost, ransom you from
death, redeem you from hell, and advance you to a
more sure and blessed condition than your original
state from which you have fallen. This is the hope
of sinners ; this is the heritage of the servants of the
Lord.
G-lorious tidings, good news indeed ! But WHAT is
THIS COVENANT ? . Or what is there that is given and
granted therein? Why, in sum, there is all that
heaven and earth can afford, all that can be needed
or desired ; and this, by. a firm and irrevocable deed,
made over, and made sure to all who will sincerely
embrace it.
Particularly, Grod has in his covenant granted and
made over Himself; his Son; his Spirit; the earth;
the angels of light; the powers of darkness; death;
the kingdom all the means of salvation.
PrOD IN THE COVENANT. 9
CHAPTER I.
GOD IN THE COVENANT.
THE Lord Gfod has made over HIMSELF in this
covenant. This is the great and comprehensive prom-
ise : " I will he their God." Jer. 31 : 33. I am God ;
and what I am is all theirs: myself, my glorious
incomprehensible essence, all my glorious attributes,
my omnipotence, my omniscience, my wisdom, my
righteousness, my holiness, my all-sufficiency, my
faithfulness. I will make over myself to them to be
henceforth and for ever theirs : their Friend, their
Portion, their Sun, and their Shield.
I. THEIR FRIEND. I was angry, but mine anger
is turned away; I was an adversary, I had a contro-
versy with them, but I am reconciled ; I have found
a ransom, the contest is settled, my wrath is ap-
peased, I am their friend : "I will forgive their in-
iquity, and I will remember their sin no more." Jer.
31 : 34. I will take away their iniquity and receive
them graciously; "I will heal their backsliding, I
will love them freely ; for mine anger is turned away
from them." Hosea 14:4. Fury is not now in
me ; favor and friendship, love and good- will is all
they may henceforth expect from me. " Glory be
to God on high, on earth peace, good-will towards
men!"
Sinners, what is there to^be feared, what is there
1*
10 HEAVEN OPENED.
dreadful, "but an angry God? Thence is sorrow
and anguish, thence is famine, and pestilence, and
sword ; thence is death and hell : he does not know
what the wrath of God means, who does not see in
it all the plagues of earth, and all the vengeance
of eternal fire. "Whatever terrors or torments have
seized upon thee upon thy body, upon thy soul;
whatever losses, crosses, vexations, afflictions, plague
thee on this earth; whatever horror and anguish,
whatever amazing, confounding torments are like
to meet thee and feed upon thee in the lake be-
neath, thou mayest say of all, This is the wrath of
G-od. When the Lord says to thee, Fury is not in
me, he says also, Fear shall be no more to thee. The
hour the Lord saith, I am thy friend, death and hell
vanish; the day is broken, the shadows flee away.
This is one thing included in the promise, "I am
their God" I am their friend.
II. THEIR PORTION. Fury ceases ; fears vanish ;
friendship, favor, life are granted. But what shall
the soul have to live upon ? Man was never intended
to be self-sufficient ; he was created under a neces-
sity of dependence on something without him, not
only for the continuance of his being, but for the
comfort of his being ; he cannot live upon the air,
though he hath escaped the fire : the soul of man is
too big for all the world ; like Noah's dove, it can find
no rest below ; and where shall it find it, or on what
shall it subsist? Why, God will not starve his
friends ; he who has saved their lives will find them
a livelihood; he himself will be their portion, their
GOD IN THE COVENANT. ' 11
maintenance, and their heritage for evet. As their
deliverance is from him, so their dependence shall be
on him ; he is their substance, and on him is their
subsistence; he writes himself "the portion of
Jacob," Jer. 10, 16, and as such his saints accept
him, " The Lord is the portion of mine inheritance,"
Psa. 16 : 5 ; he is their bread and their water, their
stock and their store. The Lord gives portions to his
enemies : not only the young ravens, but the. old lions
and tigers ; the worst of men seek their meat from
God; they "have their portion in this life, whose
belly thou fillest with thy hid treasure." Psa. 17 : 14.
They have their portion : some of them have their
portion in the city, others a portion in the field ; to
some he gives a portion of gold, to others a portion of
worldly glory, to others a portion of pleasures ; with
all these he deals as the father of the prodigal, he
gives them their portion and sends them away. But
while he gives portions to these, He is the portion of
his saints: he makes over and settles -himself upon
them, as their inheritance for ever : they shall never
be in want while there is fulness in him. to supply
them; they shall never be in straits while there is
power in him to relieve them : all their wants are
upon him.
The Lord is their portion, and he is a sufficient
portion. " With thee is the fountain of life." Psa.
86. " In thy presence is fulness of joy." Psa. 16.
The Lord God is all things to them:- " In my father's
house there is bread enough, and to spare." He that
has all things below (rod, but not God, has nothing ;
12 HEAVEN OPENED.
he that has nothing besides God, tut has God, has all
things ; enough and to spare; filling up, and running
over : there is still more to be had; if more could be
held. The soul has never enough till it has more than
enough, is never full till it runs over never full
while it can contain and measure and number all
that it has : this is its judgment of all. In God is
enough for filling up, and running over ; enough there
is in him to fill up all their faculties.
Their understandings. There are infinitely beau-
tiful perfections on which we may gaze and. fill our
eyes with unspeakable delight ; but when we have
looked the furthest into them, when the most search-
ing eye, the most intense thoughts have searched and
run their utmost, they come not near the end ; they
shall look, and look, and see, and see, and when they
can reach no further, then they shall wonder at those
treasures of light and beauty that are sti]l beyond
them. Admiration is the understanding full, and
running over : when it is nonplussed, and can reach
no further, then it wonders at what it perceives still
beyond it. The apostle tells us that the gospel,
which presents God in flesh, hath in it a height, and
depth, and length, and breadth, Eph. 3:18, and I
may tell you from him, it is a height without top, a
depth without bottom, a length without limits, a
breadth without bounds; in one 'word, immensity;
unmeasurable, and therefore unspeakable, unsearch-
able glory. "While the blind world deride and despise
the portion of the saints, looking on God and all the
things of God as shallow things that have no depth
GOD IK THE COVENANT. 13
in them, they will be found by those who search into
them, to be deep things that have no bottom, " The
deep things of God." 1 Cor. 2 : 10. All the raptures
and ecstasies of the glorious joy of the saints in the
other world break in upon them from their vision of
God.
There is enough to fill up their wills and affec-
tions : there is infinite goodness, incomprehensible
love, marvellous loving-kindness, unspeakable de-
lights, glorious joys. " Oh, how great is thy good-
ness, which thou hast laid up for them that fear
thee !" Psa. 31 : 19. " Oh, how great is thy good-
ness:" it is the voice of exultation, an admiring
word ; great beyond expression, great beyond imagi-
nation. " Eye hath not seen, nor ear heard, neither
have entered into the heart of man^the things which
God hath prepared for them that love him :" it is the
voice of a heart leaping for joy, rejoicing in hope of
the glory of God which is laid up for his saints.
" Laid up; where?" Why, laid up in himself: that
is the fountain, that is the treasury; there is love,,
there is joy, there is satisfaction ; .our life is hid with
Ghrist in God. love the Lord, all ye his saints.
bless the Lord, all ye his saints. He that is mighty
has done for you great things : " Since the beginning
of the world men have not heard, nor perceived by
the ear, neither hath the eye seen, God, besides
thee, what he hath prepared for him that waiteth
for him." Isaiah 64 : 4. Or, as it is i-n the margin,
".There hath not been heard or seen a God besides
thee, which doeth so for him that waiteth for him."
14 HEAVEN OPENED.
There is enough to fill up our time: there is
admiring work, and praising work for ever ; there is
matter for love and joy to live and feed upon for
ever ; endless praises, eternal pleasures, everlasting
rejoicings, ' " everlasting joy," " pleasures for ever-
more." There is enough to reward all our labors,
and repay all our expenses ; there is a full reward. .
" Fear not, Abraham; I am thy shield and thy ex-
ceeding great reward." Gen. 15 : 1. Christian, thou
shalt not serve the Lord for naught, he will reward
thee : and it is little in his eyes that thou shouldest
serve him for com and for wine, for sheep and for
oxen, yea, for the crowns and kingdoms of this world ;
these shall not be thy hire ; the everlasting God will
be thy reward, thine exceeding great reward ; exceed-
ing not thy work only, but thy very thoughts also.
A little is too much for thy earnings, but the whole
world is too little for his bounty. . Less than nothing
might satisfy for thy labors, but less than himself
will not satisfy for his love : the eternal God will be
thy reward. Oh, the unsearchable riches of the poor-
est of saints. Poor ; what, and yet hast a God ? In
want; what, and yet hast all things? Is he GOD
that is thine, and art thou still in straits ? Would a
few sheep and oxen, vineyards and olive-yards make
the*e a rich man, and can God leave thee a beggar ?
Is not a pearl more than pebbles; milk and wine
better than mud and water ? Men use to say, Money
is all things meat, and drink, and clothes, and
friends, and land virtually all things. And is not
God more than money ? Sure he has said to his gold,
G-OD IN THE COVENANT. - 15
" Thou art my god," who cannot say, Let God be
mine, and then go thou thy way. Hast thou a G-od,
and yet art thou poor ? Nay, further, would the fat-
ness of the earth and the fulness of heaven, if thou
hadst both, be enough for thee? "Would 'corn, and
wine, and houses, and lands, and pleasures here, and
eternal life hereafter suffice thee ? And is not G-od
alone as much as all this? Dost thou want star-
light when thou hast the sun ? Is the ocean more
full for the rivers that run into it ? Or would there
be any want there, if all these were stopped and dry?
Can they contribute to it which have their rise from
it? Has the Almighty God a self-sufficiency, and
has he not enough to satisfy a poor worm? Is he
blessed in himself, and mayest not thou be blessed in
him ? He that thinks any thing less than God will
suffice, understands not a soul ; and he that wants
any thing more, understands not God. God alone is
as much as God and all the world ; and this is the
heritage of the servants of the Lord, God is their
portion.
If enough be not yet said, look awhile, and con-
sider whence thou art taken up into this blessedness.
What hast thou left! "What an exchange hast thou
made ! Thou wert taken with the prodigal from the
trough, with the beggar from the dunghill, yea, as a
brand out of the burning ; there thy lot had fallen.
Oh, where hast thou left the rest of the world ? Bless-
ing themselves in vanity, pleasing themselves with
shadows and apparitions, feeding on ashes, warming
themselves at their painted fire, sporting themselves
16 ~ HEAVEN OPENED.
with the \vind 3 rejoicing in a thing of naught : their
crackling thorns, their flattering pleasures, their drink-
ings and dancings and roarings, their horses and their
dogs, their hawks and their harlots; making a shift
awhile to make merry with these while they are
hastening to the pit, to that fire and brimstone which
is the portion of their cup.
Consider, what is the chaff to the wheat ? "What
is a comet to the sun ? "What is the night to the day ?
What are bubbles and children's toys to the durable
riches ? What are things that are not, to him whose
name is I AM ? But Oh, what are death and wrath
and the curse, which were once all thy heritage, to
that life and love and peace and joy and glory, which
thou now possessest in that God who is thy portion ?
What a poor wretch wert thou once, when thou hadst
nothing but sin and shame and misery that thou
couldst call thine own. These thou mightest call
thine sin was thine, woe was thine, death and the
grave and the curse and the pit were thine own ; but
that was all thou hadst : thy good things thou livedst
upon, had they been of ever so great value, were none
of thine ; thy house and thy lands are none of thine ;
thy gold and thy silver and thy substance are none
of thine ; they are all but borrowed, or committed to
thee as a steward, and all to be given up on demand ;
and what thou hast spent of them thou must be
brought to a reckoning for: a poor wretch thou wert,
and hadst just nothing; for all that thou hadst was
none of thine.
But now, God is thine own, all that he is, all that
GOD IN THE COVENANT. 17
he has is thine ; never could st thou lay such a claim
to any thing thou possessedst; to house, or wife, or
child, or hody, or soul, as now thou rnayest to thy
God. God is as -surely thine as thou art thyself: as
sure as thou art a man, thou hast a God.
Come, Christian, here is now thy portion; the
light of thine eyes,- the lifting up of thy head, the joy
of thy heart, the strength of thy bones, thy stock, thy
treasure, thy life, thy health, thy peace, thy rest, thine
all : "Whom have I in heaven, but thee? and there, is
none upon earth that I desire besides thee. My flesh
and my heart faileth ; but God is the strength of my
heart, and my portion for ever." Psalm 73 : 25, 26.
Here is thy portion, know it for thy good, take it for
thine own ; live upon it, and live up to it.
1. Live upon thy portion. Here thou mayest feed,
herein thou .mayest rejoice, herein thou mayest bless
thyself for ever. "Let him that blesseth himself on
the earth, bless himself in the God of truth." Let
him that rejoiceth in the earth, rejoice in the God of
truth. Let the strong man live upon his strength, let
the wise man live upon his wits, let the rich man live
upon his lands ; but come thou, live upon thy God ;
come, enjoy God and thy soul ; enjoy God in thy soul,
enjoy thy soul in God. Thou hast possession, what
should hinder thy fruition? In fruition, the schools
tell us, there are three things which go to make it up :
knowledge, delight, and satisfaction.
Knowledge. According to the clearness or cloudi-
ness of our apprehensions of any good, we more or
less take the pleasure or comfort of it ; and therefore
18 HEAVEN OPENED.
the full fruition of God is not till at last, when we
shall know as we are known. Here we see as but in
a glass, and darkly ; we know but in part, and while
we know but in part, we love but in part and joy but
in part ; the dimness of our sight makes an abatement
of our joy. When the veil shall be taken away, when
we shall come to see face to face, then we shall fully
feel what it is to have a God. Christian, know thou.
the God of thy fathers ; the more thou knowest, the
more thou hast.
The carnal world enjoy not God at all ; God is not
known in their tabernacles : in Judah is God known,
his name is great in Israel ; at Salem is his taber-
nacle, and his dwelling hi Zion. But what of God in
Edom, or Ammon, or Amalek, or Egypt; those dark
regions wherein neither sun nor star appears ? Leave
them to their dunghill gods, to the gardens which
they have desired and the oaks which they have cho-
sen. The Lord is before thee, know it for thy good.
Study thy God, Christian ; roll over his sweetness in
thy mind, as thou dost the sweet morsel in thy mouth ;
see what he is, and what thou hast laid up in him ;
read over daily his glorious names; walk through
those chambers of his presence, his glorious attri-
butes. Look into the chamber of Ms power, and see
what thou hast laid up for thee there. Go into the
chamber of his wisdom, and see what that will afford
thee. Look into the chambers of his goodness, mercy,
faithfulness, holiness, and behold what treasures are
laid up for thee in each of these. Enter into thy
chambers, they are all thine ; let thine eye be there,
GOD IN THE COVENANT. 19
let thy meditation be there, let thy soul be there every
day ; there is thy portion, search it out and know it
for thy good.
Delight. Fruition is taking the pleasure of what
we have. "We cannot enjoy what we do not love, and
love implies delight. We cannot enjoy that wherein
we do not joy. " Delight thyself in the Lord." Psa.
37:4. "I sat down under his shadow with great
delight." Sol. Song 2:3. If his shadow be so pleas-
ant, what will his sunbeams be? "0 taste, and see
that the Lord is good." Psa. 34 : 8. Our senses help
our understandings ; we cannot by the most rational
discourse perceive what the sweetness of honey is ;
taste it, and you shall perceive it. "His fruit was
sweet unto my taste." Dwell in the light of the
Lord, and let thy soul be always ravished with his
love. Get out the marrow and the fatness that thy
portion yields thee. Let fools learn by beholding thy
face, how dim their blazes are to the brightness of
thy day.
Let thy delights in Gfod be pure and unmixed
delights. Let thy spirit be so filled with (rod, and
so raised above carnal joys, that it be no damp upon
thee to have nothing but Grod. Live above, in that
serene air which is not defiled with earthly exhala-
tions. Sickly bodies, and so sickly souls cannot live
in too pure an air. Be so wholly spiritual, that spir-
itual joys, spiritual delights may be suited to thee
and sufficient for .thee. Do not say, I want the joy
of the vintage and of the harvest ; I want the joy of
the bridegroom and of the bride ; I want the sound of
20 HEAYEN OPENED.
the millstones and tlie light of the candle, to make
my comfort full. Let -the joy of the Lord he thy
strength and thy life; say with the prophet, "Al-
though the fig-tree shall not blossom, neither shall
fruit be in the vines ; the labor of the olive shall fail,
and the fields shall yield no meat ; the flock shall be
cut off from the fold, and there shall be no herd in the
stalls ; yet I will rejoice in the Lord, I will joy in the
God of my salvation." Hab. 3 : 17, 18.
Satisfaction. The quiet, or resting of the soul in
its portion. Therefore the schools say that the last
end only is the proper object of fruition. The carnal
world, whatever they possess, cannot be said properly
to enjoy it, though it be their god that they live upon ;
as their drag is their god, their gold is their god, then*
plough and their plenty and their pleasure is their
god ; they burn incense to them, yet they cannot en-
joy them; there is no rest for them in their god.
"What man is he that feareth the Lord? his soul
shall dwell at ease." Psa. 25 : 12, 13. In the original
it is, "shall lodge in goodness." The soul is never at
ease while it is in want, every want wrings it; it
can never take up its lodging where it cannot take its
rest. His soul shall be at ease ; shall lodge, that is,
shall take up its rest in the goodness of G-od : when
we find rest in our beds, then we enjoy them. Is thy
soul lodged in God ? enjoy thy lodging. " Return
to thy rest, my soul, for the Lord hath dealt boun-
tifully with thee." As it was said to, so let it be said
by the church and every saint, " This is my rest, here
will I dwell for ever." Here thou mayest find rest
GOD IN THE COVENANT. 21
when tliou hast no other rock to lean upon; thou
mayest be at rest in thy Grod, in thy most restless
state, in a weary land, in a barren wilderness, in a
tempestuous ocean. However it was in the vision of
the prophet, yet thou mayest say, If the wind, rise,
the Lord is in the wind ; if after the wind an earth-
quake, the Lord is in the earthquake; if after the
earthquake a fire, the Lord God is in the fire; and
wherever thou findest God, thou. mayest find rest. If
thou find God in a wilderness, thou wilt find rest in
the wilderness ; if thou find God in the earthquake, or
the tempest, or the fire, even there also thy soul shall
find rest. When thou canst not rest in thy bed, nor
in thy house, nor in thy land, thou mayest still, rest
in thy God. Say, Christian, say again, "Return to
thy rest, my soul, for the Lord hath dealt bounti-
fully with thee." Though my helps fail me, and my
friends fail me, and my flesh and my heart fail me,
" God is the strength of my heart and my portion for
ever. This is my rest, here will I dwell for ever."
To these I might add a fourth thing wherein fru-
ition consists the making 1 use of our portion. He
\ enjoys, who uses what he has. We enjoy our por-
1 tion, when we have a power and heart to make use
of it on all occasions. "I am thine, soul; come and
make use of me as thou wilt, thou mayest freely ; I
have nothing that is not for thee ; thou mayest freely
come to my store ; and the oftener, the better welcome."
Have thou not a God lying by thee to no purpose ; let-
not thy God be as others' gods, serving only for a
show. Have not a name only that thou hast a God :
22 HEAVEN OPENED. '
since he allows thee, having such a Friend, use him .
daily: "My God shall supply all your wants;" never
want while thou hast a God, never fear or faint while
thou hast a G-od : go to thy treasure, and take what-
ever thou needest; there are bread and clothes, and
health and life, and all that thou needest. 0, Chris-
tian, learn the divine skill to make God thine all, to
find in thy God bread and water and health and
friends and ease ; he can supply thee with all these ;
or, which is better, he can be, instead of all these, thy
food, thy clothing, thy friend, thy life. All this he -
has said to thee in this one word, "I am thy God;",
and hereupon thou mayest say, I have no husband,;
and yet I am no widow ; my Maker is my husband.
I have no father nor friend, and yet I am neither fa-
therless nor friendless ; my God is both my Father and
my Friend. I have no child ; but is not he better to
me than ten children ? I have no house, but yet I
have a home ; I have made the Most High my habita- ;
tion. I am left alone, but yet I am not alone ; my!
God is good company for me ; with him I can walk,
with him I can take sweet counsel, find sweet repose ;
at my lying down, at my rising up, while I am in-
the house, as I walk by the way, my God is ever with;
me ; with him I travel, I dwell, I lodge, I live, and ,
shall live for ever.
2. Live up to your privilege. Live according to -
your rank and quality, according to your riches laid
up for you in God. The rich men of this world live
like rich men, they sort themselves with persons of
their own quality, attend on the courts of princes, are
THE COVENANT.
23
employed about the palace; you may read their
estates in the whole way of their life; they wear
them on their hacks, spread their tables with them ;
they live sumptuously, and fare delicately. Chris-
tians, feed not on ashes or husks, yon have better
meat; you have milk and honey, marrow and fat-
ness, the hidden manna, the bread that comes down
from heaven, the water of life ; you have blessed priv-
ileges > precious promises, lively hopes, living comforts,
[j ; glorious joys, the fountain of life to feed your souls
1 upon : come eat, friends ; drink, yea, drink abun-
dantly, beloved; outfare the rich man, who fared
sumptuously every day ; you have enough to main-
tain it ;~ let every day be a glad day, a feast-day with
you. '.
Let your clothing be according to your feeding.
Be clothed with the sun ; put on the Lord Jesus.
; "The King's daughter is" and so let all the King's
sons be "all glorious within;" let their clothing be
, of wrought gold. Be clothed with humility, put on
love, bowels of compassion, gentleness, meekness ; put
/ ; on the garments of salvation.
Let your company and converse be according to
your clothing. Live among the excellent, among
; the generation of the just. G-et you up to the " gen-
- eral assembly and church of the first-born," to that
"innumerable company of angels, and to the spirits
of just men made perfect." Live in the courts of the
great King, behold his face, wait at his throne, bear
his name, show forth his virtues, set forth his praises,
advance his honor, uphold his interest : let vile per-
22 HEAVEN OPENED.
since lie allows tliee, having such a Friend, use Iiim
daily: "My (rod shall supply all your wants;" never
want while thou hast a God, never fear or faint while
thou hast a God : go to thy treasure, and take what-
ever thou needest; there are tread and clothes, and
health and life, and all that thou needest. 0, Chris-
tian, learn the divine skill to make God thine all, to
find in thy God bread and water and health and
friends and ease ; he can supply thee with all these ;
or, which is better, he can be, instead of all these, thy
food, thy clothing, thy friend, thy life. All this he
has said to thee in this one word, "I am thy God;"
and hereupon thou mayest say, I have no husband,
and yet I am no widow ; my Maker is my husband.
I have no father nor friend, and yet I am neither fa-
therless nor friendless ; my God is both my Father and
my Friend. I have no child ; but is not he better to
me than ten children ? I have no house, but yet I
have a home ; I have made the Most High my habita-
tion. I am left alone, but yet I am not alone ; my
God is good company for me ; with him I can walk,
with him I can take sweet counsel, find sweet repose ;
at my lying down, at my rising up, while I am in
the house, as I walk by the way, my God is ever with
me ; with him I travel, I dwell, I lodge, I live, and
shall live for ever.
2. Live up to your privilege. Live according to
your rank and quality, according to your riches laid
up for you in God. The rich men of this world live
like rich men, they sort themselves with persons of
fcheir own quality, attend on the courts of princes, are
GOD IN THE COVENANT.
23
employed about the palace; you may read their
estates in the whole way of their life; they wear
them on their backs, spread their tables with them ;
they live sumptuously, and fare delicately. Chris-
tians, feed not on ashes or husks, you have better
meat; you have milk and honey, marrow and fat-
ness, the hidden manna, the bread that comes down
from heaven, the water of life ; you have blessed priv-
ileges, precious promises, lively hopes, living comforts,
glorious joys, the fountain of life to feed your souls
upon: come eat, friends; drink, yea, drink abun-
dantly, beloved ; outfare the rich man, who fared
sumptuously every day ; you have enough to main-
tain it ; let every day be a glad day, a feast-day with
you.
Let your clothing be according to your feeding.
Be clothed with the sun; put on the Lord Jesus.
"The King's daughter is" and so let all the King's
sons be "all glorious within;" let their clothing be
of wrought gold. Be clothed with humility, put on
love, bowels of compassion, gentleness, meekness ; put
on the garments of salvation.
Let your company and converse be according to
your clothing. Live among the excellent, among
the generation of the just. G-et you up to the "gen-
eral assembly and church of the first-born," to that
"innumerable company of angels, and to the spirits
of just men made perfect." Live in the courts of the
great King, behold his face, wait at his throne, bear
his name, show forth his virtues, set forth his praises,
advance his honor, uphold his interest : let vile per-
24 HEAVEN OPENED.
sons and vile ways be contemned in your eyes ; be
of more raised spirits than to be companions with
them. Learn hence a holy elevation of spirit. Re-
gard not their society nor their scorns, their flatteries
or their frowns ; rejoice not with their joys, fear not
their fear, care not for their care, feed not on their
dainties ; get you up from among them, to your coun-
try, to your city, where no unclean thing can enter
or annoy. Live by faith, in the power of the Spirit,
in the beauty of holiness, in the hope of the gospel, in
the joy of your God, in the magnificence, and yet the
humility, of the children of the great King.
III. HE is THEIR SUN. He will discover and make
manifest to them the riches and glory of their portion.
He has granted them himself for their portion, and he
will reveal and make manifest to them what a portion
he is. He will make manifest both the blessedness
they shall enjoy in him, and the way to it, and also
the dangers that lie in the way. "The Lord God is
a sun." Psalm 84 : 11. The sun is the light of the
world, it discovers itself and all things else. We can-
not see the glory of the sun but by its own light ; the
moon, the planets, the firmament, and all this lower
world would disappear, if the sun withdrew its light.
Beauty and deformity, safety and danger, the right
way and the wrong, are all brought to view by the
light of the sun ; the sunlight makes the day ; night
is spread over the world when the sun is set. So God
is glorious ; but who would be ever the wiser, did not
this glory shine ? " In thy light shall we see light."
Psa. 36 : 9. "Why is the glorious Grod apprehended,
IN THE COVENANT.
understood, admired, lay so few among the sons of
Because he is out of sight ; the sun is not
men
risen upon them, nor shines unto them : they have
moonlight or starlight, some dimmer reflections of this
glory at second-hand ; but they see not the sun.
What is the reason that truth and falsehood, good
and. evil, substances and shadows, things perishing 1
and things permanent, are no better distinguished ?
What is the reason that men are so mistaken and
misguided in their judgments, in their choice, in their
way; that they are at such a loss, such wanderers
from their bliss ? What is the reason that men's own
sparks, the light of their qwn fires, their candlelight
or torchlight, their fleshly imaginations, their carnal
prosperity, their pleasures, their ease, their earthly
glory, and their carnal joys that hence flash up to
them, are so adored and admired by them ? 0, they
see not the sun. God is out of sight ; and thence are
all their foolish mistakes and miscarriages.- Grod will
be a sun to his saints. "Thy sun shall no more go
down." They shall have a right to the comfort of
this glorious sun ; he will show them his face, he will
cause his glory to appear, he will lead them into him-
self by his own beams ; he will show them their end,
and the means the goal, and their way to it ; he will
show them the good part, and the right path ; good
and evil, duties, and sins, realities and delusions, helps
and hinderarices, dangers and advantages, their snares
and their succors, will all be discovered to them by
the light of the Lord.
Hearken, thou poor and dark soul, that hast oho-
Hsavcn Opcnp4. 2
"6 HEAVEN OPENED.
sen, but thou knowest not what ; that art going, but
thou knowest not whither ; that art wandering and
stumbling on, but thou oarest not how; that corn-
plainest thou canst not see, thou canst not value, thou
canst not be affected with all the glory and joy of the
invisible world ; that findest thy husks and thy trash
to be a greater pleasure to thee than all the riches of
immortality ; that would est fain mind and choose and.
love and relish and seels: God and things above, but
thou canst not : thou seest so little . of the beauty of
them, that they do not entice thy heart after them ;
and when thou art seeking, thou art at a loss and in
the dark as to the way that thou shouldest take.
Hearken, soul, thy God calls to thee: Come unto
rne, look unto me, and I will be thy sun ; I will show
thee all that glory, and the right way that will bring
thee to it ; I promise thee I will ; trust me, I will be
a light unto thee.
IV. THEIR SHIELD. "The Lord God is a sun and
a shield." Psa. 84 : 11. The gods of the earth are
styled, "the shields of the earth," Psa. 47 : 9; much
more the God of glory. Faith is called a shield:
"Above all, taking the shield of faith." Eph. 6 : 16.
This signifies the same as " God is a shield." Faith is
to the soul whatever God is. This is the grace that
entitles the soul to God, and applies God to the soul.
" Fear not, Abraham ; I am thy shield." Gen. 15 : 1.
"What is promised to the father of the faithful, stands
sure to all the seed. Rom. 4 : 16. The state of Chris-
tians in this life is a militant state, a state full of
hardships and hazards ; by reason whereof, richly
G-OD IN THE COVENANT. 27
as they are provided for, they are subject to fears of
"being undone and spoiled of all. They are in fears
about things eternal ; they have spiritual adversaries
that lie in wait for their souls, that fight against their
souls, that are tempting them, and enticing them from
their God; that watch their opportunities to steal
away their God, by stealing away their hearts from
him ; and such dangerous attempts of this kind they
meet withal, that they often are in great doubt what
the issue may be. They are in fears about things
temporal ; their names are shot at, their liberties are
invaded, their estates, with all the comforts of their
lives, are in danger to be made a prey ; to-day they are
a praise, to-morrow a scorn ; to-day they are full and
abound, to-morrow they may have nothing left ; they
die daily; they are "killed all the day long." But
whatever their dangers and their fears are, here is suffi-
cient provision made against all : Gfod is their shield.
Christian, thou hast enough, and all that thou hast
is in safety. Thou art compassed about with a shield,
secured on all hands, there is no coming at thee to do
thee harm. Whatever assaults are made, thy G-od is
a wall of partition between thee and harm. They are
not shields of brass and iron thou art furnished with ;
the strong God is thy defence. Wherefore dost thou
doubt, thou of little faith? A Christian, and yet
afraid; shifting for thyself; taking care for the asses
and oxen and sheep; vexing and loading and losing
thyself, in thy cares and fears from day to day ? Where
is thy God, man ? Doth not God take care for oxen
-and asses and all that thou hast ?
28 ' HE A YEN OPENED." '
But 0, what meanest thou by this ? To "be shift-
ing thyself from danger, by shrinking hack from thy
God ; securing thyself from affliction, by taking sanc-
tuary in iniquity ! What art thou doing hut throwing
away thy shield to save thee from harm ; making a
breach in thy wall, to keep thee in safety? "Walk
before me, and he thou perfect," saith G-od; and then,
" Fear not, Abraham ; I am thy shield." den. 15 : 1 ;
17 : 1. This now is the first and great promise of the
covenant, "I am thy Grod."
CHRIST IN THE COVENANT. 29
CHAPTER II.
CHRIST IN THE COTENANT.
GOD has put Christ into the covenant, and made
him over to his people : "I will give thee for a cove-
nant." Isa. 42 : 6. He who is promised as the chief
matter, the mediator, surety, and scope of the cove-
nant, is called, The Covenant. "I will give thee for
a covenant;" that is, I covenant to give thee to the
people.
Dost thou say, "Whatever glory and blessedness
there is in the fruition of God, woe is me, there is a
great gulf fixed between rne and it, over which there
is no passing; there is a partition- wall raised, over
which there is no climbing ; there is a handwriting
against me, and while that stands, all that is in God
is nothing to me. Were this Grod mine, I had enough.
Let me be put to labor or to suffering ; let me dig, or
beg, or starve and die ; whether I be rich or poor, have
something or nothing, be a praise or a reproach, it
matters not, if God be mine. But 0, how may I ob-
tain this ? Who shall bring me to God ?"
The Lord God hath given thee his Son to undertake
for thee, and to be thy way unto the Father. Heb.
10 : 19, 20. JESUS CHRIST who is the Morning-star,
the Sun of righteousness,- the image of the invisible
God, the first-born of every creature, by whom are all
30 HEAVEN OPENED.
things, who is before all things, the head of the body
the church; who is the beginning, the first-born from
the dead, in whom dwells all fulness, even the fulness
of the godhead bodily; who has made peace by the
blood of his cross, Colossians, chs. 1, 2; whose name is,
"Wonderful, Counsellor, the mighty God, the ever-
lasting Father, the Prince of peace," Isa. 9 : 6 this
Jesus is granted thee in the covenant, to bring thee to
God. To which blessed and glorious purpose he is
exhibited as the Light of life; as the Lord our right-
eousness; as our Lord and King; and as our Head
and Husband.
I. As the LIGHT OP LIFE. "A light to lighten the
Gentiles, and the glory of thy people Israel." Luke
2 : 32. "In him was life, and the life was the light
of men." John 1:4. "He that foUoweth me shall
have the light of life." John 8 : 12. There is a light
that serves to kill and destroy, to bring death and
condemnation to light : the light of the law, that kill-
ing letter concerning which the apostle says, "When
the commandment came, sin revived, and I died ; the
commandment which was ordained to life, I found -to
be unto death." Rom. 7 : 9, 10. But Christ brings
life and immortality to light. Heaven, glory, the in-
visible God, which are lost out of reach and out of
ken, are all discovered in the face of Jesus Christ;
" To give the light of the knowledge of the glory of
God in the face of Jesus Christ." 2 Cor. 4 : 6. He
is the image of the invisible God, the brightness of his
Father's glory, the glass in which by reflection we see
the sun. " Show us the Father, and it sufficeth us."
CHEIST IN THE COVENANT. . 31
"Why, says he, hast thou known me, Philip, and yet
sayest thou, Show us the Father ? "He that hath seen
me, hath seen the Father;" and this is the light of
life. John 14 : 8, 9. " This is life eternal, that they
might know thee the only true Grod, and Jesus Christ
whom thou hast sent." John 17 : 3.
II. As THE LORD OUR RIGHTEOUSNESS. This is his
name: "He shall be called, The Lord our righteous-
ness." Jer. 23 : 6. To this end he is given to us,
1. As out propitiatory sacrifice: "The propitia-
tion for our sins." 1 John, 2:2. "Christ our pass-
over." 1 Cor. 5:7. " The Lamb slain from the foun-
dation of the world." Rev. 13 : 8. Our price, our
ransom, to satisfy justice, pacify wrath, discharge
from the curse; to blot out the handwriting, break
down the wall of partition; to finish the transgression,
to make an end of sins, to make reconciliation for
iniquity, to bring in everlasting righteousness, and so
to bring us to Grod. Whatever difficulties appear in
thy way, whatever doubts arise in thy heart, from thy
sins, from thy guilt, from thy poverty, from thy im-
potence whatever objections thy fears may hence put
in, the blood of the Lamb will answer all. Christ
our passover is sacrificed for us.
2. As a merciful and faithful High-priest, Heb.
2 : 17, who has made an atonement for us in the
earth, and appears for us in heaven ; who has made
reconciliation for us, and makes intercession for us,
"to appear in the presence of God for us." Heb.
9 : 24. We read, Exodus 28 : 12, 29, that Aaron,
as the type of Christ, was to bear the names of the
32 . HEAVEN OPENED.
children of Israel engraven in stones upon his shoul-
ders and upon his "breastplate, when he went into the
holy place, for a memorial before the Lord contin-
ually. Our Lord is entered into the heavens, to ap-
pear in the presence of God with our names upon his
shoulders and upon his heart, for a memorial before
the Lord : the least of saints has his name there en-
graven.
"Here is my ransom, Lord," saith Christ, "and
"behold my ransomed ones. Here is my price and my
purchase, my redemption and my redeemed. What-
ever accusers there be, whatever charge be laid against
them, whatever guilt lies upon them, here are the
shoulders that have borne all that was their d.ue, and
paid all that they owe ; and upon these shoulders and
in this heart thou mayest read all their names ; and
when thou readest, remember what I have done for
them, acquit and absolve them, and let them be ac-
cepted before thee for ever. Remember the tears of
these eyes, the stripes on this back, the shame of this
face, the groans of this body, the anguish of this soul,
the blood of this heart ; and when thou rememberest,
whatever name thou findest engraven upon this heart
and upon these shoulders, they are the persons whose
all these are; and whatever these are, whatever ac-
ceptance they have found with thee, whatever satis-
faction thou hast found in them, put it upon their
account; never let me be accounted thine Accepted,
if they be rejected ; never let me be accounted right-
eous, if they lie under the imputation of wicked. li
they be not righteous in my righteousness, I must be
CHRIST IN TO COVENANT. 33
guilty under their guilt. "Whatever I am, whatever
my satisfaction is, all is theirs ; for them I plead, for
them I pray; my tears, stripes, wounds, groans,
anguish, soul, Hood, all cry and say, Father, forgive
them; Father, accept them."
Of all cries there are no such strong cries as the
cry of Wood, and that whether it he against or for
the guilty; its voice shall he heard on high. "Thy
brother's hlood crieth unto me from the ground."
Gen. 4. And what followed ? "Woe to those persons
against whom hlood crieth. But where hlood, such
blood cries for them, for pardon, for mercy, "blessed
are those souls.
Christian, this blood is for thee: it "speaketh bet-
ter things than that of Abel." Heh. 12 : 24. It pleads,
sues, presses for thy discharge from all that is upon
thee. Thou hast many cries against thee : Satan
cries, thy sins cry, thine own heart and conscience
cry against thee, and thou art amazed at the dread-
ful noise they make; but behold, the blood of the
Lamb, who is God, cries for thee. Thou hast an
accuser, but thou hast an Acquitter ; thou hast adver-
saries, but thou hast an Advocate: "An Advocate
with the Father, Jesus Christ the righteous, who is
the propitiation for our sins." 1 John, 2 : 1, 2. "Who
shall lay any thing to the charge of G-od's elect ? It
is God that justifieth. Who is he that condemneth?
It is Christ that died, yea, rather, that is risen again,
who is even at the right hand of God, who also maketh
intercession for us." Rom. 8 : 33, 34.
Nay, further, thou hast not only a righteous, but
2*
34 HEAVEN OPENED.
a merciful High-priest, that is provided with a sacri-
fice, and hath a heart to offer it for thee; thy name
is in his heart as well as on his shoulders, in his
bowels as well as on his hack. He hath blood for
thee, precious blood; and he Imth bowels for thee,
bowels of mercy. He can have pity and compassion
021 the miserable. Heb. 5:2. If he can find no
other, he can find arguments enough from thy woe
and thy misery to draw forth his soul towards thee.
He is merciful, and his mercies are tender mercies ;
he is pitiful, and his compassions are tender compas-
sions : thou art not so tender of the wife of thy bosom,
of thine own child thou art not so tender of thine
own flesh, of the apple of thine eye, of thine own soul,
as thy Lord is of thee. His Spirit is moved for thee,
his soul melts over thee, he bleeds in thy wounds, he
suffers in thy sorrows, his eye weeps, his heart breaks
over thy broken and undone state ; fear not his for-
getting thee.
He is a merciful and a faithful High-priest. No
dignity to which he is exalted above thee, no distance
to which he is removed from thee, can make him for-
get his friends ; he is gone into the heavens, and is
there exalted far above all principalities and powers,
and set down at the right hand of Grod. He is gone,
but he hath carried thy name with him as a perpet-
ual memorial for thee. Thou art unfaithful ; shame
to thee ! thou forgettest thy Lord at every turn ;
every business that comes, every trouble that comes,
every pleasure that comes, every companion that
comes, makes thee forget thy Lord, forget his love,
CHRIST IN THE COYENANT. 35
forget thy duty: 0, how s'mall a matter will steal
thy heart from him ; yea, stir up tumults and rebel-
lions against him. Thy comforts, thy hopes, thy
needs which thou hast daily from him, will not all
prevail to hold him in remembrance with thee. Thou
forgettest thy Lord, but he will not forget thee ; though
thou hast been unfaithful in many things, yet he is in
nothing. " Yet he abideth faithful ; he cannot deny
himself." 2 Tim. 2 : 13. He would not be true to
himself, if he be not faithful to thee ; his interest lies
in thee ; thou art his, his possession, a member of his
body, fear not ; if he should be unfaithful to thy soul,
he is therein unfaithful to his own body. If thy case
be such that he can help thee, if there be any thing
wherein he can stead thee if all that he has, his
blood, his righteousness, his interest with the Father,
will be sufficient for thy help, he has undertaken to
procure it for thee and secure it to thee. Faithful is
he that has called you, and will do it.
This now is that Jesus who is given unto us, as
our propitiatory Sacrifice, as our merciful and faith-
-ful High-priest, who suffered on the earth, and is
gone into the heavens for us; standing in his red
robes, garments rolled in blood with the glorious
white inscribed upon the red pardon, peace, absolu-
tion, acceptance ; with the names of his ransomed
ones engraven upon his heart and upon his shoul-
ders : this is that Jesus, who is THE LORD OUR RIGHT-
EOUSNESS. ' * .
III. As OUR LORD AND KING. " A King shall reign
in righteousness," and in him shall the Gentiles trust.
36 HEAVEN OPENED.
" Shout, daughter of Jerusalem, "behold thy King
oometh." Zech. 9 : 9. "The government shall be on
his shoulder." Isa. 9 : 6. Grod hath more care of his
saints, than to leave the government of them on their
shoulder. Is not her King in her ?
He is a King to gather them, a King to govern,
them, a King to defend and save them : to save them
from their temporal enemies, the sons of violence, the
men of this evil world ; to save them from their spir-
itual enemies, from their sins. " Thou shalt call his
name Jesus, for lie shall save his people from their
sins." Matt. 1 : 21. It is a mercy to he under gov-
ernment and under protection. "What would become
of us were there no King in Israel ? "Where there is
no king, all are kings ; more kings than men : Satan
will be a king, every 'lust will be a lord as many
kings as there are devils and sins. "Whither would
our unruly hearts carry us ? How easily would our
wily and potent enemies ruin us. What tyranny
would sin exercise within; what cruelty should we
suffer from without. "Whither should we wander;
where should we fix ? What peace, what order, what
stability ? Whence should counsel and protection and
salvation come, were there no Lord over us ? It is a
mercy to be under government; but to be under such
a government, under a King, and such a King ; such
a wise and potent King, such a meek and merciful
King, such a holy and righteous King ! Oh, what a
wonder of mercy ! " Rejoice greatly, daughter of
Zion; shout, daughter of Jerusalem ; behold, thy
King cometh unto thee : he is just, and having salva-
CHRIST IN' 'THE COVENANT. . 37
tion ; lowly, and riding upon an ass's colt." He is
just, having salvation; as a Priest he hath purchased,
as a King he bestows his salvation. He comes not to
get, hut to give not to give laws only, but to give
.gifts unto men; and he gives like a king, palms,
crowns, and. thrones salvation to his people by the
remission of their sins. Oh, how unthankful ; 0,
how foolish is this rebellious world! Impatient of
subjection, they shake off the yoke, groan under
duty, under discipline : " We will not have this man
to rule over us." Who then shall save you ? Hard
to be a Christian ; strict laws, severe discipline, no
liberty ! Is this thy complaint, Christian ? Nay,
. rather, There is no liberty left me to be miserable : if
I will be his, I must be happy.
Let fools inherit their own folly, but let Israel
rejoice in him that made him, let the children of Zion
be joyful in their King ; for the Lord taketh pleasure
in his people, he will beautify the meek with salva-
tion. Lift up your heads, ye gates ; and be ye lifted
up, ye everlasting doors ; and the King of glory shall
come in. Who is this King of glory ? The Lord of
hosts, yea, the Lord our righteousness, he is the King
of glory. The Lord is our Judge, the Lord is our
Lawgiver, the Lord is our King, he will save us.
Praise ye the Lord. Come all ye Mmrods, ye mighty
hunters on the earth ; come all ye sons of Anak, ye
seed of the giants ; come all ye sons of Belial, ye seed
of the adulterer ; come all ye Ishmaelites and Am-
monites, ye Moabites and Hagarenes, associate, con-
federate, take counsel together, smite with the tongue,
36 HEAVEN OPENED.
" Shout, daughter of Jerusalem, behold thy King
cometh." Zech. 9:9. " The government shall be on
his shoulder." Isa. 9 : 6. Grod hath more care of his
saints, than to leave the government of them 011 their
shoulder. Is not her King in her ?
He is a King to gather them, a King to govern
them, a King to defend and save them : to save them
from their temporal enemies, the sons of violence, the
men of this evil world ; to save them from their spir-
itual enemies, from their sins. " Thou shalt call his
name Jesus, for he shall save his people from their
sins." Matt. 1 : 21. It is a mercy to be under gov-
ernment and under protection. What would become
of us were there no King in Israel ? Where there is
no king, all are kings ; more kings than men : Satan
will be a king, every lust will be a lord as many
kings as there are devils and sins. Whither would
our unruly hearts carry us ? How easily would our
wily and potent enemies ruin us. What tyranny
would sin exercise within ; what cruelty should we
suffer from without. Whither should we wander;
where should we fix ? What peace, what order, what
stability ? Whence should counsel and protection and
salvation come, were there no Lord over us ? It is a
mercy to be under government ; but to be under such
a government, under a King, and such a King ; such
a wise and potent King, such a meek and merciful
King, such a holy and righteous King ! Oh, what a
wonder of mercy'! " Rejoice greatly, daughter of
Zion ; shout, daughter of Jerusalem ; behold, thy
King cometh unto thee : he is just, and having salva-
CHB.1ST LET THE COVENANT. . 37
tion ; lowly, and riding upon an ass's colt." He is
just, having salvation ; as a Priest he hath purchased,
as a King he bestows his salvation. He comes not to
get, hut to give not to give laws only, hut to give
gifts unto men; and he gives like a king, palms,
crowns, and thrones salvation to his people by the
remission of their sins. Oh, how unthankful ; 0,
how foolish is this rebellious world! Impatient of
subjection, they shake off the yoke, groan under
duty, under discipline : " We will not have this man
to rule over us." Who then shall save you ? Hard
to be a Christian; strict laws, severe discipline, no
liberty ! Is this thy complaint, Christian ? Nay,
rather, There is no liberty left me to be miserable : if
I will be his, I must be happy.
Let fools inherit their own folly, but let Israel
rejoice in him that made him, let the children of Zion
be joyful in their King ; for the Lord taketh pleasure
in his people, he will beautify the meek with salva-
tion. Lift up your heads, ye gates ; and be ye lifted
up, ye everlasting doors ; and the King of glory shall
come in. Who is this King of glory ? The Lord of
hosts, yea, the Lord our righteousness, he is the King
of glory. The Lord is our Judge, the Lord is our
Lawgiver, the Lord is our King, he will save us.
Praise ye the Lord. Come air ye Nimrods, ye mighty
hunters on the earth ; come all ye sons of Anak, ye
seed of the giants ; come all ye sons of Belial, ye seed
of the adulterer ; come all ye Ishmaelites and Am-
monites, ye Moabites and Hagarenes, associate, con-
federate, take counsel together, smite with the tongue,
38 HEAVEN OPENED.
bite with the teeth, push with the horn, kick with the
heel; come all ye gates of hell, and powers of dark-
ness ; thou dragon with all thy armies, with all thy
fiery darts and instruments of death; come thou king
of terrors with thy fatal dart : the virgin the daugh-
ter of Zion has despised you all, she has laughed you
to scorn ; the daughter of Jerusalem has shaken her
head at you; her King is. in the midst of her; the
Lord is her King, he will save her.
4. As our HEAD AND HUSBAND. He that is given
to he Head over all things to the church is given to
"be the Head of the church, Eph. 1:22, 23, and of
every member in particular. 1 Cor. 11 : 3. Believ-
ers are all joined to the Lord. 1 Cor. 6 : 17. United
in Christ as fellow-members; united unto Christ as
their common Head, " from which all the body, by
joints and bands, having nourishment ministered, and
knit together, increaseth with the increase of Grod."
Col. 2:19. They are married to Christ: "I have
espoused you to one Husband." 2 Cor. 11 : 2. From
this union follows a communication of influences, and
a combination of interests.
1; A communication of influences. " Having
nourishment ministered." Christ our Head is our
Fountain of life. Our Head is our Heart also, out
of it are the issues of life ; from him we live, and are
nourished and maintained in life. He is our Joseph,
all the treasures of the holy land are with him. "In
him are hid all the treasures of wisdom and know-
ledge." Colos. 2:3. " It pleased the Father that
in him should all fulness dwell." Colos. 1 : 19. He
CHRIST IN THE COVENANT. 39
is the only begotten Son of G-od, full of grace and
truth.
Here observe -what grace there is in Christ. The
schools tell us, that in him there is a threefold grace.
1. The grace of union. The human nature of Christ
hath received the high grace or favor to be personally
united to the second person in the godhead ; by vir-
tue of which union the fulness of the godhead is said
to dwell in him bodily bodily, that is, personally, or
substantially, in opposition to the types and shadows
of the Old Testament, in which God is said to dwell
in a figure. God was said to dwell in the tabernacle,
in the ark of the covenant, in the temple; but in
these he dwelt only as figures and shadows of the
human nature of Christ. In Christ lie dwells not in
a figure, but personally and substantially. As Christ,
Col. 2 : 17, is called the body, in opposition to the
types of old, which were but the shadow ; so bodily
here denotes not a figurative, but a personal inhabi-
tation. Christ is the body, not a shadow; and God
dwells in him bodily, that is, substantially, and not in
a shadow. 2. Habitual grace. All those moral per-
fections wherein stands the holiness of his nature :
the love and fear of God; his humility, meekness,
patience ; in sum, his perfect conformity to the image
and whole will of God. " Such a High-priest became
us, who is holy, harmless, undefiled, separate from
sinners." Heb. 7 : 26. 3. The honor which is given
to him to be Head of the church.
Also observe how Christ is said to be full of
grace. There is a twofold fulness of grace. In re-
40 HSAVEU OPENED.
spect to grace itself: thus he is said to he full of
grace, that hath all grace, and hath it in the greatest .
excellency and perfection. Also, in respect to the
person that hath it j and thus a person is said to be
full of grace, that hath as much grace as he is capable
of. Christ is full of grace in both respects : the grace
which is in him, is grace in the highest perfection of
it, and in infinite fulness.
Observe also, that this fulness of Christ is ours,
and for us : " Of his fulness have all we received,
and grace for grace." John 1 : 16. " Your life is hid
with Christ in God." Col. 3 : 3. Your life : that is,
both your spiritual life, grace ; and your eternal life,
glory. " This is the record, that Grod hath given to
us eternal life ; and this life is in his Son." 1 John,
5 : 11. Our life is said to be in Christ in three re-
spects. 1. It is hid in Christ as the effect in the
cause : as the life of the branches is hid in the root,
so is the life of a Christian in Christ ; he is our root.
2. It is deposited with Christ : it is laid up with him',
committed to his trust and custody ; with him it is
secured and put into safe hands. 3. The dispensation
of it is committed to him: from him it is at his pleas-
ure to be imparted to us ; of his fulness we receive.
The Son hath life in himself, and he giveth it to whom,
when, and in what measure he pleaseth.
Christian, art thou nothing in thyself? Thou hast
enough in thy Jesus. Art thou dark ? he is a foun-
iain of light. Art thou dead? he is a fountain of
life. Art thou poor and low, weak in knowledge, in
faith, in love, in patience? he is a treasure of all
CHRIST IN THE COVENANT. 41
grace ; and what lie is, lie is for thee. Is lie wise ?
he is wise for thee. Is he holy ? he is holy for thee.
Is he meek, merciful, humble, patient? he is so for
thee. Is he strong; is he rich; is he full? it is for
thy sake. As he was empty for thee, weak for thee,
poor for thee ; sojbr thee he is mighty, he is rich and
full. While thou bewailest thine own poverty and
weakness, bless thyself in thy Lord, in his riches,
righteousness, and strength.
2. A combination of interests. As the head and
body, as the husband and wife, so Christ and his
saints are mutually concerned are rich or poor, must
stand and fall, live and die together. As the husband
conveys to the wife a title to what he hath ; as the
wife holds of the husband ; so is it between Christ
and his church : they have nothing but through him ;
their whole tenure is in the Head ; and whatsoever is
his, is theirs. His God is their God, his Father is
their Father; his blood, his merits, his Spirit, his vic-
tories, all the spoils he has gotten, all the revenue and
income of his life and death, all is theirs. For them
he obeyed, suffered, lived, died, rose, ascended, is set
down in glory at the right hand of God. He obeyed
as their Head ; died as their Head ; rose, ascended,
reigns as their Head ; and has in their name taken
possession of that inheritance which he purchased for
them. This is that Jesus who is given to us, and
thus is he granted and made over to all his saints in
this covenant of God.
42 HEAVEN OPENED.
CHAPTER III.
THE SPIRIT IN THE COVENANT.
G-OD has put his Spirit into the covenant: the
Almighty, the eternal Spirit; the Holy Spirit, the
Spirit of glory and of G-od.
This holy and eternal Spirit is first poured forth
on our Head the Lord Jesus, to anoint him our
Redeemer, to furnish and qualify him for that great
undertaking. "The Spirit of the Lord is upon me,
because the Lord hath anointed me to preach good
tidings unto the meek." Isa. 61 : 1. " The Spirit of
the Lord shall rest upon him, the spirit of wisdom
and understanding, and of the fear of the Lord." Isa.
11:2.
And he is promised to each member of Christ:
"I will put my Spirit within you." Ezek. 36:27.
To all these he is granted, as a Spirit of wisdom and
revelation ; as a Spirit of holiness and sanetification ;
as a Spirit of truth and direction ; and as a Spirit of
comfort and consolation.
I. As a " Spirit of WISDOM AND REVELATION." Eph.
1 : 17, 18. To enlighten them, to open their blind
eyes, and to shine into their hearts ; to give them the
knowledge of the glory of God in the face of Jesus
Christ, that they may know what is the hope of his
calling, and what the riches of the glory of his inheri-
tance in the saints ; to counterwork the spirit of this
THE SPIRIT IN THE COVENANT. 43
world, whose work is to blind men's eyes, lest the
light of the glorious gospel should shine unto them.
2 Cor. 4 : 4-6.
This is he by whom the Father hath called us
"out of darkness into his marvellous light." 1 Pet.
2 : 9. The light that the Spirit brings in is a marvel-
lous light, and that in three respects :
1. It is a marvellous thing that ever light should
come into such dark souls. That those who were
born blind, and upon whom the god of this world
had, for many years together, been trying his skill to
thicken their darkness, to increase and seal them up
under it that ever such eyes should be opened, and
the light of life shine in upon such hearts, this is a
marvellous thing. When our Lord Jesus in the days
of his flesh opened the eyes of those who had been
born blind, the people ran together and wondered at
the sight. If you should see stones live, if you should
see dead stocks or dry bones walk up and down the
streets, if you should see trees, or houses, or moun-
tains full of eyes, this were not more full of wonder,
than to behold blind sinners receiving their sight.
Thou wert once darkness; art thou now light in the
Lord ? Stand and wonder at thy cure.
2. They are marvellous things which this light
discovers. It is a wonder that such eyes should ever
see at all ; and lo, they see wonders. The gospel is
a mystery full of wonders: there are heights, and
depths, and lengths, and breadths. "We have seen
strange things to-day :" strange love, strange grace,
wonderful wisdom, wonderful pity, patience, mercy;
44 HEAVEN OPENED.
wonderful providences, wonderful deliverances, incom-
prehensible excellences, unspeakable joy and glory.
It is a wonder there should be such things every day
before our eyes, and yet we could not see them till
now; and it is a wonder, that when we did not see
them before, we should ever see them now that those
things which we despised, derided, mocked at, stum-
bled at, as mere foolishness and fancy, we should now
see and admire, even to astonishment that that Jesus
who was to the Jews a stumbling-block, to the Greeks
foolishness, should be to the same men when called,
the wisdom of God and the power of G-od. Oh the
deep things of God! Oh the unsearchable riches of
Christ, which he that searcheth all things reveals unto
the saints ! Oh the hidden treasures they now discover
in this deep mine ! To you that believe, he is precious,
a praise, an honor ; all fair, all glorious ; and you have
seen his glory, as the glory of the only begotten Son
of God, full of grace and truth.
Again, there are marvellous evils, as well as good
things, which by this light are brought to light. Sin,
with all the hidden things of darkness that lie below
in those chambers of death the secrets of the evil
heart of man. Sin appears a wonder to the savingly
enlightened soul: exceeding sinful, a world of wicked-
ness. There is death, and hell, and the devil in every
sin; unkindness, unthankfulness, folly, enmity, re-
bellion, spite, and the blackness of % darkness. What
once appeared as a pleasure, a delight, a beauty or
at least, if an evil, yet but a trifle, a matter of nothing
is become a plague, a terror, a burden, a bondage,
THE SPIEIT IN THE COVENANT. 45
"bitterness, shame, sorrow; and such a high provoca-
tion, that whereas once he swelled and murnrared,
and cried out of rigor, severity, cruelty in the least
punishment of it ; now he wonders at the clemency,
and patience, and forbearance of God, that such an
affront and provocation had not long since turned the
whole earth into a hell.
Christian, thou complainest thou canst not see,
thou canst not feel, thou canst not mourn, thou canst
not break under all the guilt that lies upon thee;
thy heart is har,d,- thine eyes are dry ; not a tear, not
a groan, scarce a sigh will all this evil fetch out from
thee. " Oh this blind and sottish mind! Oh this dead
and senseless heart ! what shall I do ? what would I
not do to. get me a melting, mourning, broken spirit?
but I cannot, I cannot; I cannot see, I cannot bleed,
nor break." beg the light of this Holy Spirit; and
if the sight he will present thee with, of this wonder-
ful evil, do not rend thy heart, and turn thee, and
open all thy sluices, and let out thy soul in sighs and
groans, in shame and sorrow, thou mayest then well
be a wonder to thyself. But be not discouraged, be
not dismayed ; do not say, This rock will never break,
this iron will never melt ; I may go sighing for sighs,
mourning after tears, groaning after groans, but all in
vain, it will never be; I am past feeling; sorrow flies
from me, repentance is hid from mine eyes. Do not
thus discourage thyself; wait for this Spirit, open to
it and thou shalt see flowing in such streams of self-
shaming, self-confounding light, as shall flow forth in
self-abasing, self-abhorring streams of tears.
46 HEAVBH OPENED.
3. These marvellous things are revealed to them
with marvellous clearness; that is, in comparison
with what they are to the purblind world, and in com-
parison with what they themselves once saw. They
come to see the glory, and the "beauty, and the reality
of the wonderful things of Gfod. "We have seen his
glory," saith the apostle, John 1 : 14. " The kind-
ness of G-od our Saviour appeared;" "hut we all, with
open face, hehold as in a glass the glory of the Lord."
2 Cor. 3 : 18. Out of Zion hath he appeared in per-
fect "beauty.
It is prophesied of the unbelieving world, that
when they should see Christ, they should see no
"beauty in him. Isa. 53 : 2. Strange ! though he is
all beauty, yet they should see him, and yet see no
beauty; that is, they shall see him, and yet not see
him. "What is thy beloved more than any other be-
loved ? What is Christ more than an ordinary man ?
What is the gospel more than an ordinary story?
What is the Spirit? What is truth? What is there
in tins faith and love, in this holiness and righteous-
ness, in this peace of conscience, and joy of the Holy
Ghost? What substance is there in them? Where is
the glory, and wherein is the excellency of them?
Which way came the Spirit of the Lord from me to
tliee ?" Thou shalt know in that day, when thou
shalt call to the mountains to fall on thee, and the
rocks to hide thee from the face of G-od and the Lamb.
We know whom we have believed. We know that
we know him. We speak that which we know, and
testify what we have seen. We have an unction from
THE SPIRIT IN -THE COVENANT. 47
n
the Holy One, we know all things. Ood hath revealed
them to us by his Spirit; for the Spirit searcheth all
things, even the deep things of Grod. Wow wo have
received not the spirit of this world, hut the Spirit
which is of Grod, that we might know the things that
are freely given to us of God. "We have a clear and
certain sight. We do not see men as trees walking,
with our eyes half open : we see men as men, Christ
as Christ, truth as truth, in its full lustre and evi-
dence. This we have seen and do testify, neither
deceiving nor being deceived. We thank thee,
Father, Lord of heaven and earth, that thou hast hid
these things from the wise and prudent, and hast
revealed them unto babes.
And as they see truth and holiness and goodness
in their wonderful glory and beauty, so also folly and
falsehood and sin in their wonderful ugliness and de-
formity. Sin appears to them to be sin, folly to be
folly, falsehood to be falsehood ; they see men as men,
Christ as Christ, truth as truth, holiness as holiness ;
and they see beasts as beasts, fools as fools, sin as sin,
devils as devils, hell as hell. They see all things as
they are, temptations as they are, (delusions as they
are ; they see what is under them, the hook under the
bait, the sting in the locust's tail, the war in the
devil's heart carried on under his fawning face ; they
are not ignorant of his devices.
' Sinners, cease your wondering at the saints, let
them be no longer for signs and for wonders in Israel ;
cease your wandering at the saints, and come and
wonder with them. Wonder not that they speak not
48 HEAVEN OPENED.
v
as you, live not as you, run not with you after the
same follies and vanities. Oh, if you once come to
see what they see, you will "be a wonder to yourselves.
Mock not at their blessedness : blessed are their eyes,
for they see. The blind envy, but do not disdain the
seeing. Say not, These men are in a dream, or drunk,
or mad; take heed, blaspheme not the Holy Spirit,
call not his light darkness, put not your darkness for
light. Would you know, when these men testify
what they have seen and heard, whether they are sober
or beside themselves ? Come and see : I say not,
stand and see ; you cannot see at the distance you
stand : come near, come in, and you shall see see
your blindness first, if ever you will see the light.
Oh, bewail your darkness and seek light; seek, and
you shall see it. " Son of David, have mercy on me."
Why, what wilt thou, man? "Lord, that I may
receive my sight." Shall that be thy cry ? pity thy
blind soul. pray for eyes. They that see, pity the
blind. be eyes to thy blind, be a light to thy dark
soul ; let them that dwell in darkness see thy great
light. Sinners, those whom you persecute do thus
pity, do thus pray for you: "Lord, that their eyes
might be opened." Will you say, Amen, to their
prayers ; or will you say, Lord, regard not their word,
we desire not the knowledge of thy ways ?
Christians, be marvels. You that have seen mar-
vellous things, be marvellous persons. Let your light
shine, let the light which hath shined into your hearts
shine forth in all your paths: let the 'Spirit of light
within you', be a Spirit of glory resting upon you.
THE SPIRIT IN THE COVENANT. 49
Once you were darkness, but now are ye light in the
Lord; walk as children of the light. Be ye holy,
harmless, the children of Grod, without rebuke, in the
midst of a crooked generation, among whom ye shine
as lights in the world.
Beclouded Christian, iliou goest on bemoaning and
bewailing thyself, complaining that thou art still blind ;
that the light hath shined into thy. darkness, but thy
darkness cbmprehendetli it not ; thine eye is yet but
tender, at least, and thou canst see but little but lit-
tle of Christ, the sun is but as a spark to thee but
little of sin, that mountain looks yet but as a molehill ;
it is "neither clear nor dark," neither night nor perfect
day. Thou didst hope that long ere this thy scales
would have fallen off, that the veil would have been
removed, but they abide upon thee ; thou waitest for
light, but behold obscurityfor brightness, but thou
walkest in darkness ; thou goest on, adding darkness
to darkness, the darkness of sorrow to the dimness of
sight. Thou fearest that the gospel is hid from thee,
that it is still night, because, it is not yet noon with
thee. But hearken : As little as thou seest of Christ,
dost thou see so much that thou prizest and lovest and
cleavest to him above all? As little as thou seest of
sin, dost thou see so much that thou loathest and
|| shunnest it above all things ? Dost thou walk in that
Jj little light thou hast ; dost thou love, long, wait, cry
for the light? "Send forth thy light and thy truth,
lift up the light of thy countenance ; Sun of righteous-
ness, shine upon me ;' why are the wheels of thy char-
iot so long in coming ? when, Lord ? Make haste, my
Heaven Opened. 3
50 -HEAVEN OPENED.
beloved ; might I once see thy face, as the sun,
looking over the mountains." Is this thy voice ; are
these the breathings of thy soul ? Be of good com-
fort, these are the glimmerings and groanings of that
Holy Spirit within thee, who hath already delivered
thee from darkness, and will "bring thee forth into his
marvellous light ; tliou shalt know, if thou follow on
to know the Lord. "Arise, shine ; thy light is come,
the glory of the Lord is risen upon thee." Though
yet, as to thy sense, it be neither clear nor dark, nei-
ther night nor perfect day, " at evening time it shall
be light."
II. As a Spirit of HOLINESS AND SANCTIFICATION,
He is given as a holy Spirit, and as a sanctifying
Spirit; therefore sanctification is called the "sanetifi-
cation of the Spirit." 2 Thess. 2 : 13. He comes to
change us into his own nature, to make us partakers
of his holiness ; he is a refiner's fire, and fuller's soap,
Mai. 3 : 2, to purge and work and wash off the filth
and corruption of our nature. It is said, he shall bo
to the church "a Spirit of judgment and a Spirit of
"burning," to wash away the filth of the daughters of
Zion, and to purge the blood of Jerusalem from the
midst thereof. Isa. 4:4. "A Spirit of judgment,"
that is, in the rulers of Israel stirring them up to do
justice and execute judgment, that so the guilt of
blood may be taken away ; and " a Spirit of burning,"
that is, in the hearts .of 'the people of Israel, to con-
sume and destroy the inward lusts of their hearts,
that no more such wickedness be committed among
them.
. THE SPIRIT IN THE COVENANT. 51
"What he is to the church, .this he is - to every saint,
a Spirit of judgment, to give sentence against their
lusts, to condemn them to the fire: these must be
cast out. ' ' To the fire with them ; . away with them ;
get ye hence, ye sons of the "bond- woman ; ye may not
be heirs with the sons of the free woman." The Spir-
it of the Lord first discovers and convinces of sin,
judges between light and darkness, grace and sin, and
then gives sentence: "Away with these lusts, they
may not be suffered to live." It is a Spirit of burn-
ing, to execute the sentence, to consume them in the
fire. The Spirit of sanctification is a Spirit of morti-
fication. "If ye through the Spirit do mortify the
deeds of the body, ye shall live." Horn. 8 : 13. It is
the Spirit that kills sin, the flesh profiteth nothing.
The Spirit implants the soul into Christ, gives it
an interest in his death, brings it under the influence
'
of his death. It is the death of Christ that is the
death of sin ; these thieves are crucified with him :
" Our old man is crucified with Christ, that the body
of sin might be destroyed, that henceforth we should
no longer serve sin." Rom. 6 : 6. Hell knew not
what they did when they crucified Christ | death and
all its armies were put to death with him.
The Spirit raises up another party in the soul, a
party against a party, an army against an army;
brings grace in to take up arms against sin. Grace
doth not only fight against sin, but is in the very na-
ture of it the death of sin. Humility is pride dead ;
meekness is sinful passion and frowardness dead;
patience is impatience slain.
fi2 HEAVEN OPENED.
Tlie Spirit excites and stirs up the soul against
sin ; sets it a praying against it : the Spirit of grace is
a Spirit of supplication, it fetches down hailstones and
thunderbolts from heaven to destroy these Amorites,
sets a watch against sin, presses the soul to deal
wisely with it, to keep it low by cutting off all pro-
vision from the flesh, restraining and keeping it short
of all those fleshly objects which would keep it in
heart, and so it is starved to death. It is true, our
own greatest wisdom, watchfulness, abstinence, self-
denial, and all external means alone, will fall short of
killing one lust ; it is the Spirit who killeth, without
him the flesh profiteth nothing. All external attempts
for the mortification of the flesh, are but a fleshly mor-
tification. But if ye, through the Spirit, do mortify
the flesh, praying in the Spirit, watching in the Spirit,
curbing and keeping under this body, seeking always
the assistance of the Spirit, then it shall die.
Christian, thou livest in a weary land, and thou
hast but a weary life of it ; briers and thorns are with
thee, the Canaanite is yet in the land, thou sojournest
in Meshech, and hast thy habitation in the tents of
Kedar ; and thou hast a Meshech and Kedar within
thee thou hast armies within thee of fleshly lusts
which fight against thy soul. Thou goest mourning
daily, because of the oppressor those spiritual wick-
ednesses which lie in thy heart, and war in thy mem-
bers. Thou often groanest and criest out to thy God,
" Liberty, liberty ; redemption, redemption. Oh, this
proud heart ! Oh, this vain heart-! Oh, this earth-
liness! Oh, this fleshliness, this slothfulness, this
THE SPIRIT IN THE COVENANT. 53
enmity and rebellion against the law of my mind, and
my God! When I would do good, evil is present
with me. I cannot, I cannot do the things that I
would. I can with no peace serve or enjoy my (rod
and my soul : my duties are either prevented or pol-
luted, my comforts are either wasted or made quite to
vanish and disappear. When I would serve my God,
I must away -to serving my appetites, or my pride, or
my friends; when my soul is a little got upon the
wing, and soaring in the upper region, it is presently
checked, pulled down again to the earth. Oh, my
pinioned, imprisoned ' soul ! Woe is me, wretched
man that I am ! who shall deliver me from the body
of this death ?" Yet comfort thy heart ; the enemy
flies upon thee as a flood, "but the Spirit of the Lord
shall lift up a standard against him. Thou com-
plainest thy gold is become dross; yet he will turn his
hand upon thee, and purely purge away -thy dross,
and take away all thy tin. Though these briers and
thorns be set in battle against thee, yea, and against
him also, yet he will go through them, he will burn
them together. Isa. 27 : 4.
Thou complainest that thy garments are defiled,
thy glory is stained, thy beauty is marred, the image
of thy God is so defaced that there is but here and
there a spot of it left upon thee. While thy Lord
says, " Thou art all fair, my love," thou criest
out, "I am all foul, my Lord:" thou wouldst be
holiness to thy Lord, but thou art an offence to him ;
holiness is still thy love and thy desire and thy long-
ing, but it flies from thee ; it is rather thy wish than
54 HEAVEN OPENED. '
thy hope ; thou canst weep over, but thou canst not
weep out thy "deformity ; thine iniquity is still marked
before the Lord. If there be a little grace in thee,
yet there is such a weakness in its sinews, such a
paleness in its face, that it is not like to live ; or if it
live, how little hope that ever it should thrive or
flourish.
Thus thou complainest, thus thou goest- mourn-
-ing and sighing- and sinking and fainting in thy
mind, and now and then venturest out a desponding
prayer: "Lord, pity; Lord, look upon my sorrow
and my sin; Lord, wash me; Lord, help me." "Why,
the Lord Grod hath sent thee his help out of his sanc-
tuary, and his strength out of Zion. The eternal
Spirit is come down on purpose to give battle to the
flesh, to subdue thine iniquities, and bring ah 1 those
that rise up within thee under thy feet. Thou mis-
takest thyself and thine enemies, if thou thinkest
they will be conquered by one blow of thine arm ;
this kind goeth not out so; "not by might nor by
power," much less by weakness and by flesh, by any
weak attempts of thine own, "but by my Spirit,
saith the Lord." It is work for a Grod, to relieve
and cleanse such a heart, to turn such a hell into
a heaven. What thou canst not do, being weak
through the flesh, behold, he comes down to do for
thee ; thou hast proved thine own weakness, now try
everlasting strength. He stands at the door and
knocks, hear his voice at the door : " "Wilt thou be
made clean ? "Wilt thou be made whole ? Wilt thou
be delivered ?" Open to him, and with him deliver-
THE SPIRIT IN THE COVENANT. 55
anco comes in. He stands at the pool, stirring the
waters for thee; put in thy cripple-soul, and "be
healed of all thy. diseases ; say to him, "Lord, if
thou wilt thou canst make me clean," and thou shalt
soon have this answer, "I will; he thou clean."
III. As a Spirit of TRUTH AND DIRECTION. John
16 : 13. He shall guide them by his counsel, he shall
lead them in the way that they should go. They
shall hear a word behind them, saying, This is the
way, walk ye in it, when ye turn to the right hand,
and when ye turn to the left. Isa. 30 : 21. He shall
lead them into all truth, to prevent mistakes; and
into all righteousness, to prevent miscarriages. Nay,
more, he shall not be only their star, but their strength
too ; he shall guide them on, and help them on ; they
shall be led by the Spirit, bound in the Spirit, pressed
in the Spirit ; they shall be excited, assisted, carried on
in the power of the Spirit, in the way that they should
go ; he will cause them to walk in the statutes of the
Lord. Whatsoever thy waywardness and thy wan-
derings have been, whatever thy feebleness and fickle-
ness be, whatever false lights and false ways are be-
fore thee, whatever temptations thou meetest with to
turn thee aside out of the right way, whatever doubts
hence arise in thy heart, " I shall one day or other
"perish from the way, and be a lost sheep at last;" yet
his guidance shall be prosperous, and the event shall
be sure ; he shall so guide thee by his counsel, that
he shall bring thee to glory. He shall gather his
lambs with his arm, and carry them in his bosom,
and gently lead those that are with young.
56 HEAVEN OPENED.
IY. As a Spirit of COMFORT AND CONSOLATION. "If
I go not away, the Comforter will not come unto you ;
tut if I depart, I will send him unto you." John.
16 : 7. He shall come unto them, and abide with
them, to supply the absence of their Redeemer, to
support them under their affliction, to witness their
adoption, to seal them up unto the day of redemp-
tion, and to be the earnest of their inheritance. Eph.
1:13,14.
"He shall receive of mine, and shall show it unto
you." John 16 : 14. "He shall receive of mine," that
is, not only of the truths, those treasures of wisdom
that are in me, though that be specially intended, but
of my love, my righteousness, my holiness, and all
those treasures of grace and mercy that are laid up in
me : -whatever there is in me that may stand you in
any stead, yield you any relief or support, the Com-
forter whom I will send you shall bring it down to
you; he shall take my blood and the pardons it
hath purchased for you, my compassions that are
working in me towards you, my prayers and inter-
cessions I am offering up for you ; he shall take of all
those treasures of grace and everlasting consolations
which are laid up for you with me ; he shall take of
mine, and show it unto you. As much as you have
in the world to afflict and amaze you, as little as you
have of your own to comfort you, either in your hearts
or in your houses, or among your friends, he shall
show what I have for you to refresh you.
Christians, a sight of Christ in our sorrows, in
our fears, in our thickest darkness, what daylight
' THE SPIRIT IN THE COVENANT. 57
would it "bring in! "When thou lookest into thy heart,
and art astonished and confounded at what thou find-
est there at the blindness and the hardness, the pov-
erty and the emptiness, the guilt and the guile, the
pride and the peevishness, the evil thoughts, the vile
affections, the filthy lusts, that are swarming- and
working in thee; when thou lookest into the world,
and tremblest at what thou beholdest there the
malice, the craft, the power, that is engaged against
thee ; the furious spirits, .the fiery tongues, the fierce
looks,' the violent hands, that are flying upon thee,
and the little relief the earth will afford thee ; when
thy heart faints and dies within thee at the sense of
this thy woful and forlorn state, a sight of what thou
hast in thy Lord is presented to thee by his ' Spirit.
Look thou here, soul, what thy Jesus has sent thee
down a glance from his eye, a drop from his heart,
food from his table ; and all to tell thee, Yet do I not
forget thee ; behold the care I take of thee, the treas-
ures I have for thee, to encourage thy love and re-
ward thy faithfulness. Oh, how will this make all
thy darkness depart, and turn the shadow of death
into the morning !
Thus is the Holy Spirit given to the saints, to be
the light of their eyes, the death of their sins, the
guide of their ways, the stay of their hearts ; to up-
hold their grace, and to maintain their peace ; to 'sub-
due their enemies and their fears; to secure them
from temptations, or succor them when tempted ; to
wipe oft' their reproach, or make it their crown; to
heal their diseases, or make them their cure ; to help
3*
58 HEAVEN OPENED.
tlieir infirmities, to work their works, to make their
yoke easy and their "burdens light ; to turn their sighs
into songs, to form their groans into prayers, send
them up to their Lord, and bring down returns ; to
comfort their hearts, to establish, strengthen, settle
them, that they be neither offended at the rod nor
moved from the hope of the gospel.
THE EARTH IN THE COVENANT. 59
CHAPTER IV.
THE EARTH IN THE COVENANT.
GTOD hath put the earth into the covenant. Though
the saints have not their portion in this life, yet this
world also is theirs: "The meek shall inherit the
earth." Matt. 5 : 5. "Things present, and things to
come, all are yours." 1 Cor, 3 : 22. 1. The good
things present. 2. The evil things present.
I. The GOOD THINGS present. "Houses, and "breth-
ren, and sisters, and mothers, and children, and lands,
now in this time." Mark 10 : SO. " Length of days
are in her right hand, and in her left hand riches and
honor." Prov. 3 : 16. "Houses and lands," you say,
"and riches and honors! where are they? Who are
the poor of this world, the houseless, harboiiess, and
friendless? Who have woe, and want, and shame,
and sorrow ? Who are strangers and pilgrims, dwell-
ing in tents, driven into corners, into dens, and- caves,
hunted up and down upon the mountains of the earth?
To whom is hunger and thirst, cold and nakedness,
"but to the meek of the earth? Is this to inherit the
earth? All theirs, when nothing is theirs?" Yet they
do inherit the earth. For,
1. They shall ever have as much as will suffice
them, and that is as much as all. They shall not
want any thing "but what they may well want:
"Your Father knoweth that you have need of these
60 HEAVEN OPENED.
things ;" and he knows how much you need. More
thanks needful, is more than enough; and more than
enough is a prejudice. Many men have too much;
too much money, too much esteem, too many friends;
more than they can bear ; so much as to sink- them,
and drown them in perdition.
Christians shall have enough; they shall never "be
in such a needy state but whatever is necessary for
them in all the earth they shall have. " The earth is
the Lord's, and the fulness thereof;" and he has said,
that those that seek him shall not want any thing
ihat is good. Psalm 34 : 10. If the whole world
can supply them out of all its store, they shall be
supplied.
2. What they have, they have a better and fur-
ther title to, than any others in the world. "What
they have descends upon them not barely .by provi-
dence, but by promise. Heb. 1 : 2; Christ is heir of
all things, and they are fellow-heirs with Christ. A
little coming from the promise has more in it than the
greatest abundance that is only handed down by com-
mon providence. That which comes in from the
promise, comes in with a blessing : if thou hast but a
handful, thou hast a blessing in thy hand; if thou
hast but a corner, thou hast a blessing in thy corner.
A little from love is a great blessing. Thou hast God
in every morsel thou eatest, and in every drop thou
drinkest ; a drop from heaven will turn thy bra n into
the finest flour, and thy water into wine.
what serene and quiet lives, how void of care,
distracting care, might the saints live in the world !
THE EARTH IN THE COVENANT. 61
What are the "burdens that gall our "backs, what tho
briers that tear our flesh, what the thorns that pierce
our hearts ordinarily, "but the cares of 'this life? What
shall I eat?, what shall I drink? wherewith shall
I be clothed? where shall I dwell? how little have
I for to-day, what for to-morrow, what for hereafter?
how shall I secure what I have ? when this is gone,
whence shall I he supplied ? Thus do we go on
piercing ourselves through with many sorrows. Our
cares for supply eat up what we have ; our thoughts
cut deeper than pur wants ; we cannot at so cheap a
rate fear, as we often actually hear, the want of all
things. . '
And why take ye thought? "The earth is the
Lord's, and the fulness thereof;" and he hath said,
"All this is yours; you shall want nothing." You
have not only providence to live upon ; you have also
the promise before you, and this hath all things in it ;
all is yours. "What have I for to-morrow? what for
hereafter?" Why, what saith the promise ? "Thou
shalt want nothing, neither thou nor thine. Never
saw I the righteous forsaken, nor their seed hegging
their bread."
Hast thou two worlds made sure to thee, and canst
thou want ? Thou mayest as well make a pitiful cry
at a full table, where shall I have my next morsel ?
as under such a full promise, where shall I have my
next meal ? how much beneath the spirit of Chris-
tianity are the carldng, anxious lives of too many
Christians. You do not believe, you do not believe ;
you. talk of your covenant-right, of your part in the
62 HEAVEN OPENED.
promise, of living by faith; but where is any such
thing? Can you trust God for your souls, and can
you not trust him for your bodies, for your children ?
Believe, and you will make as much, and be satisfied
as well, with a penny in the promise, with a meal in
the promise, with a house in the promise, as with a
penny in your purse, or a meal in your cupboard.
"What dost thou get by all thy anxiety? ""Which
of you by taking thought can add one cubit to his
stature " one farthing to his store ? Tears and trou-
ble are all it will add to thee. Be quiet, and nothing
will ail thee ; let not any straits sting thee before they
come; want not before thou wantest; let not the
winter's frost nip thee while it is yet summer.
Know when thou art well, and be content. All
is thine ; if thou inheritest thy G-od, thou inheritest
the earth ; nothing of all its store shall be kept back
from thee that is necessary for thee ; only thou must
not look to be thine own carver, thy G-od will carve
out what thou needest. Let enough suffice thee, and
thou shalt never have too little. Thou shalt never
have so little, but thou mayest say, This little is
enough.
"What if that which thou wantest in water, be
made up in wine; if thou hast but little in bran,
but the more in flour ? A short meal with a smile
from heaven thou mayest count no fast, but a feast ;
a little oil in the cruse, how far will it go with a smile,
the blessing of the covenant ! If the upper spring run
freely, thou mayest abate a nether spring.
Let my Beloved comfort me with his apples,
THE EARTH IN THE COVENANT. 63
and stay me with his flagons ; and let the rest 'be as
little and as coarse as it will. Let the promise he
my portion, let the pipes he kept open to my soul, and
then the least pittance for this hody shall suffice me.
0, my Lord, let me feed with thee, and I will not
complain whatever my fare he. Let my portion he
from thy table, and then he it much or little let me
hear thy voice, "I am thine, and with me all things,"
and I am content to he at thy allowance. Let thy
deed of gift stand sure to me, and put in my children's
names there, and I ask no more for myself or them.
Hold thy peace, keep silence, my anxious soul;
know when thou art well ; he in nothing careful, the
Lord is at hand.
II. The EVIL THINGS of this earth are theirs. The
cross is in the covenant. "If his children forsake my
law, and walk not in my judgments ; if they hreak
my statutes, and keep not my commandments ; then
will I visit their transgression with the rod, and their
iniquity with stripes." Psa. 89 : 30-32.
The covenant hath its cross. The doctrine of the
gospel is the doctrine of the cross, the preaching of the
gospel is the preaching of the cross. 1 Cor. 1. The
mysteries of a crucified Jesus and of his crucified
saints fill up the whole New Testament. The cross
is not only imposed upon the saints as their hurden,
hut hequeathed unto them as a legacy. It is given
'unto them as an honor and a privilege. "Unto you
it is given in the hehalf of Christ, not only to helievo-
on him, hut also to suffer for his sake." Phil. 1 : 29
It is joined with the most glorious gift, the gift of
64 HEAVEN OPENED.
faith. Yea, and it is a greater gift than this : to suf-
fer in faith is more than barely to believe.
But by virtue of the covenant, the cross is a bless-
ing. "Blessed are they which are persecuted for
righteousness' sake ; blessed are ye when men shall
revile you, and persecute you, and shall say all man-
ner of evil against you falsely, for my sake." Matt.
5 : 10, 11. "Where then is the blessedness ; or wherein
stands it ? It stands in these things : In the separa-
tion of the cross from the curse ; in the sanctification
of the cross to its ends ; in the proportioning of the
cross to your needs and strength; and in the special
comforts of the cross.
/
1. The cross is separated from the curse. There is
something in this. To be able to say under the sorest
afflictions, This scourge is no scorpion; this is no
curse, it is but a cross. Our Lord bore both the cross
and the curse together, and that made his cup so bit-
ter; but now he hath divided them: the curse he
hath left upon sinners, and laid only the naked cross
on his saints. The crosses of reprobate sinners are all
curses. Every affliction is a curse ; there is wrath in
all their sufferings ; there is vengeance in every dart ;
every rod is a serpent to them. Thou who art of the
number of Christ's implacable enemies, when he comes
to fall upon thee and to grind thee under his hand,
thou wouldest have a word of comfort to be spoken to
thee in thy sorrow : no, no, there is no comfort can be
spoken ; thou mayest say of every daii he smites thee
with, This is sent of (rod to avenge himself upon me.
The crosses of the impenitent are all curses ; but the
THE EARTH IN' THE- COVENANT. 60'
saints' curses are all corao to be but crosses. Though
men curse, the Lord will not curse ; whatever trou-
bles come upon thee, though there be vinegar in them,
yet there is no vengeance in them ; though there be
anguish in them, yet there is no wrath in them;
though they be ill-looked, yet there is no ill-will in
them : they come upon no ill intent, nor shah 1 have
any evil issue. The smitings of the wicked are to
thee as the smitings of the righteous were to the
psalmist, a precious balm. "Let the righteous smite
me | it shall be a kindness it shall be an excellent
oil, which shall not break my head." Psalm 141 : 5.
And thou mayest say, Let the wicked smite me with
the tongue, with the fist of wickedness, or what they
will ; it shall not break my head, much less my heart ;
it shall be a kindness to me, an excellent oil.
2. The cross is sanctified to its ends. ,It has
many holy and excellent ends, and it shall prosper, it
shall accomplish its ends. The cross is laid on the
saints sometimes to prove them, sometimes to reprove
them, to humble them, to purge them ; and whatever
it is sent to them for, it shall not return in vain. As
the word, so the rod shall accomplish that which he
pleases that sent it. By this the iniquity of Jacob
shall be purged.
3. The cross is proportioned to their needs and
strength. " I will cotrect thee in measure, and will
not leave thee altogether unpunished." Jer. 30:11.
Just so much as will serve shall suffice ; the wise
physician has respect both to the need and to the
strength of the patient. " I will not contend for ever,
66 HEAVEN OPENED.
neither will I be always wroth ; lest the spirit should
fail before me, and the souls which I have made."
Isa. 57 : 16. The apostle tells the saints that they
have need of patience, Heb. 10 : 36 ; and their expe-
rience tells them they have need of something to exer-
cise their patience. And their needs are different:
some are knotty pieces, and need more ; others are
tender, and upon them less will serve. The stubborn
child must have more stripes ; the shaking of the rod
will do more on some spirits than the smart of it on
others, but all need something. Let him only that
is without sin say, I have no need of shame and sor-
row. The Lord will neither over, nor under do;
every one shall have his load, and no more no more
than they can bear, and no less than their need re-
quires. The Lord delights not in his children's tears,
he doth not afflict willingly, nor grieve the children of
men ; but yet he would rather have them cry than
perish.
Wonder not, Christians, that your tender Lord
puts you to pain, and that your pains are so sharp
and so many; your heavenly Father knoweth that
you have need of all these things. It is a mercy
that he will chastise ; you may put your corrections
among your mercies. His breakings of you are his
blessings, his woundings are . your cures ; and by
your own, as by your Lord's stripes, you are healed.
And when you shall review and read over all his
darker providences, and behold the wisdom and ten-
derness which is mingled with his severities, evinced
in his laying on' so much, and yet no more than
THE EARTH IN THE COYENAKT. 67
was needful, you will then acknowledge with the
psalmist, "Thou in very faithfulness hast afflicted
me."
0, my Lord, let me not want thy staff nor thy
rod, neither a friend nor an enemy ; neither a calm
nor a storm ; neither food nor medicine : if my dis-
ease he too strong for my physio, let me have yet a
stronger potion ; if my wanton heart will not yet be
tamed, put on more fetters, a heavier load load upon
load, weight upon weight. Let me never he sick of
ray remedy till I he cured of my disease. Let me
rather suffer by the hand of a devil, than perish by
the hand of a lust. Spare not, Lord, cease not, Lord,
to smite thy servant, till thou hast thereby smitten
down all mine enemies. Peace, plenty, ease ! what,
that I may have to spend upon my lusts ; to wax
wanton against my God? Such peace I will not
have. Pain, trouble, want, any thing rather than
peace upon such terms. Correct me, Lord, yet in
judgment, but not in thy fury, lest I be consumed
and brought to nothing.
4. The cross hath its special comforts, " Blessed
be God, even the Father of our Lord Jesus Christ,
the Father of mercies, and the God of all comfort ;
who comforteth us in all our tribulation, that we may
be able to comfort them which are in any trouble by
the comfort wherewith we ourselves are comforted of
God. For as the sufferings of Christ abound in us,
so our consolation also aboundeth by Christ. And
whether we be afflicted, it is for your consolatign and
salvation, which is effectual in the enduring of the
68 HEAVEN OPENED.
same sufferings wliich we also suffer ; or whether we
be comforted, it is for your consolation arid .salvation :
and our hope of you is steadfast, knowing that as ye
are partakers of the sufferings, so shall ye he also of
the consolation." 2 Cor. 1 : 3-7.
The comforts of the cross are often the sweetest
and the fullest that the saints ever taste on this side
the crown. The first draught is often bitter ; the
green cross is heavy, and it is necessary it sho-uld be
so. It must be a heavy yoke that will tame an
unruly neck : if it gall not, it will not heal ; it is the
smart of the rod that stills the child. Think noif your
burdens will lie easy when first laid on ; and think it
not much if they do not. The first conflict with temp-
tations may put you to a harder brunt than you are
aware. It must be so, that it may be for your good
afterwards. " Tribulation worketh patience ;" but
this it cannot do unless it pains you. It is observ-
able that it is not said that the cross worketh patience,
but the tribulation, the pinching of the cross, or the
pain the cross puts us to ; this is patience, a quiet
bearing that pain which the flesh when touched puts
us to. "When we feel the thorns and the nails, when
the iron enters into our souls, when it pricks and
smarts, then it will work. The green cross is heavy,
a prison or a wilderness will be appalling at the first ;
but when your Lord comes in and visits you, then the
sweet, the pleasure comes ; and the more frowns at
the threshold, the more kisses you may expect after-
wards, Christ does not always meet his saints in the
porch : the devil's parlor, the inner prison is his ban-
THE EARTH IN THE COVENANT. 69
quoting house, the dungeon his pavilion ; there they
drink and are satisfied. The stocks and the rack are
the organs that make them the sweetest music. Many
a saint has been sadly disappointed at the first, hop-
ing to meet with Christ at the door; but behold, a
dreadful sight behold, sin lieth at the door all
his sins, all that ever he did against Christ, all his
unthankfnlness, unfaithfulness, unkindness, rebellion
against his Lord, stand forth and stare him in the
face. .
Christians, beware of sin now ; it will meet you
in the day of adversity, the cross will tell you all that
ever you did. "I remember my faults this day: now
I remember all my pleasant things my Sabbaths,
my ordinances, my liberty, the dear society I once
enjoyed but trifled and wasted away. . Oh, my pride
and my wantonness, my idleness, my earthliness, my
hypocrisy, wherefore are you come thus to affright and
torment me ? Lord, whither am I come ? how
dreadful is this place ! Is this my prison-entertain-
ment? Are these my prison-comforts? what a
hard lodging am I like to have with such companions !
the wormwood and the gall ; a dark habitation, a
bitter cup indeed, is now given unto me. Is this the
comfort of the cross-? Are these the sweets so much
talked of?" Yet be not dismayed, however roughly
thou art handled at the door; it is better within; the
devil is going out in this storm; thy sins meet thee
now, but it is only to shake hands and part ; after this
agony, expect the angels to come and minister to thee.
Complain not if thou yet find no sweet, thou hast
66 HEAVEN OPENED.
neither will I be always wroth ; lest the spirit should
fail before me, and the souls which I have made."
Isa. 57 : 16. The apostle tells the saints that they
have need of patience, Heb. 10 : 36 ; and their expe-
rience tells them they have need of something to exer-
cise their patience. And their needs are different:
some are knotty pieces, and need more; others are
tender, and upon them less will serve. The stubborn
child must have more stripes ; the shaking of the rod
will do more on some spirits than the smart of it on
others, but all need something. Let him only that
is without sin say, I have no need of shame and sor-
row. The Lord will neither over, nor under do;
every one shall have his load, and no more no more
than they can bear, and no less than their need re-
quires. The Lord delights not in his children's tears,
he doth not afflict willingly, nor grieve the children of
men ; but yet he would rather have them cry than
perish.
Y/onder not, Christians, that your tender Lord
puts you to pain, and that your pains are so sharp
and so many; your heavenly Father knoweth that
you have need of all these things. It is a mercy
that he will chastise ; you may put your corrections
among your mercies. His breakings of you are his
blessings, his woundings are . your cures ; and by
your own, as by your Lord's stripes, you are healed.
And when you shall review and read over all Ms
darker providences, and behold the wisdom and ten-
derness which is mingled with his severities, evinced
in his laying on' so much, and yet no more than
THE EARTH IN THE COVENANT. 67
was needful, you will then acknowledge with the
psalmist, "Thou in very faithfulness hast afflicted
me."
0, my Lord, let me not want thy staff nor thy
rod, neither a friend nor an enemy ; neither a calm
nor a storm ; neither food nor medicine : if my dis-
ease be too strong for my physic, let me have yet a
stronger potion ; if my wanton heart will not yet be
tamed, put on more fetters, a heavier load load upon
load, weight upon weight. Let me never be sick of
my remedy till I be cured of my disease. Let me
rather suffer by the hand of a devil, than perish by
the hand of a lust. Spare not, Lord, cease not, Lord,
to smite thy servant, till thou hast thereby smitten
down all mine enemies. Peace, plenty, ease ! what,
that I may have to spend upon my lusts ; to wax
wanton against my God? Such peace I will not
have. Pain, trouble, want, any thing rather than
peace upon such terms. Correct me, Lord, yet in
judgment, but not in thy fury, lest I be consumed
and brought to nothing.
4. The cross hath its special comforts. " Blessed
be God, even the Father of our Lord Jesus Christ,
the Father of mercies, and the God of all comfort ;
who comforteth us in all our tribulation, that we may
be able to comfort them which are in any trouble by
the comfort wherewith we ourselves are comforted of
God. For as the sufferings of Christ abound in us,
so our consolation also aboundeth by Christ. And
whether we be afflicted, it is for your consolatiQn and
salvation, which is effectual in the enduring of the
68 HEAVEN OPENED.
same sufferings which we also suffer ; or whether we
be comforted, it is for your consolation arid .salvation :
and our hope of you is steadfast, knowing that as ye
are partakers of the sufferings, so shall ye be also of
the consolation." 2 Cor. 1 : 3-7.
The comforts of the cross are often the sweetest
and the fullest that the saints ever taste on this side
the crown. The first draught is often bitter ; the
green cross is heavy, and it is necessary it should be
so. It must be a heavy yoke that will tame an
unruly neck : if it gall not, it will not heal ; it is the
smart of the rod that stills the child. Think nof your
burdens will lie easy when first laid on ; and think it
not much if they do not. The first conflict with temp-
tations may put you to a harder brunt than you are
aware. It must be so, that it may be for your good
afterwards. " Tribulation worketh patience ;" but
this it cannot do unless it pains you. It is observ-
able that it is not said that the cross worketh patience,
but the tribulation, the pinching of the cross, or the
pain the cross puts us to ; this is patience, a quiet
bearing that pain which the flesh when touched puts
us to. When we feel the thorns and the nails, when
the iron enters into our souls, when it pricks and
smarts, then it will work. The green cross is heavy,
a prison or a wilderness will be appalling at the first ;
but when your Lord comes in and visits you, then the
sweet, the pleasure comes ; and the more frowns at
the threshold, the more kisses you may expect after-
wards, Christ does not always meet his saints in the
porch : the devil's parlor, the inner prison is his ban-
THE EARTH IN THE COVENANT. 69
quoting house, the dungeon his pavilion ; there they
drink and are satisfied. The stocks and the rack are
the organs that make them the sweetest music. Many
a saint has been sadly disappointed at the first, hop-
ing to meet with Christ at the door; but behold, a
dreadful sight behold, sin lieth at the door all
his sins, all that ever he did against Christ, all his
unthankfulness, unfaithfulness, unldndness, rebellion
against his Lord, stand forth and stare him in the
face. .
Christians, beware of sin now; it will meet you
in the day of adversity, the cross will tell you all that
ever you did. " I remember my faults this day : now
I remember all my pleasant things my Sabbaths,
my ordinances, my liberty, the clear society I once
enjoyed but trifled and wasted away. . Oh, my pride
and my wantonness, my idleness, my earthliness, my
hypocrisy, wherefore are you come thus to affright and
torment me ? Lord, whither am I come ? how
dreadful is this place ! Is this my prison-entertain-
ment? Are these my prison-comforts? what a
hard lodging am I like to have with such companions !
the wormwood and the gall ; a dark habitation, a
bitter cup indeed, is now given unto me. Is this the
comfort of the cross-? Are these the sweets so ranch
talked of?" Yet be not dismayed, however roughly
thou art handled at the door ; it is better within ; the
devil is going out in this storm; thy sins meet thee
now, but it is only to shake hands and part ; after this
agony, expect the angels to come and minister to thee.
Complain not if thou yet find no sweet, thou hast
70 HEAVEN OPENED.
not drank deep enough; in the next room tliou may-
est meet thy Lord, and then tell me if it come short
of all that hath been told thee.
But shall I give yon a more particular view of
some of the special comforts of the cross, or our suf-
ferings for Christ ? I shall only first premise a word
to let you understand what I mean hy the sufferings oi
Christ. We then suffer for Christ, when we suffer for
Christ's cause ; when we suffer because we will be
Christians, will he holy and righteous ; when we suffer
because we will not sin; and when we suffer upon
Christ's call, when he cuts out a cross for us and lays
it upon us. Then Christ calls us to suffering when he
puts us to this choice, either to suffer or to sin ; when
either our backs or our consciences must suffer ; when
we must suffer, or he must suffer by us. " If any man
will be my disciple, let him take up his cross." Christ
is not, and Christians must not be prodigal of their
blood : their blood is his ; their estates, their names,,
their liberties are all his, and to him they must be
accountable how they part with them. It is not ev-
ery cross that thou canst call "thy" cross ; we must
not leave our way to seek a cross : when Christ has
laid a cross athwart a Christian's way that he should
go, and he must either make a stand or turn aside,
or submit his neck to it, then he says, There is thy
cross ; take it up, and get thee gone. "Whatever cross
bs before thee, if thou hast a way open to avoid it.
without sin, that is none of thy cross ; thou mayest
not take it up, or if thou dost, thou wilt have no
thanks for thy pains.
THE EARTH IN THE COVENANT. 71
Christians should be wary here. Though it "be an
evidence of a gracious spirit to be always of a ready
and forward mind to suffer for Christ ; and when he
demands, Who will go with me who will bear my
cross ? cheerfully to answer, I will go, Lord, let me
bear it ; yet should we take heed that, as we hang
not back when he says Go, so we run not before
he send us. Though it be a high honor to suffer for
the gospel, yet no man taketh this honor upon him-
self, but he that is called of Grod. I would not go to
a prison without a mittimus from heaven, lest, if my
suffering be of myself, I be there left to shift for my-
self. If Christ should meet me in prison or in banish-
ment, and demand of me, "What doest thou here,
Elijah? friend, how earnest thou in hither?" what
should I say if I could not say this, Thou, Lord, hast
brought me hither ; my conscience, my duty hath
brought me here ?
But understand me here with this caution : that
when the cause for the main is Christ's, though the
call seems doubtful, yet when the sufferer hath care-
fully inquired the mind of God, truly follows the dic-
tates of an enlightened conscience, and sincerely de-
signs the honor of Christ and his gospel, although he
should err in some circumstances of his case, and for
J> fear of iniquity should choose affliction when possibly
he might have avoided both, God will surely own his
sufferings, and accept his readiness of mind.
Yet still take heed of careless or wilful errors;
take heed of preparing nails for thine own cross, thorns,
scourges, spears for thine own head or heart. Take
72 HEAVEN OPENED.
heed both how thou shunnest, and how thou espottsest
a suffering state. Gfo not into it upon heedless mis-
takes ; go not into it for good company, much less
upon any carnal .designs ; let not thy pride or osten-
tation, or the "bias of any fleshly considerations, lead
thee into the house of correction, lest thou find them
the rods to lash thee when thou art there.
Christians, consider if there be not sometimes some
uncomfortable miscarriages in this matter ; and wheth-
er it has not been the lot of some. of Christ's with how
much justice or charity let the Lord be judge -to be
censured and reproached as unfaithful or as fearful,
on no other account but for walking by this rule : not
to go to prison without a warrant, that is, not to cast
themselves into a suffering state, while God hath left
a way open to escape without sin. I confess, the
more dangerous and the more ordinary error is on the
other hand : we are more apt especially when afflic-
tions are more sharp, and bite in earnest, and then
will be the great trial rather sinfully to shift our-
selves of them, than unwarrantably to run 'our selves
upon them ; but yet let it be considered whether there
be not an error on this hand also.
It is true, where the cause is the same as to the
main, different circumstances may make that to be
one man's sin, which is another man's duty; yea, that
may be a duty to the same man at one time, which,
supposing him in different circumstances, might have
been his sin at another. And it is not seldom, through
the unavoidable difference of our apprehensions, and
the difficulty of discerning our cases, that Christians
THE EARTH IN THE COVENANT. 73
equally careful to know and do the will of Grod, when
the case and the circumstances also are mostly the
same, do judge differently about their call to suffer-
ing. Here let no man "be so tyrannical to others, as
to expect that they should go cross to their own, to
comply with their brethren's judgments and con-
sciences. Let us not put one another on this unmer-
ciful necessity, either to break our peace with Grod or
our friends. Let it be sufficient to us faithfully to
follow our own light, without judging or quarrelling
with those who are otherwise minded. Beware of
bitterness. Be not cruel to consciences; smite not
with the tongue, nor let an evil thought arise in thy
heart, upon any such account as this. Thine arrows
will recoil and fly back in thine own face. Blemish
not thine own sufferings by blasting thy brother's lib-
erty. Let not the wariness of some be condemned
for cowardice, nor the forwardness of others for pride
or hypocrisy ; but let us be clothed with humility, let
us put on a spirit of self-suspicion, and of charity to
our brethren; and let this Christian frame be the
more studiously maintained, the more our practices,
differing according to the variety of -our apprehen-
sions, seem to condemn each other and so provoke to
uncomfortable schisms and contentions, and the more
pernicious such schisms are likely to prove in the
issue.
These things premised, I shah 1 now show you what
the special comforts of the cross are. You may expect
your suffering state to be sweetened with,
1. A more plentiful diffusion of special grace.
Heaven Opened. 4
74 I-IEAYEN OPENED. '
Grace is a comfort ; it is never "better with the saints
than when that flourishes. The joy of the harvest is
nothing to the joy of grace ; he is not a Christian that
cannot say, " It is summer," when these flowers ap-
pear in their beauty. Flourishing faith and love have
their glorious joys. 1 Pet. 1 : 8. The springs of grace
are a resurrection from the dead ; and there is no such
spring as after a shower. Oh, how 'green do the herbs
then look. The withering flowers do then lift up the
head. Never so many stars appear, nor with such
lustre, as in a frosty night. Grind the spices, and
their fragrancy flows out. Saints are never more
saints than in the house of bondage, or the land of
their pilgrimage ; our winter weather makes us warm
at heart. As our outward man perishes, our inward '', ;
man is renewed day by day. 2 Cor. 4:16. Perse- '"''>
cation is the time of life. "We are delivered to death'. ; ,- ;
for Jesus' sake, that the life also of Jesus might be ' ,, v _
manifest in our mortal flesh. 2 Cor. 4:11. Decayed
soul, comfort thy heart, the cross is coming; now thou ;,u, ;;.'.'
shalt live, now thou shalt recover. This weakness will
strengthen -the things that remain and are ready to
die. Now, faith and love and patience and courage,
that have so long hung the wing, lift up the head,
the day of your redemption di'aweth nigh ; this night
is your day of hope.
2. The cross will also bring a more clear revela-
tion of special love, Lovest thou me, Lord ? '' If so,
it is enough. Let me hear thy voice, let me see thy
face. Kiss me with the kisses of thy mouth. Thy
loving-kindness is better than life ; send forth thy
THE EARTH IN THE COVENANT. 75
light and thy truth., let these tell me tliou lovest me.
Thy poor spouse is sick for love ; when wilt thou
say, " Thou knowest that I love thee ?" Why, come
up with me on the cross; that withered tree bears
more blossoms of love, than all the green trees of tho
field. The whole gospel is hung upon the cross.
"Where our Lord hung, there is sin nailed, the curse ,
vacated, death vanquished ; pardon, peace, joy, glory,
showed forth in open sight. There is love with all its
tokens ; go up and take. Fear not to be baptized with,
thy Lord's baptism, nor to drink of his cup ; this cup
also is the communion of the blood of Christ. Come
with me into the wilderness, there will I speak com-
fortably to thee. When thou most wantest it, where
thou wilt most value it, there will I show thee my
love.
OuV Lord loves not to have love slighted : the full
soul loathes the honeycomb ; thou hast yet too many
lovers to bid thy Lord welcome : he keeps his best
' wine till all thine own be soured ; then it will relish,
and then thou shalt have it. His oil is for thy wounds.
The child never knows so much of the parent's heart
and compassion as when it is sick or in distress ; then
every look is love, every word is pity and compassion.
the compassion of Christ's Heart towards his afflicted
children ! When thou knowest hatred, then look to
know love ; when thou art persecuted, when thou art
cast out and trodden under foot of men, then will he
take thee in and cherish thee.
3. Thou shalt have also a more full manifestation
of glory. There is not a prison into which the saints
74 HEAVEN OPENED. '
Grace is a comfort ; it is never "better with, the saints
than when that flourishes. The joy of the harvest is
nothing to the joy of grace ; he is not a Christian that
cannot say, " It is summer," when these flowers ap-
pear in their "beauty.. Flourishing faith and love have
their glorious joys. 1 Pet. 1 : 8. The springs of grace
are a resurrection from the dead; and there is no such
spring as after a shower. Oh, how green do the herbs
then look. The withering flowers do then lift up the
head. Never so many stars appear, nor with such
lustre, as in a frosty night. Grind the spices, and
their fragrancy flows out. Saints are never more
saints than in tho house of bondage, or Hie land of
their pilgrimage ; our winter weather makes us warm
at heart. As our outward man perishes, our inward
man is renewed day by day. 2 Cor. 4 : 16. Perse-
cution is the time of life. "We are delivered to death
for Jesus' sake, that the life also of Jesus might be
' o
manifest in our mortal flesh. 2 Cor. 4: 11. Decayed
soul, comfort thy heart, the cross is coming; now thou
shalt live, now thou slialt recover. This weakness will
strengthen the things that remain ana are ready to
die. Now, faith and love and patience and courage,
that have so long hung the wing, lift up the head,
the clay of your redemption clraweth nigh ; this night
is your day of hope.
2. The cross will also bring a more clear revela-
tion of special love. Lovest thou me, Lord ? If so,
it is enough. Let me hear thy voice, let me see thy
face. Kiss me with the kisses of thy mouth. Thy
loving-kindness is better than life ; send forth thy
THE EART.H IN THE COVENANT. 75
liglit and thy truth, let these tell me thou lovest me.
Thy poor spouse is sick for love ; when wilt thou
say, " Thou knowest that I love thee ?" Why, come
up with me on the cross ; that withered tree hears
more blossoms of love, than all the green trees of the
field. The whole gospel is hung upon the cross.
"Where our Lord hung, there is sin nailed, the curse
vacated, death vanquished ; pardon, peace, joy, glory,
showed forth in open sight. There is love with all its
tokens ; go up and take. Fear not to be baptized with,
thy Lord's baptism, nor to drink of his cup ; this cup
also is the communion of the blood of Christ. Come
with me into the wilderness, there will I speak com-
fortably to thee. When thou most wantest it, where
thou wilt most value it, there will I show thee my
love.
Our Lord loves not to have love slighted : the full
soul loathes the honeycomb ; thou hast yet too many
lovers to bid thy Lord welcome : he keeps his best
wine till all thine own be soured ; then it will relish,
and then thou shalt have it. His oil is for thy wounds.
The child never knows so much of the parent's heart
and compassion as when it is sick or in distress ; then
every look is love, every word is pity and compassion.
the compassion of Christ's heart towards his afflicted
children ! When thou knowest hatred, then look to
know love ; when thou art persecuted, when thou art
cast out and trodden under foot of men, then will he
take thee in and cherish thee.
3. Thou shalt have also a more full manifestation
of glory. There is not a prison into which the saints
76 HEAVJSN OPENED.
are cast, but hath a window in the palace. Calvary
"becomes a Tabor, where they have a sight of their
Lord in his glory. Golgotha becomes a Pisgah, where
they may look over Jordan into the land of promise.
Hast thou known little of heaven ? thou hast not yet
been in the deep.
Of Stephen the first gospel-martyr it is said,
" He looked up steadfastly into heaven, and saw the
glory of God, and Jesus standing on the right hand of
G-od." Acts 7 : 55. " And all that sat in the coun-
cil saw his face as it had been the face of an angel."
Acts 6 : 15. Such an admirable splendor and serenity
shone in his countenance, as spoke him rather an angel
than a man. Oh, what a heaven was there within,
that cast out such a divine lustre on his face! his joy
was too big for his heart, his face must have its share ;
yea, his very adversaries, at second-hand, behold the
glory of God.
He looked up and saw heaven opened. Looking
down, he might see hell opened, all his tormentors
about him, the jaws of death ready to devour and
swallow him up ; but looking up, he saw heaven
opened, and Jesus standing at the right hand of God.
" Oh, there he is, for whose sake is all this. My Be-
loved, my Beloved is yonder. Behold the region of
light, whither this dark tempest is wafting me." His
hell and his heaven meet, but the light swallows up
the dark. Hell ceases to be hell, where heaven ap-
pears to be heaven. This is the portion of suffering
saints. When you read what is written of those
armies of martyrs that have gone before of their
THE EARTH IN THE COVENANT. 77
unspeakable joys, their undaunted courage, their ad-
mirable boldness ; of their cheering their friends, con-
founding their foes, their rejoicing in their stripes,
singing in their stocks, leaping in their chains, boast-
ing of their bonds, kissing their stakes, embracing the
flames, riding up in triumph in their chariots of lire,
not repenting of their faith, nor accepting of deliver-
ance what doth this speak, but that their eyes, as
well as their anchor, are within the veil, whither
Christ their forerunner is gone before them? Oh,
who would not be with them ? "Who would fear suf-
ferings ?
Soul, what art thou afraid of? "Whither art thou
running ; from what art thou hiding thyself ? "What is
thine ease, or thy liberty, or thy quiet ? "Why so loath
to loose from this shore ? Launch forth into the deep.
Fear not transportation into thy house of bondage ;
when thou art once there, it is but look up and thou
art in Paradise.
Such are the sufferings of Christ, this is the cross
of the covenant. But it includes also,
4. That which comprehends all the rest, a more
manifest exhibition of Christ's special presence : " I
am with thee to save thee." Jer. 30 : 11. " When
thou passest through the waters, I will be with thee ;
and through the rivers, they shall not overflow thee :
when thou walkest through the fire, thou shalt not bo
burnt, neither shall the flame kindle upon thee." Isa.
43 : 2. Through fire and water thou must go " we
went through fire and water into a wealthy place"
but wherever thou goest, he will go with thee. When
73 HEAVEN OPENED.
the bush was on fire, the Lord was in the bush; when
the three children were in the furnace, the Son of G-od
was there with them. " In ah 1 their afflictions he was
afflicted, and the angel of his presence saved them : in
his love and in his pity he redeemed them ; and he
bare them, and carried them all the days of old." Isa.
63 : 9. Though all men forsook me, the Lord stood
with me and strengthened me. 2 Timothy, 4 : 16, 17.
The saints shall never have this to charge upon the
Lord, " I was in prison, and thou visitedst me not."
He is ever with them, to bear their burdens and
ease their shoulders ; to plead their cause and main-
tain their innocence ; to wash their stripes, to wipe
off their tears, to heal, their wounds, to bind up their
broken bones, to revive their weary spirits, to per-
fume their prisons, to lighten their dungeons, to lead
them in their wanderings, to converse with them in
their solitudes; to give down from above, in divine
smiles and spiritual joys, assurances of dearest love,
tenderest care, melting sympathy, gracious accept-
ance ; to give down from above whatever is wanting
beneath: in fine, to preserve them from falling by
the presence of his grace, till he present them fault-
less before the presence of his glory. Oh, it is good
being with Christ anywhere.
" Tell me, thou whom my soul loveth, where
thou feedest and makest thy flock to rest at noon."
"Where thou feedest?" yea, where thou art, whether
feeding or fasting, whether rejoicing or mourning.
"Where thou makest thy flock to rest at noon?"
yea, and where thou sufferest thy flocks to bo scat-
THE EARTH IN THE COVENANT. 79
tqred in the night. "Where thy flocks are, thou art
not far away; tell me where thou feedest, tell me
where thou art. My Beloved that feedeth among the
lilies, feedeth sometimes among the thorns. When
his love is a lily among thorns, there he feedeth. He
feedeth among thorns ; he feedeth with his sheep, he
feedeth with his lambs wherever they feed; when
darkness and desolation and devils and death feed
upon them, even then he feedeth them, and takes his
feeding with them.
Oh, wherever my Lord is, there let my lot fall.
Let me dwell among the thorns, if so my dwelling
he with my Lord among the lilies. Let me wander
among the mountains while he is with me telling
all my wanderings. Let me be scourged, so he will
wash my stripes ; let me weep, so he will wipe off my
tears : I would not fear wounds while I have such oil
to pour in. Come, all ye thieves and robbers, I fear
you not, my dear Samaritan comes by ; come, ye bulls
of Bashan, ye boars of the forest, let my Beloved kiss
me with the kisses of his mouth, and I regard it not
though you kick me with the heel. my Lord, bring
me where thou feedest, let me live in thy face, let me
feel thy smiles upon my heart, let me love thee, tell
me thou lovest me, rememberest, pitiest, acceptest,
takest care for me, and then choose my condition, my
dwelling, and entertainment for me.
Fainting Christian, lift up thine eyes, comfort thy
heart ; here is that thou fearest and tormentest thyself
with. Here is the inside of that formidable cross, the
light side of those dark clouds, the sunny side of that
80 HEAVEN OPENED.
shady tliorn hedge that so wounds and afflicts thy
heart. Fear not, be strong and of a good courage.
Thou still sayest, ""Woe is me, I can find no such
thing. Ah, Lord (rod, doth he not speak parables ?
that I were assured it might be thus with ihe. 1 "
Why, art thou not in covenant ? Believe, and all is
thine. I believe, and therefore have I spoken; be-
lieve, and thou shalt see the salvation of Grod; as
sure as the cross is thine, all the comforts of the cross
are settled upon thse. Read over all the gracious
words thou hast before thine eyes ; review all the
instances of suffering saints that have gone before
thee, to whom these good words have been made
good, in conspicuous increases of divine grace, in the
signal discoveries of divine love, in the clearest and
fullest revelation of divine glory, in the intimate sense
of the divine presence, quickening, enlarging, encour-
aging, supporting their spirits in the darkest dens, in
the sharpest conflict with reproaches, mockings, bonds,
banishments, torments, and deaths; and know that
all these things are written for thy learning, that thou
through patience and comfort of the Scriptures may-
est have hope.
Eead over Isaiah fifty-first : " Hearken to me, ye
that follow after righteousness, ye that seek the Lord ;
look unto the rock whence ye are hewn, and to the
hole of the pit whence ye are digged." " For the
Lord shall comfort Zion ; he will comfort all her waste
places ; he will make her wilderness like Eden, and
her desert like the garden of the Lord ; joy and glad-
ness shall be found therein, thanksgiving and the
THE EARTH IN THE COVENANT. 81
voice of melody." " Lift up your eyes to the heav-
ens," etc. "Hearken unto me, ye that know right-
eousness, the people in whose heart is my law ; fear
ye not the reproach of men, neither be ye afraid of
their revilings : for the moth shall eat them up like a
garment, and the worm shall eat them like wool ; but
my righteousness shall be for ever, and my salvation
from generation to generation." " I, even I, am he
that comforteth you : who art thou, that thou shouldest
be afraid of a man that shall die, and of the son of man
which shall be made as grass ; and forgettest the Lord
thy Maker, that hath stretched forth the heavens, and
laid the foundations of the earth; and hast feared con-
tinually every day because of the fury of the oppressor,
as if he were ready to destroy ? And where is the fury
of the oppressor ?" " Where is the fury of the oppres-
sor ?" sayest thou ; " where is it not, rather ? Is it not
in the house, and in the field ? Is it not in the city
and in the villages ? Is it not upon my cattle, upon
my purse, upon my body, upon my children, upon my
friends ? "Where is not the fury of the oppressor ?"
But when thou rememberest the Lord thy Maker,
the oath, the promise, and covenant of God, the pres-
ence, protection, and comfort of thy God when thou
rememberest this, then, u Where is the fury of the
oppressor ?"
82 HEAVEN OPENED.
CHAPTER V.
THE ANGELS OF LIGHT THE POWEBS OF DARK-
NESS DEATH THE KING-DOM OF HEAVEN IN
THE COVENANT.
I. THE ANGELS OF LIGHT are in the covenant. " Are
they not all ministering spirits, sent forth to minister
for them who shall he heirs of salvation ?" Hebrews
1 : 14. While our Lord himself was sent down to
minister, behold his servants are to be ministered
unto; the angels are made their ministers : "He shall
give his angels charge over thee, to keep thee in all
thy ways." Psa. 91 : 11. They have received a charge,
and they have great advantages for keeping the charge
of the Lord.
1. They are mighty. "Bless the Lord, ye his
angels that excel in .strength." Psalm 103 : 20. An
angel is more than an army; what slaughters have
the angels made in the armies of the aliens ! A hun-
dred fourscore and five thousand Assyrians are slain
by one angel of the Lord, when encamped against
Judah. Isa. 37 : 36. It is hard service indeed that is
too hard for an angel.
2. They are numerous. There are great multi-
tudes of them. " Thousands of angels." Psa. 67 : 17.
"A multitude of the heavenly host." Luke 2 : 13.
THE ANGELS IN THE COVENANT. 83
An angel is more than an army; but what then are
an army of angels ?
3. They are faithful. They can do much for the
saints, hut will they do it ? Yes, they are faithful ;
they do the commandments of G-ocl. Psalm 103 : 20.
Grod bids them keep, and they are faithful, and will
keep, his sheep: we are taught to. pray that "the
will of God may he done on earth, as it is in heaven ;"
that men may be faithful as the angels of God.
4. They are favorites; they behold the face of
(rod, they dwell in his presence, they are admitted to
stand before his throne, they can be heard ; they have
favor in heaven, and therefore have they such power
on earth. " Take heed that ye despise not one of these
little ones; for I say unto you, that in heaven their
angels do always behold the face of my Father which
is in heaven." Matt. 18 : 10. Touch not mine anoint-
ed, let alone my little ones, take heed how you offend
them; their angels are before my Father, and are
mighty with him, to engage his power for their aid
and deliverance.
the great security of the least of saints ! These
mighty ones, these multitudes, these faithful ones,
these favorites of heaven, the holy angels of God, have
all received a charge from the Lord, to preserve and
defend them: "'Lord, open his eyes, that he may
see;' and behold, the mountain was full of horses
and chariots of fire round about Elisha." 2 Kings,
6 : 17.
Should a mighty prince commit any subject of his
to a potent and faithful life-guard, with this charge :
84 HEAVEN OPENED.
"Look to this man, keep him in safety, see that he
come to no harm; whoever offends, do you defend
him ; wherever he goes, go you with him ; wherever
he lodges, stand you as a guard about the house;
while he sleeps, do you watch ; see that he want for
nothing, let no hurt come to him :" if this were thy
ease, in what great security wouldst thou count thyself.
But 0, what is a life-guard of men to a guard of
mighty angels? "Fear not, little flock;" in heaven
your angels "behold the face of God, and in earth they
have pitched their tents round about you.
II. THE POWERS OF DARKNESS are delivered over in
the covenant: Satan and all his instruments. We
are naturally in "bondage. to Satan, held "captive by
him at his will," 2 Timothy, 2 : 26 ; his prisoners, his
slaves, his vassals. By the blood of the covenant, the
Lord hath brought forth his prisoners and redeemed
his captives, Zech. 9 : 11, and also hath spoiled prin-
cipalities and powers, and led captivity captive. In
this covenant there is deliverance of the prisoners, and
a delivery over of them by whom they were held
a jail-delivery, and a delivery of the jailers into their
hands ; and they are delivered over bound, the god of
this world in chains, limited, spoiled, banished, and
cast out. " The gates of hell shall not prevail against
it." Matt. 16 : 18. Tho gates of cities were anciently
their special strength, and in them were their great
councils held for the contriving and managing of all
their concerns. By "hell," understand all that belong
to that dark region, Satan and all his instruments,
THE POWERS OP DARKNESS. 85
the dragon with his armies, the serpent and all his
seed. By "the gates of hell," understand the power
and policy, the combination and counsels of Satan and
his whole party. These gates of hell shall not prevail
against it, that is, against the church ; neither against
the Head nor any member of it : they "shall not pre-
vail;" that involves two things.
1. They shall fight against it; they are all com-
bined and listed against the church, making a war
upon it. " Raze it, raze it, even to the foundation
thereof. Down with it, root and branch ; let it not have
a being, let it not have so much as a name under heav-
en." Particular quarrels there may be between devil
and devil; Herod against Pilate, and Pilate against
Herod ; yet the tails of these smoking firebrands are
united against the Lord and his anointed ones against
their profession, against their religion, against the soul
of every saint. Whatever veils or specious pretences
they varnish their quarrel with, this it is that lies at
the bottom of. all their counsels and machinations ; in
this all their aims are concentrated to root out god-
liness, and the professors of it, from the earth ; to de-
ceive and destroy souls for ever.
2. Though they shall fight against the church, yet
they shall not overcome. They shall not prevail
against it ; that is, not finally : in the end the victory
shall be the saints'. Jerusalem shall be "a burden-
some stone for all people," Zech. 12 : 3 ; such a stone
that they shall not be able to lift, or move it out of
its place ; it shall stand as a rock, against which the
impetuous waves may dash themselves, but they can-
8G HEAYEN OPENED.
not move it. Neither shall they he able to hear it. It
shall crush those who "burden themselves with it. Those
who shake the church are pulling a house ahout their
ears, a rook upon their loins ; it shall break the backs
of all those who contend against it ; they shall he cut
in pieces that burden themselves with it, though ajl
the earth, 'yea, and hell too, be gathered together
against it. It. is a vain design that Satan and his
partakers are driving on. " Why do the heathen rage,
and the people imagine a vain thing?" Psalm 2:1.
It is a vain design, and it is a fatal design to them-
selves : " Thou shalt break them with a rod of iron,
thou shalt dash them in pieces like a potter's vessel."
In the first dawning of this glorious daylight, it
was promised that the seed, of the woman should break
the serpent's head. "I will put enmity between thee
and the woman, and between thy seed and her seed ;
it shall bruise thy head, and thou shalt bruise his
heel." Gen. .3 : 15. "Now is the judgment of this
world ; now shall the prince of this world be cast out."
John 12 : 31. Oast out ; whence ? Why, cast out of
his kingdom, out of his hold, cast down from his th'rone
and dominion. His prison is broken, and now the prey
is taken from the strong, the captives of the mighty
are taken away.
But you say, "Was this indeed done at the death
3f Christ, to which these words refer ? Does not Sa-
ban still reign? Is he not still the god of this world,
and the prince of the power of the air ? . Yea, what a
hold has he yet of the saints that are in the earth !
What a tyrant is he to them ; how doss he entangle and
T,HE POWERS OF DARKNESS. 87
ensnare them; what havoc does he make in their con-
sciences ; lording it over them, leading them captives
by lusts and temptations ; what a strong party has
he still within them, bearing arms against their Lord,
lighting against their souls. What sad inroads does
he make upon their grace, upon their peace; they
cannot rest for him day nor night, abroad nor at home,
alone nor in company; he is ever following them;
whithersoever they go, the devil is at their backs ;
they cannot pray, nor read, nor spend a thought, nor
cast a look, nor dispatch a sigh towards the Lord, but
Satan 'stands by to resist and hinder them. AVhat a
yoke has he still upon their neck ;' what clogs and
weights has he still upon their loins; how do they
mourn in their souls while he vexes them from day to
day ; how do they groan, and travail in pain, sighing
in themselves and waiting for their. redemption, How
is it then said, Now is he cast out ?" Because now he
hath received his judgment : " The prince.of this world
is judged." John 16 : 11. Now is the fatal blow
given, now is the serpent's .head broken, though he
still may bruise and hang on the saints. The blow
he levelled at our Lord has rebounded on his own
head. Though he be as Grad, a serpent in the way,
yet you may now tread upon this serpent and it shall
not hurt you. The strong man is now bound ; if he
be a god still, he is a god in chains, a prince in fetters ;
he must ask leave of your Father, ere he can touch
one hair of your heads. He cannot tempt you, nor
cast a bank against you, nor shoot an arrow at you,
without a commission from heaven. The devils are
88 HEAVEN OPENED.
subject to you. He is cast out, and in your Lord's
name you may cast him out ; you may be instruments
to bring many a soul to repentance, that they may
recover themselves out of the snares of the devil, who
are held captive by him at his will. Every sinner
that is converted by you, you have cast out a devil
from that soul.
Though he be an adversary still, yet is he such
an adversary as may be resisted: "Whom resist,
steadfast in the faith." 1 Pet. 5 : 9. And if you will
resist, he shall flee from you. James 4:7. Stand,
and your enemy runs.
Nay, more, he is not only a conquered enemy, but
is made your servant. This viper shall yield you
medicine against his own poison. His smitings shall
be an excellent oil; the messengers he sends to buffet
you, the thorns he sticks in your flesh, shall be a pre-
vention of greater evils. The very destruction he in-
tends to bring upon you shall promote your salva-
tion. His winds shall blow off your chaff, his floods
shall wash away your filth, his earthquakes shall open
your prison-doors, his tempests shall drive you to har-
bor. Some men need a tempest to save them from a
wreck.
Nay, once more, he is not low enough yet; he
shall be brought yet lower. You have assurance of
his total and final overthrow. "The God of peace
shall bruise Satan under your feet shortly." Romans
16 : 20. " The devil shall be cast into the lake of fire
and brimstone." Rev. 20 : 10. It is but a little while,
and when he has done his work he shall be sent to
DEATH IN THE COVENANT. 89
his place, where he shall be shut up, and a seal set
upon him; whence he shall come out no more for
ever. He shall tempt no more, vex no more, deceive
no more, destroy no more, torment you no more ; he
shall be thrust out, he shall be chained up ; the tor-
mentor shall be tormented day and night for ever and
ever.
Stand, Christians, stand your ground a little while ;
follow your work, hold up your holy profession, hold
on your holy course; keep your hearts, keep your
garments, keep on your armor, keep corruption under,
resist temptation, bear your affliction ; hold out faith
and patience, fight against your adversaries, watch
with your Lord this one hour, and behold, he that shall
come, will come ; he cometh quickly, and he that is
in the world shall be consumed with the breath of his
mouth, and destroyed with the brightness of his ap-
pearing. He shall be cast out, he shall be cast down,
and rise no more for ever.
III. God has put DEATH into the covenant. u Wheth-
er Paul, or Apollos, or Cephas, or the world, or life,
or death, all are yours." 1 Cor. 3 : 21. Death ! there
is a great purchase, you will say; what advantage
is that ? Yes, death is an advantage. To die is gain.
For,
1. The commission of death is changed. It was
once, Take him, jailer; away with him, carry him to
prison, there to be reserved to the judgment of the
great day. It is now, Take him, janitor; take him,
porter ; take him in, give him an entrance into his
90 HEAVEN OPENED.
Mastei's joy. Death does but take the bride when
she is ready, and lodges her in. the chamber of the
bridegroom; this made death the apostle's desire: "I
desire to depart, and to be with Christ, which is far
better." Phil. 1 : 23.
2. Death is conquered. "What does this mean?
Your enemy is yours ; your enemy is subjected to
you ; a conquered enemy is made a tributary ; death
is disarmed, it has lost its sting. When a serpent has
lost its sting, you may take it into your bosom. He
that can say, "Death, where is thy sting?" may go
on and add, "Thanks be to Grocl, which hath given
me the victory." A signet sent from heaven with a
death's head, is a precious token. Come, Christians,
be of good courage ; set your feet on the neck of this
king of terrors.
3. Death is at once the destruction of all their
enemies. "When once death has done its office upon
them, then farewell Edora, and Ammon, and Amalek,
and Egypt farewell the pricking brier and the griev-
ing thorn ; then farewell sin and sorrow for ever : the
Egyptians they have seen and feared and felt to-day,
they shall never see again for ever. It destroys itself,
the saints' last enemy, by destroying them ; it has its
welcome and farewell the same moment ; it is but
"Welcome death!" and "Farewell death for ever!"
Death dies with the saints ; once dead, they die no
more for ever ; mortality is swallowed up of life ;
death is cast into the lake of fire ; that is its region ;
there, there souls die, and die, and die again, over
and over, for ever and ever: but for the saints, it
DEATH IN THE COVENANT. 81
does but set them on the banks of that good land.,
whither it cannot follow them. Our Lord by death,
by ours as well as his own, has delivered those who
" through fear of death were all their lifetime subject
to bondage."
Christians, you rnay now not only with patience, *
but with desire, expect the assault of this king of ter-
rors. " "What, shall tribulation, and persecution, and
famine, and nakedness, and peril, and sword ; shall
sorrows and fears and mortality die with me ? Yea,
shall sin die with me ? then welcome death. Lord,
strengthen me this once, let me die with the Philis-
tines." Would it be good for thee to be with thy
Father ; in the bosom of thy Bridegroom ; the pres-
ence-chamber of thy Lord and Love ? Would it be
a mercy to thee to weep no more, fear no more, suffer
no more, be tempted no more, sin no more; to.be
unclothed of corruption, and be clothed upon with
immortality and incorruption ? Then bid death wel-
come.
Blessed souls, when you come ashore, and see the
light, the love, the joy, the rest, the glory, that is on
the other side, you will then more fully understand
what this meaneth, " Death is yours." He knew
something, who said, u I cannot tell you what sweet
pain and delightsome torments are in Christ's love ; I
often challenge time, that holdeth us asunder ; I have
for the present a sick life, much pain, and much love-
sickness for Christ ; what would I give to have a
bed made for my wearied soul in his bosom!
when shall we meet ? how long is it to the dawning
92 'HE AYE If OPENED.
of. the marriage-day? ^ sweet Lord Jesus, take wide
steps : come over the mountains at one stride. my
Beloved, flee as a roe, or a young hart upon the moun-
tains of separation. if he would fold the heavens
together like an old cloak, and shovel time and days
out of the way, and come quickly."
IV. God hath put THE KINGDOM into this covenant :
" Theirs is the kingdom of heaven." Matt. 5:3. " It
is your Father's good pleasure to give you the king-
dom." Luke 12 : 82. Glorious things are spoken, of
thee, thou city of God. I might here enlarge in
describing the glory of this kingdom; hut when I
have said all, I must at last leave it within the veil ;
and therefore shall only tell you from the apostle,
"Bye hath not seen, nor ear heard, neither have
entered into the heart of man, the things which God
hath prepared for them that love him," etc. 1 Cor.
2 : 9. "When by the Spirit of wisdom and revelation,
the eyes of your understandings are opened, ye shall
know " what is the hope of his calling, and what the
riches of the glory of his inheritance in the saints."
Eph. 1 : 18.
A NEW HEART IN THE COVENANT. 93
CHAPTER VI.
A NEW HEART IN THE COVENANT.
GOD hath put into the covenant ALL THE MEANS OP
SALVATION all things necessary to our obtaining the
everlasting kingdom.
All the outward means of salvation. Ordinances
the word, sacraments, and prayer ; officers prophets,
apostles, evangelists, pastors, and teachers. Ephes.
4:11,12; 1 Cor. 3:22.
All the inward means of salvation. Every grace,
every duty; our obtaining the one, and performing
the other; these are all comprehended in the second
part of that great promise, "THEY SHALL BE MY
PEOPLE." Two things are hereby signified :
The first is, I will account you and reckon you for
mine. You shall have the privilege and the blessings
of my people. I will set you apart, and separate you
to myself, out of all the tribes and kindreds of the
earth ; and will avouch you for my portion and pecu-
liar possession. I will set you as the apple of mine
eye, as a seal upon my heart, and upon mine arm. I
will mark you out for the people of my love ; of you
will I take care, -for you will I provide, with you are
my delights, over you will I rejoice, with you will I
dwell, and you shall dwell with me for ever.
The other is, I will not only reckon you for my
people, but I will undertake for you, that you shall
consent to me, accept of me, own me, follow me,
94 HEAVEN OPENED.
and cleave to me as my people. I will not only sep-
arate you to myself, but I will fashion you for my-
self; I will sanctify you, and guide you, and teach
you, and help you. I will fulfil in you all the good
pleasure of my will ; I will work all your works in
you ; I will avouch you for my people, and you shall
avouch me for your G-od. You shall love me, fear
me, ohey me ; I will keep, you from falling, and pre-
serve you to my heavenly kingdom.
Particularly, the Lord hath promised to give them,
1. A new heart ; 2. A heart to know the Lord ; 3. One
heart ; 4. A heart of flesh ; 5. A heart to love the Lord ;
6. A heart to fear the Lord ; 7. A heart to obey the
Lord ; 8. A heart to endure to the end.
A NEW HEART.
"A new heart will I give you, and a new spirit
will I put within you." Bzek. 36 : 26. This new
heart is the genus comprising all the graces noticed in
the chapters which follow ; and therefore the less shall
suffice to be spoken of it here. A new heart, that is,
not physically new in regard to substance, hut mor-
ally only in regard to qualities.
This new heart signifies both another heart, and a
more excellent heart. It is said of Caleb, Numbers
14 : 24, that he had another heart. And this other
heart is declared to be a more excellent heart than
was in the rest of the people. While they either fol-
lowed not the Lord, or did so but haltingly, he fol-
lowed the Lord fully. i{ A man of understanding is of
an excellent spirit." Prov. 17 : 27.
A NEW HEART IN THE COVENANT. 96"
There is another heart that is not a new heart.
Nebuchadnezzar had another, but no new heart the
heart of a beast for the heart of a man : an evil heart
grown worse is not a new heart, but the old heart
grown older. We read that when Saul was anointed
king, G-od gave him another heart, 1 Sam. 10 : 9 :
this was a more excellent heart than he had before,
and yet not the heart here promised. He gave to
him another heart, that is.; the spirit of government ;
the heart of a king instead of the heart of a private
person ; a more public, enlarged, heroic heart ; the
heart of a king, fitted to the station and office of a
Icing.
The excellences of this new heart are not natural,
but spiritual excellences, as will appear more in the
handling of the particular graces promised ; and are
such as fit Christians for their new state, work, and
reward.
For their new state. Christians are made the
children of G-od, vessels of honor, a royal priesthood,
a holy nation, a peculiar people ; and God gives them
a heart answering to the dignity of their high calling.
For their new work. A. Christian hath better
work to do than other men : while their business lies
all here below, in this earth, in their fields and vine-
yards, etc., Christians' work lies above, with their G-od
and their Jesus, and within, about their nobler and
immortal part ; their work is spiritual, and such is
the heart that is given to them.
For their new reward. God intends better things
for them ; a better portion, -a better hope, better com-
96 HEAVEN 'OPENED.
forts, joys, and delights here, and a better inheritance
hereafter ; and he prepares them Letter hearts to re-
ceive these better things; he will not put his new
wine into old bottles.
The excellences of this new heart may be reduced
to these three : % ;
1. A new light) discovering the dignity of their
state, the spirituality of their work, the glory of their
reward.
2. A new law, or frame, or bent of spirit, inclin-
ing, disposing, and fitting them to all that which they
are made for. And this is the meaning of God's writ-
ing his law in the heart. The law written in the
heart signifies not only the law made known in the
heart, but the heart made suitable to the law, and
adapted to the obedience of it. There is a kind of
connaturalness between the new heart and all that
the law requires.
3. A new power, strengthening them for their new
work. "We have all these mentioned in one scrip-
ture : " God hath not given us the spirit of fear, but
of power, and of love, and of a sound mind." 2 Tim.
1:7. A sound mind, there is the new light : a spirit
of love, there is the new law, or frame, and with these
a spirit of power.
In sum, this new heart is the divine nature, the
image of God renewed, the life of God begotten,
Christ formed in them. A heart after God's own
heart, containing in it all those graces of the Spirit,
wherein stand their likeness to God and their capa-
city of serving and enjoying him. This is the heart
A NEW HEART IS THE COVENANT. 97
the Lord will give : " A new heart will I give unto
you."
Against all these glorious things promised, it would
be objected, " A kingdom promised ! glory and honor
and everlasting blessedness granted ! Alas, what is
all this to me? To whom is it promised; or upon
what terms ? When I consider what is required, it
is all one to me as if there had been nothing prom-
ised. The way to this blessedness is too narrow, the
gate is too strait for me ever to hope to enter. "What-
ever the crown be, the strictness and severities of a
Christian course, the very foresight of them does
amaze and confound me. Live a new life ! deny my-
self, take up my cross, follow Christ, spend my days
in fasting and praying and mourning ; live by rule,
look to every step, to every word, to every thought
. all these things are against me. A new life, a new
course : if this be it, I shall never bear it. It is all
one to me as if there had been no Christ, no gospel ,
no kingdom promised, if it cannot be obtained upon
other terms than these. I may even as well sit down
as I am, and run the venture of what follows, as to
feed myself with hopes of that which I see I can never
obtain. If I do but move heavenwards, the stream
carries me down; if I do but take up a thought,
make an essay, set a foot forward towards this new
course, I find my old things hang upon my heels.
My old customs, my old companions, my old pleas-
ures and ease and liberties quickly pull me back.
what shall I do ? I must be undone, I must be a lost
and condemned wretch. Fain I would be happy, but
Heaven Opened. .
98 HEAVEN OPENED.
I cannot be holy. I dread, I often tremble to think
of losing Christ, and the blessings of his gospel ; hut
this wretched heart is too hard for me, and will not
come. I am ashamed, I am plagued to think what I
am likely to lose, and for how little ; but I cannot
help it ; the way is such that this foolish heart will
never endure it."
Why, hearken, soul ; the Lord who hath called
thee to this new course, will give tliee a new heart.
And there is not any thing required in a holy life so
irksome and so contrary to thee, but this new heart
is so fitted and suited to it that it will become easy to
thee. Its pain will be pleasant, its severity will be
liberty, its very drudgery, as thou countest it, will be
a great delight. "I delight to do thy will, my
God ; yea, thy law is within my heart." Psa. 40 : 8.
And of the renewed soul it is said, " His delight is in
the law of the Lord :" in the original, his will, his
heart, is in the law. Psa. 1 : 2. The law is in the
heart, and his heart is in the law. God's will and his
are the same. "Whatever God bids him do, his heart
bids him do, and his hand will never say his heart
nay. He that delights in the law because it is a law
commanding such things, will never grudge to do
what it commands.
Where it is a pleasure to be commanded, it is no
pain to obey. Whatever work the law cuts him out,
this work he loves. Bid him pray, bid him watch,
bid Mm walk humbly with his God; it is work he
loves ; it is in his heart to do it. Bid a saint draw
nigh to God in any duty ; it is as if you bade the
A NEW HEART IN THE COVENANT.. 99
hungry to eat, or the thirsty to drink, the naked to
he clothed, the "beggar to come for alms, or the poor
laborer for a day's work. Bid a Christian deny him-
self, or crucify his flesh; it is the same as if you hade
him deny his enemy, revenge himself on his enemy :
such revenge is sweet. But how pleasant is it to
him to he called to a life of praise ; to live above in
the light, in the love, in the joy of the Lord ; to he
searching and studying and looking into, and admir-
ing those everlasting treasures of spiritual and heav-
enly delights laid up in God ; to behold his face, to
live in his presence, and to dwell in the light of his
countenance! It is true, there is some remaining
difficulty and irksomeness in the sweetest works of
religion, as far forth as the heart is unrenewecl and is
yet carnal. "Deny myself; mortify lust ; forsake my
companions ; withdraw from iniquity ! why, what is
this but to cut off my hand ; to pluck out my eyes ;
to tear mya flesh ? "Walk with God ; seek his face ;
dwell in his presence ! it is all ojie as to bid me feed
: on the air, wander on the mountains, dwell in the
wilderness ; and as much pleasure can I find in the
one as in the other*" J.t is so indeed, as far as thou
remainest carnal ; the Lord G-od and all his ways are
a wilderness, a land of darkness to thee ; but as much
as thou hast of this new heart, so much ease and
pleasure thou wilt find herein.
Desponding soul, thou sayest thou art yet ignorant,
and hast little knowledge of the way of the Lord ; bat
behold a new light to lead thee. Thou art yet carnal,
and thy heart is contrary, and ever contending with
100 HEAYEN OPENED.
God ; but the new nature will end the strife. Thou
art weak and impotent, the work is too hard for thee.
if thou lovedst it ever so well ; hut how will this he
when thou art endued with power from on high ?
friend, wouldst thou indeed live this new life ?
then get this new heart. " But 0, there lies the diffi-
culty; how or where shall I get it?" Why, have re-
course to the covenant; there it lies for thee. "But
how shall I get it thence ?" Why, hath not the Lord
promised to give it thee? take the word from his
mouth, and put it into thine own ; turn the word of
promise into a prayer. Doth he say, "I will give?"
let thy soul answer, "Give, Lord, give me this
new heart. I am weary, Lord, and thou art weary
also of this wicked heart : at once ease thyself and
me ; take away this, and give me a better heart."
Turn the word of promise into a prayer, and then
turn the word of prayer into a word of faith. He
says, "Twill give;" let thy faith say, ".Thou wilt
give, I shall have it ; since thou., hast said, thy ser-
vant may also boldly say, thou wilt do it. Thou wilt
give me a "better heart. Farewell, my old sins, lusts,
and companions ; farewell, my old pleasures and ways ;
now for heaven in earnest, now welcome the strait
gate, the new and living way. Old things are passed
away, all things shall become new." Turn the word
of promise into a prayer, turn thy prayer into a word
of faith, and G-od will turn the word of faith into a
word of command. "Be it according to thy word.
Let there he a new light, let there be a new law, let
there be a new power, let there no more be a spirit of
A NEW HEART IN THE COVENANT.
101
foar in this heart, but a spirit of power, of love, and
of a sound mind." And as when he said in the crea-
tion of the great world, " Let there be light," let there
"be a firmament, let there "be a sun and moon, it was
so ; so when he shall say, in the new creation of thy
little world, Let there be light, let there be love, let
there be power let us again make man in our image,
after our own likeness, it shall be so. The Lord hath
said, I will ; let thy prayer say, Do it, Lord ; let thy
faith say, Thou wilt do it ; and God will say, Amen.
So be it.
102 HEAVEN OPENED.
CHAPTER VII.
A HEART TO KNOW THE LORD.
"I WILL give them a heart to know me." Jer.
24 : 7. The knowledge of God is the first excellency
of the new heart. As in the old, so in the new crea-
tion, as was said before, the first word is, "Let there
he light." There is not so glorious a preeminence of
day ahove night, as of the knowledge above the igno-
rance of God. As the firmament without a snn, as
the body without an eye, so is the soul without know-
ledge. "What this knowledge of Grod here promised is,
will appear, if we consider its object and its act.
. The object of this knowledge is God : not only the
nature or being of God, manifested in his essential
perfections, his glorious attributes, his infinitencss,
eternity, omnipotence, in his personal relations, the
subsistences in the godhead ; but God in Christ, God
in covenant ; yea, the whole mind and will of God,
all that which God hath revealed to us as our duty
or happiness. God known in the heart, is the wholo
Bible opened: the law opened, the gospel opened;
duties, comforts, privileges -made manifest. Christ
opened in his sufferings, in his satisfaction, in his
Spirit, in all the riches of his glory : the whole mys-
tery of godliness revealed. The heart opened, man
made known to himself, all the depths of the heart,
all the deceits of the heart, all the faculties and pow-
A HEART TO KNOW THE LORD. 103
ers of the heart, with their motions, operations, in-
clinations, the rectitude or obliquities of them. Heav-
en opened, the crown, the kingdom known ; everlast-
ing rest, glory, honor, immortality "brought to light.
Hell opened, sin known, the devil known, wrath,
temptation, the curse, eternal fire known. All this,
even all that God is, and all that he has revealed in
his word and works, are the object of this knowledge
of G-od.
The. act. To know, is to apprehend, or understand
God, and the things of God : "Let him that glorieth,
glory in this, that he understandeth and knoweth me."
Jer. 9:24. "That ye may be able to comprehend
with all saints what is the breadth, and length, and
depth, and height, and to know the love of Christ."
Epli. 3 : 18, 19. This apprehension of God doth not
barely denote our having received some intellectual or
metaphysical notions of God, and the truths that are
in him ; but further, it denotes,
An approbation of him ; an approving or liking
the things that are excellent: "That your love may
abound yet more and more, in knowledge and in all
judgment, that ye may approve things that are excel-
lent." Phil. 1:9, 10.
Appropriation. The knowing of God as a recon-
ciled God ; a God, and a God to me ; good, and good
to me ; wise, and wise for me ; my Lord and my God.
To know God in Christ, reconciled through Christ,
propitious through Christ, this is saving knowledge.
To know and not possess, to see and not eat^to know
an angry God, a wrathful God, a God lost to know
10-1 HEAVEN OPENED.
goodness, mercy, loving-kindness, compassion, all-suf-
ficiency, and to have the heart recur, "What is this
to thee? this is none of thine" the damned thus
know, and die.
Affection. As "they that know thy name will
put their trust in thee," Psalm 9 : 10, so those that
know thy name will love thee, and fear thee, and re-
joice in thee, and bless thy narn|> To know and hate
God, to know and contemn G-od, to know and fly from
God, to know and blaspheme and curse God, the devils
thus know and tremble.
But especially that which distinguishes this sav-
ing from common knowledge is, its power and its
savor.
I. ITS POWER. The knowledge of God is mighty
my preaching was not weak, but mighty in you, 2 Cor.
13 : 3. It hath,
1. A transforming- power. "We all, with open
face beholding as in a glass the glory of the Lord, are
changed into the same image." 2 Cor. 3 : 18. "Be
ye not conformed to this present world, but be ye
transformed by the renewing of your minds." Rom.
12 : 2. The renovation of the mind both is this change,
and works it further upon the whole soul ; this new
light is the new creature ; old things pass away, all
things become new, where the mind is savingly en-
lightened. God known in the soul, is God united
with the soul ; Christ revealed in the heart, is Christ
formed upon the heart ; there is life in this light, it is
no other than the light of life. The knowledge of God
comprehends, is involved in, and inspirits and ani-
A HEART TO KNOW THE LOUD. ' 105
rpates every grace and duty. As the same soul in the
eye sees, in the ear hears, in the palate tastes as the
same juice is in the olive fatness, in the fig-tree sweet-
ness, in the oak strength, in the rose fragrancy, in the
lily beauty ; so the same grace, which in the mind is
light, in the heart is love', holy desire, holy fear, holy
joy. Thus one says, that as feeling is inseparable from
all the organs of sense as the eye feels and sees, the
ear feels and hears, the palate feels and tastes, the
nostrils feel and smell; so knowledge is involved in
every grace. Faith knows and believes, charity knows
and loves, temperance knows and abstains, patience
knows and suffers, humility knows and stoops, repent-
ance knows and mourns, obedience knows and does,
compassion knows and pities, hope knows and expects,
confidence knows and rejoices ; and therefore we be-
lieve, and love, and obey, and hope, and rejoice, because
we know.
G-od gives us this knowledge as the eye of our
souls, and by that eye he enters with all his power and
glory ; that ye may know the love of Christ, which
passeth knowledge, and be filled with all the fulness
of God. Eph. 3 : 19. Daylight is not that light we
receive by reflection from the moon and stars, at sec-
ond-hand : when the sun is risen and come in among
us, then it is day ; when the Sun of righteousness is
risen in the heart, there is the light of life ; G-od is
and God dwells in .this light, and where God dwells
every unclean thing vanishes. Can darkness dwell
with the sun ; can death dwell with life ? According
to the measure of the manifestation of God in us, so
106 HEAVEN OPENED.
far forth is sin necessarily vanished. Thou art but
the carcass of a Christian, the light that is in thee is
darkness, the life that is in thee is death, if thou be
not in the whole man renewed after the image of him
that created thee. If Christ be not formed in thy
heart, if the love, the humility, the meekness, the
patience, 'the compassion, the holiness of the Lord
Jesus be not begotten in thee, whatever thou know-
est, thou knowest nothing as thou oughtest to know ;
if thou hast all knowledge and hast not charity, and
so if thou hast all knowledge and hast not humility,
meekness, holiness, thou art but as sounding brass, or
a tinkling cymbal.
Doubting Christian, that complainesfc of and be-
wailest thine ignorance, and feavest that thou knowest
not God, look upwards where his glory dwells ; lift
up thine eyes and see. Or if thou canst not see, lift
up thy heart for eyes : " Lord, where dwellest thou ?
let me see thy face, show me thy glory, pity the blind,
let my blind eyes be opened, and my tongue shall be
loosed and speak forth thy praise." Look upward,
and if yet thou seest not thy God, look inward:
canst thou see his face in thy soul? canst thou see
his image on thy heart ? canst thou behold in this
glass the glory of the Lord, and find thyself changed
into his image ? then comfort thy heart, how short-
sighted soever thou seemest to be, how dim soever thy
candle burns, how weak soever in the knowledge of
God thou complainest thou art, thou hast seen God,
thou hast seen his face in peace. God that com-
manded the light to shine out of darkness, hathshined
A HEART TO KNOW THE LORD. 107
into tliy heart, and given thee the knowledge of his
glory in the face of Jesus Christ.
2. A fructifying power. This sunshine makes a
fruitful soil. My desire for you, saith the apostle, is
"that ye might be filled with the knowledge of his
will in all wisdom and spiritual understanding ; that
ye might walk worthy of the Lord unto all pleasing,
being fruitful in every good work, and increasing in
the knowledge of God ; strengthened with all might,
according to his glorious power, unto all patience and
long-suffering with joyfulness." Col. 1 : 9-11. " Be-
ing filled with the fruits of righteousness, which are
by Jesus Christ, unto the glory and praise of God,'.'
Phil. 1:11} full of light and full of love, of faith, of
patience, of humility, and fruitful in every good work.
"A good man, out of the good treasure of the heart,
bringeth forth good things ; and an evil man, out of
the evil treasure, bringeth forth evil things." Matt.
12 : 35. A good man hath a good treasure within
him, a treasure of heavenly wisdom, of divine truth,
a treasure of light ; God hath shined into his heart ;
he is filled with all the fulness of God ; and what is
laid up within, he brings forth without. An evil man
hath an evil treasure, Satan hath been filling his
heart. "Why hath Satan filled thy heart?" Acts
5 : 3. The treasures of darkness are there, a treas-
ure of lust and lies ; falsehood and folly are found
with him : these treasures of darkness within bring
forth darkness; dark souls lead dark lives; their way
is dark, their deeds are darkness. Oh, how fruitful
are sinners in their unfruitful works! "filled with
108 HEAVEN OPENED.
all unrighteousness, fornication, wickedness, covet- "
ousness, maliciousness, envy, murder, debate, deceit,
malignity." Romans 1 : 29, 30. Their hearts arc
full, and thereupon their mouths full, their eyes full,
their hands full ; mouths full of cursings, eyes full of
adultery, hands full of violence, filled with all un-
righteousness. " generation of vipers, how can ye,
being evil," having such hearts, " speak good things?"
All is evil that comes from you ; and how can it be
otherwise ? Out of the abundance of the heart the
mouth speaks. And in like manner, generation of
believers, how can ye, being good, but bring forth
good things ? Or how can you say or think there is a
treasure of grace, a fountain of light within, when no
streams spring forth? Penury in the life speaks no
great plenty in the heart ; the truths of God within
you are the seed of God, the good seed that he sows
in his fields : where there is good seed sown in good
ground, you will expect a fruitful ^harvest ; a bar-
ren crop speaks a barren soil, or rio; good seed sown
there.
"Hereby we do know that we know him, if we
keep his commandments." 1 John, 2:3. We ;khow
Gocl. "But are you sure of it? Are you not mista-
ken?" No, we are not mistaken; we know that we
know him. " But how do you know it?" "Why, how
are trees known ? By their fruits ye shall know them.
" How do ye 3mow that this is indeed the tree of know-
ledge ?" Why, see what fruits are hanging upon it :
we keep the commandments; here is obedience grow-
ing, here is holiness and righteousness and mercy.
*' A HEART TO KNOW THE LOED. 109.-
t
Doubtless this is the right tree, for "behold all the
commandments, the two tables hanging upon the
"boughs of it, and not "broken, "but kept and observed.
"We may as well say obedience is no obedience, duty
is no duty, faith and love and humility and patience
are not what they are. as that the tree that brings
forth this fruit is not the tree of knowledge. -" Wo
knowthat we know him, because we keep his com-
mandments." Yea, and this tree of knowledge is the
tree of life too, both in one.: "A tree of life to them
< that lay hold upon her." Prov. 3 : 18. "Where these
fruits are not found, where there are nothing but
shows and painted fruits where there are nothing
but the fruits of unrighteousness, contention, strife,
covetousness, sensuality, and the like he is very ig-
* norant indeed |hat is not able to say, Whatever I am
\\ ignorant of, this one thing I know, that I know not
^V"" ^
' . Grod. Christian, boast not of what thou hast, but
consider what tlbu doest ; try thy head by thy heart,
and thy heart bjflhy hand ; judge of thy light by thy
love, and thy love by thy life; say not that God hath
shined into thy heart, unless thy light shine, thy works
"shine. before men: "The path of the just shineth."
Prov. 4 : 18. It is but a form of knowledge that brings
forth but a form of godliness; he that holdeth the
"truth in unrighteousness, ha.th not the truth in him.
Thou sayest thou knowest the Lord, but what say
thy ways? Do these speak the same things? Ac-
tion is the best interpreter of the inner man : feel the
pulses of thy heart ; what watchfulness, what holiness
'has thy knowledge brought forth ? Hast thou received
108 HEAVEN OPENED.
all unrighteousness, fornication, wickedness, covet-
ousness, maliciousness, envy, murder, debate, deceit,
malignity." Romans 1 : 29, 30. Their hearts are
full, and thereupon their mouths full, their eyes full,
their hands full ; mouths full of cursings, eyes full of
adultery, hands full of violence, filled with all un-
righteousness. " generation of vipers, how can ye,
being evil," having such hearts, "speak good things?"
All is evil that comes from you ; and how can it be
otherwise? Out of the abundance of the heart the
mouth speaks. And in like manner, generation of
believers, how can ye, being good, but bring forth
good things? Or how can you say or think there is a
treasure of grace, a fountain of light within, when no
streams spring forth ? Penury in the life speaks no
great plenty in the heart ; the truths of (rod within
you are the seed of God, the good seed that he sows
in his fields : where there is good seed sown in good
ground, you will expect a fruitful harvest ; a bar-
ren crop speaks a barren soil, or no good seed sown
there.
"Hereby we do know that we know him, if we
keep his commandments." 1 John, 2 : 3. We know
God. "But are you sure of it? Are you not mista-
ken?" No, we are not mistaken; we know that we
know him. " But how do you know it?" Why, how
are trees known ? By their fruits ye shall know them.
" How do ye know that this is indeed the tree of know-
ledge ?" Why, see what fruits are hanging upon it :
we keep the commandments ; here is obedience grow-
ing, here is holiness and righteousness and mercy.
A HEART TO KNOW THE L02D. 109 :
Doubtless this is the right tree, for "behold all the
commandments, the two tables hanging upon the
houghs of it, and not broken, but kept and observed.
"We may as well say obedience is no obedience, duty
is no duty, faith and love and humility and patience
are not what they are. as that the tree that brings
forth this fruit is not the tree of knowledge. " Wo
know that we know him, because we keep his com-
mandments." Yea, and this tree of knowledge is the
tree of life too, both in one : "A tree of life to them
that lay hold upon her." Prov. 3 : 18. "Where these
fruits are not found, where there are nothing but
shows and painted fruits where there are nothing
but the fruits of unrighteousness, contention, strife,
covetousness, sensuality, and the like he is very ig-
norant indeed that is not able to say, Whatever I am
ignorant of, this one thing I know, that I know not
God. Christian, boast not of what thou hast, but
consider what tlipu doest ; try thy head by thy heart,
and thy heart byHhy hand ; judge of thy light by thy
love, and thy love by thy life ; say not that Clod hath
shined into thy heart, unless thy light shine, thy works
shine before men: "The path of the just shineth."
Prov. 4 : 18. It is but a form of knowledge that brings
forth but a form of godliness ; he that holdeth the
truth in unrighteousness, hath not the truth in him.
Thou sayest thou knowest the Lord, but what say
thy ways? Do these speak the same things? Ac-
tion is the best interpreter of the inner man : feel the
pulses of thy heart ; what watchfulness, what holiness
has thy knowledge brought forth? Hast thou received
110 HEAVEN OPENED.
the Spirit, who yet walkest in the flesh? "What,
heaven in thy heart, and naught "but earth in thy
hand; truth in thy heart, and lies in thy mouth;
holiness in thy heart, glory in thy heart, and in thy
tongue nothing hut filth or froth ? "What, a heart so
full, and a life so empty ; how can these things be ?
Has the light in thy heart given laws only to thy heart ?
or does thy heart submit, while thy tongue rebels and
thou kickest with the heel?
"Woe to us Christians, that sinners should be so
full, and saints so empty; that they should speak
what they have seen with their father, and we should
speak no more what we have seen with our Father ;
that oaths, and lies, and blasphemies, and scoffs, and
cursing should be so rife in their mouths, and that
truth and goodness and holiness, blessings and praises,
should be no more in ours; that there should be so
much guile in their lips, and so little grace in ours ;
that the shade should be more fruitful than the sun ;
that the good ground should be the omy barren ground ;
that their habitations should be so full of violence and
oppression and wantonness, and no more mercy and
righteousness and sobriety in ours.
"Woe to us, that we know so much to so little pur-
pose; that we should be bushels to hide, and not
rather candlesticks to hold forth the candle of the
Lord he has lighted up in us. how many dark
souls might our candle lead on to the sun : the light
that is in Israel might do much towards turning Egypt
into a Goshen. Speak, Christians, speak what you
have seen, and testify what you have believed : bring
A HEART TO KNOW THE LORD. Ill
forth, out of your treasure ; pity the blind world, or at
least be more helpful one -to another. Instruct as you
have been instructed ; convince as you have been con-
vinced ; comfort as you have been comforted of Grod.
Outvie sinners; let not their mouths be so full of
cursing as yours of blessing ; while theirs are so full
of blasphemies, let it be said of you as of your Lord,
Full of grace are their lips. G-ood words are not
wind ; you may reckon them not among the leaves,
but the fruit. While you are speaking of the things
of Grod, you are therein doing the will of God. I con-
fess the proverb is true, The greatest talkers are not
always the greatest doevs. But it is true also, he is
seldom a great doer that hath nothing to say. There
is a speaking which is our doing. There is a speak-
ing in a way of boasting, to magnify and set up our-
selves ; beware of that : and there is a speaking to the
use of edifying, to build up our brethren. "When we
are speaking to instruct, to convince, to awaken, and
whet on our own and other spirits to our work, we are
then doing our work. Speak, Christians, and speak
often the things that you know ; but let me add, let
your lives speak also, and not your lips only. If you
would not be vain talkers, nor all tongue, let your
lips speak, and your hands speak, and your feet speak ;
let your works and your ways speak the wonderful
things of Grod. Bring forth what you have received :
he that is all inside, and he that is all outside, arc
equally nothing. The one is a shadow without sub-
stance, the other's substance is but a shadow ; the one
is,, a deceiver, the other a deceived soul ; the one boasts
112 HEAVEN OPENED.
himself, the other thinks himself something ; but nei-
ther is any thing.
Christians, he full of good fruits, and you will
make full proof that your wisdom is from above.
"If ye know these things, happy are ye if ye do
them."
Feeble Christian, that knowest but little of Gfod
and callest that little nothing, while thou doubtest
whether the light hath shined into thee,- dost thou
walk in the little light thou hast ; dost thou shine as
a light in the world ; dost thou know how to be holy
and humble and harmless and honest ; dost thou live
tinder the power of those truths thou knowest ; dost
thou fear the Lord, and obey the voice of his ser-
vants ? If so, trust in the Lord, and stay thyself on
thy God ; thou art a child of light, though, through
thy trembling heart, thou walkest in darkness. Hav-
ing not seen, thou lovest ; and believing, thou shalt
rejoice with joy unspeakable and full of glory.
II. ITS SAVOR. u And maketh manifest the savor
of his knowledge by us in every place." 2 Cor. 2 : 14.
The knowledge of God is sweet-scented ; it casts forth
a fragrancy wherever it comes. It hath a grateful-
ness to the heart, and leaves sweet impressions on the
senses of the saints. They taste that the Lord is
gracious. As their breathings go up as sweet incenso,
so his beams come down with like sweetness to them.
The name of the Lord is "as ointment poured forth."
Sol. Song 1:3. Why, what is his name? This is
his name : " The Lord, the Lord God, merciful and
gracious, long-suffering, and abundant in goodness
A HEAE.T TO KlNOW THE LOED. 113
and truth; keeping mercy for thousands, forgiving
iniquity, transgression, and sin." Exod. 34 : 6, 7.
Oil, what a bundle of myrrh, what a garden of spices
is here inclosed. What a sweet-smelling savor does
it send forth to those who have their senses exercised
to discern both good and evil.
The name of the Lord is a precious ointment, and
the knowledge of G-od is this ointment poured forth.
"Where God is known in the soul, there his sweet
savor is shed abroad; The thoughts of God are pre-
cious, the ways of God are pleasant to them that
understand them. His fruit was sweet unto my
taste. Oh, the ineffable pleasures of religion! The
carnal' world count it an insipid thing ; they cannot
taste ; and no wonder, for they do not see the things
of G-od, nor can they, because they are spiritually
discerned. Let G-od be savingly known, and then
you will find what the savor of his knowledge is.
This light is sweet, it is a pleasant thing to behold
the sun. my soul, let thy walks, let thy dwellings
be in this garden of the Lord ; let the sun shine, and
the smell of his spices shall flow forth unto thee.
my Lord, shed abroad thy sweet ointment, let the
smell of thy garments refresh my soul. Let me taste
and see ; let me see, and I shall taste that the Lord
is gracious.
Yanish, all ye carnal pleasures and sensual do*,
lights ; these rosebuds rot, the flowers of your gar-
dens wither, dead flies are in all your ointments, the
light of the Lord hath shined all your glories into
darkness. The waters of the sanctuary have made
H4 HEAVEN OPENED.
all your- waters brackish ; there remains no pleasure
in them.
He that hath known the Lord, hath more or less,
according to the 'measure of his knowledge, received
in the relish and sweetness of it; and what he hath
received in, he sends forth before men ; he hath re-
ceived, and he is a sweet savor. As the preachers,
so the practitioners of piety are a sweet savor of
Christ unto God, and hand down the sweetness of
G-od unto men. They are of savory lips, and of sav-
ory lives ; the savor of their graces is shed abroad in
the churches of Christ. Carnal hearts send forth a
stench instead of a sweet smell ; they are* all rotten-
ness, the savor of a sepulchre is all they have ; their
ways, their words, their very breath smell of a rotten
heart ; yea, the very best they have, their pleasures,
their garments, their gallantry, their powders and
perfumes and sweet odors savor of their proud and
vain and sensual hearts. But Oh, what a. scent do
their oaths and their curses and their scoffs and their
lies send forth! Sinners, learn to know the Lord, and
this will quickly change your savor. And you that
know any thing of God, think not that your know-
ledge is saving, till your souls have received in, and
your ways do send forth the savor of his knowledge.
This second mark of a heart to know the Lord,
namely, the sweet savor of this knowledge, the pleas-
lire that it brings into the soul, might be of uncertain
significance if it stood alone : there may some pleas-
ure and joy arise from the common knowledge of
God ; and sometimes there is but little joy where
A HEART TO KNOW THE LORD. 115
there is true religion. But where it is found in con-
junction with the former mark, tha evidence of its
soundness will be more full. Find all. together, this
transforming, this fructifying, this savory .knowledge,
and you may rest satisfied that this is the saving
knowledge of God. And of this is the promise, "I
will give them a heart to know me."
Oh, how much need have we still to wait, and beg
for. the accomplishment of this promise ; how little
sound knowledge is there found among us ! Some
are weak in knowledge who have been long taught
of G-'od, and yet are not taught of God. . God hath
been teaching them, but they have not learned of
him ; they have had a good master, but have been
poor scholars weak men, as we call men of low un-
derstanding. Oh, how many weak souls are there,
even among professing Christians, who, though they
might have been teachers of others, yet need to bs
taught the first principles of the oracles of God.
Some men have not the knowledge of God ; I speak
this to their shame. 1 Cor. 15 : 34.
Others are men of knowledge, but of weak know-
ledge, who know much, but to little purpose ; their
great knowledge has little power in them ; their lusts
are. too strong for their light. . I spake unto thee with
a strong hand, and instructed thee. Isa. 8 : 11. If
God have spoken to these men, yet his hand has not
instructed them ; the nail has not been struck deep
enough, it dwells in the head only, it has not reached
their heart; they have an eye, but are far enough
from having a heart to know the Lord. Their know-
116 HEAYEN OPENED.
ledge doss not lead them on to religion, but must
serve them instead of religion; it is made to serve,
and not suffered to guide and govern to serve their
turns, to serve their interest, to serve then' pride and
their covetousness. Their knowledge of Grod makes
them devils ; it helps them to play the hypocrite, to be
deceivers of others, yea, and of their own souls. It
will seek them out acceptable words, put prayers into
their mouths, praises into their lips, spiritualize their
language, furnish them with savory discourse, carry
them plausibly through duties, which in name are for
Grod's glory and the good of souls, but are in truth
only sacrifices to their lusts. The knowledge of Grod
humbleth, but this knowledge puffeth up, and lifteth
up puffeth them up in their own, and lifteth them
up in others' thoughts ; and when it has done this, it
has done them all the service they have foot to do,
unless it may be they have some worse work for it
to make rents and divisions in the church of Christ, to
maintain disputes, to cavil and quarrel, to divide and
make parties, to make twenty religions out of one,
till at length they make that one to be none. "While
the apostle says, " Some men have not the knowledge
of Grod, I speak this to your shame;" I may say
also, Some men have the knowledge of Grod, I speak
this to their shame. What, the knowledge of Grod,
and no more humility ; the knowledge of Grod, and
no more charity ? I speak this to your shame. Have
the faith of Christ in respect of persons? have the
knowledge of Gfod in. respect , of parties? know Grod,
and yet divide and scatter and confound them that
A HEART TO KNOW THE LORD. 117
are of God? yea, and contend and quarrel about
small differences, and protest, "Here is God, and
not there; with us, and not with you?" when, it may
be, a little charity would tell you, for the main, he
may be with both; and so much uncliaritableness
makes it a question whether he be with either. The
more such men pretend to the knowledge of God, the
greater their shame.
Friends, beware you be not undone, either by
your ignorance or your knowledge. Love not dark-
ness, and call not darkness light ; call not that the
knowledge of God which is not ; misuse not that
which is. Hast thou no knowledge? "What, and
such a "'promise before thee? "I will give them a
heart to know me, they shall all know me." What,
and such a gospel before thee, the work whereof is to
open- blind eyes, and to turn from darkness to light ?
Open thy mouth, sinner, and God will open thine
eyes; "Ask, ,and thou shalt have; seek, and thou
shalt find;" see, wink not at the light that shines
round about thee ; love not darkness, if thou love not
death. " This is eternal life, to know thee." What
then is ignorance ? there 's death in thy heart, if there
be no light in thine eye.
Hast thou knowledge ? be thankful, and be hum-
ble ; be not high-minded, but fear ; prize it, but do
' not abuse it. Hast thou received the knowledge of
the truth? Live under the power of the truth thou
knowest ; resign up thyself to it to its transforming
power ; give it leave to work, and to change thee into
its own image ; let this new light make thee a new
118
HEAVEN OPENED.
man to its governing power; let it teach thee and
rule thee ; let it teach as one that has authority ; let-
it rale till it hath put all thine enemies under thy
feet ; till every thought, every imagination, and every
high thing he made low, and "brought into captivity to
Christ. Let not the light of the Lord help thee to do
the devil's work ; let it not he fodder for thy flesh,
lest it he fuel for thy flames ; let it not repent thy
God nor thee, that ever thou'hadst such a talent com-
mitted to thee ; let it neither he loss to God, nor the
eternal loss of thine own soul. He that hath appeared
on earth in beams of light will he revealed from heaven,
in flames of fire rendering vengeance to all that know
God hut obey not the gospel of Christ. "Woe to those
that neither know nor obey ; hut Oh, what to those
that obey not, though they know?
Christian, know the Lord, but know and fear ;
know and serve, know and honor thy God; know God,
and know thyself, thy sin and thy misery, thy dan-
gers and thy temptations ; know and mourn ; know
and be -ashamed ; know, and fear, and watch, and
fight, and overcome. Know God, and know Ms wihV
thy duty and thy way, thy privileges hnA. opportuni-
ties, thy race and thy crown. Know, and do, and run,
and suffer, and wait, and hope, and rejoice in hope of
the glory of God. Know God, but God in Christ, God
. reconciled, pardoning, 'absolving, accepting through
him. Know, and believe, accept, adventure upon,
resign, commit thyself to him. Know thy God, and
behold him ; look upon thy God in his power, in his
wisdom, in his holiness, in his goodness, in his loving-
A HEART TO KNOW T.HE LORD. 119
kindness, in his mercy. Behold him in his word, in
his works, in his providence, in his saints, in thy soul,
in his Son ; set him before thine eyes, look upon thy
(rod, and never leave looking till thou art changed
into his image and satisfied with his likeness ; and
when thou art "brought to this,' then he hath done for
thee what he hath said: "I will give them a heart
to know me."
130 HEAVEN OPENED.
CHAPTER YIII.
ONE HEART.
"I WILL give them one heart." Ezek. 11; 19.
"We read, "Ephraim is like a silly dove, without
heart," Hos. 7 : 11 ; he hath no heart at all, that is,
none for his God, as good as none ; and in Psa. 12 : 2,
we read that Israel had a double heart, a heart and
a heart more hearts than one ; but says the Lord, I
will give them a heart, and it shall he hut one, and
no more.
Not to dwell on the signification of this text as it
respects Christians collectively, let us consider it as it
respects each particular Christian. This " one heart"
may he taken as opposed to a wavering, a divided,
and a double heart.
It is opposed to a wavering, unstable heart. Jas.
1:6, 8. "Wavering-minded men have almost as many
hearts as they live days, or meet with cases ; a heart
that changes with the weather, and tacks about with
every wind, that resolves and repents, that chooses
and changes, that, like a wave of the sea, is tossed
about with every wind. This you may call either
many 'hearts, or no heart, as you will. But the be-
liever's one heart is a fixed, established, resolved heart :
" It is good that the heart be established with grace."
Heb. 13 : 9. Grace fixes, establishes, and brings to a
ONE HEART. 121
consistency with itself the heart which before was any
thing or nothing.
It is opposed to a divided heart, Hos. 10 : 2 ; a
heart cut in two as it were ; a cloven heart, one half
for God, the other half for sin ; one half for Christ, the
other half for this present world ; God having a corner
in it, and the rest for sin and the devil. This " one
heart " is an entire heart ; all the powers of it are
united within itself, and go the same way; God hath
the whole heart. " Bless the Lord, my soul ; and
all that is within me, bless his holy name." Psalm
103 : 1. All its springs are in him, and thither do all
its streams bend their course.
It is opposed to a double heart or a hypocritical
heart, properly so called, Psa. 12 : 2, 3 ; " a heart and
a heart," a heart in the breast and another in the
tongue. Our outside is presumed to be an expression
of our inside ; what we speak, we pretend to be in
our very hearts. It is the very heart in the tongue
that speaks, the heart in the eye that weeps, the heart
in the hand that works, the heart in the foot that
walks. It is not so with the hypocrite; he shows
another heart in his tongue, in his ways, than that
which is within him. He hath a heart, and a heart;
one in his tongue or life, and quite another in his
breast. His course speaks him another man 'than he
is. Thus " one heart " signifies a single or a plain
heart.
To sum up all together, this one heart, is such as
fixes upon one. end; has but one thing to do; and
does what it does.
Heaven Cpiflcd. 6
122 HEAVEN OPENED.
I. IT FIXES UPON ONE END. God is its end. There
it wholly "bestows itself : " I am thine." Psa. 119 : 94.
And there only it takes up its rest. "And now,
Lord, what wait I for ? my hope is in thee." Psalm
39:7. God is "both its work and its wages. To
please Grod, this is its whole business; and to enjoy
God, this is its happiness. This is the mark it hath
in its eye, this is the scope of all its motions, to honor
and enjoy G-od. This it wills, this it loves, this it
desires, designs, hopes, labors for, that the Lord may
possess, and be the possession of it. Particularly, it
gives God both the place and the power of its chief
end.
1. The place of its chief end. God is its first and
last. He is first in the eye, and it looks no farther.
It makes him not only its chief, but in a sense its
only aim. It will have no other God, and therefore
no other end but the Lord. It makes all things else
not only to stoop and stand by, but to serve him. Get
you hence, stand off, is its language to all that stands
up in his room or stands in his way. Evil men, what-
ever regard they pretend to have for the Lord, do but
make him a servant to their other gods. Religion they
will take up, but it is only to serve their own turns,
to bring about their carnal ends : " They serve not our .
Lord Jesus Christ, but their own bellies," saith the
apostle, Eom. 16 : 18 ; Phil. 3 : 19. Nay, they make
the Lord their fellow-servant ; they serve, and their
religion must serve their sensual appetites. He that
will have so much religion only as he may live upon,
which is the measure of most men, makes the Lord
ONE HEART. 123
no longer his God, "but his servant. A sincere Chris-
tian will set God upon the throne, and make all things
else his servants or his footstool. Whatever will not
'be serviceable must "be trodden in the dust. Nothing
will be loved and embraced but what will set God
higher, or bring God nearer to his heart.
2. The poiver of the end. The end hath a four-
fold power : it draws ; it directs ; it governs ; and it
rewards.
(1.) It draws the heart to it; God, who is a Chris-
tian's end, is also his beginning. Our first step heaven-
ward we owe to the influence of heaven upon us :
" Draw me, we will ran after thee." Sol. Song 1 : 4.
" No man can come unto me, unless the Father, which
hath sent me, draw him." Nothing but God willjso
do it that nothing will draw the soul another way
The pleasures of sin, the wages of unrighteousness,
are poor and low baits to entice a soul away from
God, that is, so far as it is renewed ; so it is nothing
but God that draws the soul away from these to him,
and he will do it. God draws the soul not by an act
of power only, but by the proper attractive influence
of the end. Not by efficiency only, but by sym-
pathy ; as by the water the thirsty soul is drawn to
the water-brooks.
It is Gotl who draws hearts after him : there are
instruments, as his word and ministers ; and there
are arguments by which God draws ; but whatever
the instruments or arguments are, it is God who does
it. "What is the wosk of either word or ministers, but
to set God before men? and this draws. Instruments
124: HEAVEN OPENED.
can do nothing, unless G-od be the preacher by them;
arguments can do nothing unless he be in and with
them : as it was said concerning the people's follow-
ing Saul, so much more concerning those who follow
the Lord, those only follow him "whose hearts God
hath touched." 1 Samuel, 10 : 26. It is not man's
touching, but G-od's touching the heart, that draws it
heavenward. The tongue of man may touch the ear,
it is G-od only that touches the heart. And when he
touches, then the heart will follow ; as you know the
needle when it is touched with a loadstone, then turns
after it. The loadstone is not more naturally attract-
ive of the needle, than God is of that heart which he
hath touched. " My beloved put in his hand by the
hole of the door, and my bowels were moved in me."
Sol. Song 5 : 4. He did but touch the door, and her
heart felt him and moved towards him.
Christians, when you have been waiting upon
God in prayer, hearing the gospel, or any other spir-
itual duty or ordinance, consider, "Hath my heart
been touched this day ? My tongue has been touched,
mine ear has been touched, my heart has been treated
with ; but has the Lord touched it ? Has there virtue
come forth from him, which has enticed and drawn
my soul after him ?" Sometimes by a message or
visit from heaven, the Lord has drawn a good word
from the lip, a tear from the eye ; but 0, for touches
upon souls, for the flowing out of hearts after the
Lord, he is the only loadstone that prevails on gra-
cious souls.
Others who have many hearts, have many at-
ONE HEABT. 125
i
traotives ; every heart has its peculiar god ; twenty
gods, it may be, in one man, because so many hearts.
Their pleasures are their gods, their profits their gods,
their belly their god; their .wives or their children
their gods ; and so many gods, so many ends. And
every end is a loadstone to draw them after it. Every
heart will go after its god. A Christian that has but
one heart, has but one (rod, and this is he that draws
it on its way. Thou sayest the Lord is thy God, thou
acknowledgest, thou ownest, thou hast chosen him for
thine ; but what does thy Gfod, whom thou hast cho-
sen, do upon thy heart? "What will the sight of God,
or thy love to God, or thy hope in God, do upon thee ?
How far will it carry thee ? Which way runs thy heart ?
"Which way dost thou bend thy course ? Dost thou feel
thy God drawing thee, and is thy heart running after
him ? Running denotes motion, and a swift or violent
motion.
The Scripture uses clivers expressions to note the
running of those hearts after God whom he has
drawn.
The desiring of the soul after God. "The desire
of our soul is to thy name. With my soul have I
desired thee in the night ; yea, with my spirit within
me will I seek thee early." Isa. 26 : 8, 9. Desire is
the soul in motion God- wards. Towards him are their
desires, and they come from the bottom of the heart,
"With my soul have I desired thee, with my spirit
within me will I seek thee." "Lord, all my desire is
before thee." Psalm 38 : 9. It is not, all my desires,
but "my desire ;" thou seest all, and it is all but one
126 HEAVEN OPENED.
desire. He desires pardon, he desires peace, lie de-
sires help, and the healing of his wounds ; but all this
is but one desire. God is all. "One thing have I
desired." Psalm 27 : 4.
The thirsting of the soul. "My soul thirsteth
for God, for the living God." Psalm 42 : 2. Thirst-
ing is the extremity of desire ; hunger and thirst are
the appetite of desire heightened violent and painful
appetites : my soul thirsteth, and is in pain till it be
satisfied.
The longing of the soul. "0 God, thou art my
God ; early will I seek thee : my flesh longeth for thee
in a dry and thirsty land, where no water is." Psalm
63 : 1. Longing causeth languishing and pain,- if it
be not satisfied. "My soul breaketh for the longing
that it hath unto thy judgments." Psalm 119 : 20.
' ' My heart panteth, my strength faileth ; as for the li ght
of mine eyes, it also is gone from me." Psa. 38 : 10.
Calling after God. "Hear me when I call,
God of my righteousness." Psa. 4 : 1. Calling upon
God, is the voice of desire. The desiring soul will
not keep silence ; the tongue, the eyes, the ears, the
hands, the knees, must all be orators, when the flame
is once kindled within.
Crying after the Lord. This is an expression
answering the thirsting of the soul. Crying is a pas-
sionate and importunate praying. "I cried with my
whole heart; hear me, Lord." Psalm 119 : 145.
Crying out after God. This is the manner of the
longing soul. Crying out denotes more than bare
crying loud cries, strong cries, forced out by a par-
ONE HEART. 127
oxysm of love, or an agony the soul is in : " My soul
longeth, yea, even fainteth for the courts of the Lord ;
my heart and my flesh crieth out for the living G-od."
Psalm 84 : 2.
Following hard after the Lord. "My soul fol-
loweth hard after thee." Psalm 63 : 8. This expres-
sion is more comprehensive ; it denotes both all the
workings and breakings and breathings of the soul
within, and its diligent use of all outward means, and
pressing on after the Lord; all those laborings and
watohings and runnings, all that holy violence, where-
with a saint presses into the kingdom of God.
Put all this together, and you will see the power
and influence the Lord hath on holy souls, to draw
them after Mm ; they are in motion heavenward, de-
siring, thirsting, longing, calling, crying, crying out,
following hard after him. "What aileth these souls ;
what is the matter with them : what would they have ?
"What aileth thee?" said the Danites once to Micah,
"that thou comest thus after us ?" "What aileth thee ?
"Why, you have taken away my gods, and " what have
I more?" Judges 18 : 23. "What aileth these crying,
longing, running souls? Why, it is after their God
they cry, it is after their God they run. Go back,
Elisha, said once the prophet to him, when he had
cast Ms mantle on him: "Go back again; for what
have I done to thee?" 1 Kings, 19 : 20. "What hast
thou done ? Enough to hold me from going back.
There went virtue with the mantle ; the mantle fell
on his heart as well as his back, and drew it after the
prophet. Should you say thus to the believer, Gro
128 HEAVEN OPENED.
back, soul, go back from following thy (roil; for what
hath he done unto thee? 0, he hath gotten my
heart, he replies ; no, no, I cannot go back, he is my
God, and what have I more ?
(2.) The end guides and directs to means. ""Whith-
er shall I go from thee ? thou hast the words of eter-
nal life."
(3.) The end governs. I shall put both these to-
gether. What is it that governs sinners but their ulti-
mate end ? this points them out their work, and their
way ; this holds them to their work, and keeps them in
their way : whatever fetters and chains their lusts are
to them, it is their carnal ends to which they are in
bondage. These are they that lord it over them, and
therefore it is impossible to persuade a sinner to make
a thorough change of his way, till he hath changed
his ends. Herein consists the conversion of a sinner,
in the changing of his ends. When he ceases to be
any longer to himself, to his flesh, to the world, and
for a worldly happiness, and is brought about to fix
upon God as his portion and happiness, to whom he
devotes and dedicates himself, there is conversion.
Sin is our turning away, and conversion is turning
back to our God. Beloved, consider not barely how,
but to what you live; not only what you do, but
what you would have ; and never count yourselves
truly godly, whatever of God be in your way, till God
be in your heart and eye. He that has first chosen
God, and therefore a godly life, whose godliness of life
springs forth as the fruit of his choice of the Lord,
that is a godly man.
ONE HEART. 129
God governs as our king, and as our end ; as our
king, by his sovereignty ; as our end, by his excellence,
worthiness, and goodness: as our king, "by laws.; as
our end, by love. Love will find out our way, will
tell all our wanderings, . will check us for our sins,
sweeten our labors, -quicken us on our course, cut our
way through dangers and difficulties, and keep us in
our way till we come to the fruition of our end.
Therefore it is said by the apostle, "The law is not
made for a righteous man." 1 Tim. 1 : 9. Love will
save the law a labor. "The law is not made for a
righteous man ;" not so much, at least, as for sinners ;
not as to the coercion of it, though still as to its obli-
gation : the constraint of love will much supersede the
coercion of laws.
(4.) The end rewards. " They have their reward,"
Matt. 6; that 'is, they have their end. The reputa--
tion of being devout and charitable men was the end
of their devotion and charity : they prayed, and fasted,
and gave alms for no other end ; and the obtaining
that reputation was their reward. "Verily I say unto
you, They have their reward."
Grod is the reward of his saints : " I am thy ex-
ceeding great reward." G-en. 15 : 1. " My judgment
is with the Lord, and my reward with my God." Isa.
49 ; 4. God is the reward they shall receive, and the
reward they look to receive. Moses "had respect unto
the recompense of the reward." Heb. 11 : 26.
And therefore the argument was weighty which
Christ used to dissuade his disciples from being in
their devotions and alms-deeds as the Pharisees and
6*
ISO HEAVEN OPENED.
hypocrites were, who disfigured their countenances in
their fasts, and sounded a trumpet to proclaim their
alms : " Be ye not like them, for they have their
reward." The argument was strong to the disciples,
who being men of another spirit, could not he satis-
fied with such a reward.
In these two things saints greatly differ from the
men of this world. They are not willing to defer
their duties till hereafter ; and they dread to have
their reward here : they would dispatch their work,
and are willing to go upon trust for their wages. Sin-
ners would have their wages in hand, and he trusted
for t their Work till hereafter ; they would be happy
here, and can he content to stay for holiness till here-
after : " It is soon enough to he saints in heaven."
But Oh, it would be a dreadful word to saints,
" Here are thy good things, take them', these are thy
reward." These are not their end, and therefore they
cannot take them for their reward.
Poor foolish worldlings, how are you disjointed ;
how are your weary hearts scattered through the
ends of the earth ; how many masters do you serve ;
how many matters have you to mind: you weary
yourselves in the greatness of your way, and what
is your reward? What the fields can give, you
have ; what your sheep or your oxen can give, you
have ; what your beds, or your tables, or your
houses, or your clothes can give, you have ; here a
little and there a little : your beds give you ease,
your houses shelter, your sports and companions
pleasure, your parasites honor, and the little you can
ONE HEAET. 131
pick up here and there, this is your reward. Yerily
I say unto you, you have your reward : unhappy souls,
you are troubled and careful about many things for
nothing ; one thing is needful ; and if yet ye will he
wise, choose that good part which shall not he taken
from you.
II. This one heart hath BUT ONE THING TO DO. " This
one thing I do." Phil. 3:13. There are all things
in that one thing; all things needful. How many
things soever his hand findeth to do, all is but one.
He intends in all, Q-od. A renewed heart designs
God, and is making God- wards in all he does. What-
ever journey he goes, God is his home ; whatever
race he runs, God is his mark and prize ; whatever
battle he fights against flesh and blood, against prin-
cipalities and powers, it is that he may cut his way
through all to his God : whatever he does, he does for
God ; whatever he suffers, he suffers for God. When,
he hears, or fasts, or prays, it is all for God. When
ye fasted, did ye at all fast to me ? " Yes, to thee,"
a Christian is able to say: he hath many things to
pray for and fast for ; he hath bread, and clothes, and
friends, and health, and safety, and liberty to pray for ;
but in all, he prays for God : he entitles God to all
he has and marks it for him, and he sees and enjoys
God in all he has. He will not own that for a mercy
which has not God in it, and which is not a foot or wing
to carry him on towards him. And therefore what-
ever he begs for himself, it is that he may have it for
God. What he gives, he gives to God ; whom he for-
gives, it is for the Lord's sake j whether he eats, or
132 HEAYEH OPENED.
drinks, or works, or buys, or sells, or whatever else lie
does, lie does it all to the glory of Grod. 1 Cor. 10 : 31.
For him he prays, for him he waits, for him he labors,
for him he suffers, for him he lives, to him he dies.
" To me to live is Christ." Phil. 1 : 21. " According
to my earnest expectation and my hope, that in noth-
ing I shall he ashamed, but that with all boldness, as
always, so now also Christ may be magnified in my
body, whether it be by life or by death." This is the
one thing he intends, this is the one thing he seeks in
all, take his whole course together ; he can say with the
apostle, " This one thing I do, forgetting those things
which are behind, and reaching forth unto those things
which are before, I press towards the mark for the
prize of the high calling of God in Christ Jesus."
III. This one heart DOES WHAT IT DOES ; and that
not feignedly, but really not faintly, but heartily.
1. Really, It pursues this end in a plain and
honest way. He that has this one heart, has but
one way. Heart and life go hand in hand ; he makes
straight steps for his heart, and his heart makes
straight steps for his feet. As he looks straight on, so
he walks straight on to his mark. He does not look
one way and row another. He is like Jacob, a plain
man, a plain-dealing man ; a jNathauael, in whom is
no guile ; he turns his inside outward ; his life is not
a cloak, but a commentary on his heart, the expositor
of his inward man. His end is in Ms heart, and his
heart is in his face, in his tongue, in his duties, and
all his ways. He is no politic dealer in fleshly wis-
dom, 2 Cor. 1 : 12 ; his religion is not a blind or a
ONE HEART. 133
device to delude the simple ; he is downright and in
earnest in all he does. He does the same thing he
seems to do ; his praying is praying indeed ; his fast-
ing and alms are such indeed ; his very profession is
practice ; he would not believe, nor make others be-
lieve, but that he is what he is. He seeks not com-
mendation from men, but approbation with (rod. His
design is not inordinately to commend himself to the
good opinion of others, though he would be made
manifest in their consciences. He would not be a lie
or a cheat. He abhors all lying, but most of all a
religious lie. He would not lie for God, much less
against him ; such a lie is as blasphemy to him. He
loves not images ; he would have a soul in all his prac-
tices. A prayer without a soul, a sacrifice without a
heart, a religious carcass, is an abomination to him,
He would not make such a noble medium as religion
serve so base an end as the serving of the flesh.
He has other work to do than to serve times OT
tables, to please himself or men, to serve wills, or hu-
mors, or lusts ; he has a soul, a conscience, a God to
look after ; he has but one business to do, but one Mas-
ter to serve. If he be a magistrate, he rules for God ;
if he be a minister, he preaches for God ; if he be a
parent, he educates for God ; if he be a master, he
governs for God ; to him he dedicates himself and his
house ; he writes on his doors, This is Bethel, this is
none other but the house of God. If he be a child or
a servant, he obeys in the Lord and for the Lord. He
knows he has to do with God in all he does : when he
is dealing with men, with his friends, with his family,
134 HEAVEN OPENED.
in his calling, in his recreations, in all his doings, he
has to do with God ; and he can take comfort in noth-
ing hut what G-od will take pleasure in. u Thou hast
no pleasure in iniquity. Thou lovest truth in the
inward parts." And there is no truth in the inward
parts, but when there is truth also in the outward
parts, when the heart and tongue and ways agree.
It is in vain to say, " My heart is good," when the
ways are evil. A false tongue, deceitful ways, will
give the lie to the heart. He cannot subsist longer
than he hath smiles from heaven. Communion with
God is his life, his all is in God. His heart dies when
that fountain is stopped. If he cannot have clearness
and boldness in the presence of G-od, he can no longer
look himself in the face, but blushes and hangs his
head with shame. He values neither the applause
nor the scorn of men, so that he may have a wit-
ness of his acceptance with God. Lord, dost thou
regard, wilt thou accept of me ? It is enough. Let
all the world call me, " Thou fool, thou Pharisee,
thou hypocrite," if the Lord will say, "My child," it
is well. "It is falsely spoken, it is foolishly, it is
weakly done ; it is pride, it is singularity, it is scrupu-
losity:" thus the world cry. Let them alone, my
soul, I will hearken what the Lord God, what con-
science will say: if he says, " Thou hast been faith-
ful," if conscience says, "Well done," let all else say
what they please ; this is my rejoicing, my only rejoic-
ing, the testimony of my conscience that in simplicity
and godly sincerity, not in fleshly wisdom, but by the
grace of God, I had my conversation hi the world.
ONE HEART. 135
2. Heartily. Whatever he does for Gfod, he does
it with a good will. He hath cast all his business
into one, and he is intent upon it. He works right-
eousness, as sinners work wickedness, "with both
hands earnestly." Micah 7:3. He is religious in
good earnest, he prays in good earnest, he hears in
good earnest, he runs in good earnest : the powers of
his soul being all united in one channel, run more
strongly; his many springs falling all into one stream,
make a river, that bears clown all before it. The
psalmist prays, " Unite my heart to fear thy name."
Psa. 86 : 11. Unite my heart to thee, and unite my
heart in itself, that it may all run towards thee. Unite
my heart to fear, and s# unite my heart to love thy
name ; unite my heart to serve and follow and live to
thee. As if he had said, " my (rod, my heart is
divided and discomposed, scattered up and down I
know not where ; my pleasures have a part, my estate
has a part, my. friends have a part, my family has a
part, there is little or none left for Grod. I have too
many tilings to fear, too many things to love and care
for, too many things to serve and follow, to follow the
Lord with any strength or intention of mind. Call in
all, Lord, all my parts, all my powers ; command their
joint and united attendance upon thee." " Gird up
the loins of your mind, be sober, and hope to the end,"
in the original, hope perfectly, a for the grace that
is to be brought unto you at the revelation of Jesus
Christ : as obedient children, not fashioning your-
selves according to the former lusts in your ignorance ;
but as he which hath called you is holy, so be ye holy
136 HEAVEN OPENED,
in all manner of conversation." 1 Peter, 1 : 13-15.
Gird up the loins of your minds. Gird and "be sober,
gird and hope perfectly, gird and be obedient, gird and
be holy. Here it is true, ungirt and unblest, ungirt
and unholy ; the girding is the gathering in the
strength of the heart to its work. " Stand, therefore,
having your loins girt." Eph. 6 : 14. Stand, do not
gird and ungird, stand always girt ; call in your
hearts and hold them in; be always in a readiness
to every duty, in a readiness against every tempta-
tion.
Oh, how loose are we. "What loose praying, and
loose hearing, and loose meditation, and -loose walk-
ings do \ve satisfy ourselves %yith. Our hearts are to
seek, our thoughts and affections are gadding abroad,
we know not where to find them, and our work is not
done. "We excuse our non-proficiency in religion by
our many hinderances, by the difficulties of our work ;
but the great hinderance lies here, our loins are un-
girded, our hearts are not united in our work nor in-
tent upon it. "When God and the things of eternity
get so deep into the heart ; when there is such a deep
sense of the weight and importance of the things that
are eternal abiding upon us, as overpowers carnal
objects and loosens the heart from them ; when we
feel the evidence and the consequence of these things
commanding our whole souls after them, then there is
religion in earnest ; then we go on and prosper. And
thus it is with this " one heart ;" there are not some
light touches only upon it, God is deep in it, eternity
is deep in it. This is all, it says, this is all I have to
ONE HEART. . 107
mind or do. My hope, my comforts, my life, my soul,
all hang upon this one thing ; - if I speed well here, I
am made for ever. What have I to do in the way of
Egypt, or to drink of the waters of Sihor ; what have
I to do in the way of Assyria ; what have I to do in the
way of pleasure ; what have I to do in the way of the
world ? To build tabernacles for myself here below, or
to drink the waters of my broken cisterns ? How little
am I concerned in the interest of this flesh. "What mat-
ters it what becomes of it, or which way it goes ? My
(rod, my Grod, my soul, my soul, there lies my con-
cern ; of these let my only care be. Gfet thee behind
me, Satan ; hold thy peace, sinful flesh ; keep silence,
worldly cares ; hinder me not, speak no more to me
of hearkening to you, away from me, ye evil-doers,
I will keep the commandments of my Grod. Let
others do what they will, run- whither they please,
choose whom they will serve, what they will follow
after ; come, my soul, follow thou the Lord, gird up
thy loins and come away ; for the other world, for the
other world ; make haste, linger not ; let others loiter
as they will, escape for thy life, look not behind thee,
get thee up to the mountain and live.
OBJECTION. One heart ! why, it is evermore two ;
two men, a new man and an old ; two nations, two
selfs ; there are twins in the womb of every saint ; the
ungodly seem ,more one than they, all for sin and for
hell ; all dark, all hard, all but one stone.
ANSWER. Yet it is true, the saints, and they only,
have this one heart ; for the old heart that cleaves to
them is not the heart, the old self is not the self; this
138 HEAVEN OPENED.
old man is not the man, this is not ho : that is the
heart which has got the dominion and the rule in the
man. The new heart has the dominion ; though sin,
as Esau, he the first-horn, yet the elder must now
serve the younger ; the old man is but a dead man.
Col. 3 : 3. " Ye are dead," that is, your old man is
dead, your sin is slain and crucified with Christ, and
when it is dead, you may say it exists not.
The meaning plainly is, I will give them one
heart ; that is, a single, sincere, upright heart ; they
shall be no longer a hypocritical people. If there be
something of hypocrisy in them, yet hypocrites they
shall no longer be ; their hearts shall be upright be-
fore me. Sincerity consists in choosing, and giving
up our hearts to God, as ovir chief good and final end.
When God is our all, there is perfection ; and when
Clod is our chief, there is sincerity. I say, when God
is our all, when the world has nothing left in us to
entice or draw out our souls after it, but God carries
them wholly, without any liking or lusting after sin-
ful objects, there is perfection. This is not attainable
here ; the heart cannot be thus perfectly one, till cor-
ruption hath put on incorruption. But though it be
not perfectly one, it may be sincerely one ; and it is
so, when, however the flesh has too great an interest
in it and influence upon it, and often pulls it aside
and puts it back, yet it still bends its course heaven-
wards. And the way the stream and strength of the
soul is running, the flesh will be putting in for a part
it would have all, it would not take its turns with
God. God will not take his turns with the flesh; he
ONE HEART, 139
will have all, or none. And the flesh would not take
its turns with him ; it is not contented with now and
then, it would not be served in the fields, or in the
shop, or at the table, or in the bed only, but in the
church, in the chamber, in the closet ; it would carry
away all from God : but if it cannot have all, it will
divide with Gfod; wherever God is served, the flesh
will be putting in for its share. The best of Chris-
tians feel too great a truth in this ; their frequent
humblings, and mournings, and breakings, and self-
shamings before the Lord, are mostly upon this ac-
count. This is the voice of their deepest groanings
and bitterest tears, the burden of their most mournful
groans : "1 cannot do the things that I would: when
I would do good, evil is present with me ; with my
mind I serve the law of Grod, but with my flesh the
law of sin. "Woe is me, my soul, how am 1 strait-
ened, how am I divided! Whither am I hurried?
"Wherewithal do I come before the Lord ? Oh, with
what halting and heartless and distracted duties do I
serve my God. This 'flesh' eats up the fat, and the
best ; and only the lame and the lean and the sick are
left for a sacrifice to the Lord. Woe is me, my
leanness, my leanness ! my G-od, my God, how art
thou served ; how art thou robbed of thy due ! These
strangers are gotten into thy sanctuary, and eat up
ail thy pleasant things ; and what have they left for
thee?"
Such are their complaints; and their very com-
plaints are their comfort and the witness of their
sincerity, while they can with openness of heart make
140 HEAVEN OPENED.
their approach and appeal to Grod : " Yet thou. art my
Lord, thou art my Grod, and I will serve thee. I have
chosen thee as my heritage for ever, and I will wait
for thy salvation. Hear the sighing of thy prisoner,
deliver thy captive : my heart is with thee ; let not
this flesh entrench upon thy right, let sin no longer
reign in my mortal hody ; let me have no more to do
with the throne of iniquity, untie the cords, loose the
fetters, bring my soul out of prison. Search me,
Lord, and know my heart; prove me, and know my
thoughts. Is there any way of wickedness in me?
Do I willingly go after sin's commandments ? Do I
regard iniquity in my heart ? Here it lies, it is true ;
it wars, and raises tumults and insurrections against
thee ; hut do I resign up myself to it ? Is it a pleas-
ure to me ? Am I at peace with it ? Lord, thou
knowest. I cannot get rid of it, I cannot do the things
that I would, I cannot pray as I would, nor hear as I
would, nor think, nor speak, nor live as I would:
whither I go, sin goes with me ; where I lodge, it
lodges ; if I sit still, it ahides with me ; if I run from
it, it follows me ; I can neither rest nor work, I can
do nothing, so sorely does it beset me; and yet,
blessed be thy name, this one thing I do what I can-
not attain, I follow after; I cannot conquer, yet I
fight against it ; I wrestle with it, though it so often
give me the fall. I trust it not, though it flatter me ;
I love it not, though it feed me : my heart is with
thee, Lord, my foot is making after thee ; I groan, I
travail in pain, waiting for thy redemption : till I die,
I will not give over. I will die fighting, I will die
ONE HEART. 141
hoping, I will die praying. Save me, Lord ; make
no long tarrying, my God."
And thus you have the description of this "one
heart." It fixes upon one end, and God is that end.
It gives him the place of the end ; he is its first and
last. It gives him the power of the end : this one
thing, the obtaining of Grod to be theirs, draws them
on, guides, governs them in their whole course, and
is accepted by them as their only and exceeding great
reward. This instructs them, this rules and encour-
ages them, calls them off from sin, calls them on to
duty, carries them out in suffering ; ah 1 their powers
are united in this one business, all their arguments
are resolved into this one argument, all their rewards
are summed up in this one reward: "Grod shall be
glorified, and therein my soul shall be satisfied ; God
shall be mine, and glory shall be his."
In all this we see what this "one heart" means ;
but Oh, how little of this grace have we received !
How many hearts have we; how many gods have
we, to divide these hearts between them. How small
a corner, how low a place, must the Lord take up
with us, if he will have any at all. How often is he
made to stand aside, or to stoop to a lust. God made
to give place to the devil ! Is God our all indeed ?
Have we none else to please, have we none else to
serve ? Have we no portion, no' inheritance, no other
God but the Lord ? Is he our alpha and omega, our
first and our last, our spring and our ocean, our sum
and our scope, the rise and the rest of all our motions ?
Whatever our tongues speak, do our hearts also and
142 HEAVEN OPENED.
our lives say, "To me, to live is Christ: none but
God; none "but Christ, nothing "but heaven and glory?"
"When we are driving so hard for our flesh, for our
pride, for our ease, for our gain; when we are so
"busy this way, and so hearty and so zealous that way ;
when these must have so great a share in our religion,
is this still our voice, " To me, to live is Christ?" 0,
how little power has the Lord with us ! How far is
it that the single interest of God will carry our souls ?
How little is done purely for God ! We have often
many strings to our how. There are some services
wherein there is something coming to the flesh, as
well as to the name of God some credit or honor,
some outward advantage to "be got by religion ; "but
when all the other strings crack but this one, when
there is nothing to move us but God, how weak do
our motions grow. The flesh often goes partner with
God: there is a double trade driving in the same
actions a trade for heaven and a trade for earth to-
gether. There is something to be got by our religion
besides what is coming to God : there are fields and
vineyards and olive-yards, friends and honors and
preferments. Thus it sometimes falls out, when god-
liness is in the rising side ; and when it is thus, we
go smoothly and vigorously on: "Come, see the zeal
that I have for the Lord of hosts." But when the
interests of God and the flesh divide and part asunder ;
when the flesh is likely to be a loser by our religion ;
when God puts us on such duties as will spend upon
the flesh, and eat out and devour its interest ; when oui
hearts tell us, as Deborah did Barak, " This shall not
ONE HEART. 143
be for thine honor," Judges 4:9; or this will not be
for thine ease, or thy safety; then what becomes of
our zeal? Oh, how heavily do we then drive on-!
How seldom is it that this word, " Yet God shah 1 be
glorified," will balance all the prejudices, and confute
all the cross reasonings of the flesh, and carry us on
our way without and against it.
How little has the Lord of the government of us !
If he doth govern as a king, yet how little does he as
our end. How little does goodness govern us ; how
little can love do with us ! "We must have rigor and
severity ; we must have spurs, and goads, and rods,
and stripes, and scorpions too ; and all little enough
to drive us back from those other gods which we have
chosen, and to bring us on after the Lord. If the
law be not made for the righteous, if they need not a
law, then what are we, for whom the law will not
suffice ? If commands, threatenings, terrors, penal-
ties, judgments, can do no more upon us ; if we are
yet so loose, and so carnal, and so earthly, and so
froward, and so false, and so formal, under the severest
discipline ; if we will not be whipped into more hu-
mility, spirituality, self-denial, watchfulness, care,
activity, zeal ; but are such drones and such sleepers,
such earthworms and such sensualists still, under all
the corrections and compulsions of the law what
should we be without a law, were there nothing but
love to restrain us from sin and constrain and quicken
us to duty ?
Christians, have we but one thing to do in all we
do ? Sometimes we are busy in doing nothing. Though
144 HEAVEN OPENED.
there be a prayer in our mouths, the praises of Gfod
in our mouths, Christ, heaven, holiness, glory, a new
heart, a new life upon our tongues, there is nothing
within : no prayer, no praise, no Christ, nor heaven.
What have we been doing in the closet, in the family,
in the congregation, many times, when we seemed to
have been praying? Nothing, nothing, but sowing
wind and good words. Sometimes we have too many
things in our hearts ; what a world of carnal devices
and fleshly projects have we wrapt up in the garment
of our religion ! Peter's sheet had not a more hetero-
geneous miscellany of creatures, "four-footed beasts,
wild beasts, creeping things, and fowls of the air," than
our religious duties have of designs and ends. We
have men to please ; our pride, our appetites, to offer
sacrifice to ; we bring our farms and our oxen and
our trades before the Lord. Are not our hearts, which
should be the houses of prayer, the houses of mer-
chandise ? Are we not taking, or pursuing, or in a
journey, or asleep, or driving bargains? Christians,
if we were privy to one another's hearts as God is
privy- to them, what abominations should we see
brought into the holy places ! What monsters would
our most sacred services appear, which, while the
outside only is viewed, are applauded and admired.
Is this our singleness of heart? for shame and
blushing and confusion of face. for a veil to
hide such hearts from the jealous eye of the holy
G-od : a varnish, a fair outside, hides all from men ;
but nothing but a dark veil of shame and sorrow and
tears and repentance a veil dipped in blood, in the
ONE HEART. 145
blood of Christ, will hide them from the eyes of the
Lord.
Oh, how little plainness and singleness of heart is
there in our ordinary course, in our dealings and con-
versings in the world ! How little faith or truth is
there in us ! How little trust is to be put in us !
What doubling, what deceitful dealing, defrauding,
overreaching, undermining, are we guilty of! How
false are we in our promises ; how insignificant are
our words ; what an uncertain sound do they give !
Our yea may often stand for nay, and our nay for
yea. " They speak vanity every one with his neigh-
bor ; with flattering lips and with a double heart do
they speak." Psa. 12 : 2. Trust ye not in a friend,
put not confidence in a guide.
Blessed be God, the Lord hath a generation on
whom this cannot be charged, children that will not
lie nor deceive. Though Satan and this evil world bind
up all in a bundle, "They are all naught; they are
all false, vain boasters, and deceitful workers ; there
is none upright, no, not one;" yet, thanks be to God.,
Satan is a liar the accuser of the brethren is a false
accuser. God hath his children that will not lie.
But woe be to those professors, by reason of whom
the offence cometh.
Christians, hath God promised to give you "one
heart ?" Let it be once said, " Tliis day is the Scrip-
ture fulfilled." may you be the accomplishment
of this good word. Hath God promised to give you
one heart? Do not say, But I 'will not take it;
two are better than one : I have found so much the
Heaven Opened. ' 7
H6 HE AYE IT OPENED.
sweet of deceit, that there is no life like it. Hath
God said, "I will give one heart?" let not any one
among you say, But I fear he will not. Make not
the promise of Clod of none effect, either hy your im-
piety or unbelief. Doth God promise to give this one
heart ? he that promised it, doth also require it. Be
thyself, Christian. Let it be said thou art what thou
art ; be true, be but one, have but one heart, and let
thy one heart have but one tongue, but one face, and
but one thing to do. Beware of hypocrisy, beware of
carnal policy ; make not thy God to serve thy flesh ;
call not the serving of thy flesh a serving of God, and
make not thy serving of God to be a serving of the
flesh. Be not divided between God and the world.
Oh, how easy would our lives be, did we find our
whole souls running one way ; taking up with Gocl as
the adequate object of all our powers, the mark of all
our motions, and the reward of all our labors ; did all
our streams empty themselves into this ocean, and all
our lines meet in this one centre ; did God alone
draw and allure our hearts, and the sincerity of our
hearts give motion to all our wheels, guide our eyes,
govern our tongues, order our steps, animate our
duties, direct and quicken us in all our goings. Oh,
how sweet, Oh, how beautiful, were such a life ! in
sympathy between our hearts and our end, there is
sweetness ; in the harmony of our hearts and ways,
there is beauty. Oh, how sweet are the drawings of
love. The free and full closing of our spirits with God,
dissolving themselves into his will, acquiescing and
resting satisfied in his goodness, is a sweetness which
ONE HEART. 147
no man knows but lie who tastes it ; the harmony of
the powers of the soul within itself, of its motions
and actions in the life, has a beauty which will eclipse
the glory of the world. Christian, be it thus with
thee, and thou hast the blessing that covenant bless-
ing which the Lord has promised, in saying, "I will
give them one heart."
148 HEAVEN OPENED,
CHAPTER IX.
A HEART OF PLESH.
" I WILL take away the stony heart out of, your
flesh, and I will give you a heart of flesh." Ezek.
36 : 26. The old heart is a stone, cold as a stone,
dead as a stone, hard as a stone ; hut I will take
away the stone, and. give a heart of flesh.
A heart of flesh is a soft and tender heart ; flesh
can feel ; any tiling that is contrary to it puts it to
pain. Sin makes it smart ; it cannot kick hut it is
against the pricks; by its rebellion and resistance
against the Lord, it receives a wound ; it cannot hit
but it hurts itself. A soft hand gets nothing by strik-
ing a hedge of thorns. A soft heart, when it hath
been meddling with sin, is sure to smart for it. It
can neither escape the pain, nor yet endure it ; and
what it cannot bear, it will take warning to avoid.
Flesh will bleed. A soft heart will mourn and
melt and grieve when hard hearts are moved at noth-
ing. Flesh will yield. It is apt to receive impres-
sions. The power of G-od will awe it; his justice
alarm it ; his mercy melt it ; his holiness humble it,
and leave his stamp and image upon it. And as the
attributes, so the word and works of God will make
sign upon it. Who sets a seal upon a stone ; or what
print will it receive ? upon the wax, the print will
A HEART OF FLESH. 149
abide. God speaks once and twice, but man, hard-
ened man will not regard it. Neither his word nor
his rod, neither his speaking nor Ms smiting will make
any impression on such hearts. It is the heart of flesh
that hears and yields. And with such hearts the Lord
delights to he dealing. " The heart of this people is
waxed gross," Acts 28:27] they will not hear, they
will not understand ; and the next word is, Away to
the Gentiles, they will hear. He will no more write
his law on tables of stone : he will write in flesh ;
there the impression will take, and go the deeper;
and therefore, wherever he intends to write, he pre-
pares his tablet makes this stone flesh, and then
engraves upon it. Particularly this tenderness admits
of a double distinction.
I. Respecting THE OBJECT of it. There is a ten-
derness as to sin, duty, and suffering.
1. As to sin. And this discovers itself both before
the commission, and after the commission of it.
Before the commission. While it is under a temp-
tation, or feels the first impulse to sin. A tender heart
startles, starts back at the sight of a sin, as at the sight
of a devil: " How can I do this great wickedness, and
sin against God ?" Genesis 89 : 9. This manner of
speech presents Joseph as a man in a fright, startled
at the ugliness of the sin. So David when he had an
opportunity and a temptation to slay Saul, rejects it
with a " God forbid." The Lord forbid that I should
stretch forth my hand against the Lord's anointed."
1 Sam. 26 : 11. And the tender conscience not. only
shrinks at the higher and greater sins, but it resists
150 HEAVEN OPENED.
the little ones, the smallest of sins. Is it not a little
one ? is no plea with it. Little or great, it is a sin,
and that is enough.
There is also a tenderness as to sin after its com-
mission ; if it has been brought on by an act of sin,
yet it cannot cease with it. The skirt of Saul's gar-
ment was too heavy for David's heart to bear. His
heart smote him at once. 1 Sam. 24 : 5. Sin in the
review looks dreadful. Its pleasant flowers quickly
turn to thorns ; it pricks the heart, how much soever
it pleased the eye. It ordinarily enters by the eye,
and often runs out the same way it came in runs
out in tears. " When he thought thereon, he wept."
At least, it warns one and makes him more watchful
afterwards. Thou seest what it is, take heed ; take
it for a warning, and do so no more. The pain of sin,
if it do not force a tear, will set a watch.
2. As to duty. A tender heart will neither slight a
sin, nor neglect a duty. It is loath to grieve and offend,
and careful to serve and please the Lord. It would
not that he should suffer by it, nor so much as lose
his due. It watches against sin, and unto duty. It
cares how to please the Lord, and its care is tender.
It would not displease by its neglects or performances ;
all must be done that ought, and as it ought to be
done. It will neither withhold its offering, nor will it
offer an unclean thing. It considers not only what;
but how. Both matter and manner, substance and
circumstance, all must be right, or it is not at ease.
It is not satisfied that it prays sometimes ; it would
never lose a praying time. God will not, and it can-
A HEART OF FLESH. 151
not lose a duty. It would neither lose by non-per-
formance, nor lose what is performed. It would
neither leave undone, nor do amiss ; any failing, not
only in the matter, hut in the principle, end, affec-
tion, tender affection any failing pains it.
There is a tenderness in point of suffering. A
tender heart will not he careful what or how much,
but why and upon what account he suffers ; will
neither sinfully shun the cross, nor run upon it unwar-
rantably. He waits for a call, and then follows. He
is patient under the hand of the Lord, but not insen-
sible ; can be touched with an affliction, though not
offended at it : " The hand of the Lord hath touched
me." He suffers more than his own sufferings. His
brethrens' burdens all lie on his shoulders. He weeps
in their sorrows, bleeds in their wounds, his heart is
bound in their chains. As the care, so the trouble of
all the churches comes daily upon him : " Who is weak,
and I am not weak; who is offended, and I burn not?"
he espouses all the sufferings of Christ as his own. In
all His afflictions, he is afflicted.
II. Tenderness may be distinguished in respect to
THE SUBJECT of it. There is a tenderness of the con-
science, the will, the affections.
1. Tenderness of conscience consists in these three
things: clearness of judgment, quickness of sight, and
uprightness or faithfulness.
Clearness of judgment, when it is well instructed,
and understands the rule, and can thence discern be-
tween good and evil. Heb. 5 : 14. There is a ten-
derness that proceeds from cloudiness ; a scrupulosity
152 . HEAVEN OPENED.
that fears every thing, stumbles at straws, starts at
shadows; makes sins; picks quarrels at duties; and
so sometimes dares not please God, for fear of offend-
ing him. This is 'the sickness or soreness of con-
science, not its soundness. It is the sound conscience
that is truly tender.
Such a conscience has quickness of sight and
watchfulness. "I sleep, hut my heart waketh." It
can espy the least sins and smallest duties. It can
see sin in the very temptation ; it can discover the
least sin under the fairest face, and the least duty
under the foulest mask. Call it singularity, nicety,
cloud it with reproaches, yet conscience can discover
light shining through all the clouds ; and sees duty
within, with whatsoever unhandsome face it he pre-
sented. Clearness of judgment consists in conscience's
understanding the rule ; quickness of sight in apply- ...
ing the rule to cases and distinguishing them. The
truly tender hath his eyes in his head, and his eyes
open to discover and discern all that comes, be it good
or evil, little or great. If but a thought comes in,
"What comes there ? says conscience ; what art thou,
a friend or an enemy ? whence art thou ; from God
or from beneath ? It will examine whatever knocks,
before any free admission. 0, what a crowd of evils
do thrust themselves into loose and careless hearts ;
the devil comes in in the crowd, and is never dis-
covered. If the eye be either dim or asleep, there is
entrance for any thing. Little do we think ofttimes
who hath been with us, and what losses and mis-
chiefs we have sustained while our hearts have been
A HEART OF FLESH. . 153
asleep, which, had they been wakeful and watchful,
might have been prevented.
A tender conscience is also marked by upright'
ness and faithfulness , which discovers itself,
In giving charge concerning duty. Look to it,
soul, there is a duty before thee which Grod calls thee
to; do not say, It is no great hurt to let it alone, it is
no great hurt to do it, it is questionable whether it be
a duty or -not; many wiser than I think otherwise.
Do not say, It is a nicety, it is but a punctilio, it is
mere folly and preciseness, and there will be no end
of standing upon such small matters. See to it, it is
thy .duty, beware thou neglect it not ; the balking of
the least duty is the neglecting of the great God of
glory.
In giving warning of sin. Take heed to thy-
,self, sin lies at the door, thou art under a tempta-
tion, the devil is entering upon thee. Do not say,
It is but a little sin : little as it is, there is death and
hell in it ; look to it, it is sin, have thou nothing to do
with it, keep thyself pure, and though it run upon
thee, shake it off.
After the commission of sin, it gives a rebuke for
it; reproving, judging, and lashing the soul for it.
"Where hast thou been, Grehazi? say not thou hast
been nowhere. Went not this heart with thee, and
saw thee running after thy covetousness, gadding
after thy pleasures, feeding thy pride, dandling thy
lusts, playing the hypocrite, playing the harlot from
thy G-od, pampering thy flesh, pleasing thine appe-
tite ? and where hast thou been ? What hast thou
154 HEAVEN OPENED.
done, soul ? think not to excuse or mince the matter,
it cannot be excused; thou hast sinned against thy
Grod, and now bear thy shame." This is our heart
smiting us, 2 Sam. 24 : 10 ; our heart condemning us :
" If our heart condemn us, God is greater than our
heart, and knoweth all things." 1 John, 3 : 20.
2. Tenderness of the will consists in its flexible-
ness and pliableness to the will of God. And this is
that tenderness wherein chiefly lies the blessing of a
soft heart : a hard heart is stubborn and obstinate.
Thy neck is as an iron sinew, and thy brow brass.
Thou wilt not be ruled, there is no bending thee or
turning thee out of thy course, thine iron is too hard .
for the fire, it will not be melted ; and for the ham-
mer, it will not be broken ; there is no dealing with
thee, thou art an untractable piece, thou wilt neither
be led nor driven ; thy heart is set in thee to do evil,
thy will is set upon sin, and thou. art set upon thine
own will. Thou sayest, " The word that thou hast
spoken unto us in the name of the Lord, we will not
do ; but we will do whatsoever thing goeth forth out of
our own mouth." Jer. 44 : 16, 17. " Who is lord over
us ?" Psa. 12 : 4 ; Jer. 2 : 25. Thou sayest, " There
is no hope ; no, for I have loved strangers, and after
them I will go, come what will of it, say what thou
wilt against it ; be silent, Scriptures ; hold thy peace,
conscience ; it is to no purpose to speak more, there
is no hope of prevailing; we are resolved, we will
take our own course." These are hard hearts, stub-
born, obstinate hearts.
"When the iron sinew is broken, when the rebellion
A HEART OF FLESH. 155
and stubbornness of 'the' spirit is subdued and tamed,
and made gentle and pliable, then it becomes a ten-
der heart.
There may be some tenderness in the conscience,
.and yet the will be a very stone ; and as long as the
will stands out, there is no broken heart. Conscience
may be scared and frighted. Conscience may fly
upon the sinner with, " What dost thou mean, soul ;
whither are thy rebellions carrying thee ? look to thy-
self, hearken, or thou wilt be lost ere thou art aware."
But however Gf-od has conscience on his side, yet the
devil still rides the will ; and there sin takes up its
rest. There is a twofold resting of sin in the soul :
in peace and in power.
In peace: when it dwells and rules in the soul
wittout disturbance or contradiction ; when it carries
all smoothly before it. "When God lets it alone, and
conscience speaks not a word against it ; when not-
withstanding those armies of lusts fighting against
the soul, there is not so much as one weapon lifted up'
against them ; not a prayer, not a tear, nor a wish
for freedom, nor the least fear concerning the issue :
this is the most dreadful hardness.
In potver : when, though it can have no peace,
yet it hath still a place in the heart. Though it can
have no quiet, but conscience is - ever quarrelling with
it and warning it away, yet -it still holds its power
over the will ; the master of the house is content to
be its servant. Oh, how many persons are there,
even among the professors of religion, who carinot sin
in quiet : they are proud, or passionate, or intemper-
156 HEAVEN OPENED.
ate, or covetous, or false in "-their words and dealings;
they are formal and hypocritical, and slight in their
duties, but they cannot go on thus with any quiet.
Conscience smites them for it, they feel many a pang
and deadly twinge in their heart, insomuch that some-
times they cry and groan and roar in their spirits,
for redemption, for deliverance from this false,
this proud, this covetous and wicked heart. And
yet, after all this the will remains a captive still, sin
holds its power there, though it cannot reign in peace;
though it cannot he proud, or play the hypocrite, or
he covetous, or an oppressor, without some galls and
gripes in the soul, yet on it goes, the same trade is
kept up, the same course is held on. God com-
mands, "Cast yo out, cast ye out, come off from all
your wickedness and evil ways, and I will receive
you." But no, though conscience would, the will
cannot come ; whatever rendings and tearings, what-
ever terrors and torments and worry ings such souls
are at any time under ; whatever stings and plagues
and fires they find their sins to he in their souls and
"bones ; whatever wishings they wring forth that they
were well rid of these plagues, while the will is still
wrong there is a hard heart, desperately bard; there
is none of this heart of flesh. But when the will is
once broken loose from sin, when it will be content to
let all go, and give up itself to the dominion of the
Lord, there is a broken heart. "Now speak, Lord,
and I will hear. Now call, Lord, and I will answer.
Now command me, impose on me what thou wilt, I
will submit. None but the Lord, none but Christ,
A HEART OF FLESH. 157
no other Lord nor lover. I am thine. Lord, thine
own; do with thine own, demand of thine own, what-
ever thou pleasest. What G-od will have me he, what
God will have me do, that will I do and be. No
longer what I will, but the will of the Lord he done."
When it is come to this, there is a tender heart, there
is the blessing of a broken spirit ; the stone he has
taken away, he has given a heart of flesh.
Christians, never trust to tears, never talk of ter-
rors, of trouble of conscience, of the passionate work-
ings and meltings which at any time you feel within
your spirits : though there be something in these, as you
shall see more by and by, yet these are not the things
you are to look at. A subdued, tractable, willing,
obedient heart, that is the tender heart. "If ye be
willing and obedient, ye shall eat the good of the land ;
but if ye refuse and rebel, ye shall be devoured with
the sword; for the mouth of the Lord hath spoken it."
Isa. 1 : 19.
3. Tenderness of the affections. Of these I shall
instance only three love, fear, sorrow.
(1.) The tenderness of love is seen in its benevo-
lence and in its jealousy.
In its benevolence. Our goodness extends not to
the Lord, but our good- will does. Our love can add
nothing to him : " Can a man be profitable unto God ?"
Job 22:2. "If thou be righteous, what givest thou
to him ?" Job 35 : 7. Yet though it can add noth-
ing, it "would not that any thing be detracted from
him ; while he can have no more, it would that he
should have his own, all that is due, his due praise,
158 HEAVEN OPENED.
his due honor and homage and worship and subjec-
tion, from every creature; it would have no abate-
ment, not the least spot or stain upon all his glory.
What is an affront to God, is an offence to love. " Love
Leareth all things," saith the apostle, 1 Cor. 13 : 7
all things from God, all things from men. And yet
there are two things which love to God cannot bear
his dishonor and his displeasure.
The benevolent heart cannot bear God's dishonor.
Love would have God to be God, to live in the glory
of his majesty, in the hearts and eyes of all the world.
His reproach is grievous to him that loves, for this is
the cloud that takes God out of sight. He loves and
honors, and would that God should be loved and hon-
ored of all ; he fears, and would that the whole world,
should fear him. He would receive in his own breast
every arrow that is shot against his Maker ; he would
that his own name and soul might stand between his
God and all reproach and dishonor. He would be
vile, if so the Lord may be glorious : that God may
increase, he is content to decrease. He is not so ten-
der of his own heart and life, as of the holiness of his
God. He would suffer and die, and be nothing, rather
than that God should not be all in all. He would
rather never think, nor speak, nor be, than not be, in
word and thought and life, holiness to the Lord. But
what or where would he not be, rather than his own
hand should be lifted up against Jehovah !
To see the Lord robbed of his holiness, wronged in
his wisdom, or his truth, or his sovereignty ; to see sin,
to see the world, set up in the throne, and the God of
A HEAET OF FLESH. 159
glory made to stand aside as insignificant; to hear that
blasphemy, "G-od is not worth this lust, or not wor-
thy this labor" and what less is said in every sin?
is a sword in his breast. "The reproaches of them
that reproached thee are fallen upon me." Love has
tasted of God, it has fed on his fulness, it has its
nourishment from his sweetness, it has been warmed
in his bosom, all his goodness has passed before it ;
upon this it lives and feeds; and having found and
felt what the Lord is, it is impatient that his good-
ness should be clouded or belied. Love kindled from
heaven is keen, and the keen edge is a tender edge
the least touch of what offends will turn it. "I am
in distress, my bowels are troubled, my heart is turned
within me, for I have grievously rebelled." Lam.
1 : 20. " My tears have been my meat day and night,
while they continually say unto me, "Where is thy
G-od?" Psa. 42:3. Where is that care, that help,
and that salvation of thy G-od thou trastedst in ? Thy
God is not such a one as thou boastedst him to be.
When I remember, when I hear such things, my soul
is poured out within me. Love is large; he that
loves has a large heart, he can never receive or do too
much ; he would have all he can, and he would give
all he hath to the Lord. He is tender how any thing
be withheld that is due, how any thing be wasted
elsewhere that might be useful to the Lord.
Nor can love bear his 'displeasure. The displeas-
ure of men it bears, and rejoices ; the wrath and rage
of Satan it bears, and triumphs ; though all the world
be displeased and provoked, if G-od smiles, it is well
160 HEAVEN OPENED.
t
enough. Lord, lift thou up the light of thy counte-
nance upon me, and my heart shall be glad. Psa. 4.
" Thou didst hide thy face, and I was troubled." Psa.
30 : 7. Let him correct me, but Oh, not in fury ; let
him smite, but not frown ; let him kill me, so he will
but love me. And though he smite, though he kill me,
yet will I love and trust in him. my God, let me
rather die in thy love, than live in thy displeasure :
there is life in that death, this life is death to me.
Let me not be dead while alive ; turn away thine
anger which kills my heart."
It is impatient of divine displeasure, and thence it
is grievous to it that it does itself displease him ;
thence it opposes sin, and condemns itself for it. Is
tin's thy kindness to thy friend ? Lovest thou God,
soul ? "What, and yet provokest him thus daily ; love,
and yet neglect to seek and follow thy God; love,
and yet so lame and so slow, and so heavy and so
sparing in thy services to him ? Is this a.ll thy love
will do ? Not deny thine ease, or thy pleasure, or
thy liberty, or thine appetite, or thy companion, for
the sake of the Lord; choose rather to please thy
friend, or thy flesh, than to please God? Is this thy
love? Is this thy kindness to thy friend? false
heart, unworthy, unworthy spirit, how canst thou
look thy God in the face? How canst thou say, "I
love thee," when thy heart is no more with him ?
The tenderness of love is also seen in its jealousy.
He that loves the Lord is jealous, and jealousy hath
a tender edge ; he is jealous, not of, but for the Lord
not of his God, but of himself, lest any thing should
A HEART OF FLESH. 161
steal away his heart from God. Love would be
chaste, would not bestow itself elsewhere ; and yet is
in great jealousy lest it be enticed and drawn away.
He that loves the Lord, has not any thing, whether
wife, or child, or friend, or estate, or esteem, that
gets near his heart, but he is jealous of them, lest
they steal it away. " Get you down," he says, " keep
you lower ; this heart is neither yours nor mine :
my God, it is thine ; it is thine, Lord, take it wholly
to thee, keep it to thyself, let no other lovers be sharers
with thee."
(2.) There is a tenderness of fear. The tender
heart is a trembling heart, and manifests the tender-
ness of fear in its suspicion and its caution.
In its suspicion. The fearful are suspicious ; they
look further than they see ; he that is in dread, will
be in doubt what may befall him, he suspects a sur-
prisal ; every bush is a thief, every bait he fears may
have a hook under it. There is a foolish and cause-
less fear ; and there is a prudent and holy fear : this
fear is a principle of wisdom. Psalm 111 : 10. "A
prudent man foreseeth the evil," Prov. 22 : 3, but
fools go on ; the snare is never nearer than to the se-
cure ; bold, venturous sinners never want for woe, the
devil may spare his cunning when he has to do with
such. Nothing that looks like sin offers itself to a
tender heart, but he presently suspects it ; every pleas-
ant morsel, every pleasant cup, every pleasant com-
panion that comes, any thing that tickles and gratifies
the flesh, he looks through it ere he will touch it, lest
it betray his soul from God. " There may be a
162 HEAVEN OPENED.
snare in the dish, a snare in my cup, a snare in
my company ; and what if there should !" He feeds
himself with fear, dwells, walks, converses, works,
recreates himself with a trembling heart and jealous
eye.
His fear also appears in his caution. Fear is
wary : some commanders have set their scout- watches
unarmed, that fear might make them watchful. A
fearful Christian will take heed what and whom he
trusts ; he dares not trust himself in such company
as may he a snare unto him. He dares not trust his
heart among temptations, he will keep the devil at a
distance, he will not come near where his nets do lie.
Blessed is he that thus feareth always. the un-
speakable mischief, the multitudes of sins, that
we run upon through, our secure hearts ! "I never
thought of it, I never dreamed of any such danger.
Oh, I am undermined, I am overreached, I am sur-
prised ; my foot is in the snare, the gin hath taken
me by the heel, my soul is among lions, sin hath got-
ten hold on me, my heart is gone ere I was aware,
the enemy has come in and carried it away, has giv-
en it to lust, to the world, to pleasure, to divide it
among themselves ; my faith has failed, my conscience
is denied, my love is grown cold, my grace withered,
my comforts wasted, my peace broken; and my God,
Oh, where is he gone ? Woe is me, the evil- that I
feared not is come upon me ; had I feared, I had not
fallen. that I had been wise, had kept my watch,
had stood upon my guard ; .,had I thought, had I
thought, I had escaped all tliis danger." Christians,
A HEART OF FLESH. 163
be wise in season, and take heed of the fool's too late,
"Had I known it."'
(3.) There is a tenderness of sorrow. Sorrow is
the melting of the heart, the stone dissolved ; sorrow
is the wound of the heart : a wound is tender, love is
tender, and therefore so is godly sorrow, which is the
sorrow of love ; you may call it a love-sickness. Love
is both the pain and pleasure of a mourning heart, it
is love that wounds, and love that heals; it is both
the weapon and the oil ; this sorrow hath its joy, the
melted is the most joyful heart ; it is love that makes
it sad ; it weeps because it loves : and it is love that
makes it glad too ; it therefore joys because in its sor-
rows it sees that it loves. It is love that makes the
wound, the occasion of this sorrow being love abused.
"What hast thou done, soul? Whom hast thou de-
spised ? Against whom hast thou lifted up thyself?
Thou hast sinned, thou hast sinned, and hast thereby
smitten and grieved thy G-od that loves thee, and
whom thou lovest. Thou hast but one friend in heav-v
en and earth, and him thou hast abused ; to please
thy lust, thou hast pierced thy Lord, thou hast trans-
gressed his commandments, trampled upon his com-
passions, and broken his bonds : his greatness and his
goodness, his law and his very love have been despised
by thee ; him who loved thee hast thou smitten. Is
this thy kindness to thy friend ? vile, ungracious,
unkind, unthankful, unnatural heart, what hast thou
done?
Put all this now together, and you have the heart
of flesh which the covenant promises, a tender heart,
164 HEAVEN OPENED;
a heart that is tender of sin and duty, that carefully
shuns sin, or is sure to smart for it ; that neither
slights sin nor duty, that says not of the one or the
other, It is hut a little one ; that can feel sufferings,
but not fret at them : a tender conscience, that will
neither wink at sin nor excuse the sinner, that will
not hold the sinner guiltless nor say unto the wicked
Thou art righteous, that will not be smitten but it
will smite again, that will give due warning arid due
correction : a flexible, tractable heart, that will not
resist and rebel ; that says unto the Lord, "What wilt
thou have me to do ? and will not say of any thing
G-od wills, Any thing but this : a willing, ductile heart,
stiff against nothing but sin, that a word from heav-
en will lead to any thing : a heart of love, that bears
good- will to the Lord and all that he does or requires,
in which good- will lies radically every good work;
that says not of any duties or sufferings, This is too
great, or of any sin, This is nothing ; that would be
any thing or nothing, so Grod may be all ; that would
rather be displeased than displease ; that is not dis-
pleased when God is pleased : a trembling heart, that
fears more than it sees, and flies from what it fears ;
whom fear makes to beware: a melting heart, a
mourning heart, that wounds itself in the wounds it
hath given to the Lord and his name; that can
grieve in love, and can love and grieve where it can-
not weep. In sum, it is a heart that can feel, that
can bleed, that can weep ; or at least that can yield
and stoop where it cannot weep, nor feel but little ;
that will easily be commanded where it is not sen-
A HEART OF FLESH. 165
sibly melted : this is a soft heart, this is the heart of
flesh: "I will take away the stone, and give them a
heart of flesh."
Oh, what a blessing is such a heart; what a
plague is a hard heart ! Oh, what prisoners are the
men of this world : in prison under Satan, in prison
under sin, hound under' a curse, shut up under unbe-
lief and impenitence : the hard heart is the iron gate
that shuts them in that they cannot go out. Romans
2 : 5. Oh, what a hospital is this world hecome of
blind and lame and sick and crippled and wounded
creatures. Whence are all the calamities and dis-
tresses that befall them, but from the hardness of
their hearts ? The stone in their hearts breeds all
their diseases, brings all their calamities ; hath blinded
their eyes, and broken their bones, and wasted their
estates : there is not one misery that befalls them, but
they may write over it, This is the hardness of my
heart. Oh, what a Sodom is this world become, for
wickedness as well as for wrath ; what drunkenness,
what adulteries, what oaths, what blasphemies, and
all sorts of monstrous sins do everywhere abound:
whence is all this, but from the hardness of men's
hearts ? If you say, "It is from other causes ; it is
from unbelief, from ignorance, from impotence, from
temptations," let it be granted ; yet still it is from
hardness of heart. They are wilfully ignorant, wil-
fully weak, wilfully run into temptations ; they shut
their eyes and stop their ears, they will not see, they
will not believe. Oh, what losses do they sustain :
how many Sabbaths are lost ; how many sermons are
166 HEAVEN OPENED.
lost ; how many reproofs, counsels, corrections, are
lost ; a gospel lost, and souls thereby likely to be lost
for ever. Oh, what prodigies are they become, under
all this sin and misery ! and yet merry, jolly, laugh-
ing, and singing and sporting and feasting and brav-
ing it out, as if nothing ailed them. Feeling nothing
of all that is come upon them, and fearing nothing of
all that is coining. Warn them, reprove them, be-
seech them, it is all but preaching to a stone. It may
be you have sometimes wondered to see a company of
thieves in prison, drinking and carousing and making
merry, when they know that in a few days they must
be brought out and hanged. "When thou wonder est
at these, wonder at thyself. "What bitter complaints
do we sometimes hear, even from the best of saints.
"0 this hard heart; this stubborn spirit. I can-
not mourn, I cannot stoop, I cannot submit. ' Why hast
thou hardened our heart from thy fear ?' Isa. 63 : 17.
Or why hast thou left us, or given us up to a hard heart ?
Why hast thou not softened and humbled and broken
us ? Thou hast humbled us, and we are not hum-
bled broken us, and we are not broken ; thou hast
broken our land, broken our peace, broken our backs,
but the stone is not yet broken. for one breach
more, Lord ; our hearts, our hearts, let these be once
broken ; 'our streets mourn, the cities of our solemni-
ties mourn, the ways of Zion mourn. Oh, when wilt
thou give us a mourning spirit ?"
what sorrow-bitten souls are the saints for their
want of sorrow. " I mourn, Lord, I lament, I weep;
but it is because I cannot mourn or lament as I should :
A. HEART OF FLESH. 167
if I could mourn as I ought, I could be comforted ; if
I could weep, I could rejoice ; if I could sigh, I could
sing ; if I could lament, I could live ; I die, I die, my
heart dies within me, because I cannot cry; I cry,
Lord, but not for sin, but for tears for sin; I cry,
Lord, my calamities cry, my bones cry, my soul cries,
my sins cry, ' Lord, for a broken heart,' and behold,
yet I am not broken. The rocks rend, the earth
quakes, the heavens drop, the clouds weep, the sun
will blush, the moon be ashamed, the foundations of
the earth will tremble at the presence of the Lord, but
this heart will neither break nor tremble. for a
broken heart ! If this were once done, might my soul
have this wish, ' thenceforth my God might have his
will : what would be hard, if my heart were tender ?
Labor would be easy, pains would be a pleasure, bur-
dens would be light. Neither the command nor the
cross would be any longer grievous, nothing would be
hard but sin. Fear, where art thou ? come and plough
up this rock. Love, where art thou ? come and thaw
this ice, come and warm this dead lump, come and
enlarge this straitened spirit, then shall I run the way
of his commandments."
brethren, how little, how very little of this ten-
derness is there to be found in most Christians ! The
sacrifice of God is a broken heart ; Oh, how far must
the Lord go to find himself such a sacrifice ! "We do
but cast stones up to heaven when we lift up our
hearts : it is a wonder that such hearts as we carry
do not break, that our marble weeps not ; that if noth-
ing else will do it, our hardness doth not make us
168 HEAYEN OPENED.
relent ; that we should so labor under, and complain
of, and yet not be sick of the stone.
Broken hearts, yielding and relenting spirits, ten-
der consciences, Oh, where are they? afraid of sin,
tender of transgressing, or mourning under it ? when
shall it once be? Our lusts no more broken; our
pride, our passion, our envy, our earthliness, no more
broken ; so venturous on temptation, so bold on sin,
such liberty taken to transgress, such mincing and
palliating, and excusing of sin as we find is this oiir
brokenness ? We are tender, it is true ; but of what?
Of dishonoring Grod, of abusing grace, of neglecting
duty, of defiling conscience, of wounding our souls ?
No, it is of our flesh that we are so tender tender of
labor, tender of trouble, tender of our credit, of our
name and reputation : a tender shoulder we have, a
tender hand, a tender foot ; they can bear nothing, and
do nothing ; nothing can touch our flesh, nothing can
touch our idols, our ease, or our estates, but we shrink
and smart, and are put to pain. Grod may be smitten,
and we feel it not ; the gospel may be smitten, the
church may be smitten, conscience may be smitten,
and it moves us not. We can fear an affliction, fear a
reproach; that we so much feared a temptation or a
sin ! We cannot lack bread but we feel the want ; we
cannot want clothes, or a house, or a friend, but we feel
it ; we cannot want our sleep, our quiet, our pleasure,
our respect from men, but we feel it ; any thing that
pinches our flesh pierces our heart. We cannot pine,
or languish in our bodies, but we feel it ; a fever or an
ague, a consumption, dropsy, or any bodily sickness,
A HEABT OF FLESH. l 169
0, it makes us sick at heart ; a froward yoke-fellow,
an unthrifty servant, an ill neighbor, a scoff, a slight
cannot be borne ; but 0, how much sin can be .borne!
"While our flesh will bear nothing, how much can
conscience bear, and never complain !
Christians, consider. When our flesh must be thus
caressed, whatever corne of it must be tenderlv fed,
' t/ f
must have soft raiment, soft lodging, soft usage be
dealt gently with, though to maintain it conscience
must be racked, and racked, and wasted; when our
wills cannot be crossed, our appetites cannot be de-
nied, but a tumult follows, the soul is in an uproar,
and conscience meanwhile must be denied, and. sent
away in silence ; when the word works no more,
when the prints of it are not received, the power of
it is resisted ; when the rod works no more, when
our stripes make no sign, when the lashes on our
backs touch not our hearts ; when we remain so
vain and so wanton, so wilful, carnal, and earthly,
after the Lord hath been preaching and chastising us
into a better frame ; when we stand upon our terms,
keep our distances, our animosities, our heats and
heights of spirit, our censurings, our quarrellings one
with another, Christian with Christian, professor with
professor, after the Lord hath been beating us together
to make us friends, and all to teach us more humility
and charity is this our brokenness ? Is this our ten-
derness, when upon any of the -Lord's rougher deal-,
ing with us, smiting our faces, throwing us on our
backs, trampling us in the dirt, we are yet no more
brought on our knees ? Is this our brokenness, when
Kcavcn Oprac^. O
170 ' HEAVEN OPENED.
the Lord hath been awakening us out of sleep, putting
his spurs and goads in our sides to quicken us on our
way; calling to us, "Arise, sleepers, stir up your spir-
its, sluggards, mend your .pace : I will not be put off
as I have been ; no more such loitering and idling and
trifling and halting as hath been ; I must have another
manner of service, of praying and hearing and walking
and working, than hath been : be zealous and amend ;
more labor, more care, more watchfulness, more ac-
tivity, more of the spirit and soul of what you pro-
fess ?" "When the Lord hath been thus goading and
spurring us on, and though our flesh feels, yet our
hearts will not feel, nor answer the goad or spur, is
tins an evidence of tenderness ?
When great duties ofre little, and lesser are none ;
when great sins are infirmities, and little ones are
nothing; when lying and defrauding, when false
weights, false wares, and false dealings, when de-
faming, backbiting, talebearing, railing, reviling, do
stand for little more than ciphers ; when fellowship
and familiarity with evil men in their sins, and
compliance with or connivance at their wickedness ;
when sinful corn-tings and complimentings of such, to
the hardening them in their ways, do pass for virtues
and 'civilities ; when frothy, wanton discourse and.
communication, when scoffing and making a sport
at the sins or infirmities of others, when sinful, vain
jesting, wherein rather conscience than wit must be
denied when all these pass for our ornaments rather
than our evils, where is our tenderness ?
When upon auditing our accounts, examining our
'A. HEART" OF FLESH. 171
books, and reckoning up our scores, where a talent is
owing, we bid conscience, "Take thy bill, and write
down a shekel ;" where -twenty or a hundred sins are
to be reckoned for, "Take thy bill, and write down
ten, or but one, and that a little one :" when we are
so free in multiplying and so false in numbering our
iniquities, where is our tenderness'?
Well, Christians, the Lord hath promised a tender
heart, to make these stones flesh ; and something pos-
sibly is done already upon you towards it. let this
sad sight now laid before you, this view of what is
wanting, have some influence upon you. Let sorrow
that no more is done, work what is yet undone; let
your' imbrokenness break your hearts ; let the stone
that yet remains make your flesh bleed. If you yet
feel no more, may you at least feel this that you
feel not.
172 HEAVEN OPENED.
CHAPTER X.
A HEART TO LOVE THE LOUD.
Lord thy God will circumcise thy heart,
and the heart of thy seed, to love the Lord thy God
with all thy heart, and with all thy soul." Deut. 30 : 6.
Love is the soul of the new creature ; the closing of
the soul with Grod. He that hath most of God, is
most a Christian ; and he that hath most of love-, hath
most of God. God is love.
In treating of this love to God, we shall consider
its ohject, and its act.
I. ITS OBJECT. The object of divine love is God.
God is good, and good is amiable. God is all good :
there is none good but one, that is God. God is es-
sentially good, goodness in the abstract ; he is infi-
nitely excellent, he is all perfection. In this one
attribute all the rest of the attributes of God are in-
cluded, and this in each of them. However the Scrip-
tures, speaking to our capacities, describe God and his
glorious attributes in several and distinct notions, yet
in each one all are included ; each one is infinite, and
infinite perfection is essentially all perfection. God is
originally good, the fountain and pattern of all that
moral good which is in his creatures ; he is bountiful
and gracious, ready to do them good ; and he is the
felicitating end, or the final blessedness of the soul.
A HEART TO LOTE THE LOUD. 173
The goodness of God to his creatures has its different
and various appellations. As it is freely bestowed, it
is grace ; as it. respects them as needy, it is bounty ;
as in misery, it is mercy and compassion ; as provok-
ing, it is patience ; as it intends their good, it is love ;
as it answers both their necessities and capacities, it
is all-sufficiency. All these, his bounty, mercy, com-
passion, patience, love, all-sufficiency, all these are in
one word his goodness, and goodness calls for love.
The object of this love is God : particularly, 1. (rod
in himself; 2. God in Christ ; 3. God in all the things
of God.
1. God in himself, as he is infinitely excellent,
and so worthy of all love. God is to be loved in
himself, and for himself, for his own worthiness ; God
is good in himself, and therefore to be loved for him-
self.
2. God in Christ. In whom alone, considering
us as sinners, he can be said to be good to us. There
is a fourfold incentive of love perception, proportion,
propriety, possession.
Perception, the apprehension or understanding of
the object to be loved. We must know before we
can love : now God cannot be seen by mortals ; he
dwelleth in light, but that light is to us invisible.
Christ is the glass, in which this glory may be seen.
"We cannot see God but through a veil of flesh, in the
face of Jesus Christ. 2 Cor. 4:6. "No man hath
seen God at any time ;" but " the Only Begotten of
the Father," who is in the bosom of the Father, he
hath- revealed him. John 1 : 18.
174 HEAVEN OPENED.
Proportion. And there is a double proportion
requisite ; in respect to quantity, there must be suffi-
ciency ; and in respect to quality, there must be suit-
ableness. God himself is proportioned to us, consid-
ered as rational creatures, and in our state of inno-
cency he is both a sufficient and a suitable good ;
but God in Christ only is suited to us, considered as
lapsed creatures in a state of sin. God in Christ is a
God of pity and compassion to us ; a God of patience,
a God of mercy, with whom is plenteous redemption.
A God pardoning iniquity, and passing by transgres-
sion ; loving us in our low estate, loving us and pity-
ing us, loving us and pardoning us, loving us and
washing us, loving us and saving us from our sins
and from the wrath to come. And such love is the
great flame that kindles love ; love breaking forth out
of a cloud of wrath and fury and displeasure ; abused
love, provoked love, and yet forgiving love : to whom
much is forgiven, they will love much.
Propriety, or interest. "What is good, good for us,
and our own good, that carries our hearts. We must
love our own good, because we must love ourselves.
Our love to God is heightened by our due self-love.
There is a sinful self-love, when either we love that for
a self which is not ourself, when we love our flesh
and fleshly interest, or when we love ourselves inor-
dinately, -more than God, and God only for. ourselves;
and there is a lawful self-love, when we love ourselves
in the Lord and for the Lord. And the more we thus
love ourselves, the more is the Lord loved by us ; and
the more he is our own, the more love he has from us.
A HEART 10 LOVE THE LOED. 175
Now in Christ the Lord is our God ; our own G-od,
even our own God. " Thou art my God, and I will
praise thee. Thou art my God, I will exalt thee."
Psa. 118 : 28. The Lord is God, and we therefore
love him; the Lord is good, gracious, merciful, and
we therefore love him, yea, and ought to love him.
whether he be ours or not ; but when both meet, he
is God, and our God; he is good and our good, gra-
cious, merciful, all-sufficient and all this to us : hence
is our love made perfect in us.
Possession. We can love a distant, an absent
good, a good that is only possible; there is love in
hope,, but the nearer any good is to us that is really
good, the more attractive and acceptable it is. It is
most in our hearts when it is most in our hands.
Indeed, those things which are only fancied and finite
good, being overrated and judged to be better than
they are, are loved most at a distance, because when
they come to hand we see our mistakes. But that
which is what it seemed ; much more, that which is
above our thoughts, beyond our expectations, infinite
good, is ever the dearer to us the nearer it comes.
All worldly good is most valued, at least by carnal
hearts, at a distance ; they promise themselves more
enjoyment in it than it has to give them; their pos-
session is their disappointment. While they lusted,
they idolized, they adored ; but when they have tasted
and eaten, it comes out at their nostrils. Or else they
sit down with the shame of the disappointed; they
are either surfeited, or hungry still "Is this all
all you can do for me ; all the pleasure and comfort
176 HEAVEN OPENED.
I shall have of you ? Is all my expectation of delight
and satisfaction come to no more than this ? Misera-
ble comforters are you all." Possession and fruition
are the proof of all tilings. And vanity once tried is
the less loved. But God being an all-sufficient, in-
comprehensible good, the nearer to us he is, and the
more he is. ours, the more we prize and love him;
because now we find that the half had not been
told us.
Now in Christ, we have not only a propriety in
G-od, but in some degree a present possession. "He
that hath the Son, hath the Father also." "We see
his light, we feel his love, we taste his goodness, we
enjoy his presence, we have God with us, we have
God in us, we have fellowship with him, he dwelleth
in us and we in him ; and hence we love, and herein
we rejoice.
3. In all the tilings of God: in his word, ordi-
nances, sabbaths, saints, in graces, duties, in all his
ways ; the saints love God, and love his word ; it is
God in the word they love ; they love God, and they
love ordinances, and sabbaths, and saints : it is God
in all these they love ; they love the ways, and works,
and all the dispensations of God, and it is God in them
all they love ; they see God in every thing, and they
love God wherever they see him. They look on all
these things with another eye, and therefore embrace
them with another heart than other men. The saints'
love to the things of God, is their love to God ; for it
is God in them that they love ; their love to them is
founded either on their participation of God, or rela-
A HEART 10 LOTE THE LORD. 177
tion to God. They love the things of God, because
they are the offspring, the images, and the chariots
of God.
The things of God are the offspring of God ; as
the saints are born from above, so all the things of
God come down from above, and therefore may also
be called, as the apostle styles them, things, above :
"If ye be risen with Christ, seek those things that
are above, set your affection on things above." Col.
3 : 1, 2. Whatsoever is from God, and belongs to his
heavenly kingdom, is divine and heavenly; and he
that loveth him that begets, therefore loveth those
which are begotten, and whatsoever proceedeth from
him.
The word and the saints are the images of God,
the character and impress of God are upon them ; the
grace in the saints, and the holy truths in the word,
are the very face of Christ, who is full of grace and
truth; and this is their rule, Love God, and love his
image.
The things of God are the chariots of God. He
that makes the clouds his chariots, makes also his word,
and his ordinances, and his ministers his chariots,
wherein he rides down into those lower parts to give
the world a meeting. "When ministers come, and the
word comes down, God comes down in them to visit
his people : as it was said of Paul, so it is true of
Apollos, and Cephas, and all the dispensers of the gos-
pel, they are chosen vessels to bear his name before
the sons of men ; and as they are the chariots in which
God comes down, so are they also the wagons which
178 . HEAVEN OPE'NED.
he has sent them, to fetch them up to himself. In
their duties, in their prayers, in their praises, the saints
send up their hearts unto God. Israel's heart leaped
when he saw the wagons which Joseph had sent. 0,
what love does the psalmist express to the house and
courts of the Lord! "How amiahle are thy taber-
nacles ! I was glad when they said unto me, Let us
go into the house of the Lord." He was glad to go
thither, because thence he hoped to be carried higher,
from the mountain to the mansion from mount Zion
here below, to Jerusalem which is above.
It is the duty and the d.elight of the saints to be
ascending heavenwards : they are dead with Christ,
they are risen with Christ ; and it is not as they would
with them, but when they are ascending up with
Christ : they are dead with Christ by repentance and
humiliation; they are risen with Christ by faith and
sanctification ; and they ascend, with Christ by love
and holy affection: this is their chariot of fire, a
chariot within a chariot, that through duties and
ordinances rides up in its own flames to the God of
love.
Or, if you will, the ordinances of God are our
Jacob's ladder reaching from heaven to earth, by
which angels descend and souls ascend. God comes
down and hearts go up, praises go up and blessings
come down. Thou hast not proved what an ordi-
nance is, what prayer means, or preaching means, or
sacraments mean, who hast . not seen God coming
down, nor felt thy heart ascending by them : he that
hath felt this will say, Here let me dwell ; let others
A HEART TO LOVE THE LORD. 179
be where they will, among their flocks, among their
herds, upon their beds, at their cups, at their pleas-
ures, or in their houses; it is good for me to be here.
No wonder, Christians, that carnal hearts are such
strangers to the word, can so well be absent from
divine worship and ordinances ; preaching and pray-
ing and sabbaths they can spare, and not feel their
want; what wonder? What is heaven to earth?
"What is Gfod to flesh ? These chariots would carry
them away from their gods, carry them out of their .
own country into a strange land,, where they have
neither possession nor acquaintance. But 0, what a
sad wonder is it, that saints should go up so often
into the chariots, and yet get no nearer home ; that
they should still be so much on. the earth, that have
been so often mounted for heaven ; that their hearts
should still be on the dunghills, whose feet are so
often on the mountain of the Lord; that the wagons
should be so often sent down, and go up empty, scarce
a heart sent up in them ; yea, that they should be so
far from God, when God is among them. "Where is
your love, Christians ? How is it that it is still below ?
What have you here ? Your city is above, your home
is above, your Grod, your Jesus, your treasure is above.
Oh, how is it, that where your treasure is, your hearts
are not also ? Hear from God, and God not with the
messenger! send up to heaven your eyes, your hands,
your prayers, your complaints, your promises, and
still leave your hearts below! send up your hearts to
heaven, and let them return again dow r n to this earth;
remain earth, and flesh, and filth, and vanity, after
ISO HEAVED OPENED.
so much converse or pretence to it, with the holy Grod
of spirits ! Lovest thou G-od, -when thou canst so often
go where he is, and not care to see him ; or if thou
meet him, canst let him go without a blessing ; or if
he bless thee, canst go presently and exchange thy
Father's blessing for a mess of pottage ; canst lose a
duty in a dinner, the comforts and revivings of a ser-
mon, of a sacrament, of a sabbath, in an hour's car-
nal converse with the world? Did we love our God
more, certainly we should be more with him, and to
better purpose. His meetings would be more precious,
and the fruits of them more lasting. "We should nei-
ther go away without his blessing, nor throw it away
when we had got it. Thus much for the object of love.
II. ITS ACT. Love is a natural affection. The
love of God is the soul's clasping or closing with the
Lord. It is the expansion, or going out of the heart
in its strength after God the uniting or knitting of
the soul with God, with a complacency and acqui-
escence in him. There are three things included in
this love.
1. The strength of the heart making out after G-od.
This is that which is commonly called our love of de-
sire, the breathing, or thirsting, or panting of the heart
after G-od, Psa. 42 : 1 ; the heart's working Grod- wards
with its whole might ; loving him above all things,
desiring him above all tilings, with the greatest vigor
and intentness, and as its complete and adequate
object. G-od is its all. "Whom have I in heaven
but thee, and there is none upon earth that I desire
besides thee."
A HEART, TO LOVE THE LOUD. 181
2. The uniting of the soul with God. Our cleav-
ing to him. By love heart cleaves to heart, .soul
cleaves to soul. It is said of Shechem, Gen. 34 : 3,
that his heart clave unto. Dinah. He loved her with
his heart, she was gotten into his heart, and there his
heart holds her. Barnabas exhorts the church, that
with purpose of heart they would cleave unto the
Lord. Acts 11 : 23. It is the knitting of the soul
with God. It is said, 1 Sam. 18 : 1, that the soul of
Jonathan was knit with the soul of David, and Jona-
than loved him as his own soul. And of Jacob, Gen.
44 : 30, to express his tender love to Benjamin, it is
said, his life was bound up in the lad's life. Of the
multitude of believers we read, Acts 4 : 32, that they
were all of- one heart and of one soul. Their love had
knit them into one. By love we are one with God,
and he with us. It is the soul's willing of God, if I
may so speak willing of God to itself, and willing
itself and all to God. All praises, all honor, all bless-
edness to him. " Be thou mine, Lord ; nothing less,
nothing else. Be thou mine, I need no less, I desire
no more. Let me be thine, be to thee, be for thee,
thy. servant, thy sacrifice, or what thou wilt; and let
all mine be thine my heart, and my hand, and my
tongue, and my time, and my interest. Let all thine
be to thee ; thy heavens and thy earth, with every
' person and every creature in them. Let every heart,
every mouth, every limb, every creature, be a praise
to the Lord. Let the Lord live, and blessed be my
rock ; let the God of my salvation be exalted. Let
every knee bow, let every tongue confess unto God."
182 HEAYEN OPENED. .
This is our love of union, as it is called. And it is
the very essence of saving love, wherein are included
both our accepting God, with the surrender or resigna-
tion of ourselves unto him, and our wishing and will-
ing all glory, dominion, and blessedness to him. And
so here also is our love of benevolence. All these
may be included in that opening of the heart men-
tioned Acts 16 : 14. It is there said that the Lord
opened Lydia's heart. The heart is then savingly
opened, when it freely lets out itself upon God, all its
streams run in to the Lord, and when it takes God
into the depth of the soul. The heart thus opened to
the Lord, when God is come in, will close upon him.
"Abide with me; thou hast entered into thy habita-
tion. let this be thy dwelling for ever." Only this
must be further added, that with G-od it takes in all
things of God his word, his ordinances, his ways,
and all his dispensations. "With Ms love, his laws ;
with his comforts, his counsels ; with his counsels,
his corrections. "With thee," it says, "I accept of
all that is thine, both thy yoke and thy cross ; thy-
self, Lord, thy love, Lord, and whatever thou wilt
with thee."
3. The soul's taking pleasure, and taking up its
rest in him. This is called our love of complacency.
"Where we love, there will be a delightful stay of the
mind upon God. The object dwells in the eye ; we
are still looking where we love. "When I awake, I
am still with thee j" there our thoughts are, of him is
our meditation all the day long.
My meditation of him shall be sweet. He that
A HEART TO LOVE THE LOUD. 183
loves, dwelleth in G-od : " I will dwell in the house of
the Lord for ever." And why there ? Because there
our G-od dwells, and therefore there the soul takes up
its dwelling. There is also an acquiescence of the
heart in him. "Return unto thy rest, my soul."
But this is not felt till love hath. obtained its object;
till the soul feels itself to love, and to have what it
loves ; to love, and to be beloved ; to accept, and to
be accepted of God. "When it comes to this, then I
have enough. "I am my Beloved's, and my Beloved
is mine." And here is the sweetness of religion, the
marrow and fatness of godliness, the pleasure of love.
W hen I love, I can rest ; when I can rest, I can re-
joice ; when I feel myself to love, I know I am be-
loved ; and then what is there wanting ? Where love
is a stranger, joy is not known ; we can never take
comfort in any thing but in that which we love.
"When take we pleasure in eating but when we have
food that we love ? What is a friend, or a wife, or a
child, when we love them not ? What is society or
communion, where love h.as not first made a union !?
Can two walk together except they be agreed ? with
little comfort surely ; they would be better pleased,
were they 'parted asunder. It is love that is the pleas-
ure of our lives. It is love that makes heaven sweet ;
there we shall have our fill of joy, because there we
have our fill of love. Heaven would be no heaven,
God himself could not be the joy, if he were not the
love of his saints. What bitter draughts will love,
sweeten ! Sin and lusts and all the filth of the flesh
are sweet morsels to carnal hearts ; it is the meat they
184 HEAVEN OPENED.
love ; G-od is nothing, Christ is nothing to them. "What
is thy Beloved more than another ? Religion is a bond-
age to them, holiness a weariness ; to them not the
labors only, but the joys of the saints are empty and
unsavory. There are no true feasts but love-feasts.
Love will make any thing relish. When it puts such
a sweetness into sin that even death and hell will go
down with carnal hearts for its sake, what a feast
will love make of holiness and glory! Get love to
Christ, love to religion, and you will never demand,
"Where is the blessedness, where is the sweetness of
religion ?
Love will sweeten both the comforts and the ex-
ercises of religion ; it will make duties sweet, yea, and
sufferings sweet : there are two things that are natu-
rally sweet to it to please, and to praise.
(1.) He that loves, will please the one whom he
loves. How careful are such to watch themselves,
that they grieve not their friend; what study does
love put them upon to find out what is grateful and
acceptable acceptable looks, acceptable language,
acceptable entertainment. "What wilt thou, Lord?
what wilt thou have me to be ? a servant, a door-
keeper, a servant of servants for thee? I will be
nothing but what thou wilt, any thing that thou wilt
have me. What wilt thou have. me to do, Lord? let
me know thy will, appoint me my work. that my
ways were so directed that I might keep thy statutes.
' What wilt thou have of me ? Wilt thou have mine
idols, mine ease, or my honor, or my pleasure, or my
house, or my estate ? Wilt thou have mine Isaacs ?
A HEART TO LOYE THE LORD. 185
Is there any one thing dearer to me than another, that
might be an offering to the Lord ? "Wilt thou have
my liberty or my life ? Behold, all is at thy feet : I
can keep back nothing thou callest for."
Hence, love is said to be the fulfilling of the law;
there is in this good- will radically every good work.
It would walk worthy of the Lord unto all pleasing,
being fruitful in every good work. Love is generous,
it would do great things, noble tilings : What shall I
do for him whom my soul honors ? for a gift that
might be worthy of him! but I have nothing, my
goodness extendeth not to thee. It would give more
than it owes ; but 'where it cannot do so, where it
cannot be generous, yet it would be just ; it would
level all accounts, and pay all debts ; love would have
nothing but love owing. It would give to all their
due ; it would not die in the debt of a servant, of a
stranger ; much less would it take from the God of
glory. This is the daily charge of love, Pay what
thou owest. Its receipts and returns are a pleasure
to it ; any thing that comes down from heaven, and
every present it has to- send thither, is a joy to love.
This is the message that both speak, Happy soul, thou
lovest and art beloved. It catches at all opportunities
to send up messages of love, and knows no fitter
messenger to send by, than the hand of duty ; every
duty is dispatched with this superscription, The trib-
ute of love.
Love is the spring that sets all our wheels a going,
the mould in which all our works are formed, the
fire in the heart that vents itself in our words and
186 HEAVEN OPENED.
ways. " The fire burned ; then spake I with my
tongue." Love is to a saint what malice is to Satan,
that which gives force to all his actings. Satan's .
temptations are called fiery darts ; and this, not only
because they are headed and barbed with fire like
poisoned arrows, they burn where they hit ; they set
sin on fire, they set the soul on fire, burning with lust
and wickedness but because they are winged with
fire, and forced with fire. The bullet is fired out of
the gun, and therefore it flies so fiercely. It is the
malice of Satan's heart that fires out all his darts.
"What malice doth with Satan, that doth love with
saints. It sets the heart in a flame of holy zeal and
activity for G-od: "His word was in my heart as a
burning fire; I was weary with forbearing." Jer.
20 : 9. A heart of love is weary, not of action, but of
idleness; weary with forbearing, not with doing; never
weary of doing much, ever weary of doing nothing.
"0 God, my heart is fixed, my heart is fixed," saitli
the psalmist; "I will sing, and give thanks." Love
will add, God', my heart is fixed, my heart is
fixed ; there is a flame kindled ; my heart burneth in
holy desires and zeal for thee. And where love hath
set the heart a burning, the heart will set the hand a
working and the feet a running.
(2.) He that loves, will 'praise him whom he loves.
Praise is comely, and praise is a pleasure to the up-
right in heart. It is the delight of love to be speaking
of the perfections, of the virtues, of the beauties, of
the excellences of its beloved. The spouse in the
book of Songs, whose language is all love, hath her
A HEART TO LOYE THE LORD.' 187
heart so full that ner lips overflow with the mention
of the excellences of Christ: My Beloved is white
and ruddy, the chiefest among ten thousand. His
head is fine gold, his eyes dove's ~eyes, his cheeks a
bed of spices, his lips are lilies, his hands are gold
rings, his legs pillars of marble, his countenance ex-
cellent, his mouth sweet ; yea, he is altogether lovely :
this is my Beloved, and this is my Friend, daugh-
ters of Jerusalem. Sol. Song 5. " "Who is a Grod like
unto" th.ee, glorious in holiness, fearful in praises, doing
wonders? Great is the Lord, and greatly to "be
praised in the city of our Grod. Thy mercy, Lord,
is in the heavens, thy faithfulness reacheth into the
clouds. Thy righteousness is like the great moun-
tains, thy judgments are a great deep. How excel-
lent is thy loving-kindness, Lord ! therefore the sons
of men put their trust under the shadow of thy wings.
I will speak of the glorious honor of thy majesty, and
of thy wondrous works. The Lord is gracious, full
of compassion, slow to anger, and of great mercy.
The Lord is good to all, and his tender mercies are
over all his works. Let all thy works praise thee,
Lord ; let the saints "bless thee ; let them speak of
the glory of thy kingdom, and talk of thy power ; let
them abundantly utter the memory of thy goodness,
and sing of thy righteousness." my God, thou art
all love, all goodness, all grace, all glory. let thy
servant be all praise ! Let this heart be an altar, .and
every service a sacrifice ; let this mouth be a trum-
pet, and every word a psalm ; let my breath be as
incense, and every member a censer. Let all that is
188 ."'; HEAVEN OPENED.
within me, my soul, with, all its powers let all that
is without me, my body, with all its members, shout
for joy, and sing forth the high praises of (rod. ' This
is the vbice of love.
And thus you have another excellence of the new
heart laid open to your view, love a heart to love.
Christians, prize this precious grace, prize it, and
you will write down this word also among the great
and precious promises; and if you would prize it
aright, take your estimate of it from its worth and
its want, as we prize jewels according to their excel-
lence and their rarity.
(1.) Prize it according to its worth and excellence.
Why, what is the worth ? " If a man would give all
the substance of his house for love, it would be con-
temned." The whole world is not of sufficient value
to be a price for love ; no, it must come by gift, it is
not to be bought for money, 1 love is worth as much
as a soul, and that is more than all the world. " What
shall it profit a man to gain the whole world, and lose
his own soul ?" Love is as much worth as all religion ;
it is the soul and the substance of all religion; all our
graces, duties, and exercises are only valued according
to the love that is in them. "What is knowledge, faith,
hope, or patience, without love ? "What is prayer, fast-
ing, or alms, without charity? They are worth noth-
ing, shall I say? nay, they are nothing; if I had all
knowledge and all faith, and were all prayer and all
labor and all suffering, and had not charity, I were
nothing. Love is worth as much as heaven is worth,
as Christ and Grod are worth to us. God is love, and
A HEART TO LOVE THE LOUD. 189
G-od is not in us, if love be not. Dost thou prize thy
substance ? Is thy house, or thy money, or thy land,
any thing to thee ? Dost thou value thy soul ? Is
religion, is heaven, is Christ, is God himself of any
account to thee? Then prize the love of God. Without
love, God is no God to thee, Christ is no Christ to thee,
heaven is no heaven for thee; tetter thou hadst no
soul, no being, than no love. prize the love of God,
prize and seek, prize and pray; pray as for thy life, as
for thy soul, as for thine everlasting kingdom, "Lord,
let me love thee." Get love, and get all : love, and
thou wilt be holy ; love, and thou wilt be humble ;
love, and thou wilt be fruitful ; love, and thou wilt
please, praise, and enjoy thy God ; love, and thou wilt
fear, serve, suffer, and die for him ; love, and thou
shalt live. Prize love, prize it according to its worth.
(2.) Prize it also according to its rarity. Things
excellent are rated something the more for their scarc-
ity; scarcity raises the market: "The word of the
Lord was precious in those days," 1 Sam. 3:1, that
is, when there was a famine of the word, when there
was no open vision. were the love of God as pre-
cious as it is rare ! "What a spiritless carcass is the
religion of many professors ! what has become of the
soul of it ? Oh, we freeze in our duties, we freeze in
our devotions, we are almost frozen out of them all ;
we have a sacrifice left, what fire is there to offer it
up? "The God that answereth by fire, let him be
God," saith Elijah; the heart that asketh by fire, that
ascendeth in fire, let that be the heart for God : "Be-
hold, the wood and the fire ; but where is the lamb for
190 HEAYEN OPENED.
the sacrifice ?" We may say, " Behold the wood and
the sacrifice ; but where is the fire to offer it up ?" Our
spirits have taken a cold, the chill of them appears in
all our duties. Love, where dwellest thou ? Zeal of
God, where is thy abode ? How many houses must
we search, how many hearts must we walk through,
ere we find thy habitation ? The apostle tells the
Eomans, that they have "a zeal of God, but not ac-
cording to knowledge." . Rom. 10 : 2. "We have the
knowledge of God, but 0, where is the zeal? "The
zeal of thy house," saith the psalmist, "hath eaten
me up ;" but is not that eater eaten ? The house has
burned up the fire, or if there be any fire left, is it
not strange fire ? Not the fire of love, but of lust, of
pride, or covetousness, or that wild-fire, of envy and
contention that heats our spirits ? Jehu was also on
fire against the house of Ahab : " Come, see my zeal
for the Lord of hosts." That fire was fury, not love ;
or if it was love, it was self-love, not the love of God,
that made all that flame : such hearts are like the
evil tongue, " set on fire of hell." James 3 : 6. Such
heats are not from above, but are earthly, sensual,
devilish ; we freeze still, while we thus fry ; our pre-
ternatural heats have extinguished the supernatural.
how little kindly warmth do we find in our
spirits! Do we feel our hearts working upwards,
ascending in our flames ? "We all pretend to love ;
but consider, are our hearts going out in their
strength after God ? We wish well to his name and
interest, we wish he were ours, we wish ourselves
his : 0, if wishing were loving, what Christians should
A. HEART TO LOVE THE LORD. 191
we be ! But doth the kingdom of Orod suffer violence ?
"Who are they that so run, as if they would take Grod
by force, take heaven by force? The kingdom of
heaven may offer violence if it will, and take us by
force ; but how little violence does it suffer. We say
we love God ; but is there not something, else we love
more ? "We desire to be holy ; but is there not some-
thing else we desire more ?
. how few hearty friends has 'Christ in the world,
and how little love from these few; .so little that we
ourselves cannot tell whether it be any thing or noth-
ing: how hard are we put to it. What a narrow
search must we make, how many arguments must
we consult, how many marks must we consider ere
we can. prove we love him, and yet at last are still
in doubt whether we love him or not.
When we love our friends, our wives, our chil-
dren, we can feel that we love them; when we love
our ease, or our estates, or our liberties, we can feel
that we love them; but our Grod r , we cannot tell
whether we love him or not. How few of us can
boldly make our appeal to him, "Lord, thou knowest
that I love thee I"
0, how many wounds does Christ receive in the
house of his friends ; how many slights must he put
up with; how often when he has sat down in his own
place in the highest room, have we said to him, "(rive
this man place, give this friend or this business place,"
. and so made him take the lower room!
How hath he, when he has come to our doors
Ms love has often brought him thither how often haa
192 HEAVEN. OPENED.
he stood, and knocked, and called, "Open to me, my
love, my sister;" and there been made to stand and
wait, when strangers have been brought in, and taken
up all the rooms ! The world can never come out of
season, but Christ must wait his seasons when he
can find us at leisure ; if there be any other, guest
with us, our Lord must wait: "Gro thy way for this
time; when I have a convenient season, I will call for
thee." How often have we agreed and appointed to
meet the Lord at such an hour, in our chamber, in
our closet, to have converse and communion with him
in duty, and if any thing come in to carry us another
way, then we cry, "I pray thee, have me excused;"
or, if we do keep our time, and shut in ourselves with
the Lord, and sit down to duty, what a multitude of
thoughts presently fall a knocking at our doors ! and
away our hearts go presently with them to the ends
of the earth, and leave nothing but our bodies behind
with the Lord. were our love stronger, our cries
would be louder, and would drown the noise of these
knockings, that they would not be heard nor heeded ; it
would command silence to every impertinent thought :
" I charge you, daughters, that you stir not, that
you disturb not my Beloved and my soul." More love
would command our attendance upon the work of
the Lord, would gird up the loins of the mind, and
gather in all its scattered messengers, saying, " Come,
all ye powers of my soul, come and do your homage,
come and help in the service of my Grod."
0, at what distance are we content to live from
the Lord, sometimes for many days together ! Our
A HEART TO LOVE THE LORD. 193
*
souls and our G-od are grown strange, and yet we can
be merry and quiet ; we can be without the presence
of God, and yet never miss it ; not a smile from his
face, nor a look of love from us to him, and yet no
trouble follows. The sun may be eclipsed, or under
a cloud, and yet no darkness upon our spirits ; we do
not walk in darkness when we have no light ; sorrow
and sadness is as far from us, as God is from us ; we
can warm ourselves at our own fires, and rejoice in
the light of our own sparks, as if these were the sun.
We can do as well in a mist, as in the sunshine ; day
and night are both alike to us. The children of the
bride-charnber do not fast, but can feast and make
merry when the bridegroom is taken from them ; their
carnal contentments they can make a shift with to
supply the room of their Lord. Can we not sometimes
go where our Lord feeds, and never find him go to
pray, or go to hear, or go to a sacrament, and the
Lord never meet us there, and yet can return well
enough satisfied? YvTien we thus want communion
with G-od, and can want it, where is our love? what
love is that which can so well bear the absence of its
beloved? ."Call me no more Naomi, pleasant, but
call me Marah, bitter ; ' I went out full, but I return
empty' full of grace, full of joy, because full of the
Lord ; but behold, all is gone, my husband is lost, my
God is departed from me. Call me no more Naomi,
but call me Marah, for the Almighty has dealt bit-
terly with me, has hid his face from me: for these
things I weep ; mine eyes, mine eyes run down with
tears, because the Comforter that should relieve my
Heaven Opened. 9
194 HEAVEN OPENED.
soul is far from me :" such are the tears of love for
her absent Lord.
0, how little conscience is there made of bestowing
that on the Lord which we have "bestowed on him !
We give, and take back ; we pretend to have given
all to God, but are we not often taking away what
we have given, and bestowing it elsewhere ? Love
would have all running unto God ; but 0, what waste
is there made of our time and other talents, which,
were they well husbanded, would come to much, and
be given to the Lord ! When so many days and hours
run away, and no account is taken of them on what or
on whom they are consumed ; when our eyes and our
ears and hands and tongues, which were made for
God, permit the devil and lust so often to have the
using of them; when dress and appetite and friends
and companions must carry away what should be
spent on God and souls; when what should be allowed
for religion and charity must be at the disposal of
pride, prodigality, and gluttony; when our prayers,
our fasting, our preaching, hearing, and all our duties,
must become sacrifices to our lust; when our idols
are suffered to devour the sacrifices of the Lord; when
our pride and fleshly ends must have the offering and
eating of our sacrifices, must make our prayers, and
preach our sermons, and keep our fasts, and give our
alms, and wear the credit and honor of them as its
own crown when God is thus robbed, and we let the
thief run away with all, and he is never pursued or
questioned, where is our love?
0, how little pleasure do we take in the Lord!
A HEAUT TO LOVE THE LOED. 195
"What a weariness is it to us to wait upon him; how
glad are we when we come "back from the house of
the Lord ! When we rise from our knees, and come
out of our closets ; when the sabbaths are gone, and
the new moons are over, and we make our returns
from heaven to earth, how much work have we to
keep our hearts near the Lord, how do they slink
away ere we are aware. And while we are in his
presence, how seldom do we rejoice in his pres-
ence ! What hungry meals, what meagxe feasts do
we make before the Lord ! We relish not his dain-
ties; his wine is but lees, his marrow and his fat
things are but leanness to our souls. A little love
would sweeten every drop, would season every morsel
that comes from his table would make our very fasts
to be pleasant bread. We feed upon the dish or the
trencher, and not the meat ; on the bone, and not the
marrow: ordinances, and the external exercises of
religion, are but the bone, or the shell, or the dish it
is God that is the kernel, the marrow, and fatness.
How little communion have we with the Lord, in
our approaches to him ; and how little sweetness do
we find in the little we have ! Communion is the
pleasure of love, and love is the sweetness of com-
munion. "Now I am where I would be. 0, how
amiable are thy tabernacles ! Very pleasant art thou
to me, Lord ;" this is the voice of love. Had we
more love, we should be more spiritual ; and spiritual
things would be more grateful to spiritual hearts.
Divine love is like the fire, it rarifies and changes
hearts into its own likeness, and then there is happi-
196 HEAYEN OPENED.
ness. 0, we are carnal, and that is enough to evi-
dence that there is little of the love of (rod aMding
in us.
Consider these things, and you will see that love
is a rarity there is hut little .true love in the world.
prize the love of God ; let its want make it prized :
shall it he so rare, and yet so cheap? prize it, and
press on after it.
What do these hearts helow? are they not still
below? so cold, such clods of clay, and yet ahove!
so carnal, so sensual, and yet in heaven ! so hungry,
and so greedy in sucking the juice of this earth, in
taking its pleasures ; so husy in digging out the
wealth of the earth, and searching for its treasures,
and yet not here ! How canst thou say I am walking
with the (rod of glory, when thou art still worship-
ping the gods of the earth? How canst thou say,
This heart is risen, it is not here ; when it may "be
said to thee, "Behold the place where it lies?" it is
still in the field, in the ridges and furrows thereof;
it is still in the mines, in the heart of the earth : see
the place where it lies. "We sow our hearts with our
seed ; we send them down to dig in the heart of the
earth.
But what do these hearts below? Gret you up,
get you up ; leave nothing hut the mantle here, your
hodies earth to earth, dust to dust. Come, heave
these souls heavenward ; let them take wing and he
gone. that I had the wings of a dove, that I might
fly up, and he at rest; he lower than ever "by humil-
ity, hut in love be on high.
A HEART 10 LOVE THE LOUD, 197
Behold those cords of love that are let down in
every ordinance, in every providence ; there is a cord
let down to gather up hearts ; hearken to those calls
of love, Come up hither, come up hither. "We come,
Lord, thou hidst us come : lend us thy hand, and
lift us up.
Come, Christians; come, let us be happy; if. we
love, we are happy : come, let us rejoice ; if we love,
we joy : come, let us live ; we die, we die, while we
linger on this earth: if we love, we live; let us live,
and let our life he love; let our works be labors
of love, ,our sufferings seals of love, our sorrows the
sorrows of love, our wounds love's scars, our prayers
the cries of love, our praises love songs to our Lord
and God. Let every duty, every exercise, let every
member, every power, let our bodies, let our souls be
love's sacrifices ; let the Lord see love in all our ways,
as we see it in all his.
Canst thou not love? look till thou canst; look
up to thy God, send up thy thoughts thither ; let thy
meditations be of him ; these will not be long before
the throne ere they fetch up thy heart. Look on thy
Jesus, behold his hands and his feet, come and put
thy finger into the print of the nails, and thrust thy
heart into his side, and there let it lie till thou feel it
warm. Look up to thy Jesus ; lift up a prayer :
"Lord, let me love thee : if thou lovest, let me love
thee : I will seek, till I can see ; let me see, till I can
love. What have I here, Lord ? My all is with thee,
my help, my hope, my treasure, my life is hid with
Christ in Grod. And yet behold, this all is nothing to
198 HEAVEN OPENED.
me, while my heart is no more with thee; take it,
Lord, take it up ; where my treasure is, there let my
heart he also."
Doubting Christian, who, because thou lovest so
little, fearest thou lovest not at all, cry for more, but
be thankful for what thou hast; be ashamed thou
lovest no more, but be not dismayed. Thou corn-
plainest thou canst not love (rod ; but dost thou love
his image, his saints, his word, his works, his ways ?
"While thou sayest thou lovest not God, dost thou love
godliness ? If thou canst not love, canst thou grieve,
canst thou lament after him ? Hast thou chosen, dost
thou hang upon, and trust in the Lord ? If thou canst
not love, canst thou fear and follow the Lord ? If he
be not sensibly in thy affection, is he in thy thoughts,
in thy mouth, in thine eye ? Is he thine aim and thy
scope ? Does thy course bend towards him ? If so,
comfort thy heart in these things ; thou mayest see,
though thou canst not feel, that thou lovest.
A HEART TO FEAR THE LORD. 199
CHAPTER XL
A HEART TO PEAR THE LORD.
" I WILL put my fear in their hearts, that they
shall not depart from me." Jer. 32 : 40. In unfold-
ing this topic, I shall proceed by these steps : I shall
show, 1. That the Lord Gfod is a dreadful (rod;
2. That the Lord hath put the dread of himself upon
the hearts of all the earth ; 3. That yet by sin the
heart of man is much hardened from the fear of the
Lord; 4. That Grod will recover his honor, and again
put his fear into the hearts of his people ; and,
5. What this fear of the Lord is that he will put into
them.
I. THE LORD G-OD is A DREADFUL GTOD : he is dread-
ful in the excellency and glory of his majesty. " Shall
not his excellency make you afraid, and his dread fall
upon you?" Job 13:11. His power is dreadful:
" Fear ye not me? saith the Lord. "Will ye not trem-
ble at my presence, which have placed the sand for
the bound of the sea by a perpetual decree, that it
cannot pass it: and though the waves thereof toss
themselves, yet can they not prevail ; though they
roar, yet can they not pass over it ?" Fear ye not me?
saith the Lord. He that did this, what can he not
do ? His wrath is a dreadful wrath : " At his wrath
the earth shall tremble, and the nations shall not be
200 HEAYEN OPENED.
able to abide his indignation." Jer. 10 : 10. Yea, his
holiness is dreadful, his truth, his righteousness, and
all his name. " That thou mayest fear this glorious
and fearful name, the Lord thy G-od." Deut. 28 : 58.
The Lord G-od is a dreadful G-od.
II. The Lord God hath put THE DREAD OP HIMSELF
UPON THE HEARTS OP ALL THE EARTH. Not the best
only, but the worst of the sons of men. " I am a
great King, saith the Lord ; and my name is dreadful
among the heathen." This dread of the Lord breaks
forth upon them,
1. From the impress of God upon the natures of
all men. As the law, so the being of G-od is written
in their hearts ; he has his witness in their con-
sciences. If the atheists of the earth could answer
all the arguments from without proving that there
is a God ; yet they can never confute their own con-
sciences. If the works of Grod do not, their reins shall
instruct them ; if they will not see, whether they will
or not they shall feel, that there is a God ; and where-
ever God is felt, he is feared : even when their mouth
speaketh proud things, their heart shall meditate ter-
ror ; and when nothing else alarms them, they shall
"be a terror to themselves.
2. It is increased by the great works of G : od, his
wonders that he doeth in the world his thunder and
his hail, Ms wind and his waves; his earthquakes
make' many an earthquake in hearts.
3. It is further heightened by his judgments,
which he executeth on the earth. The judgments of
God, are God revealing himself from heaven against
A HEART TO FEAR THE LOUD. 201
the ungodliness and unrighteousness of men, and
strike most terror, 1. "When he smites suddenly, and
makes quick work with sinners : as when Herod was
smitten by an angel of Grod, Nadab and Abihu con-
sumed by fire from God, immediately upon their sin.
Sudden strokes shake secure hearts. 2. "When he
executes strange judgments, and makes a new thing:
as in the case of Korah and his company, he made
the earth to open her mouth upon them, and swallow
them up ; as he made the flies, and the frogs, and the
lice, to be the executioners of his wrath on Pharaoh.
3. When he executes great wrath for little sins, as
men account them ; as in the case of Uzzah, whom
he struck dead for but touching the ark when it shook.
4. When he exercises great severity on his own people,
on those that are near him. If he spareth not his sons,
what will he do with his enemies ? " If these things be
done in the green tree, what shall be clone in the dry ?"
4. Yet further, men's dread is increased by their
consciousness of guilt, and of their being bound over
to the judgment to come. The sin of Judah is writ-
ten with a pen of iron, with the point of a diamond it
is graven upon the tables of their heart. The sin of
Judah is written ; yea, and the sin of the Grentiles
also: "Their conscience also bearing witness, and
their thoughts the meanwhile accusing." Rom. 2 : 15.
And where their sin is written, there their judgment
is written, which even nature itself will teach doth
inevitably follow upon sin ; and this is the great dread
that is come upon them. The very mention of judg-
ment to come, made Felix tremble at the face of a
9*
202 HEAVEN OPENED.
poor prisoner. This is the terror of the Lord mentioned
by the apostle : "We must all appear before the judg-
ment-seat. Knowing therefore the terror of the Lord,
we persuade men." 2 Cor. 5 : 10, 11. Death is said
to be the king of terrors ; and this is the terror of
death, "After that the judgment." All these, the
impress of G-od upon their hearts, the wonders of G-od
in the world, the vengeance of G-od executed on sin,
the sense of guilt and of a judgment to come, do preach
to the consciences of sinners that "it is a fearful thing
to fall into the hands of the living God."
III. Yet by sin the heart of man is MUCH HARDENED
from the fear of the Lord. Sin blinds the eye and
hardens the heart, brings into danger and puts oat of
fear. Who in such danger, and yet who so bold as
the blind sinner ? When the understanding is dark-
ened, the next word we read is, "Past feeling." Eph.
4:19. There is included in the very nature of sin a
slighting of God ; and by once slighting we learn to
slight him more. Slight the command, and you will
quickly slight the curse. Laugh at duty, and it will
not be long ere you laugh at fear. And when sin
hath thus hardened, God will also harden ; he lets
the sinner alone, suspends his judgments, smites the
sinner with judicial blindness, and gives him up to a
reprobate mind. Rom. 1 : 28. And when once they
come to this, then hell is broke loose: for what fol-
lows? "Being filled with all unrighteousness, forni-
cation, wickedness, covetousness, maliciousness," and
what not. Rom. 1 : 29. " The transgression of the
wicked saith within my heart, that there is no fear
A HEART TO FEAR THE LORD. 203
of G-od "before his eyes." Psa. 36 : 1. "When Abraham
had such a thought, " Surely the fear of G-od is not
in this place," G-en. 20 : 11, what did he think was
there ? Murder, adultery, and all manner of villany.
" "What sawest thou among us, that thou hast done
this thing ?" "What hurt, what evil didst thou see
among us ? What evil ! Evil enough to make me
afraid : I thought the fear of G-od was not here, and
there needs no more to make me afraid. Say of any
person, The fear of God is not in this man, and you
therein say, The devil is in him ; here dwells sin, and
all manner of wickedness. Say of any place, The
fear of God is not in this place ; and if you find it an
Egypt or Sodom for abominations, you will not won-
der. " The fear of the Lord is clean," Psa. 19 : 9,
that is, it cleanseth. Where this is not, every unclean
thing may dwell. The reason why this world is such
a world as it is, such a wicked world, such a treach-
erous, deceitful, ungodly world why there is so little
faith, or truth, or mercy, or charity, or sobriety, is,
because there is so little of the fear of G-od. Sin has
cast out fear, and this has brought forth sin in abun-
dance. The law is nothing, threatenings are nothing,
conscience is nothing, G-od is nothing to men, because
he is not their fear. Wickedness is as righteousness ;
villany, as honesty ; prodigality, debauchery, as tem-
perance and sobriety; yea, wickedness faces the
sun, it lifts up the head, it wears the garland ; it
paints itself virtue, generosity, gallantry, the beauty
and ornament of the world, wherever the fear of G-od
is departed.
204 HEAVEN'OPENED.
God may promise, threaten, command : "Hearken
to my voice, turn at my reproofs, cast away your
transgressions. Awake from your wine, "be chaste,
sober, humble ; let your merriment be turned into
mourning, your jollity into heaviness. Remember
your Creator, remember your souls; why will you
die ? turn and live." God may speak thus once, and
twice, and ten times, but is not regarded ; his words
have no weight, his counsels have no credit, his warn-
ings are of no value with hardened, fearless hearts.
If the devil speak but once, he is heard ; if lust speak
but once, it is obeyed ; if a proud companion speak
but once, he is followed ; while the word of the God
of glory is made a reproach and a scorn. 0, the
intolerable contempt that is poured out upon the Most
High by men that fear not God ! " Make thy prom-
ises, and give thy gifts to whom thou wilt ; give grace,
and. give glory where thou pleasest : the world for me ;
my pleasures, my honors, my liberty for me ; this
world for me, look after the other who will : let the
Lord threaten, let the day of the Lord come; let it
hasten that we may see it ; let the Almighty do his
worst, 1 will not hearken nor turn." This is the blas-
phemy of hardened, fearless hearts.
IV. God will recover HIS HONOR in the hearts of
his people. He will put his fear in their hearts:
while others are hardened, they shall tremble ; while
others kick, they shall stoop ; whoever despise him,
of these will he be had in honor.
V. WHAT THIS FEAR OP THE LORD is, that he will
put into their hearts. The fear of God is sometimes
A HEART TO FEAE THE LOUD. 205
taken in Scripture as comprehending all religion.
Job was said, chap. 1, to be a man fearing God, that
is, a godly man ; but in this sense I shall not here
speak of it. Sometimes it is presented more strictly
as a distinct grace, distinguished from faith, love,
hope, and other graces of the Spirit. And being taken
in this sense, there are these two things included in it :
A reverence of God, and an abhorrence of evil for
God's sake.
1. A reverence of God. To fear God, is to have
the awe of God abiding upon the heart to be under
a sense of the majesty and glory of the Lord, shining
forth in all his attributes, especially in his holiness
and omniscience : the glory of his holiness, and the
sense of such a holy eye upon the soul strikes it with
dread and consternation. This is expressed in Scrip-
ture by sanctifying the Lord in the heart. " I will
be sanctified in them that come nigh me." Lev. 10 : 3.
"Sanctify the Lord of hosts himself ; and let him be
your fear, and let him be your dread." Isaiah 8 : 13.
There is mention in Scripture of a sanctifying of God
and a justifying of God. As God doth justify and
sanctify his people, so they are to justify and sanctify
God. These two, the justifying and sanctifying of
God, though they be much the same, yet have some
difference between them. To sanctify God, is to rev-
erence him in our hearts, and to represent him in the
glory of his holiness before men. To justify God,
supposes a sinful judging and foolish charging of God
in the hearts of men, and is our vindicating him from
such charges. "Is God righteous?" say they; "how
206 HEAVEN OPENED.
is it then that he is so partial in his dealings with the
righteous and unrighteous ; that he deals worse with
those who fear him than with those who fear him
not? Is God good ? How is it then that he is so hard
in imposing and inflicting such hard things upon his
own ? Is God true ? How is it then that he fails his
people so often, when he hath said, I will never leave
them nor forsake them? Our flesh hath failed, yea,
and our heart hath failed, yea, and our God hath often
failed us too ; we have often called, and have had no
answer ; we have often trusted, and have had no de-
liverer." Not so, we reply ; yet God is righteous, yet
God is good, yet God is true ; he has not been un-
righteous, he has not been a hard master, he has not
failed nor forsaken. This is to justify God.
Our justifying God hath some points of resem-
blance with God's justifying us. God's justification
of us consists in his not imputing sin to us, hut ac-
cepting us as righteous; and our justifying of God,
consists in our not imputing evil to him, but acknow-
ledging him to be true, just, and good. God has jus-
tified me from my sins, and that is enough to pro-
claim him good and faithful, whatever his other deal-
ings be. Let him afflict me, let him chastise me,
since he will not judge me nor condemn me with the
world. God has justified himself in my conscience.
I have found that the Lord is gracious, I have found
that God is faithful ; he has said he will not, and I
must say he does not, forsake me. He has not failed,
when he has most failed me ; when he has been far-
thest from me, he has even then been a present help
A HEART TO FEAR THE LORD. 207
in trouble. He has answered, when he has been most
silent ; he has been most good, when he has teen most
hard. I have never found more sweet, than in his
bitter cup. I must judge myself, not my God : I have
sinned, I have sinned against him, and therefore I
.must justify him when he speaketh, and clear him
when he judgeth. Hold thy peace, querulous heart,
be silent all the earth before the Lord, for truly God
is good to Israel, even to them that are of a clean
heart. There are few among the worst of sinners,
but, if conscience might be suffered to speak, would
. justify God. It is lust that quarrels, not conscience.
" It is vain," says lust/ "to serve the Lord, and what
profit is there to keep his ordinances ? His ways are
unequal and hard ; his promise fails; take one time
with another, oftener than it is made good. Who is
it that plagues and disappoints and crosses and vexes
us ? This evil is of the Lord : why should I wait on
the Lord any longer ? Nay, whom does he punish
more than those that are nearest him ? Who have
sorrow, who have trouble in the flesh, who are re-
proached, scorned, hunted up and down the world,
but these ? This they may thank God for, and their
following him. It is better being the servant of sin,
than the servant of Christ." Thus lust blasphemes.
But speak, conscience. Is God unrighteous? Is God
false to his word? Are the pleasures of sin better
than the gain of godliness? Have the children of
this world made a wiser choice than the children of
light ? Speak, sinner, let thy conscience speak, wheth-
er it be thus or not. God has not left himself with-
208 HEAVEN OPENED.
out witness in the hearts 'of sinners, much less in the
hearts of his saints ; when they do speak, their hearts
speak good of his name. But this by the way.
To return to the matter in hand. To sanctify
God, is especially to reverence him in the heart to
have such a high and holy and honorable esteem of
him as commands an awe upon the heart ; and that,
(1.) At all- times. "My son, be thou in the fear
of the Lord all the day long." "My son:" it is not
only for slaves, but for sons to fear.- "Be thou in the
fear of the Lord :" it is not only, Let the fear of the
Lord be in thee, habitually in thy heart, but actuate
and stir up this holy fear, keep up a holy awe, a deep
sense of God always upon thee ; let the fear of the
Lord be before thine eyes; be possessed and swal-
lowed up of this fear "all the day long;" wherever
thou art, with whomsoever thou hast to do, remember
thou hast still to do with God. A Christian should
stand always as before the tribunal ; every day should
be as the last day, the day of judgment to him. " So
speak ye, and so do as those that shall be judged."
James 2 : 12. The Judge stands at the door, yea, and
thou mayest see him through every window, yea,
through every wall every wall is a window through
which God may see and be seen. A Christian, when
he is as he should be, cannot wink God out of sight ;
can look nowhere but he sees that eye which strikes
an awe upon his spirit.
This abiding reverence of God, what an influence
will it have upon the whole course ! We shall then
serve God acceptably ; when we fear him, we shall
A HEART TO FEAR THE LOftD. 209
please him: "That we may serve God acceptably,
with reverence and godly fear." "We shall then serve
(rod universally, in every thing. "When we fear, we
shall watch unto every duty, against every sin. " This
do and live, for I fear God;" Gen. 42 : 18, said Joseph
to his "brethren ; as if he had said, Do not you fear to
find falsehood or any evil-dealing from me, for I fear
God ; I dare not he false to you ; you may trust me,
you may take my word, for I fear God. "We shall
then walk before the Lord steadily. "When we fear,,,-,
we shall be firm, and hold fast in an even frame and
course. Pear will be our ballast ; while love fills our
sails, fear will ballast our vessel. How are slight
and frothy spirits tossed up and down whither do
they not wander ! How many hearts and faces and
frames have they every day! What contradictions
are they to themselves ! The reverence of God upon
them would fix them and hold them in a more even
and equal poise. "We should then serve the Lord
more honorably. When we fear, we shall show forth
the character of God before the world ; the more we
have of the reverence of God, the more have we of his
holiness. The presence of a Christian walking in the
fear of the Lord, is as the presence of God ; the rev-
erence of God upon his heart easts a beam of divine
majesty into his face, and oftentimes begets an awe
and reverence of him in the hearts of the worst of
sinners ; they reverence, even while they revile and
persecute him.
Of John the Baptist, who was a man of a just,
holy, and austere life, it is said that Herod feared
210 HEAVEN OPENED.
Him and observed him. Mark 6 : 20. The austerity
and holiness of his life commanded respect from a
Herod's heart. Such Christians' ways are a convic-
tion, and their very countenances are a rebuke to the
wanton world ; they speak with authority, they ex-
hort with authority, they reprove with authority; and
sin often hides itself from them, even as from the face
of God.
(2.) Especially is this awe seen in our drawing'
nigh to God: "God is greatly to be feared in the
assembly of the saints, and to be had in reverence of
all them that are about him." Psa.,89 :.7. " I will
be sanctified in them that come nigh me." Lev. 10 : 3.
He that fears God, trembles at the word of God ; and
God loves he should. " To this man will I look, even
to him that trembleth at my word." Isa. 66 : 2. That
which makes him tremble is, that he sees the word
carrying upon it the holiness and the authority of
God.
He reads the word as the epistle of God sent
down to the world his epistle commendatory, that
sets forth the excellence and the glory of God, and
his letters mandatory, that charge subjection and obe-
dience upon him : he takes every word as coming
from the mouth of the Holy One of Israel ; he lies
prostrate before the Lord ; his soul bows the knee,
his heart falls down at the feet of the Almighty. The
more the word is considered as the word of God, the
more awe it works upon him. Every look he casts
upon his Bible, is a looking into heaven. He that
fears God, fears when he comes to worship, reverences
A HEART TO FEAR THE LORD. 211
his sanctuary: "In thy fear. -will I -worship." Psa.5:7.
That which works this fear is, that he looks upon the
;Uuties and' ordinances of worship as the institutions
of God and his application unto God.
"This," he says, "is that which the Lord hath
sanctified: .behold his image and superscription; here
he has directed me to wait for him; here he has
appointed to meet my soul; now I am going up to
the mount of God ; the mount of God is everywhere
where the worship of God is. My soul, where art
thou ? I am before the Lord of the whole earth. Put
off thy shoes from thy feet, the place whereon thou
standest is holy ground. Tarn "before the high and
holy One, the God of all the earth ; and upon trans-
actions of eternal consequence, to do my homage to
the everlasting King, to kneel before the Lord my
Maker, to kiss the golden sceptre, to beg my life at
his hands, to 'behold his goings in his sanctuary; his
wisdom, and his mercy, and' his goodness are all pass-
ing before me. How dreadful is this place ! This is
none other but the house of God and the gate of
heaven. How dreadful is this word ! This is none
other but the word of God. How dreadful is this
ordinance ! "This is none other but the door of glory.
Tremble, thou heart, at the presence of the Lord, at
the presence of the God of Jacob."
2. Abhorrence of evil for the Lord's sake, is the
other part of the fear of God. Here we shall con-
sider its object and its ground.
(1.) The object of this abhorrence in general is
evil: "Abhor that which is evil, cleave to that which
212 HEAVEN OPENED.
is good." Rom. 12 : 9. Good is the object of love, evil
of fear. Evil is twofold, present, or to come. The
former is the object of grief, the latter of fear. Par-
ticularly, the objects of this abhorrence are, the wrong
to (rod, the loss of God.
First, the wrong to God. The great and only
wrong to God is sin. Sin is the turning away of the
heart from God. The great thing in all the world
which God respects and requires as his own, is the
heart : " My son, give me thy heart. Keep thy heart
with all diligence." Prov. 4:23. Keep thy heart;
that is, keep it for me keep it clean for God, and
keep it safe for God ; see that it be not denied nor
carried away. When the heart is gone, all is gone
with it. If the world has got men's hearts, if Satan
. has got their hearts, let them take all else, saith God ;
let me have their heart or nothing: they are sure to
have all, that have the heart. The heart, wherever it
goes, carries all with it. Where we bestow our hearts,
we bestow all that we have. Sin is the turning away
of the heart. This is the very nature of sin, the
heart's departing from the living God. Heb. 3 : 12.
And therefore this is the great wrong to God. There
is but one thing in the world that God regards ; and
this sin steals away.
Sin is the insurrection and rebellion of the heart
against God ; it turns from him, and turns against
him ; it runs over to the camp of the enemy, and
there takes up arms against God. Sin is a running
from God, and a fighting against God ; it would spoil
the Lord of all the jewels of his crown. It opposes
A HEART TO FEAR THE LORD. 213
the sovereignty of God. A sinful heart would set up
itself in God's throne, it would be king in his stead,
and have the command of all. Sinners would be
their own gods : " Our lips are our own, who is Lord
over us ?" G-od shall not be God where sin is risen up
as lord. It assaults the wisdom of God. Vain man
would be wise, wiser than his Maker. It charges the
Lord with folly, and proclaims itself the only wise.
Sinners pretend to know how to choose for themselves,
and order things to their advantage, better than God.
" If God would let me alone to myself, to be at my
own ordering, it should quickly be better with me.
If every thing might be with me as I would have it,
my case would be well mended from what it is, now
that every thing must go as God will have it." All
our complainings at Providence, all our murmurings
and discontents at our lot, are our heart charging
the Lord with folly. It casts reproach on the holi-
ness of God, it disparages the goodness of God ; it
abuses his mercy, violates his justice, despises his
power. In sum, it disgraces the throne of Ms glory,
lays his honor in the dust, and sets the Almighty
below the lowest of his creatures.
Every companion shall be respected more than
God ; every pleasure shall be loved more than God ;
the devil shaj.1 be feared more than God. "Where is
his love ? "Where is his fear ? Where is his honor ?
Nay, where were the Lord himself, might sin have its
way? Sin alone wrongs God, and this wrong is the
especial, object of the saints' abhorrence. A gracious
heart would do no wrong, lie. would not wrong his
214 HEAVEN OPENED.
neighbor, he would not wrong his servant, his enemy,
no, not his "beast that he possesses. " But 0, should
I wrong my God ? Has he ever done me any wrong ?
Has he not been just to me ; yea, has he not been
ever good to me ? Kind, pitiful, patient, bountiful ?
Who has fed me, clothed me, kept me, succored
me, comforted me ? "What friend have I hi all the
world, what father, what portion, what hope, but
the Lord ? What were I, what had I, but vanity,
woe, and "misery, had I not a G-od ? I cannot wrong
my God but I wrong myself. 'He that sinneth
against me wrongeth his own soul.' Prov. 8 : 36.
But if I did not, if my arrows would not recoil, could
I go on with all this injury and suffer nothing by it :
yet, he is GOD whom I wrong ; he is holy, he is right-
eous, .he is good, he is glorious, he is excellent; he
only is God, and shall I be injurious to him ? He is
worthy of all that I have, of all the service I can do,
of all the respect I can give, of all the praise I can
offer up. If I had a thousand tongues, if I had a
thousand hands, if I had a thousand lives, if I had a
thousand souls, if I had all the earth for an offering
to the Lord, all would be nothing to show forth the
praise that is due unto his name, as he is God, and I
his creature. And when I owe so much, and have
nothing to pay, shall I steal from him ? shall I rise
up against him? 'Wast thou not afraid to lift up
thy hand against the Lord's anointed ?' 2 Sam. 1 : 14.
Shall I not be afraid to lift up my hand against the
Lord himself? to kick against God? 0, the Lord
forbid ! What art thou, my soul ? What servest
A HEART TO FEAR THE LOftD. 215
thou for, if thou canst not tremble, if thou dost not
turn within me, if thou dost not start back at the
very thought of such great wickedness ?"
Secondly, the loss of God. As was said before,
"He that sinneth against G-od wrongeth his own
soul." His loss is thy loss, and more thine than his;
though, no thanks to thee, the Lord will be no loser
at last : when sinners have done their worst, he can
bring his honor out of dishonor, he can recover his
spoils out of the ashes ; if he had lost all the world,
he had lost nothing; he is all things in himself.
When earth and hell have spent all their malice, God
will be God, -holy, wise, glorious, blessed for ever.
Though such be the malignity of sin, that it would
not give over till G-od cease to be God, yet God is
above, too high for sin to reach ; its darts fall short
of their mark. God cannot, G-od will not be a loser
by all that sin can do.
But what dost thou suffer, what dost thou lose,
who sinnest against God ! The carnal world under-
stand it- not, nor would make much reckoning of
it, did they understand it. The loss of two pence
often troubles them more than the loss of God. But
now a Christian knows no other fear, fears no other
loss let God be secure, and all is well. Sin will be
a wrong to G-od, and the loss of God ; it may be a
total and eternal loss, for aught he knows : God lost,
the soul is lost, the kingdom lost ; this is hell, the loss
of God. Better have no being better be a dog or
toad, than a man without a God. Or if he be not
utterly lost, yet to his present sense it will be all one
216 HEAVEN OPENED.
as if lie had no Gfod ; his peace is lost, his comfort is
lost, and his soul is often given up for lost, from
whom God is departed, though hut for a season ; he
can take pleasure in nothing, he can find rest no-
where, whose (rod is out of sight. He knows not
what a G-od means, who can do without him till death
or judgment. A Christian cannot live a day without
him; it is night, it is all dark, he knows no day,
while the Sun is set upon him. How grievous do they
find this loss, who have proved what it is ! "What
wilt thou do for me, while I go childless?" "What
can he done for me, while I go fatherless ? Here is my
house, here are my friends and my lands ; but where
is my God ? " My God, my God, why hast thou for-
saken me?" "Now I see what this earth is without
a heaven ; now I see what ease, pleasure, and carnal
friends are, and how little they can do for me. Yea,
what is prayer, what are sabbaths, what are sermons,
ordinances, promises, while God looks not down ?
I was wont to meet with God here; these glasses
were my windows into heaven ; and then how pleas-
ant were they to me ! Sabbaths were a delight, the
word was a treasure, sacraments were the clusters of
Canaan. But now, now all is dark and dry; ordi-
nances are wells without water ; promises are breasts
without milk ; ministers are stars without light :
the stars are but clods, while the sun is a cloud to
me ; woe is me, I am pained, I am pained, my head
is sick, my heart is faint, my bowels are turned, my
liver is poured out, the light of mine eyes is gone
from me ; I am weary of my groanings, I am full of
A HEART TO FEAR THE LORD. 217
tossings and turnings, there is no soundness in my
flesh, no rest in my bones, while my soul says daily
to me, Where is thy God ?" And if the sense of this
loss worketh such grief, what wonder if the hazard of
it worketh fear '? Now sin divides, breaks the peace,
makes (rod and the soul two sin alienates, produces
a distance and estrangement between God and the
soul. That soul can either not see him at all, or not
as a friend, whom sin has drawn away. Sin will
either cloud the face of God, or clothe him with fury ;
will cause him either to turn his back upon the soul,
or set his face against it. He who knows what it is
to enjoy God will dread his loss ; he who has seen his
face will fear to see his back ; he loves, and therefore
would not lose.
(2.) The ground and reason of this abhorrence is
twofold God's jealousy, and his people's ingenuous-
ness.
First, Gods jealousy. "The Lord thy God is a
jealous God." Exodus 20 : 5. The same arguments
which the Lord uses to keep up and enforce his au-
thority upon the consciences of his people, the same
arguments they do and ought to make use of, to press
it upon themselves. " I am a jealous God," saith the
Lord. It is true, saith conscience, the Lord is jealous ;
and therefore take heed to thyself, soul, how thou
fallest into his hands. "It is a fearful thing to fall
into the hands of the living God."
The jealousy of the Lord includes in it his tender-
ness of his honor, and terribleness in case of dishonor.
His tenderness of his honor. The .honor of God
Heaven Opened, 1
218 HEAVEN OPENED.
is very tender to Mm, lie will not lose a tittle of it :
"My glory will I not give to another, neither my
praise to graven images." Isa. 42 : 8. I will not, and
look you to it that you do not, give away my glory,
"What was the reason that (rod dealt so severely with
Eli and with Herod ? What was Eli's sin? Why,
that he gave away the honor of God to his sons,
"Thou honorest thy sons above me." 1 Samuel,
2 : 29. He was so tender to his sons that, though
they were become sons of Belial, and dealt so wickedly
"before the Lord, yet they must he dealt gently with :
"Nay, my sons, it is no good thing that I hear of you."
Such a slight reproof must serve in so dreadful a case ;
he was afraid to displease his sons by a sharper re-
proof; this the Lord interprets as an honoring of his
sons above him. Indulgent parents, stand and trem-
ble, you that can see your children sin, and let them
go with a "Nay, my sons, it is not good," a slight or
cold reproof; this is no other but your honoring your
sons above your God. What was Herod's sin ? Acts
12:22, 23. That he gave nofGod the glory. He
made an eloquent oration, and the people thereupon
made him a 'god: "The voice of a god, and not of a
man ;" and he accepted the applause ; and thereupon
the angel of the Lord srnote him, that he died. Eli
sinned in giving the honor of God to his sons, and
Herod in taking it to himself ; but God taught them
both how clear his glory is to him.
The jealousy of the Lord also includes his terrible-
ness in case of his dishonor. The above-mentioned
instances speak him both tender and terrible : " The
A HEART TO FEAR THE LORD. 219
Lord thy God is a consuming fire, even a jealous
God." Deut. 4 : 24. The jealousy of a man is the
rage of a man, Proverbs 6 : 34 ; and the jealousy of
God is the rage and fury of a Gfod. "Our Grod is a
o /
consuming fire," that is, the fire of his jealousy. The
wrath of a king is as the roaring of a lion; when the
lion roareth, the beasts of the field tremble ; what
then are the terrors of the Lord ? The threatenings
of the Lord are terrible : "Consider this, ye that for-
get Gfod, lest he tear you in pieces, and there be none
to deliver." Psalm 50 : 22. " I will tread them in
mine anger, and trample them in my fury." Isaiah
63 : 3. His judgments are terrible, and he doeth ter-
rible things in righteousness. Go to Jerusalem and
mount Zion, and behold the monuments of his fury
there. "Go to Shiloh," saith God, "and see what I
did to it." Jer. 7 : 12. But if you go down to Sodom,
or look down to Tophet, and behold the terrors of the
Lord there; or if you look on particular persons, let
Nadab and Abihu, Korah, Dathan and Abiram, Uz-
zah, Uzziah, Herod, Ananias and Sapphira, be instances
of his dreadfulness and severity. This jealous God,
this terrible God, is the God whom his people fear ;
and they fear him because he is such a jealous God.
"Who would not fear thee, thou King of nations ? "Who
can stand before thee when thou art angry ? My flesh
trembleth for fear of thee, and I am afraid of thy judg-
ments.
Christians, let none say, " This fear is not the fear
of his children ; this be to his enemies and slaves, not
his children ; fear ye not their fear." But are not all
HEAYEN OPENED.
these tilings written for our learning? Is this written
only for their sakes ? Or saith he it not also for our
sakes ? For our sakes no doubt this is written, saith
the apostle in another case. Consider this scripture
full to this purpose: "Now these things were our
examples, to the intent we should not lust after evil
things, as they also lusted ; neither he ye idolaters,
as were some of them ; as it is written, The people
sat down to eat and drink, and rose up to play. Nei-
ther let us commit fornication, as some of them com-
mitted, and fell in one day three and twenty thousand.
Neither let ITS tempt Christ, as some of them also
tempted, and were destroyed of serpents. Neither
murmur ye, as some of them also murmured, and
were destroyed of the destroyer. Now all these
things happened unto them for ensamples ; and they
are written for our admonition, upon whom the ends
of the world are come. "Wherefore let him that think-
eth he standeth, take heed lest he fall." 1 Corin-
thians, 10 : 6-12.
Mark, these things are our examples. Are they
examples to us, and not warnings too? Are they
warnings to us, and must we not by them learn to
fear and beware ? " Let him that thinketh he stand-
eth, take heed lest he fall." My soul standeth in a
sure place, my mountain is so strong that I shall
never be moved ; I am safe enough ; I am in Christ,
and shall not come into condemnation. But what-
ever thou thinkest, as sure as thou thinkest thou
standest, take heed, take heed lest thou fall ; that is,
not only into the same sins, but into the same con-
A HEART" TO PEAR THE LORD. 221
deranation ; that is the sense of the place. " Be-
cause of unbelief they were broken off, and thou stand-
est by faith. Be not high-minded, but fear." Rom.
11:20.
No need of fear ! No need of threatenings ! "What,
may we burn half our Bible ? Can we spare so great
a part of what is written ? Have we outgrown the
use of judgment, as soon as ever we are partakers of
mercy ? Have we outgrown the use of the scourge,
as soon as ever we are entered into Christ's school ?
Do we find all too little, mercies, threatenings, judg-
ments, to keep our hearts in order ? And yet, is it
more than is needful ? There are two parties in us :
we are flesh, as well as spirit ; and must not the flesh
be frightened ? "Will love prevail with lust ? Surely
this slave, this son of the bondwoman, must be kept
in awe. Has Grod no disobedient children, no rebel-
lious children; and must these have no other discipline
but stroldngs and dandlings ?
Believe it, Christians, Grod will not have his ter-
rors lost, nor lost to you ; Grod will sometimes make
his children feel that he is a terrible God. He is ter-
rible out of his holy place. Beware you be not pre-
sumptuous children. There is a threefold presump-
tion. 1. A presumption upon temptation, in confi-
dence of strength. Some unwary souls, not knowing
what spirit they are of, supposing themselves too hard
for the devil, will be venturing within Ms reach, as
if they would dare him to try his skill and power ;
who, having forgotten this prayer, "Lead us not into
temptation," put themselves into the tempter's hand :
222 HEAVEN OPENED.
the falls of such will teach them to understand their
folly. 2. Presumption on sin, in confidence of mercy.
And that either in confidence of mercy already ob-
tained "I am in Christ, and my sin shall not sepa-
rate me from him ; whatever I do, I have a pardon
in my hand:" or in hope of mercy at last "I have
to do with a merciful G-od, and therefore may ven-
ture on a little further ; hereafter I will repent, and
then I need not doubt of remission." 3. Presump-
tion on sin, in contempt of mercy and justice : " I
will have my sin, though I never find mercy ; I will
have my will and my way, and run the hazard of
what follows; I will take my course, come on me
what will."
This last sort presume to sin in contempt of mer-
cy and judgment; they are so drunken with their
sensual delights, and so given over to the hardness of
their hearts, that they neither value mercy nor fear
wrath. "What do you talk to me of mercy and
judgment to come ? Give me my pleasures, and my
liberties, and rny mirth, and my money : think not to
make me such a fool, to let go the pleasure and com-
fort of my life for I know not what uncertain fears
or hopes." Such as these have one foot already in
hell. If it be not yet thus with thee, thou darest not
contemn either mercy or judgment ; also beware thou
be not presumptuous in the former sense. Be not
bold upon temptations ; think not that thou art strong
to overcome a temptation, when thou art so weak as
not to fear it ; he that fears not a temptation, under-
stands not it, or himself. But especially beware thou
A HEAEI TO FEA& THE LORD. 223
presume not upon sin, in consequence of mercy. Grow
not overbold upon love or patience. Say not, "God
loves me, therefore I may be bold to take the more
liberty, the less care, the less watchfulness, the less
fear, because so much love." Spit in thy Father's
face, because he weeps over thy neck ! Smite him
on the face, because thou hopest he will not strike
again ! Tear his bowels, because they are so tender
towards thee! Be froward, stubborn, wanton, and
idle, because thou hast found him so indulgent !
Christians, consider whether such wickedness hath
not sometimes been found in some of our hearts. But
take heed ; you will find, though he be a tender, yet
he will not be a weak, fond father ; where he loves,
he will be feared. Some as bold and as confident as
you, have felt to their cost what it is to abuse pa-
tience and kindness ; his arrows in their hearts, his
terrors in their souls, have made them know that the
God of love is a terrible God. And look to it; if thou
yet wilt adventure, wilt be a wanton still, froward, or
idle, or heedless still, he will either lash thee into a
better frame, or cast thee out as no child of his, but a
bastard and rebel. If thou wilt not take warning by
others, take heed lest he make thee a warning to them
which shall come after.
Christians know, that though God be tender of his
saints, yet he is jealous for his name ; he regards them
as the apple of his eye, but not above the least tittle
of his honor. As God will have us love our neighbor,
so he will love his child but as himself: first himself,
and then his child. He will not abate an iota of his
224 HEAVEN OPENED.
glory to save a world. As little offences done to Ms
little ones, so little sins allowed by them, are as mill-
stones about the neck. If they allow it in themselves,
yet heaven and earth shall pass away and fall to noth-
ing, ere he allow it in them. God will not, and there-
fore his children dare not indulge themselves in little
sins. They therefore fear, because he whom they
serve is a jealous Grod.
The other ground of Christians' abhorrence of evil
is their own ingenuousness. This fear is from love,
and is most properly the fear of children. Children
may fear because God is jealous, and so do slaves ;
but only children because G-od is good. Children
fear because they love ; slaves fear, although they
hate. Children fear to be unworthy ; slaves, only to be
unhappy and miserable. There is nothing more con-
trary to an ingenuous nature, than to abuse goodness
and kindness ; to abuse goodness hath as black an as-
pect with such a nature, as to provoke wrath. They
"shall fear the Lord and his goodness in the latter
days." Hosea 3 : 5. But how can goodness be the
object of fear? "We fear evil, and not good. The
meaning is, they shall fear to wrong or abuse good-
ness. They shall fear to wrong the Lord, because he
is good, "in the latter days." These latter days that
this promise refers to, shall be days of more grace ;
wherein there shall be not only a more clear revela-
tion of the goodness of God they shall know the Lord
and his goodness but a more plentiful communica-
tion and diffusion of the goodness of God : they shall
love the Lord and his goodness. They shall both see
A HEART TO FEAft THE LORD. 225
themselves more obliged by goodness, and shall feel
themselves more seasoned with goodness. Religion
doth not make morose, hut more generous, free, and
ingenuous. There is nothing more ahhorrent to an
ingenuous spirit, than to be "base and unworthy.
Abuse of goodness is an unworthiness, which an in-
genuous nature abhors as death to be guilty of; it
is its destruction, it is disingenuousness. The abuse
of the goodness of God is great unthankfulness ; and
unthankfulness is great disingenuousness.
Call me unthankful, and you call me all that is
bad. Gall me any thing else but unthankful. In-
deed, were I all thanks, I should still be unthankful ;
I should still be behindhand with the goodness of the
Lord : my debt is greater than I can pay, yea, greater
than I can acknowledge ; but shall I return evil for
good? If I cannot pay, should I deny my debt?
He that is unthankful, whatever (rod requires of him,
says wickedly, This is more than I owe to thee ; God,
I owe thee nothing, I care not for thee. Oh, this is
dreadful to a gracious heart.
If this be in sin for all sin is unthankfulness if
this be sin, if this be the signification of all my neg-
lects of God and my duty to him, then the Lord for-
bid, whatever I suffer, that I should yield to sin. How
shall I do this wickedness ? How shall I neglect this
duty, and sin against God? How shall I look my
God or my own soul in the face, should I be so un-
worthy ? For thy sake, Lord, let me not sin against
thee ; thou art good, thou art kind, thou art gracious,
thou art holy; let me not be a devil: what heart,
10*
226 HEAVEN OPENED.
^
where a devil is not, but such goodness will charm it
into love? Shall I sin? Shall I rebel? For thy
sake, Lord, I will not do it ; I will not for my own
sake; for where then shall I appear? In sinning
against God, I sin against my own soul ; I dare not
for my life ; sin and death, sin and hell are linked
together ; but were it not so, might I sin and escape,
sin and not die, yet for thy sake, Lord, I wiE not do
it. Thou art good, good in thyself, good to me : thou
art my God, thou art my Father ; love, care, tender-
ness, compassion, kindness, is all that is in thy heart
towards me : What I am, what I have, what I hope
for, that I breathe, that I live, all is thy goodness, thy
bounty to me. let me not rise up against the womb
that bare me, and the paps that gave me suck. I
would not to my child, to my servant, to my friend
but 0, let me never to my Father, to my God return
"evil for good, and hatred for his good- will." Let
not this evil which I fear, ever come upon me ; put
thy fear into my heart, Lord, that I may not sin
against thee.
AN OBEDIENT HEART, 227
CHAPTER XII.
AN OBEDIENT HEART.
"I WILL put my Spirit within you, and cause you
to walk in my statutes ; and ye shall keep my judg-
ments and do them." Ezek. 36 : 27. Obedience is of
the heart or of the life. In this scripture, G-od under-
takes for both.
I. For THE OBEDIENCE OP THE HEART, he under-
takes in the former words, I will put my Spirit in your
heart. Where Satan dwells, he rules ; and where the
Spirit of the Lord dwells, there G-od rules. The Spir-
it in the heart is the law of the heart. Those two
promises, " I will put my Spirit in your hearts," and
"I will write rny law in your hearts," signify the
same thing. The law in the heart, is the will of man
melted into the will of G-od. The law of Grod may be
in the mouth, and the heart a rebel ; its reception into
the heart denotes the heart's subjection to it. This
obedience of the heart includes,
The opening of the heart to the word. "What wilt
thou have me to do, Lord ? That is the voice of an
obedient heart. Speak, Lord, command, Lord ; what
wilt thou ? And when he speaks, whatever it be, the
word is embraced and accepted by the heart. " Let
my counsel be acceptable to thee." Dan. 4 : 27. The
acceptance of the word in the heart is signified by its'
228 HEAYE3T OPENED.
hearkening to it. To hearken is more than to hear ;
though they sometimes denote the same thing, yet
ordinarily, hearing is of the ear, hearkening of the
heart. "My people would not hearken to my voice,
and Israel would none of me." Psalm 81 : 1.1. They
heard what the Lord spoke, hut they would not heark-
en ; that is, as it is there interpreted, they would none
of the Lord. They rejected the word of the Lord
which he spoke unto them. When the word is suf-
fered to come in with authority, to rule in the soul
when the heart gives up itself unto it, then it is ac-
cepted ; there is its hearkening to it.
This obedience likewise includes the resolution of
the heart for the work of the Lord. " I have sworn,
and I will perform it, that I will keep thy righteous
judgments." Psalm 119 : 106. I have vowed, and I
will perform; I have covenanted, and I am deter-
mined to keep thy statutes. " The word which thou
hast spoken to us in the name of the Lord, we will
not do;" that is the rebellious heart: "Whatsoever
the Lord shall speak, we will do ;" that is the obedient
heart.
Where the heart is thus resolved to obey, this is
that obedience which shall be accepted unto salva-
tion. Where this resolution is, as there is opportu-
nity there will be practice ; and where there is not
opportunity, in Gfod's account this obedient heart will
be accepted. This is praying, this is hearing, this is
giving and feeding and clothing and visiting; this is
walking circumspectly, working righteousness, show-
ing mercy, exercising faith and patience and repent-
AN OBEDIENT HEART: 229
ance ; this is keeping the commandments of God, and
walking in his statutes. A heart to obey, is our
obeying ; a heart to do, is our doing ; a heart to suffer
on God's account, is our suffering for his name.
But here it must he carefully noted, that though
sincere resolution for obedience be obedience, yet every
resolution is not that resolution. Resolution for obe-
dience is sincere where it flows from an inward and
rooted inclination; is founded on a firm belief of scrip-
ture revelation ; is built on the highest and weightiest
reasons ; and is the result of the most mature and
deep deliberation.
1. A sincere resolution flows from an inward,
rooted inclination: "I have inclined my heart to
perform thy statutes alway." Psalm 119 : 112. Our
new purpose is from our new nature. It is not pro-
duced by some sudden fright, or sense of danger ; or
merely by a present force of argument; but by a
divine power working the heart to the will and ways
of God, and an habitual inclination thereto. Resolu-
tion for holiness, without a holy inclination, is a blade
without a root; fresh and green as it looks, it will
wither and come to nothing no root, no fruit, nor
lasting. The heart is the root of action, and grace is
the life of the root. "When our resolutions are the
blade sprouting forth of this living root, then they will
abide, and bring forth the ear and a harvest.
2. A sincere resolution is founded on a firm assent
to the truth of scripture revelation. A Christian
resolves for godliness because he believes God, that
he is as he hath said, the rewarder of them that dili-
230 ' HEAVEN OPENED.
gently seek Mm. He is "built on the Scriptures ; as
his hopes, so his purposes have the foundation of the
prophets and apostles, on which they stand. What-
ever resolution has not this foundation is but as a house
upon the sands.
3. A sincere resolution is founded on the highest
reason. "Where we resolve without reason, we quickly
find a reason to change. Where we resolve we know
not why, we shall change we know not how soon.
To resolve we know not why, and to resolve on we
know not what, will be alike unstable. Though there
be reason for religion, yet religion may be taken up
without reason. Whatever reason there be for it, yet
if it be not understood or considered, it is all one as
if there were no reason at all. And if there seem
some reason for it, yet if it be not the highest reason,
when a stronger than it comes we quickly change our
purpose.
The reasons we have for serving and following
G-od are the highest of all reasons, and that whether
we respect it as our duty or our happiness ; for,
There is none can lay such claims to us as G-od.
Whose am I? Who hath made .me? Who hath
bought me ? " G-lorify G-od in your body and in your
spirit, which are G-od's." 1 Cor. 6 :20. "Serve the
Lord with gladness. Know ye that the Lord he is
G-od ; it is he that hath made us, and not we our-
selves ; we are his people, and the sheep of his pas-
ture." Psalm 100 : 2, 3. What reason have you to
serve men, or to serve sin, or the world ? Men think
they have reason for it ; but what reason ? Are any
AIT OBEDIENT HEART. 231
of these G-od ? Are men your God ? Is sin or the
world G-od ? Do you owe yourselves to them ? It is
he that hath made us, and his we are. As the apos-
tle saith concerning obedience to parents, much more
may it be said here, Children, obey your G-'od ; for
this is right ; this is his due, and your duty : if any
one can lay as good a claim to you, let him carry you
away for servants.
There is none can be better to us than God.
None can requite, none can reward our obedience as
he. Where can you be better than with God ? He
will require no more than that you serve him till
you can find a better master. He that says, It is
best to serve sin and the world, is a fool, and has
said in his heart, There is no God. If God be God,
he is the chief, yea, the only good. If any thing
in the world, upon what account soever, be thought
better than the Lord, that is set up for a god in his
room.
Whomsoever we serve, it is God must pay us our
wages at last. G-od is judge ; he is the rewarder both
of the evil and the good both of those who serve him
and those who serve him not. If you serve the Lord,
he will be your reward ; if you serve him not, he will
reward you: but what reward have you? "Those,
mine enemies, which would not have me reign over
them, bring them, and slay them before me ;" there
is their reward. Sin has its rewards ; but what are
they but vanity and vexation ? Or if they were better,
how long will they last? But when sin has paid the
most it can, what a reward is there behind, that
232 HEAVEN OPENED.
God has to pay you! "This shall ye have of my
hand, ye shall lie down in sorrow."
The wages which God will give shall certainly be
blessed or dreadful, according to our obedience or
disobedience. The reward that God has to give is an
eternal reward : eternal salvation to them that obey
him ; everlasting destruction to him that serveth him
not. " I have a soul ; this body is the least part of me ;
there is another world, a world to come ; a few years
is the most I have to spend in this ; I must abide
eternally, eternally in the other world. Of how little
consequence is it what I have here, whether little or
more, better or worse ; in a short time that will come
all to one. But 0, my eternity! what is that like to
be ? Why, it is God that must determine it, and he
will certainly reward every man according to his
works. ' Who will render to every man according to
his deeds : to them who by patient continuance in
well-doing, seek for glory and honor and immortality,
eternal life ; but unto them that are contentious, and
do not obey the truth, tribulation and anguish.' Rom.
2 : 6-9. There is glory and shame, mercy and wrath,
life and death, set before me ; there is no third state ;
one of the two must be my lot; and this it is that
determines which if I obey I live, if I disobey I die
for ever."
Now then, my resolution is founded on such rea-
sons as these, than which none can be imagined
higher and more weighty, till eternity become of less
regard than time, and an immortal soul be set below
a perishing body. The question being put, Shall I
AN OBEDIENT HEART. 233
follow God or not ? G-od or the world ? God or my
lust? speak, soul, give in thy answer; this is the
answer it gives: "Why, there is none can lay such
claim to me as God; there is none can he good to
me as God : whomsoever I serve, it is God must he
my rewarder; my everlasting hlessedness, or eternal
rain, depends on him, and must be infallibly deter-
mined according to my obedience or disobedience.
This is the plain case obey, and live ; obey, or die for
ever. And therefore what can I say, less or more,
hut that I am the Lord's, and will be his servant
Let others choose whom they will serve ; as for me,
,0 my soul, serve thou the Lord." This resolution,
thus founded, is like to stand.
4. A sincere resolution is the fruit, of mature de-
liberation. Deliberation gives reason its full weight,
makes the strength of it appear ; it lays all things in
the balance; it is the comparing of reasons for and
against, the weighing of arguments and objections,
encouragements and discouragements ; counting the
cost, as well as the gain, particularly. In this delib-
eration there must be a considering, 1. What there is
in this obedience ; 2. What it is attended with, that
may encourage.
There must be a considering WHAT THERE is in
this obedience ; or otherwise we resolve upon we know
not what. Now there are five things in this obedi-
ence: 1. Subjection; 2. Activity and industry ; 3. In-
tegrity; 4. Circumspection; 5. Spirituality.
(1.) Subjection. Servants must be subject, must
not be at their own wills, but at the will of another,
234 HEAVEN OPENED.
The heart of man naturally affects dominion ; that is
the great controversy of sinners with God. Who shall
be Lord ? " We are lords" at least we would be " we
will come no more unto thee." Jer. 2 : 31. Obedience
yields that God should be Lord; yea, and all others
also whom he has made lords over us. The servants
of Christ must not be, and yet must be, the servants
of men ; they must not serve the lusts of rulers, but
must be subject to their righteous laws and com-
mands. God must be obeyed, and magistrates, min-
isters, masters, parents must be obeyed in the Lord,
and for the Lord ; yea, and they must be, when Grod
will have it so, the servant of servants.
While they must not serve the humors of the
greatest, they must serve the necessities of the mean-
est, must stoop to the lowest of offices, even to the
washing of the feet of the least disciple. All this the
Lord expects of them, and they must be subject.
They must not dispute, but do his will; only it must
be considered that there is a double questioning as to
the will of Grod. There is a questioning whether that
which is pretended to be the will of Grod, be so or not ;
this ought to be done. And there is a questioning as to
that which is granted to be the will of God, whether it
be fit to be done, or safe to be done. " Is it not better
to let it alone ? What advantage is there in it ? What
reason is there for it ?" No, they must not thus dispute ;
this is reason enough, "God will have it so." God's
will is ever reason, and it must be our reason. It is
enough for thee to say, This is that which the Lord
hath commanded, and I must be subject. This is
AN OBEDIENT HEAE.T. 235
one thing that must "be considered, I will obey, and
must be subject to Grod.
(2.) Activity and industry. The servants of the
Lord must be active and industrious. "Whom he sends
into the vineyard he sends to work, and not to sleep.
The life of a Christian is laborious : while others are
in their beds, he must be on his knees ; while others
take their pleasure, he must take pains ; while others
take their times, now a little and then a little, he
must be ever about his Master's business. An active
spirit is an excellent spirit, .and necessary in a Chris-
tian ; sluggards are the refuse of the earth.
But here it must be considered that there is a
double activity, gracious and natural. Natural ac-
tivity arises from an innate vigor and vivacity of
some men's spirits. There needs not industry in such
to bring forth action; it is but leaving nature to its
course, and that will fly high enough of itself. It
requires more industry to regulate, and sometimes to
restrain them, than to put them forth into action. It
is more labor for them to rest than to be doing. Gra-
cious activity is either natural activity managed and.
improved for Grod, turned into a right course, running
in a right channel; or a naturally inactive spirit,
raised and quickened by grace and religious industry.
This gracious, this holy activity, this is the excellency ;'
it is the extract of the spirits and life of all our gifts
and graces; and will go further, and do more high
honor, and more abundant service to Gfod and Ms
gospel, than is done by a thousand others.
.An active sinner is the worst of men; how much
230 HEAVEN OPENED.
service for the devil will lie dispatch in a little time i
An active sinner is life and death met together. He
is all life, and yet dead ; and he has more of death,
because so much of life : like poison in wine, he de-
stroys the more effectually. Yet the evil is not in his
activity, but in the matter wherein he is employed :
the good metal, as giving keenness to a weapon, is its
excellency ; but in a madman's hand, better a wooden
than a steel sword. An active spirit is so excellent,
that it is a pity that ever sin should have the using
of it ; it were well for religion if the devil were a
drone, and had no other servants but the sluggards of
the earth. But activity, when set right, is of great
price in the sight of (rod, because it sets a great price
upon God. Sloth-fulness puts a slight upon (rod
when the Scriptures have set forth the great things,
and the deep things of (rod ; when the Lord Jesus is
evidently set forth as crucified before our eyes, as the
propitiation for sin ; when the preciousness of his
blood, the tenderness of his compassion, the riches of
his grace, the sufficiency of his righteousness, his
satisfaction and pardon, are all held forth in open
sight; when the beauties of holiness, the joys of the
Spirit, that peace which passeth all understanding,
are laid forth to view ; when the most glorious things
are spoken of the city of God, Jerusalem which is
above; when God in his word calls to us, Awake,
sleepers, arise, sluggards, see what is before you
all this may be yours if you will: slothfulness puts
this slight upon all, Tush ! all this is npt worth break-
ing my sleep for; it is not all worth my labor to seek
AN OBEDIENT HEART. 237
after ; my ease is better to me than G-od and all his
glory.
We may best understand the value we put on
things, by the pains and the cost we are content to
be at to purchase them. When sinners bestow them-
selves so upon the world, will bear such labor and
travail, are so constantly, so indefatigably industrious
in the pursuit of it, and withal run such hazards and
dangers for it, they make it evident enough what esti-
mate they put upon it. He whose time and strength,
whose days and nights, yea, whose soul and hopes,
must all be laid out in a purchase, must all go for a
piece of land, or a little money or pleasure, need give
us no other proof what a bargain he thinks this world
to be. "I care not much for this world: it is a vanity,
a shadow, the fashion of it passeth away ; I hope it is
far enough off my heart, however I am charged with
greediness after it." But what then mean all the
expenses of thy time, of thy strength, of thy spirits,
that thou daily layest out upon it ? What means so
much hunting after, and heaping it up for thyself?
What, hast thou been hunting all this while after
shadows, heaping up vanities? No, no, thou mis-
takest thyself, these shadows are thy substance these
vanities are the god whom thou adorest ; if thou
didst not prize, thou wouldst not venture so deeply
for them.
A.nd so on the other side, when so little is done
for G-od when any thing must suffice to be spent on
souls or eternity, what cheap things do we count
them! " I love God above all, with all my heart, with
238 HEAYEN OPENED.
all my soul ; he is all my hope, and all my desire.
What a miserable creature were I, if it were not for
my hope in G-od ! "What would all the world he to
me, should I lose my soul?" But dost thou speak in
earnest? Dost thou think what thou speakest? What,
and such a very drone in seeking God? What, and
so indifferent, so cold, and so spiritless in thy inquiries
after him, in thy motions towards him ; so sparing of
thy labor, so negligent of duty, so seldom at it, so soon
weary, so many delays, so many excuses? How many
times has God called thee after him, and all thine
answer has been an .excuse : an excuse instead of an
ordinance, an excuse instead of a prayer, an excuse
instead of action, an excuse instead of alms, an excuse
instead of an admonition or a reproof; if he will be
served with excuses, he shall have service enough, but
little besides. "I am weary," or "it is too late," or "it
is cold ;" and so a short and hasty prayer must serve,
or none at all. " I have much business upon me, a
family, a farm, and the cares and troubles of it, that
I cannot have so much time nor freedom to attend
upon God as others have ;" and so a sermon lost, an
ordinance lost. " I live among ill neighbors ; if I should
be so forward and so active for God, so zealous, and
so spiritual in my discourse, in my way, I should be
but a scoff and a reproach, and it may be a prey to
evil men. I want ability to speak to the edification
of others, I have not the boldness others have, to
reprove or admonish; I pray thee have me excused,"
Wise men indeed ! an excuse instead of a duty !
It is all one, as if when the Lord calls to thee, Come
AN OBEDIENT HEART. . 239
to me and be saved, thy answer should be, I pray thee
excuse me, I must to the devil and "be damned.
But is this thy love, is this thy zeal, is this thy val-
uing of God above all? Tremble, sluggard; whatever
excuses thou findest to substitute in the room of duty,
this is that thou canst never excuse nor acquit thyself
of a slighting of Grod. Thy very excuses will accuse
thee as a slothful servant, and thy sloth as a slighter
of Grod, "While the apostle says, "I reckon that the
sufferings of this life are not worthy to be compared
with the glory that shall be revealed," thou sayest,
But I reckon that all the glory to come is not worthy
to be compared with the present labor.
But now activity and industry put a great value
upon God; this is written upon all our labors, He is
worthy for whom I do all this. Some of the most
humble, watchful, laborious Christians do sometimes
complain, "Oh, I fear I love not Gfod; his favor, his
honor, is little set by of me." But whence then is thy
care to 'please God? Whence are all thy labors of
love ? Dost thou watch and pray and work and run?
Canst thou spend and be spent for God, and yet not
love him ? Dost thou live to God, canst thou die for
God, and yet not prize him ? What greater proof canst
thou give of love, than such labor ?
Activity is also necessary. It is vain to think of
making any thing of religion without it ; the work of
it is too great to be done by lying still the comforts
of it lie too deep to be got out by a wish. There is
many a poor man in this world, that would be the
richest man in the country if riches might be gotten
240 HEAYEN OPENED.
by a wish : he may as soon wish himself into wealth,
as thou into grace and comfort. This one thing,
men's not being able to hear the labor of religion, is a
rock on which many a soul hath split and suffered an
eternal wreck.
He that has some love to holiness, and yet not so
much as to carry him through the work of holiness,
is short of sincerity; and short of sincerity, short of
salvation. He that sticks not at labor, will not stick
at suffering : he that shrinks from doing, will shrink
from suffering. Say not, There is a lion in the streets.
Overcome the lion, and you will not fear the bear.
Pass the first, and thou wilt be the more bold to ven-
ture the latter. Holy activity will be a witness to thy
sincerity; carry this witness in thy heart, and then
which way soever the world may go, and what storms
soever may fall, thou wilt have this to uphold thee
Integrity and uprightness shall preserve me, and eter-
nity reward me. "Where sincerity is the root, and
holy activity the blossom, an eternal weight of glory
shall be the fruit. Lie idle, and all will be lost.
Take heed of, "Soul, take thine ease," lest the next
word thou hear be, "This night shall thy soul be
required of thee." This is the second thing included
in obedience, which must be considered! I will obey ;
but can I labor ?
(3.) Integrity. The obedience which God ex-
pects must be entire obedience ; not only the obedience
of the whole man, but to the whole will of Grod.
"Then shall I not be ashamed, when I have respect
to all thy commandments." Psa. 119 : 6. "As obe-
AN OBEDIENT HEART. 241
dient children, "be ye holy in all manner of conversa-
tion." 1 Pet. 1 : 14, 15. " Teaching them to observe
all things whatsoever I have commanded you." Matt.
28 : 20. But of this having spoken more largely else-
where, it shall suffice to give some short hints of ono
comprehensive duty, wherein all the rest are included,
and on which they depend ; and that is, the holding
up and maintaining God's authority in the soul. As
Gfod has set up his authority over the soul, that is,
his word, which is to have the government of it ; so
has he set up an authority in the soul, the understand-
ing, and the conscience. As these powers are under
the authority of the word, so they are set in authority
over the subordinate and inferior faculties, the will,
and the passions or affections. But sin now has made
a mutiny and insurrection : the will rises against rea-
son, and will not be guided ; the passions rebel against
conscience, and will not be governed ; nay, they do
not only resist, but take upon them to command and
impose upon conscience. What the will would have,
conscience must say it is reason it should have must
be put to work to find out arguments to prove will to
be reason, and to determine that what the will would
have done, ought to be done. We easily bring our
opinion to our affection bring ourselves to believe
that to be right, which we are unreasonably willing
to have to be right. But if it cannot prevail so far
as to gain conscience to say that is right which it
would have to be right, then it will strive hard to
carry it, whether it be right or wrong. And this
rebellion of the will and the passions against con-
UmTU Upmeil, \ 1
242
HEAYEN OPENED.
science, is the great cause of the soul's rebellion
against God.
When conscience has lost its authority, Grod's
authority is gone. "While the understanding and the
conscience are maintained in their due authority,
where the will and affections are held in their due
subjection, there the Lord reigns. While conscience
rightly informed has its due, Grod shall have his due ;
where the will and the passions have no more than
their due, He shall have his own. Grod shall be
willed the more, where nothing else is willed too
much. Grod shall be loved the more and feared the
more, where nothing else is loved and feared too
much. The more anger, the more hatred, the more
grief will be spent upon sin, if it be not inordinately
spent elsewhere. how much service might be
done, and how much quiet would be enjoyed in the
heart, were this authority and subjection maintained
and held up !
We may say of our affections, as men say of fire
and water, They are the worst masters, but the best
servants. How much would the Lord have of us,
were these only the executioners of his will ! If con-
science be commanded by the word, and the will and
affections would be commanded by conscience, what
would there then be wanting ? We should then not
only be abundantly serviceable, but all would be se-
rene and sweet and comfortable within us. If nothing
were willed but what should be willed, we should
ever have our will. If nothing were desired but
what should be desired, and no more than it should
AN OBEDIENT HEART. 243
be loved or desired, we should ever .have what we
love. If we were not angry, or grieved, or afraid,
but where we ought, and no more than we ought,
what a calm would there be upon our spirits, even in
cases wherein the spirits of others are like a troubled
sea, that cannot rest, whose waters cast up mire and
dirt. But where there is such disorder, such rebellion
of the inferior against the superior faculties, there we
are at a perpetual loss, both in point of duty and
comfort. This therefore is necessary, if we will be
obedient ; and those who have made trial what there
is in it, do understand that this is hard work.
I shall instance some few particular duties that
are harder than others. He that will be entirely
obedient, must stick at nothing that- (rod will have.
There is scarcely any thing that God requires, but
lust will be quarrelling at it as too hard; but there are
some duties harder than others. It shall suffice only
to name them : The denial of ourselves ; disobliging
our nearest friends ; loving our enemies ; disobeying
all the world in their unrighteous commands ; obey-
ing Grod rather than men; returning good for evil;
reproving men for sin, especially if they be superiors,
or men on whom we have some dependence ; and the
sacrificing our Isaac, yea, parting with all that we
have. This then must be considered. You will obey ;
but are you for any thing, for every thing the Lord
requires ?
(4.) Circumspection and care : " See that ye walk
circumspectly." Bph. 5:15. A. little labor will go
far with care, but will be nothing without it. It is
244 HEAVEN OPENED.
not lie that is hot and busy and active ,at all adven-
tures, hut he that keeps to his line and his rule, who
is the obedient Christian. It is not so much action as
regular action, wherein the life of Christianity lies,
He that lives by rule, peace be on him, and mercy.
Activity without discretion is extravagance; it is
watchfulness that keeps within compass. He that is
all action, has the more need of caution. A Christian
must have his eyes in his head, as well as a soul in
his body. He that resolves well in generals, and conies
not off well in particulars, does but build castles in
the air. What we ordinarily are in particulars will
best prove what we are. He that is for any thing but
this, any time but now, is for nothing.
Circumspection includes two things taking no-
tice, and taking heed. He that will be circumspect,
must eye and observe what is before him ; must have
his eye upon his end, his rule, and his goings ; must
eye duty and sin, opportunities and temptations, his
times and seasons : he must take heed, as well as take
notice ; must keep a strict eye on himself, and hold a
strict hand on himself, that he leap not over a duty,
nor turn aside to iniquity; must set a guard upon
himself, upon Ins tongue, upon his eyes, upon his ap-
petite, upon his company, upon his habits, upon his
thoughts, upon his passions, upon all the motions of
his soul and the actions of his body.
This will require something. " "What, not a word
but must be weighed? Not a look but must be at-
tended to? Not a thought but must be examined?
Not a sin to be allowed ? Not a duty to be abated ?
AN OBEDIENT HEART. 245
Not a circumstance; to be neglected ? Must all be in
weight and in measure, by line and by rule, and this
always too ? If something might serve, if sometimes
might suffice, it might be borne; but to keep the
engagement in every point, and that every day, this
is a hard saying indeed." But thus it must be : to
live as a Christian, and to walk exactly, accurately,
precisely, is the same thing. Though duty and sin be
as far distant as heaven and hell, yet there is but a
hair between them. The least latitude is a trans-
gression ; either all this that is, as to the purpose of
the heart either. all this or nothing. This ..also must
be considered. You will be obedient, but will you be
circumspect ?
(5.) Spiritually. This must be the obedience of
faith. Romans 16 : 26. It is the very life of Jesus
made manifest in our mortal flesh: "I live, yet not
I, but Christ liveth in me ; and the life which I now
live in the flesh, I live by the faith of the Son of
God." Christians' obedience is their walking in
Christ, Col. 2:6; all the acts of it are exercised and
performed in the strength of Christ. I will go in the
strength of the Lord : without him they can do noth-
ing, but can do all things through Christ, which
strengtheneth them. "I live, yet not I, but Christ
liveth in me." I work, I wrestle, I run, yet not I,
but Christ in me ; as the apostle speaks of his sins,
"It is no more I that do it, but sin that dwelleth in
me." It is sin that sins ; so may it be said of duty.
It is no more I that do it, but Christ that dwelleth in
me. Though both be the act of the person, both the
246 HEAVEN OPENED.
sin and the duty, yet the principle of the one is lust,
the power of the other is of Christ. Christians cannot
go through a duty, and they dare not enter upon one,
without looking up to Christ and leaning upon him
for assistance. They cannot go through, and there-
fore they will not set forth, but in the strength of the
Lord. All their acts of obedience are exhibited, and
offered up in the name of Christ. Their services are 1 1
their sacrifices to God, and Christ is their altar. |
i
"What is a sacrifice without an altar? Christ is our *
altar, which sanctifies our gift; God looks on all,
and so do they, as nothing worth without Christ;
God will not accept, and therefore they will not offer
other than the Lamb for their sacrifice. All their
acts of obedience are acknowledged to the praise of
Christ. It is no more I that do itj but the grace of
God which is with me. Grace does the work, and
grace shall carry away the praise. Christ is all in
the race, and therefore on his head the crown is
set: "Not unto us, not unto us, but to thy name
be the praise." Not of us, and therefore not unto
us ; of him, and therefore unto him. If I am any
thing that others are not, if I have done any thing
more than others, no thanks to me, and therefore no
praise. To Him be all, who is all in all to me.
Thus the obedience of Christians is their walking in
Christ.
The obedience of Christians is their walking in
the Spirit. They have received the Spirit, and they
walk in the Spirit. Gal. 5 : 16. They have not re-
ceived the spirit of this world, their spirit is not flesh,
AN OBEDIENT HEART. 247
but the Spirit which is of God. 1 Cor. 2 : 12. They
are dead to things carnal, the spirit of the world is
departed, they have given up this : it is the Spirit of
the living Grod who lives in them, and in this they
live and walk. They walk in the light of the Spirit,
in the power of the Spirit; the Spirit of the Lord
steers their course and fills their sails is their pilot
and their star, and their wind that carries them on.
"When they pray, they pray in the Spirit ; when they
hear, they hear in the Spirit : through the Spirit they
mortify the flesh, are crucified to the world; they
obey, they suffer, they fight, they overcome, through
the Spirit of the living Grod that is in them. They
live in fellowship with the Spirit, and by him with
the Father and the Son. They dwell in the invisible
world, their acquaintance and converse is in heaven ;
thither they have access, and there they have accept-
ance thither they have their recourse, and thence
they have their returns. Duties and comforts are the
tokens that are passing between heaven and earth.
Their life is love and joy and praise ; these are the
most noble acts of their obedience, and these give
wings to their hearts, carry them on more swiftly and
more sweetly through all their course.
how heavily do we drive on, how slowly do our
wheels move, when the Spirit of the living G-od is
not in the wheels ! how dead are our duties, how
lame are our walkings ; what low and poor-spirited
creatures are we ! How weak are our hearts, how
unripe our fruits ; we but half do what we do, there
is no heart in our life, we are as bodies without souls,
248 HEAYEN OPENED.
while our soul is without the Spirit. how sad it
is with many of us upon this account! By our
estrangement from God we have even lost ourselves ;
we are not what we are, because no more where he
is; By our distance from heaven we are even choked
with the damps of the earth. We are fit for little,
we prosper in nothing ; God takes no pleasure and
we take no comfort in any thing we do ; our spirits
are so chilled and benumbed within us that we make 3
neither speed in our work, nor progress in our way.
And what are we in society? To how little profit do
we meet! How little heat do we get; yea, how
much do we lose at our brethren's fires. We serve
often but to damp and cool each other's spirits : as if
it might be no longer said, Woe to him that is alone ;
but, Woe be to him that is in company : alone he is
more warm.
Christians, I solemnly profess I am ashamed of
myself, and my heart is pained within me, to observe
how insipid, how spiritless, how carnal our converse is.
How often may we meet, how long may we sit, Chris-
tian with Christian, ere any thing that savors of the -
spirit of a Christian comes from us ! how hard must
we labor for a few gracious words ; how few such do
come; how heartless when they come! How very
few of us are there, whose ordinary converse speaks
us to be .men of another world, whose business and
whose delight lies above, and who are in good earnest
pressing on towards heaven! How seldom and how
short-breathed are our spiritual discourses ; how little
must suffice ; how quickly are we diverted to things
AN OBEDIENT HEART. 249
carnal and sensual ! Sure it is our little communion
with Gfod, that has thus debased the communion of
saints.
let us live more in the fellowship of the Spirit,
and we shall have fellowship one with another to bet-
ter purpose. Let us warm ourselves at the Sun, let
us dwell more in his beams, and we shall get and give
more light and heat. Thus must it be considered ere
we resolve what there is in this obedience.
Further, it must be considered what obedience
is likely to be attended with from without : what
suffering it may cost us, what scorn and contempt
and reproaches and persecutions of all sorts. It is
likely to set earth and hell upon our backs. If carnal
counsels and fleshly policies, if all the powers of dark-
ness, if might and malice can do it, this way will be
made too hot and too hard for thee ; tribulation, great
tribulation thou must expect, and canst not escape ;
and the more strict and circumspect, the hotter must
thou expect thine assaults will be.
Professors of religion who are not so strict to their
rule but that they can dispense with duty, nor so for-
ward in point of zeal and activity but that they can
remit and abate as occasion serves, escape this per-
secuting world the better; but he that will be faith-
ful, whoever escape, is sure to be made a prey. This
also must be well considered. I will follow Christ;
but can I drink of the cup that he drank of? Can I
be baptized with the baptism that he was baptized
with?
There are persons who sometimes take up the pro-
11*
250 HEAVEN OPENED.
fession of religion, and resolve all of a sudden that
they will follow Christ, not understanding what there
is in it, or what Christianity may do for them, who,
"by the time they have looked a little further, and mid
it another manner of difficulty than at first they
imagined ; and withal, when they find the armies of
the aliens begin to fall on them, the dogs to tear, the
wolves to worry, the eagles and the vultures and all
the "birds of prey to pitch upon them, and begin in
earnest to feel the smart of religion in those persecu-
tions that are raised against them for it, presently
make their retreat and go back.,* " Where am I?
What have I chosen ? Is this to be a Christian ? Does
Christ look for all this from Ms followers, and will he
leave them to such violence and rapine, as the reward
of their faithfulness to his name ? I never thought it
had been such hot service; and if I cannot be a saint
at a cheaper rate than this, follow Christ who will for
all me : let those who have nothing to lose, or can bear
so much labor and pain and violence, take it up if
they please; for my part, I must look to myself, I
must not be undone."
" Master, I will follow thee whithersoever thou
goest," said the scribe. Matt. 8 : 19. " Man," says
Christ, "thou understandest not what thou sayest.
Dost thou know whither I am going, where my dwell-
ing, where my lodging is? The foxes have holes, and
the birds of the air have nests, but the Son of man
hath not where to lay his head." And behold, there
is an end of the scribe's Christianity, we hear not one
word more about it.
AN OBEDIENT HEART. 251
Not so he who knows what it is to be a disciple,
who has looked through religion, through the length
and breadth of it, has duly weighed all that can be
said for or against his taking it up, has examined the
grounds and reasons he has for it, what weight there
is in them, has considered the objections, has cast up
the cost and charges .of it, and as the issue and result
of the most serious debate, stands settled in his judg-
ment, that, all things considered, it is indisputably
the best and wisest and safest course he can take :
"It is, beyond all controversy, incomparably better
for me to hearken x to the Lord in all that he shall re-
quire, and to run all hazards with him, and that pres-
ently, from this day forward to the end of my life."
He that stands thus settled in his judgment, there-
upon feels his soul fixing itself in this peremptory
resolution: "Well, through the grace of G-od, I will
be his servant; I give up myself to the government of
his will, to follow him in righteousness and holiness
. all my days. I am sensible it is no light thing to be
a Christian ; I see I must be subject, I see I must be
circumspect, I see I must be active, I must hold back
nothing that God will have. I see this, flesh will be
pained, and will flinch and groan under so severe a
yoke. I see the devil and this evil world will be upon
me, laying on more load, to make my bargain as dear
as they can. But be there in it what there will, let
it cost me ever so dear, I am resolved, I will venture
all upon it; the Lord is my G-od, and him will I fol-
low in all things that he shall speak; I put myself
into the everlasting arms, I trust upon everlasting
252 HEAVEN OPENED.
strength, I will go forth in the name of the Lord: and
now speak. Lord, for I will hear."
This sincere resolution, this will hold out : when
our holy inclinations are so rooted and strong, that
they bear down all fleshly inclinations; when our
assent to scripture is so firm that it overbalances all
objections against it; when our reasons for religion are
so high and weighty that they weigh down the highest
pretences against it; when we have thoroughly con-
sidered what there is in it, and compared all that can
be said for or against our following the Lord, and upon
the whole matter we judge it our best course, and
accordingly resolve for it this is sincere resolution,
this is the obedience of the heart.
II. OBEDIENCE OF THE LIFE. This is the inclina-
tion and resolution springing up into action, and is a
necessary proof of the soundness of the resolution.
Though sincere resolution be obedience on G-od's
account, yet that resolution which, supposing there
be time and opportunity, does not break forth into act,
is undoubtedly unsound and deceitful. There are two
things infallibly included in spiritual life a will, and
a power. Grace is the disposing and enabling the
heart for a holy life ; and where there is both a will
and a power, performance will certainly follow. This
sincerity of actual obedience is that which the prayer
of the psalmist looks to: "Let my heart be sound in
thy statutes, that I be not ashamed." Psa. 119 : 80.
There is a soundness in the faith, and a sound-
ness in the statutes of the Lord. Faith denotes in
Scripture either the doctrine of faith, or the grace of
AN OBEDIENT HEART. 253
faith. And accordingly, soundness in the faith signi-
fies both the receiving and entertaining sound doc-
trine, and the sound or sincere embracing that doc-
trine. Soundness in the statutes of the Lord denotes
especially the practice, the living or walking uprightly
under the power of that doctrine, under the govern-
ment and obedience of the statutes of the 'Lord.
"What this obedience of life is, it is easy to gather
out of what has been spoken touching the obedience
of the heart; I shall only add, that this obedience is
sound and sincere
1. In general, when the whole course of life is the
issue of the mentioned 'sincere resolution when the
life is the birth of the purpose, the fruit growing up
out of that holy root. There may .be actions mate-
rially good, that yet are not gracious actions because
they arise not from a right spring. "When the soul
has devoted itself to God in Christ, and believingly,
understandingly, and deliberately determined in his
strength to keep his word, and this determination goes
into the performances of the life, and is the root and
soul of that holy course we walk in, there is sincerity.
Some persons may be found who have taken up
the profession and go far in the practice of godliness,
abstaining from gross sins, yea, and making attempts
upon the mortification of inwardlusts applying them-
selves to the duties of religion, praying, hearing, read-
ing, meditating, discoursing of God and the things of
God, exercising themselves in the works of righteous-
ness and mercy, being meek, temperate, patient; and
if all this arise only from the advantages of a good
25i HEAVEN OPENED.
nature, good education, good society or acquaintance,
a powerful ministry, or the workings of natural con-
science, as possibly it may, and does not spring forth
from such a fixed, well-founded resolution, it is short
of sincerity. Whatever the blades be, they have no
root, and will certainly wither away.
2. In particular actions, when they are done in
simplicity and singleness of heart unto the Lord
when, whatever sinful mixtures there may sometimes
be of carnal motives, that may have an influence to
bring them about, yet the great poise that moves the
wheels, the swaying motive that brings us on, is God,
and our respect to his will and honor.
Now for this also the Lord undertakes, promising
not only assistance, but success sufficient grace, and
efficacious grace: "I will cause them to walk in my
statutes, and they shall keep my judgments and do
them." I will not only teach them my statutes ; I
will not only incline their hearts to my testimonies ;
I will not only strengthen them for my work ; but I
will cause them to walk in my statutes. The event
shall be sure,. they shall keep my judgments and do
them; my word shall fail, my promises be of none
effect, let me be accounted unfaithful, if I do not
make them faithful to me.
AN ENDURING COVENANT. 255
CHAPTER XIII.
AN ENDURING- COTENANT.
"I WILL make an everlasting covenant with them,
that I will not turn away from them, to do them
good ; but I will put my fear in their hearts, that they
shall not depart from me." Jer. 32 : 40.
The, promise of eternal life is made to those who
endure to the end : " He that endureth unto the end
shall he saved." Overcome, and reign. "Be thou
faithful unto death, and I will give thee a crown of
life." Rev. 2 : 10. " If thou forsake him, he will cast
thee off for ever." 1 Chron. 28 : 9. " If any man
draw hack, my soul shall have no pleasure in him."
Heb. 10 : 38. Christians, beware of apostasy, beware
of presumption ; pass the time of your sojourning here
in fear. Let it not be said of you, Ye did run well.
He runs well, that does not give up, that sits not
down on this side the goal. " So run that ye may
obtain." There are also promises of enduring. The
covenant of G-od is an everlasting covenant. "He
hath commanded his covenant for ever." Psalm
111:9.
There are two things in the forementioned scrip-
ture, Jer. 32 : 40, secured to believers.
, s,
God will not depart from them. "I will not
turn away from them." G-od is with me, but I fear
256 HEAVEN OPENED.
I shall provoke him away : I shall weary him out by
my sins, and drive him from me. No, saith the Lord,
I will not turn away from them, to do them good ; I
will never leave thee, nor forsake thee.
They shall not depart from him. It is true, the
Lord will "be with me ; but it is only while I am
with him : if I depart, he will depart ; if I forsake
him, he will oast me off for ever. Here is my great
fear, that I shall turn away from him ; there is in me
an evil heart of unbelief, that is ever departing from
the living God. this false and fickle heart, I dare
not trust it for an hour. My corruptions are strong,
my temptations are many, every day brings its temp-
tations ; and I am in great fear, that by one means
or other, one day or other, I shall fall before them,
and depart from the living God. No, says G-od, fear
not, thou shalt not depart: "I will put my fear in
their hearts, that they shall not depart from me."
They shall be kept by my almighty power, "through
faith unto salvation." My grace shall be with them,
and my grace shall .be sufficient for them, and shall
preserve them to my heavenly kingdom.
As there is that within and without an impenitent
sinner to keep him from Christ, so there is that
within and without a true Christian to lead him to
Christ.
Impenitent sinners have that within them which
draws them away. Corrupt nature, the power of
unmortified lust, this it is that bears the sway in
their hearts ; and however, for the time, the stream
may be somewhat turned out of its course, or bayed
AN ENDURING COVENANT. 257
up however, by the impetus of some external mo-
tives or arguments, or the impulses of an awakened
conscience, or some sudden heat of affection, they are
carried on after and in some fair compliance with
the Lord Jesus ; yet, when the harrier is removed,
when the 'external force is spent, .conscience laid to
sleep, the heat of affection allayed, which is often
almost as .soon, out as in, their very natures will bring
them back to their old course. What is it that pulls
a stone or a lump of clay down again, that is thrown
into the air ? Why, when the power by which they
were forced up is spent, their nature, their inherent
gravity, will bring them down to their place. Sin-
ners need no other weights to pull them down to this
earth than their earthly hearts.
And there is one without them that will draw
them back. Satan the god of this world, whose they
are and whom they serve, may indulge them with so
much liberty for their religion as is consistent with
their captive state, and as may secure them the more
under his dominion for hypocrites are often the
faster to Satan for being so near to Christ and the
very religion they have is but the devil's snare, by
which he holds them back from religion ; yet, lest by
venturing them too far, they should be lost to him
at last, he that first tempted them so near to Christ
hypocrites are often beholden to the devil for the
religion, they have will quickly tempt them back
again.
And so on the other side, there are the like rea-
sons why saints stay not away from Christ. There
258 HEAVEN OPENED.
is that within them which, will bring them back.
The grace of God within them will bring them home.
The grace of G-od is now their nature. Sinners while
walking with Christ, and saints while wandering from
Christ, are both under a force they are carried
against the stream; when the winds go down that
carried them on, they will return to their course.
The grace of God is the seed of God: "He that is
bora of God sinneth not," that is, not unto death ;
"the seed of God remaineth in him." The seed of
God is immortal seed ; it may languish and be ready
to die, but it shall not die, it shall recover.
There is also One above them who will bring them
back, though he suffer them for a time to wander
from the way. " Of those whom thou hast given me,
I have lost none." He hath lost none, and he will
lose none. He sends a word of commandment after
them: "Return, backsliding children; for I am
married unto you." Jer. 3 : 14. Whither are you run-
ning ? "Whom are you following after ? Come back
from your lovers, return to your husband. I am mar-
ried to you, and we may not part.
After the word of command, he sends a word of
promise : " I will heal your backslidings." Jer. 3 : 22.
Return- from your backslidings, and I will heal them.
I will forgive your backslidings, and I will cure you
of your backsliding heart. All the breaches they
have made shall be made up ; I will pass by all that
you have done, and be reconciled to you. If you will
turn, return and I will receive you. And this word
of promise is a word of power. I will bring you to
AN ENDURING COVENANT. 259
Zion: "Then shall she say, I will go and return to
my first husband." Hosea 2 : 7. " Behold, we come
unto thee, for thou art the Lord our Grod." Jer. 3 : 22.
He that would not leave his Israel after the flesh with
their idols, will much less leave his Israel after the
Spirit: "Being confident of this very thing, that he
which hath begun a good work, will perform it 'until
the day of Jesus Christ." Phil. 1 : 6.
A good work may be said to be begun in two
senses. . One is when there is some good thing doing-
towards it: when the Lord has been ploughing up
the fallow-ground, making his batteries against the
strong-hold, shaking secure hearts, breaking false
hopes, awakening consciences, convincing sinners,
spreading sin and death and hell before them, enter-
ing upon a treaty with them, and persuading them
over to Christ, to make an escape there may be
hopes in this ; but sinners, awakened sinners, beware
you make not a stand at the threshold. Beware that
your ploughed ground be not left to lie fallow. Be-
ware that the womb prove not the grave of all your
hopes. Mistake not conviction for conversion ; make
on, let not your God nor your souls lose the things
which have been wrought. The other sense is when
there is some good thing done : when the rubbish is
removed, and the first stone is laid ; when the plough
has been going, and the good seed is sown ; when
the new creature has passed the birth ; when Christ
is formed, and the light of life is newly sprung up in
the soul. If there be but a grain of mustard-seed,
the least and lowest degree of saving grace broken
260 HEAVEN OPENED.
forth in the heart, the question is not whether it he
much or little ; if it be grace, there is the immortal
seed, there is the good work begun, which shall be
carried on till the clay of Jesus Christ. Grace is a
security for glory. Yet beware, Christians, let not
this security make you secure; though there be a
harvest in the seed, yet the seed must be cherished,
watched, and well looked to, that it may grow up to
the harvest. He that lets it die for want of looking
to, proves that it was dead while alive. Let. not your
falling short of glory prove that your grace was not
grace.
Christians, lay hold on the promise and lift up
your heads : you are under fears ; however it be with
you for the present, you are in doubt how it may be ;
your way is long and dangerous, your hearts are de-
ceitful and unstable ; you are going on at present, but
doubt how you shall hold out: '"I may meet with
lions in the way, which may fright me back ; I may
lose my way, and never recover it ; I may be weary,
and faint in the way, and lie down and give up. My
Lord and my soul have been often upon the parting
point; I have been almost gone, and I tremble to
think what may yet become of me." Yet remember
who it is that has said, "I will not turn from you, to
do you good ; I will put my fear in your hearts, and
you shall not depart from me." Rise, soul, take care
for to-day, and take no thought for to-morrow. Mind
the present duty, go on thy way, though weeping
and trembling and hard bestead: go on thy way,
and then commit thy way and thyself to Him, by
AN ENDURING COVENANT. 261
whose mighty power thou shalt he kept through faith
unto salvation. Faithful is He that hath called you,
and will do it,
/ And no.v you have all. Let us hear the conclu-
sion of the whole matter. God has made a covenant
with his people, has given himself for their portion,
his Son for their price, his Spirit for their guide in
the way, his earth for their accommodation by the
way, his angels for their guard, the powers of dark-
ness and death for their spoils, everlasting glory for
their crown. And "because their way is difficult and
their work "is contrary to them, he has given them all
that grace which is necessary to "bring them to glory.
In general, a new heart, in all things suited to their
way, and thoroughly furnished for every good work.
In particular, knowledge to guide, oneness to fix and
intend, tenderness to submit to and yield, love to
constrain and bring on, fear to fence and hold 'in,
obedience to perform and bring forth, and perse-
verance to go through and hold out to the end ; and
there grace and glory meet. This is the covenant of
grace, this is the word which by the gospel is preached
unto you.
"Will it be said, " But if God has undertaken all this
for us, what is there then left us to do ? Here is a
doctrine according to sinners' hearts : if this be gos-
pel, then, soul, take thine ease, take thy liberty, cast
away care, make much of thy body; God will take
care of the rest ?"
262 HEAVEN OPENED.
But is there nothing required of us ? Let the
Scriptures speak : " Yet for all this will I be inquired
of," or sought unto, "by the house of Israel," Ezek.
36 : 37 ; otherwise let them look for no such things.
He that will not ask in faith, "let not that man think
he shall receive any thing of the Lord." James 1 : 7.
And can he think to receive any thing who neither
believes nor prays ; who neither prays in faith, nor
prays at all ? "It is (rod which worketh in you both
to will and to do." Phil. 2 : 12, 13. What then ?
Therefore sit you still and do nothing? No such
thing: therefore "work out your salvation with fear
and trembling," saith the apostle. The promise of
God was never intended to make the command of
(rod of none effect. God, in promising grace, prom-
ises a power for duty ; and as he does not give, so we
must not receive that power or grace of God, in vain.
"While he gives what he requires, he still requires
what he gives. That promise of God, "Ye shall be
my people," though he undertake to make it good,
yet is also the matter of our stipulation. And in this
promise, wherein the Lord assures us what we shall
be, is included a precept, wherein we may understand
what we ought to be.
In undertaking to give us" a new heart, a tender
and obedient, a persevering heart, the Lord promises
both to make us what we should be and to help us in
what we are bound to do, and gives us at once a clear
hint both of our mercy and duty. This is the sense
and sum of that promise, The Lord will work all that
in us, and will help and cause us to perform all that
AN ENDURING COVENANT. 263
which, is required unto salvation ; and so the promise
on G-od's part does not make void, but establish the
obligation on ours. Do we then make void the law
through faith? Nay, we establish the law.
Though it be certain as to the event, that all
which is necessary to salvation shall be accomplished
in us, since Grod hath undertaken that, yet it is alto-
gether as certain, that Grod has made our loving him,
fearing him, obeying his whole will, and our sincerity
and perseverance herein, so necessary that we cannot
otherwise be saved.
Christians, mistake not, nor abuse the grace of
the gospel. -The Lord never meant your mercy should
make void your obligation to duty. Redemption from
sin was never intended as a toleration of sin. He
gives not his Spirit in favor of the flesh. "What he
undertakes to work for you was never with a mind
to maintain you in idleness. The grace of G-od that
bringeth salvation teacheth us, "that, denying un-
godliness and worldly lusts, we should live soberly,
righteously, and godly in this present world." Titus
2:11,12.
Though you are saved by grace, yet you are still,
in a sense, debtors to the whole law. Perfect obedi-
ence to the whole law, even to the utmost iota, is still
due from you; and if it be not in your hearts to pay
all that you owe that is, if there be any duty com-
manded in the whole book of Grod, that you dispense
with, that you will not set 'your hearts to observe and
obey ; if there be any one sin that you must be ex-
cused in, and will not part with ; if there be any, the
264 HEAVEN OPENED.
highest pitch of holy care, activity, industry, zeal for
God and holiness, that you will not he persuaded to
press hard after this is an evidence of such an un-
sound heart as has no part in the gospel or its salva-
tion. Perfection is still due, though sincerity will he
accepted. Sincerity shall he accepted; but what is
sincerity less than a hearty willingness to he perfect,
attested hy a striving and. pressing on to that mark
which is set before us ?
admire and Hess the Lord for his grace, but
do not turn the grace of (rod into licentiousness.
Shall we continue in sin, because grace hath abound-
ed ? "Will ye thus requite the Lord ? Will ye thus
deceive yourselves, foolish people and unwise?
Will you slight him, because he has loved you ; kick
at him, because he has cared for you ; shake off his
yoke, because he has secured you the crown ? Will
you serve his enemies, because he has saved you from
them ? Will you nourish your diseases, because he
has said he will cure you ? Will you live, and not eat ;
reap, and not plough ? Will you not eat, because he
he has given you meat? Will you not run, because
he has given you legs ; nor work,- because he has given
you hands ; nor watch, because he has given you eyes?
Or will you tempt the Lord, and call it your trust in
him ? Awake from such madness,
Christians, say not, If God will, I shall; whether
I take care or not, believe or not, repent or not, be
obedient or rebellious, whether I wake or sleep, work
or be idle, my unbelief, my disobedience, my negli-
gence shall not make the faith of G-od of none effect.
But rather,- siiice : :God.i has said, You shall, let ^thy
heart answer/ I will' walk in his' statutes; arise,
my soul, up and -be doing-; work out thy salvation,
because it is God that worketh in thee to will and to
do. Shake off thy sloth, set about thy work, run thy
race, since God hath saidj Thou shalt hot run nor
labor in vain. And- look to it, for however thy idle-
ness or greatest unfaithfulness will hot ma'ke void the
covenant of God, yet will it make manifest : that thou
hast no part nor lot in it. ;
But to all these glorious things that "have been
spoken, possibly some will reply, "0, if all this be
so, then happy saints indeed! 'Happy are the people-
that are in such a case; yea, blessed are the people
whose God is the Lord.' But will the Lord indeed
do all these things for mortals ? Will he take notice
of worms ? Shall such dry bones live ? Will he set
such vile dust as the apple of his eye? Is not this too
good to be true, too great to be believed? that I
\were sure the one half were as it hath been told me !"
\ :
Too great to be believed ! As' if it must be questioned
whether the sun be light because it dazzles our eyes.
,But what certainty would you have ? Is all this too
" ^great for the great aiid Almighty God to do, who hath
v "" '
5 fsaid, "As the 'heavens are higher than the earth, so
are my ways higher than your ways, and my thoughts
than your thoughts." Isa. 55 : 9. Can he not do it,
who can do all things? Will he not doit, when he.
hath said he will?' Will the Lord mock? Can God
deceive? Shall his word, yea, and his oath -too, those
two immutable things in which it is impossible for
Heaven'Opcned. 12
266 HEAVEN OPENED.
God to lie, can these fail? If you should hear the
Lord himself speaking to you from heaven with audi-
"ble voice, My covenant I make with thee, and it is
my intent and purpose to perform every word that is
written in it, according to the plain import and mean-
ing thereof; there shall not a tittle fail, neither will
I alter the thing that is gone forth of my lips. Heaven
and earth shall fail, hut my word shall not fail; trust
to it, trust everlasting truth, trust to everlasting
strength. Fear not, for there shall not fail one word
of all that I have spoken by all my servants the
prophets.
If you should hear the Lord speaking thus to you
from heaven, what would you say? would not this
satisfy you? Why, search the Scriptures, that "more
sure word of prophecy." 2 Pet. 1 : 19. Bead them
diligently, understand what thou readest, and then
say if thou dost not there find the Lord speaking fully
to thee the words of the two following chapters.
RICHES OF THE COVENANT. 2b7
CHAPTER XIV.
THE ETCHES OF THE COVENANT, OH A SHORT
VIEW OF THE EXCEEDING- GREAT AND PREC-
IOUS PROMISES.*
THE VOICE OP THE HERALD.
ALL. ye inhabitants of the world, and dwellers
on the earth, come, see and hear ; gather yourselves
together unto the proclamation of .the great King.
Hear, you that are far off, and you that are near.
He that hath an ear to hear, let him hear. I am the
voice of one crying in the wilderness, Prepare ye
the way of the Lord. Let every valley "be exalted,
and every mountain made low, for the glory of the
Lord is to he revealed. Go through, go through the
gates, prepare the way. ' Cast up, cast up the high-
way ; gather out the stones, lift up the standard for
the people; for the Lord proclaimeth salvation to the
ends of the earth. Tidings, tidings, ye captives !
Hear, all ye that look for salvation in Israel ; behold,
I bring you glad tidings of great joy, which shall be
unto all people. Blessed news! prepare your ears
and hearts. The Lord has commanded me, saying,
Go unto the people and sanctify them ; let them wash
and be ready, for the Lord is coming down upon
* By Rev. Joseph Alleine, author of "An Alarm to Unconverted
Sinners."
268 HEAVEN 'OPENED.
mount Zion, in the .sight of all the nations. Not in
earthquakes and fire, not in clouds and darkness, not
in thunderings and burnings, rending the mountains
and "breaking the rocks in pieces. He speaks not to
you out of the blackness and darkness and tempest ;
you shall say no more, Let not Cfod speak to us, lest
we die ; he cometh peaceably, the law of kindness is
in. his mouth, he preacheth Peace, peace, to him that
is far off, and to him that is near.
Behold how he cometh, leaping upon the moun-
tains ; he hath passed mount Ebal no more wrath or
cursing; he is COME TO MOUNT GTERIZIM, WHERE HE
STANDETH TO BLESS THE PEOPLE : as did Mordecai to
his nation, he writeth the words of truth and peace,
seeking the welfare of his people and speaking peace
to all his seed.
Behold how he cometh, clothed with flames of
love, with bowels of compassion, plenteous redemp-
tion, and multiplied pardons. how full is his love !
the tenderness of his compassions ! how full is
his heart, even aching till it is eased by supplying his
hungry children!
Hearken therefore, ye children, hearken to me.
To you it is commanded, people, nations, and lan-
guages, that at what time you hear the joyful sound,
the trump of jubilee, the tidings of peace in the voice
of the everlasting gospel, you fall down before the
throne, and worship Him that liveth for ever and ever.
Arise, and come away; prepare, prepare you;
hear not with an uncircumcised ear; you are not
upon a common thing. Behold, the throne is set, the
RICHES OF THE COVENANT. 269
throne of grace, where majesty and mercy dwell to-
gether; from thence will the Lord meet you, from
thence will he commune with you, from the mercy-
seat, from between the cherubim, upon the ark of the
testimony. Lo, tjie Lord cometh out of his pavilion,
the mighty God from Zion. Selah. His glory cover-
eth the heavens, the earth is full of his praise. A
fire of love goeth before him, mercy and. truth are
round about him, righteousness and peace are the
habitation of his throne ; he rideth on his horses and
chariots of salvation, the covenant of life and peace is
in his mouth.
Rejoice, ye heavens, make a joyful noise to the
Lord, all the earth. Let the sea roar, the floods clap
their hands, and the multitudes of the isles rejoice.
Stand forth, the host of heaven, prepare your harps,
cast down your crowns, be ready with your trumps,
bring forth your golden vials full of odors; for our
voices will jar, our strings will break, we cannot reach
the note of our Maker's praise.
Yet let them that dwell in the dust arise and sing.
Bear your part in this glorious service, but consider
and attend. Call out your souls, and all that is with-
in you. Lift up your voices, fix your eyes, enlarge
your hearts, exert all then 1 powers ; there is work for
them all. Be intent and serious, you cannot raise too
high a strain.
Come forth, ye graces, beset the way, be all in
readiness. Stand forth, faith and hope; flame,
love ; come, ye warm desires, and break with longing.
Let fear with all veneration do its obeisance. Joy,
270 HEAVEN OPENED.
prepare thy songs, call up all the daughters of music
to salute the Lord as he passeth by. Let the gener-
ations of the saints appear, and spread the way with
boughs and garments of salvation, and songs of de-
liverance. Ye stand this day all of you before the
Lord your Grod, your captains, your elders, your offi-
cers, with all the men of Israel, your little ones, your
wives, and the stranger that is within thy camp, from
the hewer of wood to the drawer of water that thou
shouldest enter into covenant with the Lord thy Grod,
and into his oath which the Lord thy Grod maketh
with thee this day : that he may establish thee to-day
for a people unto himself, and that he may be unto
thee a (rod, as he hath said unto thee, and as he hath
sworn. Dent. .29: 10-13.
I have done my errand. The messenger of the
morning disappeareth ; when the orient Sun cometh
forth out of his chambers, I vanish. I put my mouth
in the dust. The voice of the Lord ! The soft and
still voice ! my soul, wrap thy face in thy mantle,
and bow thyself to the ground, and put thee in the
cleft of the rock, while Jehovah proclaimeth his name,
and maketh all his goodness to pass before thee.
THE VOICE OF THE LORD.
Hear, ye ends of the earth, the mighty G-od,
the Lord hath spoken : Gather my saints unto me,
those that have made a covenant with me by sacrifice.
Behold, I establish my covenant between me and you.
By my holiness have I sworn, that I will be your
covenant friend.. I lift up my hand to heaven, and
RICHES OF. THE COVENANT. 271
swear that I live for ever; and "because I live, you
shall live also. I will be yours yours to all intents
and purposes : your refuge and your rest ; your patron
and your portion ; your heritage and your hope ; your
God and your guide. While I have, you shall never
want; and what I am to myself, I will he to you.
And you shall he my people, a chosen generation, a
kingdom of priests, a holy nation, a peculiar treasure
unto me ahove all people. I call heaven and earth to
witness this day, that I take you for mine for ever.
My name shall be upon you, and you shall he pillars
in the temple of your God, and shall go no more out.
My livery shall you wear, and the stamp of my
own face shall you carry ; and I will make you my
witnesses, and the epistles of Christ unto the world,
and you shall he chosen vessels to hear my name
before the sons of men. And that you may see that
I am in earnest with you, lo, I make with you an
everlasting covenant, ordered in all things, and sure ;
and do here solemnly deliver it to you as my act and
deed, sealed with sacred blood, and ratified with the
oath of God, a God that cannot lie, that knows no
place for repentance. Come, ye blessed, receive the
instrument of your salvation; take the writings, be-
hold the seals ; here are the conveyances of the king-
dom. Fear not, the donation is free and full. See,
it is written in blood, founded on the all-sufficient
merits of your Surety, in whom I am well pleased;
whose death makes this testament unchangeable for
ever ; so that your names can never be put out, nor
your inheritance alienated, nor your legacies dimin-
272 HEAVEN OPENED.
ished ; nothing may be altered, nothing added, noth-
ing subtracted, no, not for ever. Happy, art thou,
Israel! Who is like unto thee, people? Only
believe, and know your own blessedness. Attend,
my children, unto the blessings of your Father ; and
hear and know,
I. THE GLORIOUS IMMUNITIES and THE ROYAL PRE-
ROGATIVES that I here confirm upon you.
1. THE GLORIOUS IMMUNITIES. Here- I seal you
your pardon. Though your sins be as many as the
sands, and as mighty as the mountains, I will drown
them in the deeps of my bottomless mercies. I will
be merciful to your unrighteousness ; I will multiply
to pardon ; where your sins have abounded, my grace
shall superabound ; though they be as scarlet, they
shall be as white as snow ; though red like crimson,
they shall be as wool. Behold, I declare myself sat-
isfied, and pronounce you absolved. The price is paid,
your debts are cleared, your bonds are cancelled.
"Whatever the law, or conscience, or the accuser
hath to charge upon you, here I exonerate you, I dis-
charge you. I, even I, am He that blotteth out your
transgressions, for my name's sake. Who shall lay
any thing to your charge, when I acquit you ? Who
shall impeach or implead you, when I proclaim you
guiltless ? Sons, daughters, be of good cheer ; your
sins are forgiven you. I will sprinkle your consciences,
and put the voice of peace into their mouths, and they
shall be your registers, in which I will record your
pardon, and the voice of guilt and wrath and terror
shall cease.
RICHES OF THE COVENANT. 273
Here I sign your release from the house of bond-
age. Come forth, ye captives, come forth, ye prison-
ers of hope, for I have found a ransom, I proclaim
liberty to the captives, and the opening of the prison
to them that are bound. Behold, I have broken your
bonds, and shaken the foundations of your prisons, and
opened the iron gates. By the blood of the covenant
have I sent forth the prisoners out of the pit wherein
there is no water. Arise, redeemed of the Lord,
put off the raiment of your captivities, arise and come
away.
The dark and noisome prison of sin shall no longer
detain 'you. I will loose your fetters, and knock off
your bolts. Sin shall not have dominion over you.
I will heal your backslidings, I will subdue your ini-
quities, I will sanctify you wholly, and will put my
fear in your hearts, that you shall not depart from me.
Though your corruptions be strong and many, yet the
aids of my Spirit, the cleansing virtue of my word and
of my corrections, shall so work together with your
prayers and endeavors, that they shall not finally pre-
vail against you, but shall surely fall before you.
From the strong and loathsome jail of the grave
do I deliver you. death, I will be thy plague ;
grave, I will be thy destruction; my beloved shall
never see corruption. I will change your rottenness
into glory, and make your dust arise and praise me.
What is sown in weakness, I will raise in power;
what is sown in corruption, I will raise in incorrup-
tion; what is sown a natural body, I will raise a
spiritual body. This very flesh of yours, this corrupt-
12*
274 HEAYEN OPENED.
ible flesh, shall put on incorruption, and this mor-
tal shall put on immortality. Death shall "be swal-
lowed up in victory, and mortality of life. Fear not,
my children. Come, and I will show you the ene-
my that you dreaded. See, Here lies the king of ter-
rors, like Sisera in the tent, fastened to the ground
with the nail struck through his temples. Behold
the grateful present, the head of your enemy in a
charger : I bequeath you your conquered adversary,
and make over death as your legacy. death, where
is thy sting? where now is thine armor wherein thou
trustedst ? Come, my people, enter into your cham-
bers ; come to your beds of dust, and lay you down
in peace, and let your flesh rest in hope ; for even in
this flesh shall you see God. ye slain of death,
your carcasses, now as loathsome as the carrion in the
ditch, will I redeem from the power of the grave, and
fashion those vile bodies like unto the glorious body
of your exalted Redeemer. Look, if you can, on the
sun when shining in his strength : with such dazzling
glory will I clothe you, ye of little faith.
From the terrible dungeon of eternal darkness do
1 hereby free you. Fear not, you shall not be hurt
of the second death ; you are delivered from the wrath
to come, and shall never come into condemnation.
The flames of Tophet shall not be able to singe the
hair of your heads, no, nor the smell of fire pass
upon you. Stand upon the brink, and look down into
the horrible pit, the infernal prison from whence 1
have freed you. See you how the smoke of their tor-
ments ascendeth for ever? Hear you the cursings
RICHES OF THE COVENANT. , 275
and ravings, the roarings and blasphemies? What
think you of those hellish fiends? would you have
been willing to have them for your companions and
tormentors ? What think you of those chains of dark-
ness, of the river of brimstone, of the instruments of
torment for soul and body, of those weepings and
wailings and gnashing of teeth? Can you think of
an everlasting banishment, of a sentence, " G-o, ye
cursed?" Could you dwell with everlasting burn-
ings, could you abide with devouring fire ? This is
the inheritance you were born to. But I have cut
off the entail, and wrought for you a great salvation.
I have' not ordained you to wrath, but my thoughts
towards you are thoughts of peace.
Here I deliver you your protection. From all
your enemies will I save you. I grant you a protec-
tion from the arrests of the law: your Surety hath
fully answered it ; my justice is satisfied, my wrath
is pacified, my honor is repaired. Behold, I am near
that justify you; who is he that shall condemn you?
From the usurped dominion of the powers of dark-
ness. I will tread Satan shortly under you, and will
set your feet in triumph upon the necks of your ene-
mies. Let not your hearts be troubled, though you
are to wrestle with principalities and powers, and the
rulers of the darkness of this world; for stronger is
He that is in you, than he that is in the world. He
may bruise your heel, but you shall bruise his head.
Behold your Redeemer leading captivity captive, spoil-
ing principalities and powers, and triumphing over
them openly in his cross. See how Satan falleth like
276 HEAYEN OPENED.
lightning from heaven, and the Samson of your salva-
tion beareth away the gates of hell, posts and all, upon
his shoulders, and setteth them up as trophies of his
victory : how he pulleth out the throat of the lion, and.
lifteth up the heart of the traitor upon the top of his
spear, and washeth his hands, and dyeth his robes in
the blood of those your enemies.
From the victory of the world. Neither its frowns
nor its flatteries shall be too hard for your victorious
faith. Though it raise up Egypt and Amalek and
Moab, and all its armies against you, yet it shall
never keep you out of Canaan. Be of good comfort,
your Lord hath overcome the world. Though its
temptations be very powerful, yet this, upon my faith-
fulness, will I promise you, that no such shall come
upon you, but what you shall be able to bear. But
if I see such trials as would be too hard for your
graces, and overthrow your souls, I will never suffer
them to come upon you ; nay, I will make your ene-
my to serve you, and do bequeath the world as part
of your dowry to you.
From the curse of the cross. Affliction shall prove
a wholesome cup to you; your Lord hath drunk the
venom into his own body, and what remains for you
is but a healthful potion, which I will promise you
shall work for your good. Be not afraid to drink, nor
desire the cup should pass from you : I bless the cup
before I give it unto you. Drink you all of it, and
be thankful; you shall find my blessing at the bottom
of the cup, to sweeten the sharpest afflictions to you.
I will stand by you in all conditions, and be a fast
RICHES OF THE COVENANT. 277
4
friend to you in every change. In the wilderness I
will speak comfortably to you, and. in the fire and in
the water I will he with you. I will he a strength to
the poor, and a strength to the needy in his distress ;
a refuge from the storm, and a shadow from the heat,
when the Hast of terrible ones is as a storm against
the wall. Your sufferings shall not he a cup of
wrath, hut a grace cup; not a curse, hut a cure;
not a cup of trembling, but a. cup of blessing to you.
They shall not hurt you, but heal you. My blessing
shall attend you in every condition. I say not only,
Blessed shall you be in your basket, and. blessed in
your store ; but blessed shall you be in your poverty,
and blessed shall you be in your straits: not only
blessed shall you be in your cities, and blessed shall
you be in your fields ; but blessed shall you be in
your bonds, and blessed shall you be in your banish-
ment. Blessed shall you be when you are persecuted,
and when you are reviled, and your name is cast out
-as evil; yea, then doubly blessed. My choicest bless-
ings, greatest good, and richest sweets, will I put into
your evil things. These happy immunities, these
glorious liberties of the sons of God, by this immuta-
ble charter I do for ever settle upon you ; and do in,
and with my covenant, unalterably, irrevocably, ever-
lastingly convey unto you, and confirm upon you.
2. Yea, I will not only free you from your miseries,
but will confer upon you ROYAL PRIVILEGES AND PRE-
ROGATIVES, and instate you into higher and greater
happiness than ever you have fallen from. Lo, I give
myself to you, and all things with myself. X
278 HEAVEN OPENED.
Behold, ye sons of men ; behold, and wonder.
Be astonished, heavens; be moved, ye strong
foundations of the earth; for you shall be my wit-
nesses. This day do I by covenant bestow myself
upon my servants. I will be your Gfod for ever and
ever your own God. Nothing in the world is so
much your own as I. The houses that you have built,
that you have bought, are not so much yours as I am.
Here you are tenants at will; but I am your eternal
inheritance. These are loans for a season, but I am
your dwelling-place in all generations. You have
nowhere so great a proprietorship, so sure and unal-
terable a claim, as you have here. "What do you
count your own ? Do you count your bodies your
own, your souls your own ? Nay, these are not your
own ; they are bought with a price. But you may
boldly, make your claim to me ; you may freely chal-
lenge an interest in me. Come near, and fear not ;
where should you be free, if not with your own ?
where should you be bold, if not at home ? You are
never in all the world so much at home as when you
are with me. You may freely make use of me, or of
any of my attributes, whenever you need. I will be
all to you that you can wish.
I will be a Friend to you. My secrets shall be with
you, and you shall have all freedom of access to me,
and liberty to pour out all your hearts into my bosom.
I will be a Physician to you. I will heal your
backslidings, and cure all your diseases. Fear not ;
never did soul miscarry that left itself in my hands,
and would but follow my prescriptions.^
RICHES OP THE COVENANT. 279
I will be a Shepherd to you. Be not afraid of
evil tidings, for I am with you ; my rod and my staff
shall comfort you.- You shall not want, for I will
feed you ; you shall not wander, to he lost, for I will
restore you. I will cause you to lie down in green
pastures, and lead you beside the still waters. I will
gather you with my arm, and carry you in my bosom,
and will lead on softly, as the flock and the children
are able to endure. If officers be careless, I will do
the work myself. I will seek that which was lost,
and bring again that which was driven away, and
bind up that which was broken, and strengthen that
which 'was sick; but I will destroy the fat and the
strong, and will feed them with judgment. I will
watch over my flock by night. Behold, I have ap-
pointed my ministers as your watchmen, and over-
seers that watch for your souls. Yea, mine angels
shall be your watchers, and shall keep a constant
guard upon my flock. And if peradventure the ser-
vants should sleep, mine own eyes shall keep a perpet-
ual watch over you, by night and by day. The Keeper
of Israel never slumbereth, nor sleepeth, nor withdraw-
eth his eyes from the righteous. I will guide you with
mine eye ; I will never trust you out of my own sight.
I will be a Sovereign to you. The Lord is your
judge, the Lord is your lawgiver, the Lord is your
king. Fear not the unrighteousness of men, I. will
judge your cause, I will defend your rights. You
shall not stand at man's bar ; you shall not be cast at
their vote : let them curse, I will bless ; let them con-
demn, I will justify. When you come upon trial for
280 HEAVEN OPENED.
your lives, to have your eternal state decided, yon
shall see your Friend, your Father, upon the tench.
Into my hands shall your cause he cast, and you shall
surely stand in judgment, and he found at the right
hand among the sheep, and hear the King say, Come
ye "blessed, inherit the kingdom.
I will be a Husband to you. In loving-kindness,
and in mercies, will I hetroth you unto me for ever.
I will espouse your interest, and will be as one with
you, and you with me. You shall be for me, and not
for another; and I also will be for you. Though I
found you as a helpless infant exposed in its blood,
all your unworthiness doth not discourage me. Lo,
I have looked upon you, and put my comeliness upon
you. Moreover, I swear unto you, and enter into
covenant with you, and you shall be mine. Behold,
I do, as it were, put myself out of my own power, and
do here solemnly, in this my marriage-covenant, make
away myself to you, and with myself all things. I
will be an everlasting portion to you. Lift up now
your eyes eastward and westward and northward and
southward. Have you not a worthy portion, a goodly
heritage ? Can you cast up your riches, or count your
own happiness ? Can you fathom immensity, or reach
omnipotenoy, or comprehend eternity? All this is
yours. I will set open all my treasures to you, I
will keep back nothing from you.
II. All the attributes in the Godhead, and all the
persons in the Grodhead, do I hereby make over to
you. I will be yours in all my ESSENTIAL PERFECTIONS,
and in all my PERSONAL RELATIONS. t
RICHES OF THE COVENANT. 251
1. In all my ESSENTIAL PERFECTIONS. -My eternity
shall "be the date of your happiness I am the eternal
(rod, and while I am, I will be life and "blessedness to
you. I will be a never- failing fountain of joy arid
peace and bliss unto you. I am the first and the last,
that was, and is, and is to come, and my eternal
power and godhead shall be bound to you. I will be
your Grod, your Father, your Friend, while I have any
being. I have made my everlasting choice in choos-
ing you. Fear not, for the eternal Grod is your refuge,
and underneath are the everlasting arms. My durable
riches and righteousness shall be yours. Though all
should forsake you. yet will I not forsake you. "When
the world and all that is therein shall be burnt up, I
will be a standing portion for you. When you are
forgotten among the dead, with everlasting loving-
kindness will I remember you.
My uncliangeableness shall be the rock of your
rest. When all the world is like the tumbling ocean
round about you, here you may fix and settle. I am
your resting-place. The immutability of my nature,
and of my counsel, and of my covenant, are sure foot-
ing for your faith, and a firm foundation for your strong
and everlasting consolation. When you are afflicted,
tossed with tempests, and not comforted, take refuge
in me : I am a haven of hope, I am a harbor of rest
for you ; here cast your anchors, and you shall never
be moved.
My omnipotence shall be your guard. I am Grod
Almighty, your almighty Protector, your almighty
Benefactor. What though your enemies are many?
282 HEAVEN OPENED.
more are they that are with you, than ihey that are
against you ; for I am with you. "What though they
are mighty, they are not almighty. Your Father is
greater than all, and none shall pluck you out of my
hands. Who can hinder my power, or obstruct my
salvation? "Who is like unto the God of Jeshurun,
who rideth on the heaven for your help, and in his
excellency on the sky? I am the sword of your
strength, and the shield of your excellency. I am your
rock and your fortress, your deliverer, your strength,
the horn of your salvation, and your high tower. I
will maintain you against all the power of the enemy.
You shall never sink, if omnipotence can support
you. The gates of hell shall not prevail against you.
Your enemies shall find hard work of it. They shall,
overcome victory, or enervate omnipotence, or cor-
rupt fidelity, or change immutability, or else they
cannot finally prevail against you; either they shall
bow or break. Though they should exalt themselves
as the eagle, though they should set their nest among
the stars, even thence will I bring them down, saith
the Lord.
My faithfulness shall be your security; my truth,
yea, my oath shall fail if ever you come off losers by
me. I will make you to confess, when you see the
issue and upshot of all my providences, that I was a
God worthy to be trusted, worthy to be believed, wor-
thy to be rested in and relied upon. If you walk not
in my judgments, you must look for my threats and
frowns, yea, and blows too ; and you shall see that I
am not in jest with you, nor will indulge you in your
RICHES. OF THE COVENANT. 283
sins. Nevertheless my loving-kindness will I never
take from you, nor suffer my faithfulness to fail. My
covenant will I not break, nor alter the thing .that is
gone out of my lips.
My mercies shall be your store. I am the Father
of mercies, and such a Father I will be to you. I
am the fountain of mercies, and this fountain shall be
ever open to you. My mercies are very many, and
they shall be multiplied towards you ; very great, and
they shall be magnified 'upon you; very sure, and
they shall be for ever sure to you ; very tender, and
they shall be infinitely tender of you. Though the
fig-tree 'do not blossom, nor the vine bear, nor the
flock bring forth, fear not, for my compassions fail
not. Surely goodness and mercy shall follow you all
the days of your lives. Even to your old age I am he,
and even to hoar hairs will I carry you : I have made,
and I 'will bear, even I will carry .and deliver you: I
will make an everlasting covenant with you, that I
will not turn away from you to do you good that I
will show you the kindness of Grod. I can as soon
forget to be Grod, as forget to be gracious. While my
name is Jehovah, merciful, gracious, long-suffering,
abundant in goodness and truth, I will never forget
to show mercy to you. All my ways towards you
shall be mercy and truth. I have sworn that I would
not be wroth with you, nor rebuke you ; for the moun-
tains shall depart, and the hills be removed, but my
kindness shall not depart from you, neither shall the
covenant of my peace be removed, saith the Lord that
hath mercy on you.
284 HEAVEN OPENED.
My omniscience shall be your overseer ; mine eyes
shall be ever open, observing your wants to relieve
them, and your wrongs to avenge them. Mine ears
shall be ever open to hear the prayers of my poor, the
cries of mine oppressed, the clamors, calumnies, and
reproaches of your enemies. Surely I have seen your,
affliction, and know your sorrows. And shall not God
avenge his own elect ? I will avenge them speedily.
I see the secret plots and designs of your enemies
against you, and will disannul their counsels. I see
your secret integrity, and the uprightness of your
hearts towards me, while the carnal and censorious
world condemn you as hypocrites. Your secret pray-
ers, fasts, and tears, which the world knoweth not of,
I observe them, and record them. Your secret care
to please me, your secret pains with your own hearts,
your secret self-searchings and self-denial, I see them
all; your Father which seeth in secret shall reward
them openly.
My wisdom shall be your counsellor. If any lack
wisdom, let him ask of me, and it shall be given him.
I will be your deliverer. When you are in darkness, I
will be a light to you. I will make your way plain be-
fore you. You are but short-sighted, but I will be eyes
to you. I will watch over you, to bring upon you all
the good I have promised, and to keep off all the evil
you fear, or to turn it into good. You shall have your
food in its season, and your medicine in its season
mercies, afflictions, a?i suitable, and in their season. ]
will outwit your enemies, and make their oracles to
speak but folly. The old serpent shall not deceive you.
RICHES OF THE COVENANT. 285
I will acquaint you with Ms devices. The deceitful
hearts you fear shall not undo you; I will discover their
wiles. I know how to deliver the godly out of tempta-
tion, and to reserve the unjust to the day of judgment
to be punished. Trust in me with all your hearts, and
lean not to your own understanding. I am Grod that
performeth all things for you. I will forfeit the rep-
utation of my wisdom, if I make you not to acknow-
ledge, when you see the end of the Lord though at
present you wonder, and reach . not the meaning of
my proceedings that all my works are in weight and
in number and in time and in order ; if I cause you
not to cry out, Manifold are thy works, in wisdom
hast thou made them all.
My justice shall "be your avenger and rewarder.
Fear not to approach ; fury is not in me. My justice
is not only appeased towards you, hut engaged for
you. I am so fully satisfied in the sacrifice of my
Beloved, that justice itself, which was as a flaming
sword drawn against you, doth now greatly befriend
you ; and that which was an amazing, confounding
terror, shall now become your relief and consolation.
Under all your oppressions, here shall your refuge be.
Let me know your grievances ; my justice shall right
your wrongs, and reward your services. You may
conclude upon your pardons, conclude upon your
crowns, conclude upon reparation for all your injuries,
and all from the sweet consideration of my justice,
the thought of which to others is as the horror of the
shadow of death. If you sin, despair not ; remember,
I am just to forgive you. If you are at any pains or
286 HEAYEN OPENED. .
cost for me, do not count it lost ; for I am not unright- .
ecus to forget 'you. I am the righteous Judge, that
have laid up for. you, and will set on you the crown
of righteousness. Are you reviled, persecuted, 'de-
famed? Forget not that I am righteous to .render
tribulation to them that trouble you, and to you that
are troubled, rest with rne. Though all your services
and sufferings deserve not the least good at my hands,
yet as I have freely .passed my promise to reward
them, so I will as justly keep it.
My omnipresence shall be company, for you. . Surely
I will be with you, to bless you. ISfo bolts, nor bars,
nor bonds, nor banishment shall remove you from
me, nor keep my presence and the influences of heav-
en from you. I am always with you : in your dark-
est nights, in your deepest dangers, I am at hand with
you, a very present help in the time of trouble. I am
not a Grod afar off, or asleep, or in a journey, when
you need my counsel, mkie ear, or mine aid : I am
always nigh unto them that fear me. No Patmos, no
prison shall hinder the presence of my grace from
you. My presence shah 1 perfume the most noisome
cell, and lighten the darkest dungeon where you can
be thrust.
My holiness shall be a fountain of grace to you.
I am the G-od of hope, the God of love, the God of
patience, the author and finisher of faith, the Grod of
all grace, and I will give grace to you. My design is
to make you partakers of my holiness. I will be a
constant spring of spiritual life to you. The water
that I shall give you, shall be in you a well of water
RICHES OF THE COVENANT. '287
springing up into everlasting life. The. seed of life
that I shall ,put into you, shall he so fed and cherished
and maintained by my power, that it shall be immor-
tal; The unction that you shall receive from the Holy
One shall abide in you, and teach you all things ne-
cessary for you ; and as it hath taught you, you shall
abide in him. You shall flourish in the courts of your
G-od. Yea, I will satisfy your souls in drought, and
make fat your bones, and you shall be like a watered
garden. Lo, I will be as the dew unto you, and you
shall grow as the lily, and cast forth your roots as
Lebanon ; and your branches shall spread, and your
beauty shall be as the olive-tree. You shall still
bring forth fruit in old age, you shall be fat and flour-
ishing.
My sovereignty shall be commanded by you. You
shall be my favorites, men of power, to prevail with
me. All my attributes shall be at the command of
your prayers.
In sum, ray all-sufficiency shall be the lot of your
inheritance. My fulness is your treasure. My house
is your home. You may come as freely to my store,
- as to your own cupboard. You may have your hand
as freely in my treasures, as in your own purses.
You cannot ask too much, you cannot look for too
much from me. I will give you, or be myself to
you instead of, all comforts. You shall have chil-
dren, or I will be better to you than ten children.
You shall have riches, or I will be more to you than
all riches.
You shall have friends, if best for you, or else I
288 HEAVEN OPENED.
will be your comforter in your solitude, your counsel-
lor in your distress. If you leave father or mother,
or houses or lands, for my sake, you shall have a
hundred-fold in me, even in this time. When your
enemies shall remove your comforts, it shall he hut as
the letting the cistern run and opening the fountain,
or putting out the candles and letting in the sun.
The swelling of the waters shall raise higher the ark
of your comfort. I will be the staff of bread to you,
your life, and the strength of your clays. I will be
the house and home to you, you shall dwell with me ;
yea, dwell in me, and I in you. I will stand and
fall with you. I will repair your losses, and relieve
your needs. Can you bum out the lamp of heaven,
or lave out the boundless ocean with your hands?
Why, the sun shall be dark and the sea be dry, before
the Father of lights, the fountain of mercies shall be
exhausted. Behold, though the world hath been
spending upon the stock of my mercy ever since I
created man upon earth, yet it runs with full stream
still. My sun doth diffuse its rays and disburse its
light, and yet shines as bright as ever : much more
can I dispense of my goodness, and fill my creatures
brimful and running over, and yet have never the
less in myself: and till this all-sufficiency be spent,
you shall never be undone. I am the God of Abra-
ham, and of Isaac, and of Jacob, and whatever I was
to them, I will be to you.
Are you in want ? you know whither to go. I am
ever at home ; you shall not go away empty from my
door. Never distract yourselves with cares and fears,
RICHES OF THE COVENANT. 289
but make known your requests by prayer and suppli-
cation unto me. I will help when all things else
fail. When friends fail, and hearts fail, when your
eyestrings crack and your heartstrings crack, when
your acquaintance leave you and your souls leave
you, my hosom shall he open to you. I will lock up
your dust, I will receive your souls.
And my infiniteness shall he the extent of your
inheritance. Can you by searching find out G-od ;
can you find out the Almighty to perfection ? It is
high as heaven, what can you do? deeper than hell,
what can you know ? This height incomprehensible,
this depth unfathomable, shall be all yours, for ever
yours. I am your' inheritance which no line can
measure, no arithmetic can value, no - surveyor can
describe. Lift up now your eyes to the ancient moun-
tains, and to the utmost bounds of the everlasting
hills: all that you can see is yours; but your short
sight cannot ken the moiety-of what I give you;, and
when you see and know most, you are no less than
infinitely short of the discovery of : your own riches.
Job 26 : 14.
2. Yea, further, I will.be yours in all my PER-
SONAL RELATIONS.
I am the everlasting Father, and I will be a Fa-
ther to you. I take you for my sons and daughters.
Behold, I receive you not as servants, but as sons to
abide in my hou.se for ever. Whatever love or. care
children may look for from their father, that may you
expect from me ; and so much more as I am wiser
and greater and better than any earthly parents. If
Heaven Opened. J 3
290 HEAVEN OPENED.
earthly fathers will give good things to -their children,
much more will I give to you. If such cannot forget
their children, much less will I forget you. What
would my children have ? Your Father's heart, and
your Father's house ; your Father's care, and your
Father's ear ; your Father's bread, and your Father's
rod : these shall he all yours.
You shall have my fatherly affection; my heart I
share among you, my tenderest love I bestow upon
you.
My fatherly compassion. As a father pitieth his
children, so will I pity you. I will consider your
frame, and not be extreme to mark what is done amiss
by you, but cover all with the mantle of my excusing
love.
My fatherly instruction. I will cause you to hear
the sweet voice behind you saying, This is the way.
I will be tender of your weakness, and inculcate mine
admonitions, line upon line, and feed you with milk
when you cannot digest stronger meat. I will instruct
you, and guide you with mine eye.
My fatherly protection. In my fear is strong con-
fidence, and my children shall have a place of refuge.
My name shall be your strong tower, to which you
may at all times fly and be safe. To your strong-
hold, ye prisoners of hope. I am an open refuge, a
near and inviolable refuge for you.
My fatherly provision. Be not afraid of want; in
your Father's house there is bread enough. I will
care for your bodies. Be not anxious what you shall
eat, drink, or put on. Let it suffice you that your
RICHES OF THE COVENANT. 291
heavenly Father knoweth that you have need of ah 1
things. I will provide for your souls, meat for them,
and mansions for them, and portions for them. Be-
hold, I have spread the table of my gospel for you,
with privileges and comforts that no man taketh from
you. I have set before you the bread of life, and the
tree of life, and the water of life. Eat, friends ;
drink abundantly, '0 beloved. But all this is but a
taste of what I have prepared. You must have but
smiles and hints now, and be contented with glimpses
and glances here ; but you shall be shortly taken up
into your Father's bosom, and live for ever in the full-
est views of his glory.
My fatherly probation. I will chasten you because
I love you, that you may not be condemned with the
world.
My Son I give unto you, in a marriage-covenant
for ever. I make him over to you as wisdom, for your
illumination; righteousness, for your justification;
sanctification, for the curing of your corruptions ; re-
demption, for your deliverance from your enemies. I
bestow him upon you with all his fulness, all his mer-
its, and all his graces. He shall be yours in all his
offices. I have anointed him for a Prophet. Are you
ignorant, he shall teach you ; he shall be eye-salve to
you. I have sent him to preach the gospel to the
poor, and recovering of sight to the blind ; to set at
liberty them that are bruised. I have established him
by oath, as' a Triest for ever. If any sin, he shall be
your Advocate ; he shall expiate your guilt, and make
the atonement. Have you any sacrifice, any service
292 HEAVEN OPENED.
to offer, bring it unto him, and you shall receive an
answer of peace.
Present your petitions by his hand, him will I
accept. Having such a High-priest over the house
of God, you may come and welcome ; come with bold-
ness. Him have I set up as King upon my holy hill
of Zion. He shall rule you, he shall defend you. He
is the King of righteousness, King 'of peace ; and such
a King shall he be to you. I will set up his standard
for you; I will set up his throne in you. He shall
reign in righteousness, and rule in judgment ; and he
shall be a hiding-place from the wind, and a covert
from the tempest, and the shadow of a great rock in
a weary land. He shall hear your causes and judge
your enemies, and reign till he hath put all under his
feet ; yea, and under your feet ; for they shall be as
ashes under you, and you shall tread them, saith the
Lord of hosts. Yea, I will undo them that afflict you,
and all they that despised you shall bow themselves
down at the soles of your feet. And you shall go forth
and behold the carcasses of the men that have tres-
passed against me ; for their worm shall not die, nei-
ther shall their fire be quenched ; and they shall be an
abhorring to all flesh. Isa. 66 : 24.
My Spirit do I give unto you for your Counsellor
and your Comforter. He shall be a constant inmate
witluyou, and shall dwell in you and abide with you
for ever. I consecrate you as temples to his holiness.
He shall be your guide, he shall lead you into all
truth. He shall be your advocate to indite your
prayers, and make intercession for you, and shall fill
RICHES OF THE COVENANT. 293
your months with the arguments that he knows will
prevail with me. He shall be oil to your wheels, and
strength to your ancles, wine to your hearts, and
marrow to your hones, and wind to your sails. He
shall witness your adoption. . He shall seal you to the
day of redemption, and "be to you the earnest of your
inheritance, until the redemption of the purchased pos-
session.
III. And as I give you myself, so much more all
things with myself. Earth and heaven, life and death,
THINGS PRESENT and THINGS TO COME.
1. THINGS PRESENT are yours : lo, I give you Ca-
leh's blessing, the upper springs and the nether springs.
I will bless you with all spiritual blessings in heavenly
places in Christ. To you pertaineth the adoption, and
the glory, and the covenants, and the service of God,
and the promises. To you will I give the white stone
and the new name, access into my presence, the ac-
ceptation of your persons, the audience of your pray-
ers. Peace I leave with you, my peace I give unto
you. I will keep you to the end, and then crown my
own gift with eternal life. I have made you heirs of
Grod, and coheirs with your Lord Jesus Christ, and
you shall inherit all things.
I have granted you my angels for your guardians.
The courtiers of heaven shall. attend upon you; they
shall be all ministering spirits for your good. Behold,
I have given them charge over you, upon their fidelity
to look after you, and, as tender nurses, to bear you in
their arms, and to keep you from coming to any hurt..
These shall be as the careful shepherds, to watch over
294 HEAVEN OPENED..
my flock by night, and to encamp round about my
fold.
My ministers I give for your guides. Paul, Apol-
los, Cephas, all are yours. I am always with them,
and they shall he always with you to the end of the
world. You shah 1 have pastors after my own heart,
and this shall be my covenant with you, that my
Spirit which is upon yon, and my words which I
have put into your mouth, shall not depart out of
your mouth, nor the mouth of your seed, nor of your
seed's seed, from henceforth and for ever. In short,
ah 1 my officers shall be for profiting and perfecting
you. All my ordinances shall be for edifying and
saving you. The very severities of my house,, ad-
monitions, censures, and the whole discipline of my
family, shall be for preventing your infection, curing
your corruption, procuring your salvation.
My word- have I ordained for converting your
souls, enlightening your eyes, rejoicing your hearts,
cautioning you of dangers, cleansing your defilements,
and conforming you to my image. To you I commit
the oracles of G-od. Here you shall be furnished
against temptations, hence you shall be comforted
under distresses and afflictions. Here you shall find
ray whole counsel. This shall instruct you in your
way, correct you in your wanderings, direct you into
the truths to be believed, detect to you the errors to
be rejected.
My ordinances I give you as the pledges of my
love. You shall freely claim them, they are children's
bread. Lo, I have given them to certify to you all
RICHES OF THE COVENANT. 295
that I have here promised you ; and when these sacred
signs are delivered unto you, then know, and remem-
ber, and consider in your hearts, that I therein plight
you my truth, and set to my hand, and do thereby
ratify and confirm every article of these indentures,
and do actually deliver into your own hands this glo-
rious charter, with all its immunities and privileges,
as your own. for ever.
And having sowed to you so largely in spiritual
blessings, shall you not much more reap the temporal?
Be you not of doubtful mind; all these-things shall be
added unto you. My creatures I grant for your, ser-
vants and supplies. Heaven and earth shall minister
to you. All the stars in their courses shall serve you,
and, if need be, shall fight for you. And I will make
my covenant for you with the beasts of the field, and
with the fowls of heaven ; and you shall be in league
with the stones of the field, and all shall be at peace
with you. I will undertake for all your necessities..
Do I feed the fowls, and clothe the grass, and do you
think I will neglect my children ? I hear the young
ravens when they cry ; shall I not much more fulfil
the desires of them that fear me ? Fear not, you shall
be sure to want no good thing ; and you would not
yourselves' desire riches, pleasures, or preferment, to
your hurt. I will give meat to them that fear me : I
will be ever mindful of my covenant. My providen-
ces shall cooperate to your good. The cross winds
shall blow you the sooner and swifter into your har-
bor. You shall be preferred, when you seem most
debased ; shall be greatest gainers, when you seem
296 HEAVEN. OPENED.
to be deepest losers, and shall most effectually pro-
mote your good, when you seem most to deny it.
2. THINGS TO GOME are yours : the perfecting of your
souls, the redemption of your "bodies, the consumma-
tion of your "bliss. "When you have glorified me for a
while on earth, and finished the work I have given
you to do, you shall be caught up into paradise, and
rest from your labors, and your works shall follow
you. I will send of my own life-guard to conduct
home your departing souls, and receive you among
the spirits of just men made perfect. And you shall
look back upon Pharaoh, and all his host, and see
your enemies dead upon the shore. Then shall be
your redemption from all your afflictions, and all your
corruptions. The thorn in the flesh shall be pulled
out, and your hour of temptation, shall be over for
ever.
The sweat shall be wiped from your brows, and
the day of refreshing shall come, and you shall sit
down for ever under my shadow. For the Lamb that
is in the midst of the throne shall feed you, and lead
you to living fountains of water.
The tears shall be wiped away from your eyes,
and there shall be no more sorrow nor crying, neither
shall there be any more pain ; for the former things
are passed away, and behold I make all things new.
I will change Marah into Naomi, the cup of sor-
row into the cup of salvation, and the bread and
water of affliction into the wine of eternal consolation.
You shall take down your harps from the willows, and
I will turn your tears into pearls, and your peniten-
RICHES OF THE COVENANT. 297
tial psalms into songs of deliverance. You shall
change your Ichabods into hosannas, and your ejacu-
lations of sorrow into hallelujahs of joy.
The cross shall he taken off from your backs, and
you shall come out of your great tribulations, and
wash your robes and make them white in the blood
of the Lamb ; and you shall be before the throne
of G-od, and serve him night and day in his temple;
and he that sitteth on the throne shall dwell among
you, and you shall hunger no more, and thirst no
more, neither shall the sun light upon you, nor any
heat.
The load shall be taken off from your consciences.
Sins and doubts shall no more defile you or distress
you. I will make an end of sin, and knock off the
fetters of your corruptions, and you shall be a glorious
church, not having spot, or wrinkle, or any such thing ;
but you shall be holy and without blemish.
Thus shall you be brought to the King all glorious,
in raiment of needle- work, and clothing of gold ; with
gladness and rejoicing shall you be brought, and enter
into the king's palace. So shall the beloved of the
Lord dwell safely by him, and you shall stand con-
tinually before him, and behold the beauty of the
Lord, and hear his wisdom. Then will I open in you
an everlasting spring of joy, and you shall break forth
into singing, and never cease more, nor rest day or
night, saying, Holy, holy, holy.
Thus shall the grand enemy expire with your dy-
ing breath, and the body of death be put off with your
mortal body ; and the day of your death shall be the
13*
298 HEAVEN OPENED.
birthday of your glories. Have faith in G-od. "Wait
but a little, and sorrow shall cease, and sin be no
more.
And then a little longer, and jieath shall be no
more; but your last enemy shall be destroyed, and
your victory completed. Yet a little while, and He
that shall come, will come, and you also shall appear
with him in glory. This same Jesus which is taken
from you into heaven, shall so come as he went up,
into heaven ; and when he cometh, he will receive you
to himself, that where he is, there you may be also.
Behold his sign : he cometh in the clouds of heaven
with power and great glory ; and every eye shall see
him, and all the tribes of the earth shall mourn be-
cause of him ; but you shall lift up your heads, because
the day of your redemption draweth nigh. Then shall
he sound his trump, and make you hear his voice in
your dust, and shall send his mighty angels to gather
you from the four winds of heaven, who shall carry
you in the triumphant chariot of the clouds, to meet
your Lord ; and you shall be prepared for him, and
presented to him, as a bride adorned for her husband,.
And as you have borne the image of the earthly, so
shall you bear the image of the heavenly; and you.
shall be fully conformed both in body and spirit to
your glorious Head. Then shall he confess you be-
fore his angels, and you shall receive your open abso-
lution before all flesh, and be owned, approved, and
applauded in the public audience of the general assem-
bly. And you shall be with all royal solemnities es-
poused unto the King of -glory, in the presence of all
RICHES OF THE COVENANT. 299
his shining courtiers, to the envy and/terror of your
adversaries.
So shall your Lord with his own hand crown you,
and set you on thrones ; and you shall judge men and
angels, and you shall have power over the nations, and
you shall set your feet upon the . necks of your ene-
mies. Lo, I have set the very day for your instal-
ment, I have provided your crowns, I have prepared the
kingdom. Wherefore do you doubt, ye of little faith?
these are the true sayings of God. Are you sure that
you are now on earth ? so surely shall you be shortly
with me in heaven. Are you sure that you shall die ?
so surely shall you rise again in glory. Lo, I have
said it, and who shall reverse it ? You shall see me
face to face, and "be with me where I am, and "behold
my glory. For I will be glorified in my saints, and
admired in all them that "believe ; and all flesh shall
know that I have loved you. For I will make you the
trophies of my grace, in whom the whole world shall
see how unutterably the Almighty G-od can advance
the poor worm's meat and dust of the ground. And
the despisers shall behold and wonder and perish; for
they shall be witnesses to the riches of my magnifi-
cence and the exceeding greatness of my power. They
shall go away into everlasting punishment, but you
into life eternal ; for no sooner shall their sentence be
passed, but the court shall rise, and the Judge shall
return with all his glorious train ; with sound of trum-
pet and shouts incredible shall he ascend, and shall
lead you to your Father's house. Then shall the tri-
umphal arches lift up their heads, and the everlasting
300 HEAVEN' OPENED. '
gates stand open, and the heavens shall receive you
< all, and so shall you he ever with the Lord.
And now will I rejoice over you with singing, and
rest in ray love ; and heaven shall ring with joys and
acclamations, hecause I have received you safe and
sound. And in that day you shall know that I am a
re warder of them that diligently seek me; and that
I did record your words, and bottle your tears, and
tell your wanderings, and keep an account, even to a
- cup of cold water, of whatever you said or did for my
name. You shall surely find that nothing is lost ; but
you shall have full measure, pressed down and running
over, thousands of years in paradise, for the least good
thought, and thousand thousands for the least good
word ; and then the reckoning shall begin again, till
all arithmetic be nonplussed. For you shall be swal-
lowed up in a blessed eternity, and the doors of heav-
. en shall be shut upon you, and there shall be no more
going out.
The glorious choir of my holy angels, the goodly
fellowship of my blessed prophets, the happy society
of triumphant apostles, the royal hosts of victorious
martyrs, these shall be your companions for ever.
And you shall come in white robes, with palms in
your hands, every one having the harps of God, and
golden vials full of odors, and shall cast your crowns
before me, and strike in with the multitude of the
heavenly hosts, glorifying (rod, and saying, Halle-
lujah! the Lord God omnipotent reigneth. Blessing,
honor, glory, power be unto Him that sitteth upon,
the throne, and unto the Lamb for ever and ever. In
RICHES OF THE COVENANT. 301
short, I will make you equal to the angels of God,
and you shall be the everlasting trumpets of my
praise. You shall be abundantly satisfied with the
fatness of my house, and I will make you drink of
the rivers of my pleasures. You shall be an eternal
excellency ; and if God can die, and eternity run out,
then, and not else, shall your joys expire. For you
shall see me as I am, and know me as you are known ;
and shall behold my face in , righteousness, and be
satisfied with my likeness. And you shall be the
vessels of my glory, whose blessed use shall be to
receive the overflowings of my goodness, and to have
mine infinite love and glory poured out into you brim-
. ful, and running over ' for evermore. Blessed is he
that hath believed, for there shall be a performance of
the things that have been told him. I the Lord have
spoken it; you shall see my face, and my name shall
be written in your foreheads; and you shall no more
need the sun, nor the moon, for the Lord God shall
give you light, and you shall reign for ever and ever.
And as I give myself to you for your God, and all
things with myself, so I take you for my covenant
people, and you shall be mine in the day when I make
up my jewels; and I will spare you as a man spareth
his own son that serveth him. The Lord shall count
when he writeth up the people, Surely they are my
children. I do not only require you to be mine, if
you would have me to be for you, but I do promise
to make you mine, and to work in you the conditions
which I require of you. I will circumcise your hearts
to love me. I will take out the heart of stone. My
302 HEAVEN OPENED.
laws will I write within you. Yet you must know
that I will be sought unto for these things ; and as
ever you expect to. partake of the mercies, I charge
you to lie at the pool, and wait for my Spirit, and be
diligent in the use of the means.
I am content to abate the rigor of the old terms ;
I shall not stand upon satisfaction. I have received
a ransom, and do only expect your acceptance. I
.shall not insist upon perfection. Walk before me,
and be upright, and sincerity shall carry the crown.
Yea, both the faith and obedience that I require of
you are my own gifts. I require you to accept my
Son by believing ; but I will give you a hand to take
him, and to submit to, and obey him ; and I must
and will guide your hand to write after him, and
cause you to walk in my statutes. I will take you
by the arms, and teach you to go ; I will order your
steps. Yea, those things will I accept of you as the
conditions of life, which, viewed in the strictness of
my justice, would deserve eternal death. Grrace!
Grace !
THE VOICE OP THE REDEEMED.
Amen, hallelujah. Be it to thy servants accord-
ing to thy word. But who are we, and what is our
Father's house, that thou hast brought us hitherto ?
And now, Lord Grod, what shall thy servants say
unto th.ee ? for we are silenced with wonder, and must
sit down in astonishment, for we cannot utter the
least tittle of thy praises. "What meaneth the height
of this strange love? And whence is this unto us.
. EICHES OF THE COVENANT. 303
that the Lord of heaven and earth should condescend
to enter into covenant with his dust, and take into
his bosom the viperous "brood that have so often spit
their venom in his face? We are not worthy to be as
the handmaids, to wash the feet of the servants of
our Lord; how much less to be thy sons and heirs,
and to he made partakers of all' these blessed liberties
and privileges which thou hast settled upon us ! But
for 'thy goodness' sake, and according to thine own
heart, hast thou done all these great things. Even
so, Father, because so it seemed good in thy sight.,
Wherefore thou art great, G-od, for there is none
like thee, neither is there any G-od besides thee. And
what nation on earth is like thy people, whom. God
went to redeem for a people to himself, and to make
him a name, and to do for them great things and. ter-
rible ? For thou hast confirmed them to thyself, to be
a people unto thee for ever, and thou, Lord, art be-
come their G-od, even unto the end.
Wonder, heavens, and be moved, earth, at
this great thing ! For behold, 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. Be astonished and ravished
with wonder, for the infinite breach is made up; the
offender is received, God and man reconciled, and a
covenant of peace entered, and heaven and earth are
all agreed upon the terms, and have struck their hands
and sealed the indentures. happy conclusion !
blessed conjunction ! Shall the stars dwell with the
dust, or the wide distant poles be brought to mutual
304 . HEAVEN OPENED.
embraces ? But here the distance of the terms is infi-
nitely greater. B,ejoice, angels ; shout, seraphim;
0, all ye friends of the Bridegroom, prepare an epitha-
lamium, "be ready with the marriage-song. Lo, here
is the wonder of wonders ; for Jehovah hath betrothed
himself for ever to his hopeless captives, and owns the
marriage before all the world, and is become one with
us and we with him. He hath bequeathed to us the
precious things of heaven above, and the precious
things of the earth beneath, with the fulness thereof,
and hath kept back nothing from us.
And now, Lord, thou art that God, and thy
words are true, and thou hast promised this goodness
unto thy servants, and hast left us nothing to ask at
thy hands but what thou hast already freely granted.
Only thfe word which thou hast spoken concerning
thy servants, establish it for ever, and do as thou hast
said, and let thy name be magnified for ever, saying,
The Lord of hosts, he is the Grod of Israel. Amen.
Hallelujah.
.TRIUMPH IN THE COVENANT. 305
CHAPTER XV.
TRIUMPH IN THE COVENANT.
THE VARIOUS CONFLICTS AND GLORIOUS CONQUESTS OF
FAITH OVER UNBELIEF.*
YEA, hath. God said, I will be a God unto thee ?
Is it true indeed ? "Will the Lord be mine ? Will he
lay aside the controversy, and conclude a peace ?
Will he receive the rebel to mercy, and open his doors
to his prodigal ? I will surely go unto ray Father; I
will take unto me words, and bow myself before his
' footstool, and say, Lord, I have heard thy words,
and do here lay hold on thy covenant. I accept the
kindness of God, and will adventure myself upon thy
fidelity, and trust my whole happiness here and here-
after upon these thy promises.
Farewell, deceitful world, get thee under my feet.
Too long have I feared thy vain threats; too long
have I been deluded with thy flattering promises.
Canst thou promise me, or deny me such things as
God hath covenanted to give me ? I know thou canst
not, and therefore I renounce thee for ever from being
the object of my faith, or fear. No longer will I lean
to this rotten reed, no longer will I trust to this broken
idol. Away, Satan, with thy tempting baits. In
vain dost thou dress the harlot in her paint and brav-
* By Rev. Joseph Alleine.
30G HEAVEN OPENED.
ery; and tell me. All this will I give thee. Canst
thou show me such a crown, such a kingdom as Grod
has promised to settle upon me ; or that which will
balance the loss of an infinite Grod, who here gives
himself unto me? Away, deceitful lusts and pleas-
ures, get you hence ; I have enough in Christ and his
promise to give my soul full content; these have I
lodged in my heart, and there is no longer room for
such guests as you. Never shah 1 you have quiet enter-
tainment more within these doors.
Thou G-od of truth, I here take thee at thy word ;
thou requirest hut my acceptance and consent, and
here thou hast it. Grood is the word of the Lord
which he hath spoken, and as my Lord hath said, so
will thy servant do. My soul catcheth hold of thy
promises. These have I taken as my heritage for
ever. Let others gain the preferments and possessions
of this world, it shall be enough for me to be an heir
of thy promises.
happy soul, how rich art thou ! "What a booty
have ! gotten ! It is all mine own. I have the prom-
ises of this life and of that which is to come. what
can I wish more ? How full a charter is here ! Now
my doubting soul may boldly and believingly say
with Thomas, My Lord, and my God. What need
we any further witness ? We have heard his words.
He hath sworn by his holiness that his decree may
not be changed, and hath signed it with his own
signet.
Rejoice, ye heavens; strike up, ye celestial choirs.
Help, heaven and earth. Sing unto the Lord, O.ye
TRIUMPH IN THE COVENANT. 307
saints of his. Bless the Lord, my soul. had I
the tongues of men and angels, all were too little for
me. Had I ten thousand tongues, the whole were not
sufficient to utter my Creator's praises.
My Beloved is mine, and I am his. The grant is
clear, and my claim is firm. "Who durst deny it,
when God himself doth own it ? Is it a hard adven-
ture to speak after Christ himself? Why, this is the
message that he hath sent me : I ascend to my Fa-
ther and your Father, my God and your Grod. He
hath put words into my mouth, and hid me say, Our
Father.
I believe ; Lord, help my unbelief. my G-od,
and my Father, I accept thee with all humble thank-
fulness, and am bold to take hold' of thee. my
King and my God, I subject my soul and all its pow-
ers to thee. my glory, in thee will I boast all the
day. my rock, on thee will I build all my confi-
dence" and my hopes. staff of my life, and strength
of my heart, the life of my joys and joy of my life,
I will sit and sing under thy shadow, and glory in thy
holy name.
my soul, arise and take possession. Inherit
thy blessedness, and cast up thy riches. Thine is
the kingdom, thine is the glory, and thine is the vic-
tory. The whole Trinity is thine. All the persons
in the Godhead, .all the attributes in the Godhead
are thine. And behold, here is the evidence, and
these are the writings, by which all is made sure to
thee for ever.
And now, E-eturn to thy rest, my soul ; for the
308 HEAYEN OPENED.
Lord hath dealt bountifully with thee. Say if thy
lines be not fallen to thee in a pleasant place, and if
this be not a goodly heritage. blasphemous discon-
tent, how absurd and unreasonable an evil art thou,
whom all the fulness of the Godhead' cannot satisfy,
because thou art denied in a petty comfort, or crossed
in thy vain expectations from the world ! my un-
thankful soul, shall not a Trinity content thee ; shall
not all-sufficiency suffice thee ? Silence, ye mur-
muring thoughts, for ever. I have enough, I abound,
and am full. Infiniteness and eternity are mine, and
what more can I ask ?
But methinks I feel some secret damps upon my
joy, and when I would soar aloft and triumph in the
riches of my portion, a secret diffidence plucks me
back, as the string doth the bird, and UNBELIEF whis-
pers in my ear,
1. " Surely this is too good to be true." But who
art thou that disputest against G-od ? The Lord hath
spoken it, and shall not I believe him ? Will he be
angry if I give rny assent, and speak it confidently
upon the credit of his words ? my Lord, suffer me
to spread the writing before thee. Hast thou not
said, Thy Maker is thy husband, Isa. 54 : 5 ; I will
betroth thee unto me, Hosea 2 : 19 ; Thou shalt call
me, my Father ? ,Ter. 8:19. I pray thee, Lord,
was not this thy saying : I am God, even thy God,
Psalm 50 : 7 ; I will be a Father unto you, and ye
my sons and daughters ? ' 2 Cor. 6 : 18. Why then
should I doubt ? Is not the truth of the living God
sure footing for my faith ?
TRIUMPH IN THE COVENANT. 309
Silence then, quarrelling unbelief. I know in
whom I have believed. Not in friends, though nu-
merous and potent ; for they are men, and not God.
Not in riches ; for they make themselves wings. Not
in princes ; for their breath is in their nostrils. But
let God be true, and every man a liar. In God have
I put my trust, in his word do I hope. sure word ! .
Heaven and earth shall pass away, but not one jot or
tittle of this : I have not built upon the sand of mor-
tality. Let the rain descend, and the floods come,
and the winds blow, nevertheless the foundation of
God standeth'sure. His everlasting counsel and ever-
lasting covenant are my stay. I am built upon his
promises, and let hell and earth do their worst to blow
up this foundation. '.
'Now shall my faith triumph, and my heart be glad,
and my glory rejoice. I will shout with the exulting
multitude. The Lord he is the Grod, and he is not
ashamed to be called my God. He is not ashamed
of my rags or poverty, of my parentage or pedigree ;
and since his infinite condescension will own me,
will he take it ill if I own him? Though -I have
nothing of my own to glory in, unless I should glory
in my shame, yet I will glory in the Lord, and bless
myself in him.
*' For who is like unto the God of Jeshurun ? Bring
forth your gods, ye nations. Lift up your eyes,
and behold who hath created all these things. Can
any do for their friends as the Lord can ? Or if he
be angry, who is the god that shall deliver out of liis
hands ? Will you set Dagon before the ark ? Or shall
310 HEATEN OPENED.
mammon contend with the holy One? ambitious
Haman, where is now thine idol honor? rich
glutton, that madest a god of pleasure, where is now
the god whom thou hast served ? sensual world-
ling, that knewest not where or how to bestow thy
goods, do riches profit thee? Could mammon save
thee ? Deceived souls, go now to the gods that you
have chosen. Alas, they cannot administer a drop of
water to cool your tongues.
But the Portion of Jacob is not like them. From
everlasting to everlasting he is Grod. His power is
my confidence, Ms goodness is my maintenance, his
truth is my shield and my buckler. But,
2. " My clamorous unbelief hath many wiles, and
afresh assaults me with the difficulty of the things
promised, and labors to nonplus and confound me with
their amazing greatness" But why should I stagger
at the promise through unbelief, robbing at once my
Master of his glory, and my soul of her comfort ? It
is my great sin to doubt and dispute, and shall I be
afraid to believe ? my soul, it is the highest honor
thou canst put upon thy Lord, to believe against diffi-
culties,* and to look for and reckon upon great things
and wonderful, passing all created power and human
faith.
Let not the greatness nor the strangeness of the
benefits bequeathed unto thee, put thee to a stand.
It- is with a God thou hast to do, and therefore thou
must not look for little things; that were to darken
the glory of his munificence, and the infiniteness of
his power and goodness. Knowest thou not that it, is
TE.IUMPH IN THE COVENANT. . 311
liis design to make his name glorious ; and to make
thee know he is able to do for thee above all thou
canst ask or think ? Surely they cannot be any small
or ordinary things that shall be. done for thee, when
the Lord shall show in thee what a G-od can do, and
shall carry thee in triumph before the world, and make
proclamation before thee, Thus shall it be done to the
man whom the Lord delighteth to honor. "What won-
der if thou canst not comprehend these things if they
exceed all thy apprehensions and conceptions? This
is a good argument for thy faith ; for this is that
which the Lord hath said, that it hath not entered
into the heart of man to conceive what things he hath
prepared for them that love him. Now if thou couldst
conceive and comprehend them, how should his word
be made good ? It is enough for thee that the Lord
hath spoken it. Is not the word nigh thee ? Hath
God said, I will receive you; you shall be kings and
priests unto G-od, and inherit all things ; and shall sit
on thrones, arid, judge angels, and be ever with the
Lord : and shall I dare to say him nay ? Unreason-
able unbelief! "What, never satisfied; still contra-
dicting and blaspheming ? False whisperer, no more
of thy tales. I believe G-od, that it shall be as he hath
told me.
And now, thanks be to G-od, who always causest
us to triumph in Christ; therefore my lips shall praise
thee, and my soul which thou hast redeemed. For
thou ;hast made .me glad through thy word, and I will
triumph in the works of thy hands. I will praise the
Lord while I live. I will sing praises to my God
312 HEAVEN OPENED.
while I have any "being. my soul, if thou couldst
wear out thy fingers upon the harp, and wear thy
tongue to the roots, thou couldst yet never sufficiently
praise thy Redeemer.
my enemies, where is now your -confidence, and
where is your armor wherein, you trusted ? I will set
Christ alone against all your multitudes, and all the
power, and malice and policy wherewith they are
armed. The field is already won, ani the Captain of
our salvation returned with the spoils of his enemies,
having made a show of them openly, triumphing over
them in his cross. And thanks be to God who. hath
given us the victory, through our Lord Jesus -Christ.
Of whom, then, should I he afraid ? Behold he is
near that justifieth me ; who shall plead with me ?
ye powers of hell, you are hut chained captives,
and we have a sure word, that the gates of hell shall
not prevail against us. Though the world he in arms
against us, and the devil at the head of them as their
champion, yet who is this uncircumcisecl Philistine,
that he should defy the armies of the living God?
Behold, I am come out to thee, as the stripling against
Goliath; not with sword, and with spear, hut in. the
name of the Lord of hosts, in whose strength I am
more than a conqueror.
grave, where is now thy victory? Christ is risen,
and hath broken up thy prison, and rolled away the
stone, so that all thy prisoners have made an escape.
Rejoice not against me, mine enemy; though I
fall, I shall rise again; though I lie in darkness, the
Lord shall be a light unto me. Enlarge not thy de-
TRIUMPH IN THE COVENANT. 313*
sires, Tophet, fait shut up thy flaming mouth; for
there is now no. condemnation to them that are in
Christ Jesus. .
deceitful world, thou art already overcome, and
the conquered enemy is "become my servant, and I
am fed with the honey taken out of the carcass of the
slain lion. I fear not thy threats, nor the enchant-
ments of thy syren songs, "being kept "by the power of
God, through a victorious faith unto salvation.
my sins, you are already buried, never to have
any resurrection, and the remembrance of you shall
be no more. I see my sins- nailed to the cross, and
their dominion is taken away, though their lives he
prolonged yet for a little season. Awake, therefore,
my glory ; awake, psaltery and harp, and meet the
Deliverer with triumph; for his right hand and his
holy arm have gotten us the victory, and all the ends
of the earth have seen the salvation of our God.
. -3. "Yetmethinksmynnworthinessfliesinmyfaoe,
and I hear my cavilling unbelief -thus upbraiding me,
and crying out, ' proud presumption, that thou who
art conscious to thyself of 'thy great unworthiness,
shouldst pretend a claim to God and glory! Shall
daring dust think to share with the Almighty, and
say of his endless perfections, They are my right ?
Bold sinner, stand off, s and tremble at thy presump-
tuous arrogance.' "
my God, I lay my hand upon my mouth. I
confess the charge of mine unworthiness. My guilt
and shame is such as I cannot cover, but thou canst,
and dost. Thou hast cast a mantle upon my naked-
Heaven Gpeiwd. 1 4
HEAVES' OPENED.
ness, and hast promised my transgressions shall not
be mentioned, and that thou wilt -multiply pardons.
And shall I take up what thou hast buried, and then
affright myself with the ghosts 'that unbelief has
raised ? Is it presumption to take 'the pardon that
thou dost offer, or to receive and claim thee as mine,
when it is but what thou hast promised ? I durst not
have approached thee, but upon thy call; nor have
claimed a title, but upon thy grant. I should have
thought it diabolical pride, to have pleaded an interest
in thee, and claimed kindred to thee, but that thou
hast showed me the way.
And thou, my soul, art thou ignorant of God's
great design? Knowest thou not that it is his purpose
to glorify free grace? And how should grace appear
to be grace indeed, were there any worthiness in the
subject ? Thine unworthiness is but- a foil to set off
the beauty and riches of free grace and mercy.
4. "But I cannot shake off this brier: alas, what a
cavilling sophister is unbelief, and will never be an-
swered. Now is it ready to tell me, what if the
promise should be a sure foundation, yet thou mayest
not build upon another man's ground. What though
the grace and mercies of God are infinite, yet dogs
may not catch at the children's bread. Thou hast no
right nor title to the promise, therefore cease thy
pretended claim."
But, my soul, wherefore shouldst thou doubt?
"Whose image and superscription is this ? Dost thou
not bear upon thee the marks of the Lord Jesus ? I
have given up rny name to him, and taken hold of
TRIUMPH IS THE COVENANT. 315
his covenant, and therefore may claim an interest. I
have accepted the matter, and closed with the Media-
tor, and subscribed to the conditions of the covenant,
and therefore cannot question but it is mine. The
Lord hath offered to be my (rod, and I have taken
hold of his offer. I have taken him as Grod, and given
him the supremacy. my soul, look round about
thee, in heaven and in earth;' is there any thou dost
esteem or value in comparison with God ? Is there
any thou dost love like him, or take that content or
felicity in, that thou dost in him? Are not thy chief
desires and designs to glorify and enjoy him? Thou
canst not deny but it is truly thus. I am sure noth-
ing but G-od will content me. I am never so well in
all the world as in his company. My soul seeketh
him above all, and rests in Mm alone as my satisfac-
tory portion. He offereth to take me as one of his
people, and I have resigned myself accordingly to him
as his, and have put both my inward and outward
man under his government, and given up ail-to his
disposal, and am resolved to be content with him, as
my all-sufficient happiness.
Besides, I have taken him in his own way through
Christ, whom he hath tendered to me as my head and
husband, and I have accordingly solemnly and delib-
erately taken him. my soul, dost not thou remem-
ber thy many debates ? Hast thou not put Christ and
all the world into the balance ? Hast thou not cast up
the cost, and reckoned upon the cross, and willingly
put thy neck under Christ's yoke, and ventured thy
salvation upon Christ alone, and trusted him with all
316 HEAVEN OPENED.
thy happiness and all thy hopes ? Hast thou not over
and over resolved to take him with what comes, and
that he shall he enough, though in the loss of all
things? Thou canst not but 'know that these have
been the transactions between Christ and thee; and
therefore he is thine, and all the promises are yea and
amen to thee through him.
And for the terms of the covenant, I love and like
them; my soul embraceth them; neither do I desire
to be saved in any other way, than by repentance
towards God, and faith towards our Lord Jesus Christ,
and sincere obedience to his gospel. I am willing to
go out of my flesh, and do look unto Jesus for right-
eousness and strength, and trust my salvation wholly
on this foundation. I am content to deal upon trust,
and venture all in the hope of what is to come, and
to tarry till the next world for my preferment. I am
willing to wait till the coming of our Lord Jesus
Christ, and have laid up my happiness on the other
side the grave.
And. though my sins be many, yet I should belie
my own knowledge if. I should say they were not my
constant trouble and burden, and the enemies, against
which I daily watch, and with whom my soul hath
no peace. My own heart knoweth that I hate them,
and desire and endeavor their utter destruction, and
do resolve against them all, and am willing to use all
God's means to mortify them. It is too true that I
often fall and fail; yet my conscience beareth me
witness that I confess and bewail it, and do not ordi-
narily and deliberately allow myself in any sin what-
TRIUMPH IN THE COVENANT. 317
soever against my knowledge. And though, my obe-
dience he miserahly lame, yet, Lord, thou knowest
that I have respect unto all thy commandments, and
do strive to come up to what thou requirest. The
Holy Ghost is witness, and my conscience also, that
I first seek the kingdom of God and the righteousness
thereof, and that it is my chief care to please God,
and keep from sin. Speak, my soul, is not holi-
ness thy design ? Dost thou not thirst for it, and fol-
low after it? Dost thou not in thy settled choice
prefer the holy ways of God before all the pleasures
and delights of sin ? Thou knowest it is thus, and
therefore no more disputing ; thou hast sincerely taken
hold of God's covenant, and without controversy it
must be thine.
my God, I see thou hast been at work with my
soul. I find the prints, I see the footsteps. Surely
this is the finger of God. I am thy servant, Lord,
truly I am thy servant, and my soul hath said unto
the Lord, Thou art my Lord. It must be so. "Wouldst
thou ever set thy mark upon another's goods ? Or
shall God disown his own workmanship ? My name
is written in heaven. Thou hast written thy- name
upon my heart, and therefore I cannot question but
thou hast my name on thy heart. I have chosen
thee, Lord, as my happiness and heritage, and
therefore I am. sure thou hast chosen me; for I could
not have loved thee, except thou hadst loved me first.
my Lord, discern, I pray thee, whose are these, the
signet, the bracelets, and the staff. I know thou wilt
acknowledge them. :
318 HEAVEN OPENED.
And now "blessed be (rod, and the Father of our
Lord Jesus Christ, who of his ahundant mercy HATH
BEGOTTEN ME AGAIN TO A LIVELY HOPE.
And thou, my soul, believe and wait, look through
the window, and cry through the lattice, and rejoice
in the hope of the glory of G-od. The vision is for
an appointed time ; wait for it. It will come in the
end, and will not tarry.- Hab. 2:3. Behold, the
husbandman waiteth for the precious fruits of the
earth. Be thou also patient. He hath long patience,
and wilt not thou have a little patience ? He, for the
fruits of the earth ; but thou, for the joys of heaven.
He, upon mere probabilities ; but thou, upon infallible
certainties. He, for a crop of corn ; but thou, for a
crown of glory. "Were he but sure that every corn
would bear a crown, how plentifully would he sow,
how joyfully would he wait ! Why, such is thy har-
vest. As sure as the summer's delights do follow the
winter's severities as sure as the wished-for harvest
doth follow the toilsome and costly seed-time, so sure
shall thy Lord return, and bring thy reward with
him. Therefore, my soul, love and long for the ap-
proaching jubilee, and wait all the days of my appoint-
ed time, until my change shall come.
blessed state that my Lord hath translated me into ;
happy change that he hath made ! I was a stranger,
and he took me in and made me an heir, and preferred
' me from the dunghill to the throne, and from a hewer
of wood and drawer of water to attend his court, and
know his counsels, and do his pleasure. Happy am I
that ever I was born to partake of this endless dignity.
TRIUMPH IN THE COVENANT. 319
my Lord, it is no little thing thou hast given
me in hand. I am already come to mount Zion, and
the city of the living Grod, the heavenly Jerusalem,
and to an innumerable company of angels, to the
general assembly and church of the first-born, and to
Grod the Judge of all, and unto, the spirits of just men.
made perfect, and unto Jesus the Mediator of the new
covenant, and unto the blood of sprinkling. My heart
reviveth as Jacob's, when I behold the tokens which
thou hast sent me, tHe spirit of adoption, the pardon
of my sins, my patent for heaven, the chain of thy
graces, the Son of thy bosom, the new testament in
his blood, and the letters of his love. My Lord hath
said that he will love me, and manifest himself unto
me ; and that the Father will love me, and both will
come unto me, and make their abode in me. But is
it true indeed? Will the Lord dwell on earth? Or
if he will, shall so foul a stable, so unclean a place as
my heart hath been, shall this be the place that the
Lord of life will take up his lodging and keep his
court in ? Will he indeed come with all his train of
graces, -and live and walk in me? How can these
things be ? But he hath said it, and I do, and I will
believe it.
Yet all this is but the earnest of what is to come.
how great is thy goodness laid up for them that
fear thee! Yet a little, and my warfare shall be
accomplished, and the heavens must receive me till
the time of the restitution of all things. It is but for
a short term that I shall dwell in this flesh, in an
earthen tabernacle. My Lord hath showed me, that
320 EEAYEN OPENED.
where he is, there shall his servant be. Now the
living is tied to the dead, and my soul is a stage of
strife and a field of war. Yet, it is "but a little mo-
ment, and that which is perfect shall come : perfect
holiness and perfect peace, eternal serenity and a se-
rene eternity.
my sins, I am going where you cannot come
where no unclean thing shall enter, nor any thing
that defileth. Methinks I see all my afflictions and
temptations, all my infirmities and corruptions, falling
off me, as Elijah's mantle at his translation.
my soul, dost thou not see the chariots of fire,
and the horses of fire, come to take thee up ? Be thou
as poor as Lazarus, yet Grod will not disdain to send
a party*of angels to conduct thee home. How canst
thou doubt of a ready reception, that hast such a
Friend in court, who will lead thee with boldness into
his Father's presence ? If there was joy in Pharaoh's
court when it was said, Joseph's brethren are come,
surely it will be welcome news in' heaven, when it is
told, Jesus' brethren are come.
My soul, fear not to enter, though the Lord be
clothed with -terror and m'ajesty; for thy Redeemer
will procure thee favor, and plead thy right. I am
sure of welcome, for the Father himself loveth me. I
have tasted and tried his love ; and when I had played
the wicked prodigal, yet he despised not my rags, but
fell on my -neck and kissed me, and heaven itself
rejoiced over me. Much more will he receive me
gladly, and let out his love upon me, when presented
to him by his Son, in his perfect likeness, as a fit
TRIUMPH IN THE COVENANT. 321
object for his everlasting delight. Fear not, my
soul, as if thou wert going to a strange place. "Why,
heaven is thy country and thy home : wilt thou doubt
of admission, or fear of welcome, when it is thine own
home ? Why, my soul, thou wast born from above,
and here is thy kindred and thy Father's house, and
therefore thou shalt surely be admitted. And then
shall I see the glorious preparations of eternal love,
and the blissful mansions of the heavenly inhabit-
ants.
Doubtless it will be thus. These are not sick
men's dreams, nor children's hopes. The living God
cannot deceive me: and may not I certainly promise
myself what the Lord hath promised me? I will
sooner think that all my senses are deluded, and what
I see and feel and taste is but a fancy, than think
that the living God will deceive me, or that his un-
changeable covenant will fail. Now I am a son of
God, and it doth not yet appear what I shall be ; but
this I know, I shall be like him, and see him as
he is. . ..
I know it shall be thus. Why, what security
should I ask of (rod? He hath given me all assur-
ance in his word. And though the word of God be
enough, yet he, willing to show more abundantly to
the heirs of promise the immutability of his counsel,
confirmed it by an oath; that by two immutable
things, in which it was impossible for God to lie, I
might have strong consolation. unreasonable un-
belief! What, shall not the oath of God put an end
to thy strife ? rny God, I am satisfied ; it is enough.
14*
322 HEAYEN OPENED.
Now I may be told without presumption and toast
without pride ; and will no more call my duty arro-
gance, nor my faith a fancy.
my soul, there is hut a short life hetween thee
and glory, where holy angels and glorified saints shall
be my associates, and love and praise my only em-
ployment. Methinks I hear already how the morning
stars sing together, and all the sons of G-od shout for
joy. that I could come in ! But it was said unto
me, that I should rest yet for a little season, and I
shall stand in my lot at the end of the days. It is
well ; Lord, thy word is enough ; thy bond is as good
as ready payment. The Holy G-host tells me, that
life and glory abide me ; that what day I loose from
the body, the same day I shall be landed in paradise.
Amen. It is as I would have it.
But this is not all. When my body hath slept a
short nap in the dust, Christ will call to it, Come up
hither. Ah, true yoke-fellow, it will be a hard part-
ing, but a welcome meeting. I could not leave thee,
but to live with Christ. But he will raise thee a
glorious temple ; and when he shall appear, will bring
me with himself in glory; and then I shall reenter
thee as a royal mansion, wherein I shall abide with
the Lord for ever. For as we have served our Re-
deemer together, so we must be glorified together with
him. And when the Lord hath married us together
again, then will he marry us both unto himself. For
I know that my Redeemer liveth, and that he shall
stand at the last day upon the earth. And though
after my skin, worms destroy this body, yet in my
TRIUMPH IN THE COVENANT. 323
flesh I shall see G-od; wliom I shall see for myself,
and mine eyes shall behold, and not another, though
my reins be consumed within me. My Lord hath
already told me how it shall he. He hath set down
the time, and showed me the robes of immortality,
and the crown of life, that I must put on; and the
throne of glory, and the seat of judgment that I must
sit in. He hath told me the manner in which I shall
be presented to him, and espoused by him. He hath
told me where he will set me, and what he will say
to me, and how he will acknowledge my mean ser-
vices,, and remember what I have forgotten; how he
will praise the works that I have been ashamed of,
and reward me openly for what I have buried in
secrecy, and not forget the poorest alms that I have
given for his name. Then will he confess me before
his Father, and before the angels of Grocl. Thus saith
the true and faithful "Witness, and we know that his
testimony is true.
Ah, my soul, see that thou make not God a liar.
1 John, 5 : 10. my G-od, I have believed thy
report, and do look for fill tllese things, according to
thy promise. I know thou intendest me but for a very
. little while in this lower region. This world is but
the house of my pilgrimage, and my soul now is but
like a bird in the shell ; but when the shell is cracked,
then shall she take wings like a dove, and soar aloft
to thee, and fly away and be at rest. Yet I doubt
not thy care for my despicable dust. I know that
nothing will be lost : I know not where they will lay
me; but thy wakeful eye observeth, and will not have
324 HEAVEN OPENED.
to seek at what door 'to knock, nor. at what grave to
call for me. I believe, and am sure that I shall come
a glorious work out of thy hands, fair as the moon,
clear as the sun, crowned with honor and glory. And
when my absolution is read, and sentence passed
upon the world, then must I be taken up to dwell
with thee.
Let not my Lord be angry, that thy dust and ashes
speaketh thus unto. thee. Thou, Lord, hast raised
my expectations, and hast made me look for all these
great things from thee. In vain hast thou written all
these things unto me, if I should not believe them;
and a distrustful diffidence would put a high dishonor
upon thy truth.
Lord, it repenteth me it repenteth me of my
jealousies, and my doubtful thoughts about thee. I
know thou lovest an humble confidence, and delight-
cst in nothing more than to see thy children trust
thee. I know the building of my hopes reaches not
a hair's breadth beyond the foundation of thy prom-
ises; yea, it is sure, my expectations are infinitely
short of what I shall find. my God, my heart
trusteth safely in thee, and I here set to my seal that
thou art true. Christ is the corner-stone on which I
build, and therefore my building will challenge the
winds and floods.
And now, Lord, what wait I for ? my hope is
in thee. my Blessedness, let me enjoy thee. my
" Life, let me possess thee. Desire of mine eyes, let
me see thy face and hear thy voice ; for thy voice is
sweet, and thy countenance is comely. I ask but
TRIUHPH IN THE COYENANT. 325
what thou hast promised; for thou hast told me that
I shall see (rod, and thou wilt speak to me mouth to
mouth, even apparently and not in dark speeches,
and -the similitude of Gfod shall I behold. So shall,
my knowledge be perfected, and I shall see the inac-
cessible light, and my tender eye shall not water, nor
my sight dazzle; but I shall with open face look
steadfastly on the Sun of righteousness, and behold
his glory. Then shall faith be turned into fruition,
and hope into possession, and love shall arise like the
full moon in her brightness, and never wax nor wane
more.
thou Grod of my hopes, I look for a new body,
and a new soul for new heavens, and for a new
earth, according to thy promise, when my whole
soul shall be wholly taken up with thee. and all my
affections strained to the highest pitch, and all the
wheels of my raised powers set in most vigorous and
perpetual motion towards thee, still letting in, and
still laying out ; and thus shall there be an everlast-
ing communication of joy and glory from thee, and of
love and praise from me.
my soul, thou' art rich indeed, and increased in
goods. Thou hast no reason to envy the glory or
grandeur of the mightiest on earth; for their glory
shall not descend after them: like sheep shall they be
laid in their graves, and death shall feed upon them,
and there is an eternal end of all their pomp and ex-
cellency. But my kingdom is an everlasting king-
dom. My robes shall never wear, my crown shall
never totter, my throne shall never be vacant, my
326 HEAYEN OPENED.
tread shall never decay, my garland shall never
wither, my house shall never moulder, my wine shall
never sour, but everlasting joy shall "be upon my head,
and sorrow and sighing shall fly away.
my Grod, how happy hast thou made me ! It is
tetter than I could have wished. Thou hast done all
things well. Thou hast settled them for ever. The
whole earth cannot show any such heritage or ten-
ure. The world can deed out her possessions only for
years, nor can she make a good title for that ; hut
my inheritance is for ever, and none can put me out
of possession. The thing is established in heaven, and
in the volume of the book it is written of me. My
evidence cannot be lost; it is recorded in the court
above, and enrolled in the sacred leaves of the word,
and entered upon the book of my conscience, and
herein I do and will rejoice.
Now, my soul, wipe thine eyes, and go away like
Hannah, and be no more sad. "What though my
house be not so with G-od ; so happy, so prosperous as
I could wish ? What though they be increased that
trouble me, and my temptations and afflictions are
like the rolling billows, riding on one another's backs
for haste, yet shall my soul be as a rock unmoved,
and sit down satisfied in the security and amplitude
of my portion. For G-od hath made with me an ever-
lasting covenant, ordered in all things, and sure ; and
herein is all my salvation, and all my desire.
And now, what remaineth, Lord, but that I
should spend the remainder of my days in loving,
praising, and admiring thee ? But wherewithal shall
TRIUMPH IN THE COYENASTT. 327
I come before the Lord, or tow myself before the most
'highG-od? "What shall I give thee, to express my
thankfulness, though not to requite thy bounty?
Alas, my poor little soul; alas that thou art so little!
How narrow are thy capacities ; how disproportion-
ate are thy powers ! Alas that my voice can reach to
no higher a note ! But shall I do nothing, because I
cannot do all?
Lord, I resign my all to thee. "With the poor wid-
ow, I cast my two mites, my soul and body, into thy
treasury. All my powers shall love and serve thee.
All my members shall be weapons of righteousness for
thee. Here is my good will. Behold, my substance
is thy stock, mine interest is for thy service. I lay
all at thy feet : there, thou hast them, they are thine.
My children I enter as thy servants. My possessions
I resign as thy right. I will call nothing mine but
thee. AH mine are thine. I can say, My Lord and
my God, and that is enough; I thankfully quit my
claim to all things else. I will no more say, My
house is mine, or my estate mine ; I myself am not
mine own. Yet it is infinitely better for me to be
thine, than if I were mine own. This is my happi-
ness, that I can say, My own God, my own Father.
And what a blessed exchange hast thou made with
me : to give me thyself, who art an infinite sum, for
myself, who am but an insignificant cipher !
And now, Lord, do thou accept and own my claim.
I am not worthy of any thing of thine, much less of
thee. But since I have a deed to show, I bring thy
word in my hand, and am bold to take possession.
328 HEAVEN OPENED.
Dost thou not know this hand? wilt thou not own this
name? wilt thon not confirm thine own grant? It
were infidelity to doubt it. I will not disparage the
faithfulness of my Lord, nor he afraid to aver arid
stand to what he hath said and sworn. Hast thou
said thou art my God, and shall I fear thou art my
enemy ? Hast thou told me thou art my Father, and
shall I stand aloof, as if I were a stranger? I will
"believe. Lord, silence my fears; and as thou hast
given me the claim and title of a child, so give me
the confidence of a child. Let my heart be daily kept
alive by thy promises, and with this staff let me pass
over Jordan. May these be my undivided companions
and comforters. "When I go, let them lead me ; when
I sleep, let them keep me; when I awake, let them
talk with me. And do thou keep these things for
ever upon the imaginations of the thoughts of the
hearts of thy people, and prepare their hearts unto
thee. And let the heart of thy servant be the ark of
thy testament, wherein the sacred records of what
hath passed between thee and my soul may for ever
be preserved. Amen.
Thus far my friend. So may it be.
TO THE UNCONVERTED. 329
CHAPTER XYI.
TO THE UNCONVERTED.
WITH A FORM OF COVENANTING WITH GOD.
ARTH, earth, earth, hear the word of the Lord.
Ye men of this world, ye spirits that are in prison,
held captive to iniquity, under the prince of this
world; in a covenant with death, at an agreement
with hell, without Christ, aliens from the common-
wealth of Israel, strangers from the covenant of prom-
ise, having no hope, without God in the world ; who
have said, we will not have this man to rule over us,
let us break his bonds asunder and cast his cords from
us; who are joined to idols, have chosen you other
gods, are following after other lovers; who walk
after the course of this world, according to the prince
of the power of the air, the spirit that now worketh
in the children of disobedience; having your conver-
sation in the lusts of the flesh, fulfilling the desires of
the flesh and of the mind, and being still, as you were
by nature, the children of wrath, in the gall of bitter-
ness and bond of iniquity.
ye sons of death, ye children of the night and
of darkness, hear, and your souls shall. live; to you
also is the' word of this salvation sent; even the
strangers, and those who are afar off, that will lay
330 HEAVEN OPENED.
hold on the covenant, and choose the thing that pleas-
eth Qod, these also shall have a name in his house,
even the glorious name of sons and daughters. The
Lord hath sent a word into Jacob, and it shall light
upon Bdom, and Amalek, and the uncircumcised Phil-
istines, even as many of them as the Lord our God
shall call Acts 2: 39.
Hearken, people, you that are polluted in your
Mood, written in the earth, free among the dead;
come in, let your covenant with death be made void,
and your agreement with hell be disannulled ; strike
a league with the Almighty, and your names also
shall be written among the living in Jerusalem.
Stand ye before the Lord; come, let us reason to-
gether. "Where are you ? "What is your portion and
inheritance ? Ye are cursed with a curse. Fire and
brimstone, and a horrible tempest, this shall be the
portion of your cup. Psalm 11 : 6. What are you
seeking ? Whither are you travelling ? After a few
years of your vanity are over, where must your
dwelling be ? "Who can dwell with the devouring
fire? "Who can dwell with everlasting burnings?
Look before you, behold that smoking furnace, that
burning lake, that bottomless pit which is gaping for
you, and which at your next step may swallow you
up. Escape for your lives ; why will ye die ? Turn
and live.
Do you believe the resurrection from the dead,
the judgment to come, and the invisible world ? Is
it to the spirit of a man as to the spirit of a beast ?
Doth it perish with his body ? Dieth a man as a dog
TO THE UNCONVERTED. 331
dietli ? Dieth a wise man as a fool dieth ? Fall all
things alike to all, just and unjust, good and bad,
after this life, as well as in it ?
Do you "believe the Scriptures ? Are they but a
fable? If you hope they are, are you sure they are?
Dare you venture your souls upon it? "While the
saints venture on the truth, dare you venture your
souls on the falsehood of it? Dare you stand forth
and say, If this word be not a lie, let me be damned
for ever ; I am content that the everlasting worm shall
gnaw my heart, that the infernal fire shall burn my
flesh and bones and soul for ever and ever, if it prove
not at last a mere forgery and imposture !
Do you believe the Scriptures to be true indeed ?
If you do, what do they preach to you ? Do they
speak any thing, if not this : That there is another life
and death, besides that which is within the ken of
mortal eyes ; that the other life and the other death
are eternal; that upon your being found within or
without the covenant of Grod, hangs your eternal judg-
ment, either for life or death ; that while you are in
a covenant with death, and in a course of iniquity,
you are without the covenant of God, and "an have
no benefit by it ; .that under- sin, you are out of cove-
nant; out of covenant, you are out of Christ ; and out
of Christ, you are under condemnation ?
Are there any thing's which that word which you
profess to believe to be true, and to stand as sure as
heaven and earth are there any things which this
speaks more plainly than these things and such as
these? ,What, and yet secure in a state of sin?
332 HEAVEN OPENED. '
Aliens from God, enemies of all righteousness, and
yet in quiet ? Are you resolved to sell eternity for
time, life for death, a soul for the pleasures of sin ?
Is this the choice you have made, and are you resolved
to stand to it? "Let me have this world, my por-
tion here, my good things here, and then let me be
damned in the other world ; let me sin here, and suf-
fer hereafter; let me laugh here, and lament here-
after; let me flourish and prosper and live at ease
and in honor and in pleasure and at liberty here, and
let my prison and my pain and my anguish and my
plagues be beneath; there let me be torn, let me
burn, let me roar, let me die, so I may be rich and
be merry, and rejoice a while here ; let time be my
heaven, and eternity be my hell!" Speak in earnest,
is this your choice ? Or that you may not be urged
to make a new choice, will you take upon you to
make a new gospel ? And dividing what God hath
joined together, will you join what he hath divided ?
"Will you write this for gospel: "Holiness and hell,
sin and glory, Christ and the curse, the devil and the
crown : let the wicked hold on his way, and the un-
righteous his thoughts;, let him still run away from
the Lord, and he shall have mercy, and from his God,
and he will abundantly pardon ! Strait is the gate,
and narrow is the way, that leadeth unto death, and
few there be that find it ; but* broad is the gate, and
wide is the way, that leadeth unto life, and the whole
world are going in thereat ! Blessed are the proud
in spirit ; for theirs is the kingdom of heaven ! Blessed
are they that laugh now ; blessed are the froward,
TO THE UNCONYERTED. 333
tlie merciless, the impatient in heart, the persecutors
for righteousness' sake ; for great is their reward in
heaven ! Within shall be the dogs, the whoremongers,
the sorcerers, the drunkards, the ruffians, the blas-
phemers, the idolaters, and whosoever loveth and
maketh a lie ; and without shall be the lambs, the
holy, and the humble, and the meek, and the merci-
ful, and the upright in heart, and the poor in spirit,
and peacemakers, the persecuted for righteousness'
sake, and whosoever loveth truth and maketh God
his trust : these shall go into everlasting fire, but the
ungodly into life eternal !"
Are these the articles of yoilr creed ? Is this your
gospel ? If it be, what is your heaven ? If it be
not, if the old gospel must stand, where are your
souls ? Are your souls lost, and are they not worth
the recovery? "Why will ye die? Turn and live ;
when shall it be ?
As an ambassador for Christ, to whom is committed
the word of reconciliation, having hinted to you what
is law, so in the name of the eternal God, I publish
to yOU THE EVERLASTING GOSPEL.
The Lord God having entered into a covenant of
life with the first Adam, for himself and all mankind
in him, this covenant has been broken, whereby sin
hath entered, and death by sin; and all the world
being now become' guilty before God, bound over to
the vengeance of eternal fire, and under an utter im-
possibility of recovery by aught which that covenant
can do, God has out of his abundant grace made a
new covenant, on which whosoever shall lay hold,
334 HEAVEN OPENED.
shall be delivered out of the state of death and wrath
into a state of life and blessedness. What the law
could not do, being weak through the flesh, Grod sent
his Son in the likeness of sinful flesh to accomplish ;
and with him this gracious grant, that whosoever
believeth in him, shall not perish, but have everlast-
ing life. John 3 : 16. And this is the covenant which
has been declared unto you.
This new covenant is a marriage covenant: I
will betroth thee unto me for ever, yea, I will betroth
thee to me in righteousness, and in loving-kindness,
and in mercies. Hos. 2 : 20. In it the Lord makes
offer, and invites you'to accept of a husband and a
dower : the husband is the King's Son, the Lord Jesus
Christ, and with him the lost kingdom, and all that
belongs to the kingdom of God, for a dower. Liberty
for the captives, the opening of the prison to them
that are bound ; riches to the poor, eyes to the blind,
feet to the lame, healing to the diseased, and life to
the dead.
And whoever among you all, who are persons
under the law, held by the cords of your*sins, whose
souls are fast bound in fetters of iron, who are willing
that your covenant with death be made void and your
agreement with hell be disannulled, and will join
yourselves to the Lord and be brought within the
bonds of this covenant, all the blessings of this cove-
nant are made over and stand sure unto you. The
grant is made, the deed is drawn and sealed; the
Lord hath set to his seal come you in and seal the
counterpart; set to it your seal, and the match is
TO THE UNCONVERTED, 335
made up. Christ, and with him all things, are yours,
and you are his. Accept, and live ; refuse, and die
for ever.
Come then, sinner; what sayest thou ? Dost thou
consent ? Dost thou accept ? Or, as Laban to Ee-
bekah, "Wilt thou go with this man ? Let me espouse
thee to this one Husband ; only let me first tell thee,
the matter is solemn, and thou must be serious. It
is for life, it is for eternity. Consider therefore, and
let thy heart, lying prostrate before the Almighty,
come in and make answer to these demands, which
from him, and in his great and dreadful name, I make
unto theei
I. "Wilt thou have Jesus for THY HUSBAND ? Un-
derstand before thou answer. The taking of Christ
for thy Husband implies,
1. Intimate union by choosing and accepting
him for thine, and resigning and giving up thyself to
him for his own ; to live with him in the dearest con-
jugal affections for ever.
2. Ingenuous subjection by a free and cheerful
putting thyself under him, as thy Lord whom thou
wilt obey and be subject to, in all things. The wife
must be subject to her husband ; yet not as a slave,
by constraint, but freely and by consent.
3. Total dependence holding him as thy Head,
expecting nothing, owning nothing but what descends
upon thee from him; depending upon him for all
things, the bearing of thy debts, thy discharge from
thy bonds, and thy whole provision for a livelihood
and maintenance*
336 HEAVEN OPENED
Consider, then; what sayest thou? Does thy
heart choose and accept, and resign up itself unto
Christ ? Dost thou choose him as a Husband ? Thou
canst choose him as a Refuge, to hide thee from dan-
ger thou canst choose him as a Friend, to help thee
in thy need ; "but dost thou choose him for thy Hus-
band? "Wilt thou cleave to him; love, honor, and
obey him ? Dost thou understand his manner, the
law of his house, his family order and discipline?
Dost thou know his commands and expectations ; how
holy, how spiritual, how strict and self-denying, how
humble and submissive he expects thy whole-carriage
should be ? "Wilt thou be at his finding ? , Wilt thou
look unto him, and lean upon him for all thou need-
est ? Shall all thy desire be to him, and thy depend-
ence on him ? Thou art a bondman ; who shall be
thy redemption ? Thou art a malefactor ; who shall
be thy satisfaction ? v Thou art a leper ; whence dost
thou look for cleansing ? Thou art a .beggar ; whence
dost thou expect an inheritance? "Wilt thou lean
upon thy Beloved for all? Shall he be thy wisdom,
righteousness, sanctification, redemption, and -inherit-
ance ? "Wilt thou do him this honor, to trust him for
all this ; to cast all thy burdens, thy care, thy fears,
thy sins, thy guilt, thy hopes upon him? Canst
thou say, "0 my Grod, I have sinned, I have sinned;
thy law have I broken, thy love have I slighted, I
have fallen from thee, and run over to thine enemies ;
I have fallen under thy displeasure; wrath is pro-
voked, justice has taken hold of me, my soul is un-
done. How dreadful is thy controversy with me ! And
TO THE UNCONVERTED. 337
I have nothing to answer but this, 'My Jesus shall
answer for me.'
"0 my. Jesus, thou hast wooed and invited sin-
ners unto thee ; thou hast sent forth thy messengers
and thy word into the highways and hedges, into the
jails -and hospitals of the world ; among the poor,
the Wind, and the bound, and the diseased, and those
who are in debt and distress, to take from among
them a wife for thy bosom. Behold, thy word has
found among the captives this wretched adulteress,
my poor harlot soul, which has dealt treacherously
with thee, and has followed after other lovers, has
fallen among thieves. and robbers, is bruised, wounded,
and undone, having prodigally spent and wasted all
that I had.
11 But behold, I come at thy word ; if thou sayest,
'I have no pleasure in thee' if thou spurn me with
thy foot, and trample me in the dirt, or send me back
to my prison, and leave me to bear the shame of my
sins, I must be silent and speechless.
" But wilt thou receive me ? "Wilt thou take me
into thy' house? Shall I be called by thy name?
"Wilt thou love me, and be joined unto me ? Wilt
thou be surety for thy servant ? "Wilt thou that my
debts be upon thee, my bonds be upon thee, my wants,
my sins, my sorrows, my fears, my plagues, my help,
my soul be upon thee ? Wilt thou, Lord, and can I
say thee nayf "Wilt thou take them, and can I re-
fuse to lay them upon thee? I consent, Lord, I con-
sent to thee; be thou my husband and my helper;
love me, discharge me of 4 this guilt, loose me fi-Qm
Hpaven Opened. \
333 HEAVEN OPENED.
tliese fetters, cleanse me from this filthiness, and then
ask what thou wilt, impose upon me whatever thou
pleasest. Love thee, honor thee, obey thee ! what
is my love, what is my obedience, that thou shouldst
accept, or I should deny it to thee ? It is but little
that I can do; -this heart is so false and so feeble
that I am afraid how I undertake for it ; but such as
it is, take it to thee ; I bestow it wholly upon thee,
with this promise, that if thou wilt help me, I will
love thee ; if thou wilt help me, I will be subject to
thee, and lay up all my- hopes and expectations^with
thee." Now, soul, now that thou knowest what it
means, now say, wilt thou have Christ for thy Hus-
band?
II. "Wilt thou take him FOR BETTER, FOR WORSE, for
richer, for poorer? Though thy Lord be a King, yet
his kingdom is not of this world. /He came not to be
ministered unto, but to minister ; he came to serve
and to suffer, and all those that will follow him must
suffer with him.j He came not to divide lands and
spoils and .crowns and temporal dignities and honors
among his disciples, but crosses and prisons and
scourges and wants. Thou wilt join thyself to the
Lord, but wilt thou take up thy lot with him ? Thou
wilt live with him, and abide with him; but dost thou"
know where he dwells, and what his entertainment
is? Sometimes he has bread, and sometimes he is
hungry; sometimes he has clothes, and sometimes is
naked ; sometimes he has a house, and sometimes he
has none ; sometimes he has friends, and sometimes he
has none; he is sometimes used kindly, and some?
TO THE UNCONVERTED. 339
times as coarsely; sometimes it is Hosanna, and
sometimes Crucify; sometimes lie is cried up. as a
.king, sometimes cried out against as a devil : and as
it is with the master, so will it "be with the scholar ;
as with the Lord, so with the disciple ; where he is,
thou must ."be also. Canst thou say, "Whither thou
goest, I will go with thee ; where thou feedest, I will
feed with thee; where my Lord dwelleth, if in a tent,
if in a cave, if in a dungeon, if in a wilderness, wher-
ever my Lord dwelleth, let me dwell with him? Con-
sider, what thou sayest, and he not overhasty.
May he thou dost not yet know what hunger and*
thirst and nakedness mean, what the wrath of man,
what their reproachings and spittings and stripes
and bonds mean : it may be thou hast thought, This
may be far enough off, and may never come upon me ;
or hast taken up a resolution through thoughtlessness,
not weighing how sharp and how pinching they may
be to thee. But suppose thou wert now just come to
it, and that thou sawest that thy first foot Christ-
ward would be the parting-point between thee and all
that is dear unto thee in the world that thy first step
heavenward would be into the fire, or the water, or
into the camp of the Philistines, whose faces were all
filled with fury against thee hast thou yet such a
far deeper sense of the eternal sufferings thou art in
danger of; such a settled belief of thy absolute neces-
sity of Christ to thy escaping these ; such a high value
of the love of Christ, and the everlasting salvation
thou expectest by him, as overbalances and swallows
up the sharpest and the quickest sense thou hast or
340 HEAVEN OPENED.
canst have of the greatest things thou shalt suffer by
him? Hast thou counted up all afflictions imaginable,
and then put thy soul to decide : "Now resolve what
vto do : either this, or no Christ ; either this, or no
J^, crown; either ..this cross, or the curse; either the
' : ' -'iSr
^ wrath of man,-'6r the wrath of Gfod, shrieking and
"" \ howling and gnashing of teeth for ever and ever.
, Confess Christ, and be confessed by him; suffer
/ with> r ,Christ, and reign with him ; weep with Christ,
V j and rejoice with him; die with Christ, and live for
> ever: deny Christ, forsake Christ, and perish for
.M ever." Hast thou thus put thyself to it? And after
the most solemn debate thou hast had, what is the
result? Now tell me, Christ, or no Christ? Wilt thou
have Christ for better, for worse, how dear soever he
cost thee ?
III. Wilt thoU FORSAKE ALL OTHERS? ThoU hast
three husbands that lay claim to -thee: sin, the world,
and the devil. Wilt thou renounce, and be divorced
from all these ? There is no compounding between
Christ and them; he or they must go.
1. The renouncing of sin consists in the disen-
gaging or loosening of the heart from sin. It is a
hearty willingness to let it go : a willingness to part
is our parting with sin a breaking the peace, the
cutting off the league between sin and the soul;
when a sinner, clearly convinced of the worth of
Christ, of the value of the soul, of the enmity of sin
against Christ and the soul, of the unworthiness of
sin with all its pleasures and advantages to be laid
in the balance with Christ, is willing to be rid of it:
' TO THE. TINCOHYERTED. 341
"What is there in it? what can it do for me? how
long will it last me? where will it lead me? the
tail of these locusts the sting, the sting that I see
there! Can I live without Christ; or can I hope that
he will dwell with such neighbors ? Can I bear the
loss of my soul; or can it escape if these escape? I
see it is vain to think of keeping both Christ and lusts,
it is vain to think of saving both my sins and my soul;
it is all one as to be saved and to be damned; I may
as well bring heaven and hell together. Well, let
them go; henceforth hold thy peace, sin, plead no
more with me for entertainment, be a stranger for
ever to me, henceforth I know thee no more."
In the engaging of the heart against sin. When
the heart is not only content to let it depart, but gives
it a bill of divorce, and sends it away. When it can
live without.it, and cannot bear it. When it deals
with it as the Egyptians with Israel : at first they
only gave them leave to be gone, but at length they
thrust them out. They were urgent upon them,
"that they might send them out of the land in haste;
for they said, we be all but dead men."
"Begone, sin," it says, "lam but a dead man if
thou abidestwith me;" and so it will no longer court
it as a friend, but curse it as an enemy fears it, hates
it, and is resolved to be its mortal enemy; and to this
end is determined to use all Grod's means to discover
and to destroy it.
(1.) To use all G-od's means to discover it; to
bring to light the hidden things of darkness. Sin
goes under a disguise ; it is hard to know friends from
342 HEAVEN OPENED.
enemies ; they need have their senses about them, and
well exercised too, that are to discern between good
and evil. Heb. 5 : 14. "Who can understand his errors ?
Psa. 19 : 12. Sin lies in the dark. " The heart of
man is desperately wicked; who can know it?" There
is too much wickedness, and it lies too deep to be dis-
cerned by every eye ; he that means in earnest to cast
out, must first search out his iniquities. "Let us
search and try our ways." Lam. 3 : 40. He must
search the scriptures which describe these enemies,
and mark them out, what they are, and how many,
and how you may know them wherever you find
them, and under what disguise soever they appear;
must search the heart, where, if they walk no more
openly, they will hide themselves, that they be not
discovered or suspected.
Thou art a self-deceived sinner, who oallest thy-
self an adversary to sin, and takest no care to find it
out; much more, who willingly Mdestit out of sight.
He takes part with sin who will not take pains
to know it. "I hate the devil and all his works, I
repent, I forsake all my sins ; and though I have done
iniquity, by the grace of Grod I will do so no more."
Thus vain men talk ; but dost thou know what thou
sayest? What is sin? Dost thou know a friend from
an enemy, good from evil? What are thy sins? what
hast thou done? wherein hast thou transgressed?
who are those that have done thee mischief? what
are their names ? It may be thou wilt say their name
is Legion, for they are many.
"In many things I have transgressed, in many
TO THE UNCONVERTED. 343
things I have offended." But in what things? Dost
thou know thine enemy when thou seest him; or
wouldst thou know him if thou couldst ? Dost thou
make any search or inquiry after him ? When thou
readest of a proud heart in the Scriptures, art thou
able to say, There is one of them that have done me
mischief ; or of a covetous heart, There is another of
them; or of an envious, malicious, froward heart,
There are more of them ; or of a hard and hypocriti-
cal, ignorant, unbelieving heart, This is he, this is my
great enemy? Or if thou canst not tell, dost thou
ask, Is not this he ; are not these they ? that I
could understand mine errors ; Lord, make me to know
my transgressions.
Sinners, never make yourselves believe you are
enemies to sin till you make narrow and -particular
inquiry after it after all sin, the several kinds of it,
whether of omission or commission, whether outward
or spiritual, open or secret, greater or smaller, sins of
ignorance or knowledge, of infirmities or presump-
tion; your beloved, your most pleasing sins, your
most gainful lusts, whatever they be, you can never
renounce till you resolve to make a diligent search
after them.
(2.) To use all God's means to overcome and de-
stroy them. He that hides his enemy, and he that
will spare him when he has found him, is not an
enemy, but a friend. He that says, I will destroy,
ancl will not use his weapons, either knows not what
he says, or says what he never means. Thou sayest
thou wilt renounce and resist all thy sins ; but art
34'i HEAVEN OPENED.
thou in earnest ? What course dost tliou mean to
take? Wilt thou take God's way? He bids thee
hear, believe, pray, fast, mourn, strive, watch ; and
wilt thou hearken to his counsels? Thou wilt be
healed of thy diseases ; but wilt thou take the counsel
of the Physician ? Wilt thou use his medicines ? Thou
wilt overcome thine enemy ; but wilt thou take heed
of him ? Wilt thou fidit asrainst him ? Wilt thou
G o
take in all the help that is offered thee ? Wilt thou
not only believe and lean upon God for his help, but
wilt thou pray and lift up thy heart for his help ?
Wilt thou not only pray against thy sins, but watch
against them against the occasions, temptations,
and beginnings of sin? Wilt thou use all God's
means, and against all thy sins? Shall not thine
eyes spare any of them ? Wilt thou make thorough
work with them, root and branch, old and young?
Shall there be neither the lowing of the oxen nor the
bleating of the sheep heard with thee ?
Wilt thou avenge thyself of thine enemies, and
wilt thou never again agree with thine adversaries ?
If thy sins say to thee, Is it peace, soul ? wilt thou
answer, What have you to do with peace ? get you
behind me. Wilt thou neither make a truce with
sin, nor embrace a parley, nor entertain a treaty for
peace with it ? Wilt thou not draw back thy hand,
nor put up thy weapons, nor give over thy watch,
nor go off thy guard, till all thine enemies become
thy footstool ? All this is included in the renouncing
of sin.
Beware you be not mistaken here; this is the
TO THE UNCONVERTED. 345
damnation of the world, their mistakes about repent-
ance. They easily say, I repent of my sins, I forsake
the devil and all Ms works. And they as easily per-
suade themselves that they do as they say. But did
they understand what there is in this repentance a
searching out their sins, dividing their souls from
them, a painful and watchful shunning and resisting
them in their whole course ; did they know what their
particular sins are, how near they are to their hearts,
how they have been nursed in their bosoms, and how
hard it will be now to part : even this covetousness
must go, even this sensuality must go; these dear
pleasures, these beloved gains, these pleasant compan-
ions must all be sent away, not one to be spared, not
so much as once more did they understand this, they
would then see what wind all their good words be.
They as much mean to pluck their eyes out of their
heads, to tear their flesh off their bones, as to repent,
if this be repentance. Well, now say, wilt thou re-
pent wilt thou now renounce sin ?
2. "Wilt thou renounce the world also ? By the
world, understand all the substance of the world,
houses, lands, money, and whatsoever worldly pos-
sessions ; all the shadows of the world, its honors,
pleasures, pomps, with all its glory ; the men of this
world, the friendship of the world, all fleshly rela-
tions, fathers, mothers, brothers, sisters, children, all
sinful companions and societies; whatsoever is in and
of the world.
These are then renounced, when we are resolved
that they shall neither be our gods nor our tempters.
.15*
346 HEAVEN OPENED.
1. Not our gods. We make the world a god to us,
when we make it our happiness or end; when we
bless ourselves in it, and count that our very life con-
sists in the ahundance of the things which we pos-
sess ; when we devote ourselves to it, making it both
the blessedness and the great business of our life. Ho
that can lack the world, and yet be blessed he that
can have the world, and yet not serve it he has re-
nounced it, even while he has it ; though it is his still,
yet it is not his god. 2. Not our tempters. The
world tempts in a double way by objects and instru-
ments. As objects-: which by something that is ap-
prehended desirable in them, entice and invite out- the
heart after them; or by something apprehended as
formidable, affright us out of our way : thus, pleas-
ant meats tempt the glutton, and wine the drunkard,
and a lion in the streets the coward. Also by instru-
ments: as the devil's instruments or agitators, by
which he betrays and beguiles unstable souls. In the
former sense the things of the world, in the latter,
the men of the world, are temptations and tempters
to us. He renounces the world, that will not be
tempted by the world that takes up with Christ, and
will not be bribed off by worldly advantages, nor prose-
lyted by worldly companions.
He that is resolved for Christ, though with the
loss of all, and with the displeasure of all the world
he that can be poor for Christ, that can be vile for
Christ, that can go hungry and naked with Christ,
that can go alone with Christ, and this even when it
is but to turn away from Christ, and he may be rich,
TO THE UNCONVERTED. 347
honorable, clothed and filled, and have company enough,
as much as he desires he forsakes the world.
He that can renounce the world, whenever it comes
to "be the case that either Christ must be forsaken, or
all things for Christ he that can do this, whose heart
is "brought to it, he has renounced the world. What
gayest thou now, soul ?
Thou wilt have Christ ; but what if thou must
leave all behind thee? What if he say to thee, Sell
all that thou hast, and follow me? Canst thou be
poor ? Canst thou be naked ? Canst thou be hungry
for Christ? Thou wilt have Christ; but how wilt
thou leave thy companions ? Canst thou hear all thy
carnal friends say of thee, "He is a fool, he is mad,
he is beside himself?" How wilt thou look thy fa-
ther, or thy mother, or thy wife in the face, who are
all -against it ; who will be persuading, beseeching
thee, weeping over thee, hanging upon thy neck, or it
may be, scoffing and reviling, to discourage and hold
thee back ? What sayest thou now ? Art thou yet
for Christ ? Wilt thou forsake them all, cast off all
that stands in thy way ?
3. Wilt thou forsake the devil also ? But I
need not now ask thee that; that is done already:
farewell, devil, when once sin and the world are cast
out. If thou wilt not be tempted to sin, if the world
ceases to be a temptation, the devil might as well
cease to be a tempter. There be many that say, " I
defy the devil," and yet defy not sin and the world.
Wise men ! They like not the devil, but yet wilt fol-
low his will ; they hate the devil, and yet are never
348 HEAVEN OPENED.
well longer than they are dancing in his chains. Defy
the devil, and yet love sin! Such defiance is his
delight. Let sin "be defied, let the world he despised,
and the devil is conquered.
IV. "Wilt thou cleave unto Christ FROM HENCE-
FORTH UNTO DEATH? Thou-wilt have Christ ; hut
when ? Shall this he the marriage-day ? "Wilt thou
from henceforth he the Lord's ; or when shall it he ?
Must it he to-morrow, or next month, or next year,
or some time or other, thou knowest not when ? Must
we take thy promise as they did the prophecy, "The
vision that he seeth is for many days to come,- and
he prophesieth of the times that are far off?" Bzek.
12 : 27. To-morrow thou wilt, hereafter thou wilt :
as well thou hadst said nothing ; as good thou hadst
said, "Never," as, "Not yet." Speak, soul; wilt thou
give thyself to the Lord, wilt thou presently ? If thou
wilt, how long wilt thou ahide with him ? Wilt thou
not endorse on thy deed of gift a power of revocation ?
Wilt thou not repent, not return again from heaven
to earth? Wilt thou he chaste, and play the harlot
no more? Wilt thou he faithful. to the death, obe-
dient to the death ? Is this thy voice : "I have opened
my mouth to the Lord, and I cannot go hack. As
the Lord liveth, nothing hut death, no, not death
itself, shall part thee and me : I am persuaded, I am
resolved that neither life, nor death, nor angels, nor
principalities, nor powers, nor things present, nor
things to come, nor height, nor depth, nor any other
creature, shall separate me from the love of God, or
withdraw me from Jesus Christ my Lord?"
TO THE UNCONVERTED. 349
Now, soul, gather up all this together ; stand thoti
before the Lord, the God of all the earth, and this
once more answer. Wilt thou have Jesus Christ for
thy Husband? Dost thou choose him for thy Lord?
"Wilt thou cleave to him in love? Wilt thou lean
upon him for righteousness and strength for right-
eousness, to pay thy debts, and for strength, to pay
thy vows? Wilt thou be subject to him? Thou
knovvest the commandments, how holy, how strict
they are ; wilt thou obey them in all things ? Wilt
thou exercise thyself to godliness in the strictness of
it? Wilt thou be a thorough disciple? Wilt thou
not content thyself with such a cold or lukewarm in-
difference in religion, as thy lazy flesh will bear ; as
thy credit, thy safety, or the temper of the times will
bear ? Wilt thou follow thy Lord fully ? Wilt thou
take up thy lot with Christ, be it better or worse?
Shall his Father be thy Father, his inheritance be thy
inheritance ; yea, and his sufferings thy sufferings ;
his stripes, his bonds, his poverty be thine? Wilt
thou espouse not his crown only, but his cross too ?
Yfherever he goes, wilt thou go ; where he dwells,
wilt thou dwell ? Wilt thou say, Wherever my Lord
is, there let his servant be ? Wilt thou forsake all
others; all thy sins? Wilt thou be made clean?
Wilt thou give up thy fleshly lusts to be purged out?
.Does thy heart stand disengaged from every sin ? Is
there not any one iniquity, concerning which thy
heart says, Let this stay with me ? Wilt thou search
cut thy sins ? Wilt thou accomplish a diligent search,
sweep every corner, search every chamber of thy heart
350 HEAYEN OPENED.
and life ? Wilt thou go down to the bottom of thy
great deep to find out what lodges there ? Wilt thou
faithfully endeavor no more to allow thyself in any
known iniquity ? Wilt thou use all (rod's means for
conquering and casting out all sin? Wilt thou 'forsake
the world ? Wilt thou cast away thine idols ? Shall
thy mammon be no more a god nor a demigod to thee?
Shall it neither carry away thy heart from him, nor
so much as share with him in it ? Wilt thou not bow
down to this golden image, nor serve it ? Wilt thou
no longer serve thy greedy appetite ? Shall thy heart
no longer go after thy covetousness ? Wilt thou aban-
don thine estate, thy pleasures, thine honors, thy
friends and companions, so far as any of these divide
or entice, or steal away thy heart from thy Lord?
Whenever they say, Come away, wilt thou say, G-et
you hence ? Wilt thou forsake the, devil ? Wilt thou
fear, and fly from, and no longer hearken to his temp-
tations ? Wilt thou no longer regard his promises nor
his threatenings ; his flatteries nor his frowns ? Com-
ing off from the tents of all these, wilt thou cleave
unto thy Lord from henceforth, from this day forward,
and not depart from him for ever ? Wilt thou hold on
thy course ? Wilt thou run out thy race ? Wilt thou
be faithful to the death? Wilt thou hope to the end
for the grace that shall be brought unto thee at the
revelation of Jesus Christ ?
What sayest thou? If thou sayest, No, as the
Lord liveth, thou speakest this word against thine own
life. If thou refusest to enter into this covenant, thou
sayest, "I will not be the Lord's, I will none of him,
FORM! OF COVENANT WITH QOD. 351
I will not live ; let death and wrath and chains and
plagues "be my portion for ever. I will not be the
Lord's, I will not leave my sins and my pleasures and
my companions for his love ; I will die, and will not
see life." Mistake not thyself, be not deceived, it is
a matter of life and death that is ^before thee. It is
whether heaven or hell, a (rod or no Grod, a Christ or
no Christ, a soul or a lost soul, everlasting life or
everlasting fire shall be thy portion, that stands now
to be determined, by thy consent or refusal ; look to
it, be wise, this once for eternity. Consent, and thou
art 'blessed ; consent, and he is thine, and with him
the kingdom. Thy Lord hath given his consent al-
ready ; view the handwriting, the whole New Testa-
ment, which is written in blood, and sealed as it is
written. There thou hast his "I will" in every line
almost, visible before thee ; put to thy hand, and it is
done. "What say est thou? Dost thou consent? Shall
thy heart come in and put to thy hand, and subscribe
for thee, "I will?" Let that be done, and then say
after me,
A FORM OF WORDS EXPRESSING MAN'S COVENANTING
WITH GOD.
most dreadful (rod, for the sake of thy Son, I
beseech thee, accept of thy poor prodigal now pros-
trating himself at thy door. I have fallen from thee
by mine iniquity, and am by nature a son of death,
and a thousand-fold more the child of hell by my
wicked practice ; but of thine infinite grace thou hast
promised mercy to me in Christ, if I will but turn to
352 HEAVEN OPENED.
tliee with all my heart ; therefore, upon the call of thy
gospel, I am now come in ; and throwing down my
weapons, submit myself to thy mercy.
And because thou requirest as the condition of my
peace with thee, that I should put away mine idols,
and be at defiance with all thine enemies, which I
acknowledge I have wickedly sided with against thee,
I here from the bottom of my heart renounce them
all, firmly covenanting with thee not to allow myself
in any known sin, but conscientiously to use all means
that I know thou hast prescribed for the death and
utter destruction of all my corruptions. And where-
as I have formerly inordinately and idolatrously let
out my affections upon the world, I do here resign
my heart to thee who madest it ; humbly protesting
before thy glorious Majesty, that it is the firm resolu-
tion of my heart, and that I do unfeignedly desire
grace from thee, that when thou shalt call me here-*-
unto, I may practise this my resolution, through.thy
assistance, to forsake all that is dear unto me in this
world, rather than to turn from thee to the ways of
sin ; and that I will watch against all its temptations,
whether of prosperity or adversity, lest they should
withdraw my heart from thee; beseeching thee also
to help me against the temptations of Satan, to whose
wicked suggestions, I resolve, by thy grace, never to
yield myself a servant. And because rny own right-
eousness is but filthy rags, I renounce all confidence
therein, and acknowledge that I am of myself a hope-
less, helpless, undone creature, without righteousness
or strength.
FORM 0? COVENANT WITH GOD. 353
And forasmuch as thou hast of thy. "boundless
mercy offered most graciously to me a wretched sin-
ner to be again my Gfod through Christ, if I would
accept of thee, I call heaven and earth to record this
day, that I do here solemnly avouch thee to be the
Lord my God, and with all possible veneration, bow-
ing the neck of my soul under the feet of thy most
sacred Majesty, I do here take thee the Lord Jehovah,
Father, Son, and Holy G-host, for my portion and
chief good, and do give up myself, body and soul, for
thy servant, promising, and vowing to serve thee in
holiness and righteousness all the days of my life.
And. since thou hast appointed the Lord Jesus
Christ the only means of coming unto thee, I do here
upon the bended knees of my soul accept of him as the
only new and living way by which sinners may have
access to thee, and do here solemnly join myself in
the marriage-covenant to him.
blessed Jesus, I come to thee hungry and poor,
and wretched and miserable, and blind and naked, a
most loathsome, polluted wretch, a guilty, condemned
malefactor, unworthy to wash the feet of the servants
of my Lord, much more to be solemnly married to
the King of glory. But since such is thine unparal-
leled love, I do here with all my power accept tliee,
and do take thee for my Head and Husband, for bet-
ter for worse, for richer for poorer, for all times and
conditions, to love, honor, and obey thee before all
others, and this to the death. I embrace thee in all
thine offices : I renounce mine own mrworthiness, and
do here avow thee to be the Lord my righteousness.
054 HEAVEN OPENED.
I renounce mine own wisdom, and do here take thee
for mine only guide. I renounce mine own will and
take thy will for my law.
And since thou hast told me that I must suffer if
I will reign, I do here covenant with thee to take my
lot as it falls with thee, and hy thy grace assisting,
to run all hazards with thee, verily supposing that
neither life nor death shall part between thee and me.
And because thou hast been pleased to give me
thy holy laws as the rule of my life, and the way in
which I should walk to thy kingdom, I do here will-
ingly put my neck under thy yoke, and set my
shoulder to thy burden, and subscribe to all thy
laws, as holy, just, and good. I solemnly take them
as the rule of my words, thoughts, and actions ; prom-
ising that though my flesh contradict and rebel, yet
I will endeavor to order and govern my whole life
according to thy direction, and will not allow myself
in the neglect of any thing that I know to be my
duty.
Only, because through the frailty of my flesh I am
subject to many failings, I am bold humbly to pro-
test that unallowed miscarriages, contrary to the set-
tled bent and resolution of my heart, 'shall not make
void this covenant ; for so thou hast said.
Now, Almighty God, searcher of hearts, thou
knowest that I make this covenant with thee this day,
without any known guile or reservation ; beseeching
thee, that if thou seest any flaw or falsehood therein,
thou wouldst discover it to me, and help me to do it
aright.
FOElt OF COVENANT WITH GOD. 355
And now, glory "be to ih.ee, G-bd the Father, whom
I shall be bold from this day forward to look upon as
my God and Father, that ever thou shouldst find out
such a way for the recovery of undone sinners. Glory
be to thee, God the Son, who hast loved, me, and
washed me from my sins in thine own blood, and art
now become my Saviour and Redeemer. Glory be to
thee, G-od the Holy Ghost, who by thine almighty
power hast turned my heart from sin to God.
dreadful Jehovah, the Lord God omnipotent,
Father, Son, and Holy Ghost, thou art now become
my covenant Friend, and I through thine infinite grace
am become thy covenant servant. Amen. So be it.
And the covenant which I have macle on earth, let it
be ratified in heaven.
356 I-IEAYEN OPENED.
CHAPTER XYII.
TO G-OD'S COVENANT PEOPLE.
COME, ye people beloved, you that are highly fa-
vored : the Lord is with you. Blessed are you among
men. The lines are fallen to you in a pleasant place,
yea, you have a goodly heritage. Come and enter
upon your lot ; let your hearts be glad, let your glory
rejoice. But that your joy may be full, hearken to
these following counsels.
I. MAKE SURE YOUR INTEREST in the .covenant.
Rejoice not in that which is none of thine. Make
sure ; all lies upon this ; your life and all the coin-
forts and concerns of it, both your eternal safety here-
after and your success in all the parts of your Chris-
tian course here, depend on your interest in the cove-
nant. "What .have you, if Christ be not yours ; and
what have you in Christ, if you be not in covenant ?
Whence are your hopes, either of mercy at last, or of
prospering in any thing at present, -but from the cove-
nant of promise ? And what have you thence, if your
name be not in it ? give not rest to yourselves, till
this be put out of doubt; whatever duties you per-
form, whatever ease or hope you find hereupon, what-
ever transport of affection you feel in your hearts, in
the midst of all inquire, "But am I in covenant?"
How shall I know that ? you will say. Why, make
TO G-OD'S COVENANT PEOPLE. 357
a strict and narrow inquiry whether those special
graces already mentioned be wrought within you.
Common mercies, though even these are covenant
mercies to the saints, yet will not prove themselves
so to be ; but special graces will be their own evidence.
Things outward fall alike to all : No man Imoweth
love or hatred by aught that befalls him. Eccl. 9 : 1.
Thou mayest be a son or an alien, notwithstanding all
that thou enjoyest or sufferest here ; but there is not
one of the forementioned graces but is a child's por-
tion, God's mark upon the heart, to distinguish chil-
dren from strangers. Prove that thou truly knowest
the Lord, hast one heart, a tender heart, etc., and
thou therein provest thyself to be a child of prom-
ise. Read over the descriptions that have been given
of these graces; observe diligently where the main
difference lies between common and special grace;
compare thy heart with it, and thereby thou mayest
give a judgment of thy state. If it be yet question-
able whether such evidence be found or not, sit not
down till thou hast obtained it ; but having obtained,
II. KEEP YOUR EVIDENCES CLEAR. Have you peace?
maintain it carefully. The hidden manna will never
breed worms by long keeping. Content not yourselves
that you once had peace ; it will be but a poor liveli-
hood you will get out of what is wasted and lost.
Get you good evidences that Gfod is yours, and keep
them by you till you need them no more. Grace is
your best evidence ; cherish and preserve it. G-et a
seeing eye, and keep your eye open; get a single
heart, and let it not be again divided ; get a tender
358 HEAVEN OPENED.
heart, and keep it tender.: let the love and fear of God
be acted in holy obedience. An obedient, gracious,
watchful, active life will keep grace in heart; and
flourishing grace will speak for itself and you. Look
not that the Lord should so far countenance your
declinings to a more fleshly, careless state, as to
smile upon you in. such a state ; God will not be an
abettor to sin. Count upon it, that your grace and
peace, your duty and comfort will rise and fall to-
gether ; suspect those comforts that accompany you
into the tents of wickedness, and forsake you not
when, you forsake your God. Keep up your spirits,
and then lift up your heads, keep needfully on your
way, and your joy shall no man take from you. Par-
ticularly,
1. Keep close to God. Keep thyself under his eye
arid influences. As both thy grace and thy comforts
had their birth, so must they have their nourishment
from heaven, Lose the sight of the sun, and darkness
follows. Let thine eyes be towards the hills. Let
divine love be the pleasure of thy life. Let it be thy
Lord's cord upon thy heart, let it bind thee to him ;
he loves captives, let thine ear be bored to the thresh-
old ; be familiar in heaven, keep thine acquaintance
there, and be at peace ; chide back thy gadding heart :
"Soul, whither art thou going? who hath the words
of eternal life ?" Let the interviews of love between
thy Lord and thee be constant ; let them not be lim-
ited to some few holy days of thy life. Count not
thou hast lived that day, in which thou hast not lived
with God.
TO G-OD'S COYENAUT PEOPLE. 359
Keep close to God by keeping close to duty. Keep
close to duty, and keep close to G-od in duty. Call
not that a duty which thou canst not call communion
with God. Make not duty to do the work of sin, by
taking God out of sight. Let not prayer, or hearing,
or ordinances he instead of God to thee. Such pray-
ing and hearing there is among many ; hut know not
thou any thing for religion, wherein thou meetest not
with God.
Behold the face of God, hut "behold his face in
righteousness. Psalm 17 : 15. It is ill looking on
God with a bloodshot eye. Guilt upon the heart will
be a cloud that will make the sun as darkness to thee.
"Walk in the light of the Lord. Walk in the light, as
he is in the light. In thy light the holiness of thy
life thou shalt see his light. The light of his holi-
ness in thee, will be attended with the light of his
countenance upon thee. By the light of his counte-
nance, thou wilt both see thyself in ,the way to thy
hopes, and learn thy way more perfectly. " Make thy
face to shine upon thy servant, and teach me thy
statutes." Psalm 119 : 135. God hath many ways
of teaching : he teaches by book, he teaches by his
finger, he teaches by his rod ; but his most comfort-
able and effectual teaching is by the light of his eye.
Send forth thy light and thy truth, let them lead me,
let them bring me to thy holy hill.
2. Keep hold on Christ. He is thy peace. Ap-
pear not before God, but in the blood of the Lamb ;
let him carry up thy duties ; and own not that for a
comfort which is not brought thee by his hand. Let
360 HEAVEN OPENED.
him be thy way to the Father, and thy Father's way
to thee. Keep fresh upon thy heart the memory of
his death and satisfaction, and let that be thy life
and thy hope. Hast thou cast anchor on this rock ?
loose not thy hold ; hang, upon the horns of the altar.
Thou canst not live, but there ; if thou must die,
say, But I will die here. Put forth fresh acts of faitH v ^
every day and hour. Believe, believe, believe, arid &
thou shalt be established. Fall not into unbelief ;, ^
then thou art gone ; thou departest from the living t
God. Heb. 3:12. ; ~^1
3. Quench not the Spirit. Observe and obey his* $
motions: when he excites, get thee on; when he v
checks, get thee back ; know the holy from the evil
spirit, by its according or differing with the Scriptures ;
reject that spirit in the heart that is not .the same
with the Spirit in the word. Try the wind, what and <
whence it is, by the card and compass : to the law
and to the testimony. And when thou perceivest it
is from above, hoist up thy sails, and get thee on. '
Quench not the Spirit : grieve not the Holy Spirit of ij
Grod, whereby thou art sealed to the day of redemp-
tion. AJ.
4. Keep in with conscience. Make not thy wit-
ness thine enemy. Deal friendly with it; thou wilt
need its good word, which thou canst not have if it
receive blows from thee. It will not learn this lesson,
to speak good for evil: or if thou shouldst compel it
to do so, thou art undone; if an abused conscience
speak peace, it becomes thy traitor.
Gfive due respect to conscience. Let it abide with
TO GOD'S COVENANT PEOPLE. 361
thee in peace and in power. Keep up its authority
as God's vicegerent. Next under (rod, commit the
keeping of thy soul to conscience; as the Lord hath
made, so do thou make it superintendent in thy soul;
the judge and overseer of all thy motions and actions.
Let conscience counsel thee, and tell thee thy way;
let conscience quicken thee, and put thee on in thy
;"\way; let conscience watch thee, that thou turn not
y'j'Jbut of thy way; let conscience check thee, and restore
i v ^ * j 1
%H' lathee into thy way. Wherever thou goest, carry con-
J^V'science along with thee ; carry conscience into thy
J *'^' r ' '*,- **'"""'
' > closet, let it watch how. thou behavest thyself there;
1 ' carry conscience into thy shop, let it eye what thou
* doest there ; carry conscience into thy fields, into the
p market, among thy friends, among thine enemies, let
f " ' it observe how, thou behavest thyself among them ;
i carry conscience with thee to thy recreation, to thy
| * "bed, to thy table : wherever thou goest, there is like
to be but sad work, if conscience be not with thee.
Commit the keeping of thy covenant to con-
science: let it be the ark in which the tables of the
testimony are kept and preserved; let it.be the exec-
utor of tlry testament. Conscience is bound from sin
by the covenant; the covenant lays hold upon it, let
it lay hold on thee. Is thy conscience bound, seek
not to be loosed; is thy conscience bound, -give it
leave to bind thy whole man. Let it bind thy
thoughts, and bind thy will, and bind thy affections,
and bind thy tongue, and thy whole practice ; thou
never livest as a mail in covenant, longer than thou
livest as a man of conscience. What becomes of the
Heaven Opened. 1 (}
3f>0 HEAVEN OPENED.
him be thy way to the Father, and thy Father's way
to thee. Keep fresh upon thy heart the memory of
his death and satisfaction, and let that be thy life
and thy hope. Hast thou east anchor on this rock ?
loose not thy hold ; hang upon the horns of the altar.
Thou canst not live, but there ; if thou must die,
say, But I will die here. Put forth fresh acts of faith
every day and hour. Believe, believe, believe, and
thou shalt be established. Fall not into unbelief;
then thou art gone; thou departest from the living
G-od. Heb. 3:12.
3. Quench not the Spirit. Observe and obey his
motions: when he excites, get thee on; when he
cheeks, get thee back ; know the holy from the evil
spirit, by its according or differing with the Scriptures;
reject that spirit in the heart that is not the same
with the Spirit in the word. Try the wind, what and
whence it is, by the card and compass : to the law
and to the testimony. And when thou perceivest it
is from above, hoist up thy sails, and get thee on.
Quench not the Spirit : grieve not the Holy Spirit of
Clod, whereby thou art sealed to the day of redemp-
tion.
4. Keep in with conscience. Make not thy wit-
ness thine enemy. Deal friendly with it; thou wilt
need its good word, which thou canst not have if it
receive blows from thee. It will not learn this lesson,
to speak good for evil : or if thou shouldst compel it
to do so, thou art undone; if an abused conscience
speak peace, it becomes thy traitor.
Give due respect to conscience. Let it abide with
TO aOD'S COVENANT PEOPLE. 361
tliee in peace and in power. Keep up its authority
as God's vicegerent. Next under Grod, commit the
keeping of thy soul to conscience ; as the Lord hath
made, so do thou make it superintendent in thy soul;
the judge and overseer of all thy motions and actions.
Let conscience counsel thee, and tell thee thy way;
let conscience quicken thee, and put thee on in thy
way ; let conscience watch thee, that thou turn not
out of thy way ; let conscience check thee, and restore
thee into thy way. Wherever thou goest, carry con-
science along with thee ; carry conscience into thy
closet, let it watch how thou behavest thyself there ;
carry conscience into thy shop, let it eye what thou
doest there ; carry conscience into thy fields, into the
market, among thy friends, among thine enemies, let
it observe how thou hehavest thyself among them;
carry conscience with thee to thy recreation, to thy
bed, to thy table : wherever thou goest, there is like
to be but sad work, if conscience be not with thee.
Commit the keeping of thy covenant to con-
science : let it be the ark in which the tables of the
testimony are kept and preserved ; let it be the exec-
utor of thy testament. Conscience is bound from sin
by the covenant ; the covenant lays hold upon it, let
it lay hold on thee. Is thy conscience bound, seek
not to be loosed ; is thy conscience bound, give it
leave to bind thy whole man. Let it bind thy
thoughts, and bind thy will, and bind thy affections,
and bind thy tongue, and thy whole practice ; thou
never livest as a man in covenant, longer than thou
livest as a man. of conscience. What becomes of the
362 HEAVEN OPENED.
covenant, when a breach is made upon conscience ?
what is there worth having where conscience is not?
"What faith, or truth, or peace is there left alive?
What are vows and covenants and promises ? "What
are our duties to the Lord, our dealings with men,
when there is no conscience towards God ? Keep thy
conscience, and thou keepest thy soul; keep thy con-
science, and thou keepest thy covenant; keep thy
covenant, and thou keepest thy peace; let that go,
and all is lost.
Let conscience govern what God hath put under
its power, and let it resist all adverse power. Let it
resist temptations. Whenever Satan and thy flesh
fall upon thee, and tempt thee, saying, Pity thyself,
spare thyself, take thy liberty, take thine ease, take
thy pleasure, provide for thy safety; what need is
there of so much ado? why canst thou not take the
same liberty, and allow thyself the same latitude as
others do ? they have souls as well as thou, and they
have dangers as well as thou, and they have hopes as
well as thou, and they have reasons and understand-
ings to know what they do as well as thou; and why
canst thou not be content to do as they ? Why, let
this be thy answer: "But what conscience is there
for it? With what conscience can I be idle, when I
have said I will be doing ? With what conscience can
1 take mine ease, when I have said I will take pains?
With what conscience can I serve my flesh, when I
have said I will crucify it? With what conscience
can I love this world, when I have said I will renounce
it? With what conscience can I walk at liberty, when
TO GOD'S COVENANT PEOPLE. 363
I have said I will walk circumspectly? If all this
were more than needs far he it from me to have
such a thought, till the serving my Grod, and the sav-
ing my soul, be more than needs but if it were more
than needs, yet is it any more than I am bound to ?
Are there any such liberties put into my indentures?
Was there any exception made of this duty, or that
duty ? "Was there any limitation made to this meas-
ure or that measure 'hitherto will I go, and no fur-
ther; this little I will do, and no more?' "Was there
any such proviso put in as this, 'I will serve the
Lord, provided I may with ease or with safety ?' Have
I not solemnly engaged to the Lord, to obey him in
all things, to follow him fully, to love him and serve
him with all my heart, with all my soul, with all my
strength, and this to the death? And 0, shall I lie
unto (rod? Is it more than needful to be righteous,
and to keep my faith? Come, my soul, come on;
thou hast opened thy mouth to the Lord, and thou
must not go back." Be true, be honest; be honest,
though thou must suffer for it. Remember what thy
mouth hath spoken, and see that thou fulfil it with
thy hand.
Keep conscience pure. It is the book in which all
thy records are written; let no blot be upon thy book.
Beware of sinning against conscience. Every sin
against conscience is a blot upon conscience; and
blots upon conscience are blots upon thy covenant-
evidence : thou wilt not be able to read whether there
be any thing written there for thee or not. Ah, fool-
ish soul, what art thou doing? Dashing out all thy
364 HEAYE-N OPENED.
hopes with thine own hand. Beware tliou content
not thyself with blotted evidences.
Christians, forget not this counsel; keep your
evidences clear. He who hath his whole estate in
bonds or writings, how carefully will he keep them !
If these be torn, or lost, or so blurred that they can-
not be read, he is undone. Whatever else be lost, if
his money be gone, if his goods be lost, if house be
burnt, yet if his writings be safe, he is well enough.
take heed, and keep your writings safe and fair;
keep your title to your God clear, and you can never
be poor and miserable. Whatever earth or hell can
do against you, till they can tear the covenant of
your God, or make you blot out your own names,
they have left you abundantly enough, even when
they have left you nothing.
how highly are we concerned to be tender of
conscience, and yet how little care is there taken of
it ! "What is become of the authority of conscience,
when thy thoughts and thy passions, when thine eyes
and thine ears, thine appetite and thy tongue are left
unbridled and unconquered ? When every servant is
set up to be master, and bears rule in thee, where is
thy conscience what is become of its authority?
When thy soul has been no better kept, what pov-
erty and leanness is there grown upon it, what a
starveling is it become both in grace and peace, eaten
out with lust, evaporated into vanity, sunk into sen-
suality, thy spirit even transubstantiated into flesh,
ready to perish and die away, for want of good look-
ing to! When thy soul has been no better kept,
TO GOD'S COVENANT PEOPLE. 365
where is thy conscience? When thy covenant has
been no better kept ; when thy duties thou hast vowed
to perform are so hastily and heedlessly shuffled over,
if not totally thrust aside ; when thy hours of prayer
are such short hours, thy sabbaths such winter days,
so short and so cold too ; when thy God is so shame-
fully neglected, can never hear of thee but when thou
hast nothing else to do, and perhaps not even then ;
when thy spare hours are hardly spared for G-od;
when this earth, thy corn and thy cattle and thy
pleasures and thy friends, which thou hast vowed to
renounce, are let in again upon thy heart, and have
stolen it away from heaven, where is thy conscience ?
"When thou sleepest so, and hast let the enemy come
in and sow his tares in thy field ; when thou art such
a busybody in other men's matters, and thine own
vineyard thou hast not kept, but hast let it lie fallow,
like the field of the sluggard, all overgrown with thorns
and nettles ; when both thy heart and thy house are
so much out of order ; when thy wife and thy chil-
dren and thy servants are left at random, to do all
that is right in their own eyes ; when more care is
taken for thy cattle, than for thy sons and daughters ;
when thy house is a very hospital of blind and lame
and sick souls, ready to die for want of instruction
and good discipline, where is thy conscience? And
if conscience be not, where is thy covenant ; and if
thy covenant be not, where is thy G-od and thy
peace? .
Ah, conscience, where art thou ? What is become
of that good thing committed to thee, yea, what is
366 HEAVEN OPENED.
become of thee ? Ah, soul, where is thy peace ? How
is the keeper of thy peace laid low, and the covenant
of thy peace broken! What, peace while no con-
science ? And what hast thou left, while no peace ?
Ah, Lord, thy treacherous dealers, how treacherously
have they dealt with thee ; thy children have forgotten
thee, thy servants are runaways from thee. Thou art
our Father, but where is thine honor ? Thou art our
Master, but where is thy fear ? "We are thy servants ;
but where is our faith? Ah, Lord, we have dealt
falsely in thy covenant. Return, Lord, return ;
replace thy watchmen, recover thine honors, reclaim
thy wanderers, restore conscience, revive our peace,'
cause us to return, and renew our. covenant ; and re-
member, break not thou thy covenant with us.
Christians, let us bewail lost conscience, and let
it be recovered ; let us weep over our dead, and let
their souls return into them. Let those of us that
have obtained grace to be faithful and watchful and
tender, rejoice and take heed : let him that standeth,
take heed lest he fall. G-o on in the name of the
Lord: remember his counsels; keep close by Grod,
keep hold on Christ, quench not the Spirit, keep in
with conscience ; keep thy heart, keep thy garments,
keep up thy watch, keep on thy way, finish thy
course, keep the faith; and then let the devil do his
worst, thy peace shall be extended to thee as a river,
and established as a rock; and thou shalt be able
.to say, in the words and in the faith of the apostle,
" Henceforth there is laid up for me a crown of right-
eousness, which the Lord, the righteous Judge, shall
TO GOD'S COVENANT PEOPLE, 367
give me at that day ; and not to me only, "but unto
all them also that love his appearing."
III. Add to your covenant YOUR SACRIFICE. "Gath-
er my saints together unto me, those that have made
a covenant with me "by sacrifice." Psalm 1 : 5. God
has made with you, and he expects that you make
with him a covenant by sacrifice. Sacrifices were
seals of the covenant. As God's part of the covenant
was sealed, so our part also must he sealed, and sealed
with Hood : his with the Hood of his Son ; ours, with
the Hood of pur sins. "I beseech you therefore,
brethren, by the mercies of God, that you present
your bodies a living sacrifice, holy, acceptable unto
God." Rom. 12:1. The sacrificing of ourselves to
the Lord comprehends in it three things alienation,
dedication, oblation.
1. Alienation, or the passing away of ourselves
from ourselves : "Ye are not your own, ye are bought
with a price." Thus he hath said, and he expects
that we should say also, True, Lord ; I am not mine
own. *
2. Dedication, or the passing over ourselves to
the Lord: "Ye have consecrated yourselves to the
Lord." 2 Chron. 29 : 31. His we are by purchase,
but he expects that we be his also by donation : his
we are by conquest, but he expects we should be his
by consent also. Though he may challenge us as
his right, yet the most acceptable claim is, when he
hath us by gift. "When our hearts say, I am thine,
Lord; then his heart will answer, Soul, thou art
mine.
368 HEAVEN OPENED.
3. Oblation, or the actual surrender or offering
up ourselves to Mm. In the offering of this sacrifice
is included the immolation or slaying of it. We must
slay ourselves, in a spiritual sense be mortified, be
crucified with Christ, and so offered up a sacrifice to
him. You will say, How is it then required that we
offer up ourselves a living sacrifice ? I reply, we are
never truly alive till we are dead. "Ye are dead,
and your life is hid with Christ in G-od." Col. 3 : 3.
"When our flesh is dead, our spirit is life. Rom. 8 : 10.
As the apostle, "That which thou sowest," so that
which thou sacrificest, "is not quickened, except it
die." 1 Cor. 15 : 36. It is only the mortified Chris-
tian that is a living sacrifice.
Christians, come and sacrifice yourselves to the
Lord, come and slay your sacrifices, and so offer them
up. Your sacrifice is slain, when your carnal self,
your "old" man, is crucified with Christ, and the
body of sin destroyed, Rom. 6:6; when the wisdom
of the flesh is crucified, and made to vanish before
the wisdom of G-od ; when the will of the flesh is sub-
dued, and swallowed up of the will of God ; when
the lusts of the flesh are vanquished, and made cap-
tives by the law of God.
Christians, it may be you are willing to make
your claim to the covenant of God, but have you
made covenant with him? You have entered into
covenant with God, but will you confirm your cove-
nant by sacrifice? You will give yourselves a sacri-
fice to the Lord, but is your sacrifice slain? Is the
wisdom of the flesh made foolishness? How is it with
TO GOD'S COVENANT PEOPLE. 369
your carnal wills ? Is the will of the flesh broken and
brought into subjection, yielding itself up to the Lord?
for an emptying of wills into the will of God ! "What
wilt thou do ; what wilt thou have? Canst thou reply,
"Nothing but what God will: what the Lord will
have me do, or avoid, or suffer, I can no longer say
him nay. Is this the will of God, my sanctification?
so it is mine. Is this the will of God, my humilia-
tion? so it is mine. Is this the will of God, my trib-
ulation? so it is mine. Is God for holiness? through
grace, so am I. Is God for his own will? so am I.
This is all the will I have, that the Lord may have
his will, of me may be all to me, have all from me,
rule all in me, and dispose of all that concerns me."
How: is it with your carnal affections, and fleshly
lusts; are these slain? Are your covetousness, your
sensuality, your pride and envy, your carnal joys and
fears and worldly sorrows, destroyed ; those wildfires
of passion and fury and rage, are these quenched?
Come, put the knife to the throat of all these, and
then there is a sacrifice for God. Go and offer it
up, and let it be a freewill-offering, and a thank-
offering.
A freewill-offenng. Offer yourselves willingly to
the Lord. "Thy people shall be willing in the day
of thy power." Psa. 110 : 3. may that glorious
day dawn upon us! God loves a cheerful giver;
offer up your hearts with all your heart; grudge not
what the law requires, but bless God that he will
accept of an offering : this has a comfortable signifi-
cation If the Lord had meant to destroy us, he
16*
370 HEAVEN OPENED.
would not have accepted an offering at our hands.*
Judges 13 : 23.
A thank-offering. Offer unto God thanksgiving,
and pay thy vows unto the Most High. Offer up
yourselves in token of your thankfulness to the Lord.
Be ye both the priests, and the lambs for the sacrifice.
Present yourselves to the Lord as the accomplish-
ment of his covenant, as the fruits of the death of
your Redeemer, as the trophies of his victory, as the
spoils which he hath recovered from death and hell,
making a show of them openly, that it may be seen
that the promise of God is not of none effect, and
that Christ did not die in vain. Let your Lord Jesus,
when he comes down into his garden, where he left
his blood, reap his pleasant fruits, and carry up your
purified souls as the signals of his glorious achieve-
ment. Offer up your sins to the Lord; these unclean
beasts will be an acceptable sacrifice. There is more
real honor growing up to the Lord from one mortified
saint, than from ten thousand anthems from the most
seraphic tongues. Offer up your duties to the Lord ;
your obedience for a sacrifice. To obey is better than
sacrifice, than thousands of rams, and ten thousands
of rivers of oil. Let your whole life be this sacrifice.
Let every day be a sabbath, every duty an eucharist,
every member a cymbal, sounding out the praises of
God. Offer up the calves of your lips unto the Lord.
let your souls be filled with wonder, and your
mouths with praise.
"Whence is this to me," said Elizabeth, "that
the mother of my Lord should come to me?" Luke
TO G-OD'S COVENANT PEOPLE. 37]
* 1 : 43. whence is this to us, that the Lord our
Father should come, and come so near to us?
whence is it that the mighty God should indenture,
and come into bonds with sinful man? That he who
was free from all men should make himself debtor to
any ? That the high and lofty One, who inhabits eter-
nity, should dwell in houses of clay, and pitch his
tabernacle in the dust ? That he who humbleth him-
t
self to behold the heavens, should come down into the
earth; and after what is he come down, but after so
degraded a creature as man ? That he should make
a league with stones of the ground, with beasts of the
field, and creeping things; should espouse dust and
ashes, and gather up vile worms into his bosom;
should set his heart upon shadows, and adopt the
refuse of the earth for sons and daughters to himself;
should raise the poor out of the dust, and the beggar
from the dunghill ; should do such great things, and
should choose the foolish and the weak and the base
and the contemptible, and bestow on them among all
the world these high honors ; should make them the
head and the honorable, whom the world has made
the off-scouring of all things; should give himself to
be the portion, his Son to be the ransom, his kingdom
to be the heritage of -bankrupts, prisoners, and cap-
tives? Lord, what is man, that thou art thus mindful
of him? Soul, what is Grod, that thou shouldst be yet
unmindful of him? How is it that the tongue of the
dumb is not yet loosened, that the feet of the lame do
not leap as a hart?
what is that love whence this strange thing has
372 HEAVEN OPENED.
broken forth? This is the womb that bare thee ; hence *
has thy righteousness sprung forth; hence have thy
dignities, thy astonishing hope and joys arisen to
thee ; this is it that yearned upon thee in thy misery,
that reprieved thee from death, redeemed thee from
darkness, rescued thee as a brand out of the burning ;
that pitied thee in thy blood, washed thee from thy
blood, spared thee, pardoned thee, reconciled thee,
and brought thee, an enemy, a rebel, a traitor, into a
covenant of peace with the Grod of glory. Ah, con-
temptible dust; that ever there should be such com-
passionate contrivances, and such astonishing conde-
scensions of the eternal Deity, towards so vile a thing!
love the Lord, all ye his saints. bless the Lord,
ye beloved, ye people near unto the Lord. Alas, that
our hearts should be so narrow, that the waters should
be so shallow with us. "Where are our eyes, if we be
not yet rilled with wonders ? "What hearts have we, if
we have not yet filled our lips with praise ? Open all
thy springs, my soul; let them flow forth in streams
of love and joy ; let every faculty be tuned and strained
' to the height ; let heart and hands and tongue and
eyes lift up their voice : be astonished, Heavens ;
be moved, ye strong foundations of the 'earth; fall
down, ye elders; strike up, ye heavenly choir; lend,
poor mortals, your notes, to sing forth the high praises
of God, who rideth on the heavens, and has caused us
to ride on the high places of the earth, and made us
sit together in heavenly places, showing forth the
exceeding riches of his grace, in his kindness to us in
Christ Jesus.
TO GOD'S COVENANT PEOPLE. 373
Awake up, my glory, /awake, psaltery and harp; I
myself will awake right early: my soul doth magnify
the Lord, and my spirit hath rejoiced in G-od my
Saviour; for he that is mighty hath done for me
great things, and holy is his name. Blessed Ibe the
Lord God of Israel, who hath visited and redeemed
his people, who hath raised up a horn of salvation
for us in the house of his servant David, who hath
laid help on one who is mighty, and. exalted one cho-
sen among the people, and hath given him for a cov-
enant to them. Bless the Lord, my soul, and all
that is within me Hess his holy name, who hath
redeemed thy life from destruction, and crowned thee
with loving-kindness and tender mercies. Salvation to
our God that sitteth on the throne, and to the Lamb.
Let the redeemed of the Lord say so. Worthy is
the Lamb that was slain, to receive power and
riches and wisdom and strength and glory and honor
and blessing; for thou livest, and wast dead, and art
alive for evermore. Thou 'hast redeemed us to God
by thy blood, out of every kindred and tongue and
people and nation ; and hast made us kings and priests
unto our G-od for ever. Hallelujah, hallelujah !
374 HEAVEN OPENED.
DIRECTIONS
FOB. THE
RIGHT PERFORMANCE OF THE DUTY OF PRAYER,
EXTRACTED FROM VINDICIJE PIETATIS, OR A VINDICATION OF GODLINESS,
BY THE REV. RICHARD ALLEINE.
1. BRING yourselves, and hold yourselves to a FRE-
QUENT AND CONSTANT PERFORMANCE of tills duty. Tliei'6
must be performance, or there cannot he a right per-
formance. As to those that pray not, or pray hut
seldom, it is a plain sign that the root of the matter
is not in them ; they that can live without prayer, are
dead while they are alive. Prayer is the first-fruits
of Christianity : it was said of Saul, as a token that
he was a convert, " Behold, he prayeth." The liv-
ing child comes crying into the world ; and as it is a
token of life, so it is a means by which this new life
is nourished. Prayer is a Christian's key to unlock
the storehouses and the treasuries of souls : to him
that can pray, God has given a key to all his treas-
uries. . Prayer will not only unlock the clouds, as
Elijah's prayer did, and "bring down rain to refresh
the dry and par.ched earth, but it will unlock heaven
THE DUTY OF PEAYER. 376
too. It will unlock the ark and the mercy-seat, and
bring down spiritual blessings on the soul. Praying
is a Christian's knocking at the gate of heaven, that
knocking to which the promise is made, "Knock, and
it shall he opened." Matt. 7 : 7. The word which the
Lord speaks to us is G-od's knocking at our doors :
" Behold, I stand at the door and knock." Rev. 3 : 20.
And praying is our knocking at the Lord's door, at
the gate of heaven, that this may "be opened. By the
way, learn that if you will not hear God's knock, it
is 'just in him not to hear yours. If- G-od's voice may
not be heard on earth, your voice will not be heard in
heaven. . Yet fear not, you shall be heard if you will
hear ; hear him that speaks to you from heaven, and
your cry shall enter into heaven.
Our souls will never thrive or flourish, unless the
rain and the showers of heavenly grace descend and
fall upon them ; and we cannot look that those show-
ers should come down, unless we look up. Persons
that pray not, may be classed among the heathen:
" Pour out thy fury upon the heathen, that know thee
not, and upon the families that call not on thy name,"
Jer. 10:25; and among the profane ones of the earth,
who are described by this character: They are all
together become filthy and abominable, there is none
that doeth good ; they call not upon the Lord. Psalm
14:3,4,
" Be ye sober, and watch unto prayer." 1 Peter,
4:7. Be ye instant as well as constant in prayer ;
set up your resolutions, and set your time ; set your
time, and keep your time. Do not put off this duty
376 HEAVEN OPENED.
by pretending you pray always, every day and every
hour: as the pretence of an every-day's Sabbath
comes just to no Sabbath, 'so it is usually in the case
of prayer; some carnal wretches' "praying always,"
is not praying at all. " Get thee into thy closet,"
saith Christ; get thee a place, set thee a time,
wherein thou mayest make it thy business to seek
the Lord.
II. Come to pray with an actual and great EX-
PECTATION OP OBTAINING HELP and grace from God.
Do not barely impose this duty upon yourself, as your
task, but excite and encourage yourself to it, by
looking for a return ; think what it is that you would
have, and look to receive it. The reason why we
obtain no more in prayer, is because we expect no
more. God usually answers us according to our own
hearts : narrow hearts and low expectations receive
usually as -little as they look for or desire: large ex-
pectations are ordinarily answered with large returns.
Expectation will put life into action : you will pray
with most enlarged hearts, when you are most full of
hopes ; the reward that is looked for in the evening,
will much encourage and quicken the labor of the
day : fear not to expect too much from heaven. Be
not straitened in your own heart, and you shall not
be straitened in the God of compassion: open thy
mouth wide, and he will fill it. God will never up-
braid his beggars for looking for too great an alms ;
he has enough to supply them, and he has a heart to
bestow it. God will never say to you, You are too
bold, you ask too .much too much grace, too much
THE DUTY OF PRAYEK. 377
holiness; why cannot less content you? God has
given you commission to ask what you will, not to
the one half, but the whole of his kingdom ; the king-
dom you shall have, if no less will serve your turn.
Christians, he thankful for every little you receive,
but look for much: be thankful for every little, every
little received from God is much. A drop from that
fountain is worth the world, yet content not yourselves
with some drops, when, if you will, the fountain may
be yours. The King of glory loves to give like a king,
and will never say, This is too much either for a king
to give, or a beggar to receive ; since he has given
you leave, spare not to speak in full your desires.
God has promised you, and therefore you may prom-
ise yourselves ; whatever you ask,, that is good for
you, you shall not ask in vain. if we had so
much in our eye when we come before the throne of
grace, we should be oftener there, and yet still return
with our load. Well, Christians, remember this when-
ever you come to beg look to receive, come not to
prayer as to an empty cistern that will yield no water.
III. Learn the skill to PLEAD WITH GOD in prayer.
Though the Lord be willing to give to those that ask,
yet he will have them first prove they are in earnest.
Great store of arguments he has furnished us with
to press him withal, but he will have us use them :
we must strive with God if we will prevail, and the
best striving is with his own weapons. The counsel
I give you in this is, Plead hard with God, but plead
with him upon his own arguments: there are, among
many others, these four grounds on which to found
378 . HEAVEN OPENED.
your plea on Gfod himself; on Christ; on the prom-
ises ; on experiences.
1. On God himself. And there are two special
things from which you may plead here.
(1.) His gracious nature. Draw your arguments
by which you plead with God for mercy, from the
same source whence he originally drew his arguments
for showing mercy from his own compassion, from
his gracious nature, from his natural goodness, and
gracious inclination to mercy : " Grod so loved the
world, that he gave his only begotten Son." John
3 : 16. "Having predestinated us unto the adoption
of children by Jesus Christ to himself, according to
the good pleasure of his will, to the praise of the
glory of his grace, wherein he hath made us accepted
in the Beloved ; in whom we have redemption through
his blood, the forgiveness of sins, according to the
riches of his grace ; wherein he hath abounded tow-
ards us in all wisdom and prudence ; -having made
known unto us the mystery of his will, according to
his good pleasure, which he hath purposed in himself."
Eph. 1 : 5-9. Here we have heaped up in a few
words the riches of mercy which (rod hath bestowed
on his people. Christ his beloved, redemption through
Christ, the forgiveness of our sins, the adoption of
children, acceptance in his sight, the revelation of
the mystery of his will, or the discovering or making
known these glorious mercies to us.
But whence is all this ? Who is it, or what was
it, that persuaded the Lord to this abundant kind-
ness? Why, all this arose from himself. He -pur-
THE DUTY OF PRAYER. 379
posed it in himself. He consulted no other argument
but what he found in his own heart. It was from his
love, the good pleasure of his will, his grace, the riches
of his grace, wherein he hath abounded towards us.
Hosea 11 : 8, 9. "How shall I give thee up, Ephraim ?
How shall I deliver thee up, Israel ? I cannot do it,
I will not do it. I will not execute the fierceness of
mine anger, I will not destroy Ephraim." But why
wilt thou not be angry, Lord; why wilt thou not
destroy Ephraim? "0," says the Lord, "my heart
is turned within me ; my heart says, Spare him ; my
compassion says, Destroy him not. I am God, and
not man. I love him, and my love is the love of a
God. I have compassion on him, and my compassion
is the pity of a God : I will hear with him, I am a
God of patience : love is my nature ; pity and mercy
and compassion are my nature: I cannot destroy
Ephraim, but by denying mine own nature." Love
and pity and mercy and goodness are essential to
God. He can as soon cease to be God, as to be gra-
cious, and this is the fountain of all our mercy ; hence
Christ sprung, hence the gospel came, and all the
unsearchable riches of mercy prepared for poor lost and
undone creatures.
"When you come to pray, draw your arguments
hence. Plead with the Lord upon his own nature,
his natural love, grace, and goodness. Thus we find
the apostle Peter praying for the Christians to whom
he wrote : " The God of all grace make you perfect ;
stablish, strengthen, settle you." 1 Pet. 5 : 10. Plead
with the Lord in your prayers, as the psalmist pleads
380 HEAVEN OPENED.
with himself in liis affliction: "Will the Lord oast off
for ever, and will he he favorahle no more ? Is his
mercy clean gone for ever ; doth his promise' fail for
evermore ? Hath God forgotten to he gracious ; hath he
in anger shut up his tender mercies ?" Psa. 77 : 7-9.
That men should he merciless, that men should forget
their friends in their low estate, is no such wonder.
But hath God, who is all grace, all mercy, all pity,
hath God forgotten? Doth mercy cease to he mer-
ciful, grace cease to he gracious? Do compassions
cease to he pitiful? ' Hath God not only forgotten his
servant, "but forgotten himself? Remember thyself,
Lord ; thine own heart, thine own soul, and according
to it, remember me.
(2.) Plead his glorious name. The Lord's nature
is to he gracious, and according to his nature, such is
his name: "The Lord, the Lord God, merciful and
gracious, long-suffering, and abundant in goodness
and truth." Exod. 34 : 6. This is an argument which
the Lord puts into the mouths of his people, telling
them, "I had pity for my holy- name; I do not this
for your sakes, hut for my holy name's sake." Ezek.
36 : 21, 22. And upon this argument we find them
frequently pleading with him : " For thy name's sake,
lead me and guide me." Psa. 31 : 3. " Do not abhor
us ; for thy name's sake, do not disgrace the throne
of thy glory : remember, break not thy covenant with
us." Jer. 14 : 21. Go you and do likewise.
2. Found your plea on Christ. And there are
four things from which you may plead with God upon
this account.
THE DUTY OF PRAYER. 381
The Lord's giving Christ to you as your Lord
and your Saviour. Upon which gift, you may call
him your own.
The purchase of Christ, who has bought from the
hands of the Father all that you stand in need of. He
has bought your lives : "Ye are bought with a price."
\ Cor. 6 : 20. He has bought you a livelihood, has
purchased an inheritance and possession for you. 1
Peter, 1.
The interest that Christ has in the Father, being
the Son of Grod, the Son of his love, the Servant of
God, in whom his soul delights: "Behold my ser-
vant whom I have chosen, mine elect, in whom my
soul delighteth," Isa. 42 : 1, whose name is so pre-
cious and powerful with the Father, .that it will carry
any suit, obtain any request: "Whatsoever ye shall
ask the Father in my name, he will give it you."
John 16 : 23.
The interest that you have in Christ. As he is
precious to his Father, so you are precious to him ;
as' the Father can deny him nothing, so he can deny
his people nothing: "Whatsoever ye shall ask in my
name, that will I do." John 14 : 13. He gives you
commission to put his name upon all your requests,
and whatsoever prayer comes up with this name upon
it, he will procure it an answer.
Now when you are praying for any mercy, espec-
ially for any soul-mercy, make use of all these argu-
ments: "Lord, hast thou given Christ unto me, and
wilt thou not with him give me all things I stand in
need of? Hast thou given me the fountain, and wilt
882 HEAVEN OPENED.
thou deny me the stream? "When I beg pardon of sin,
when I beg power against sin, when I beg holiness,
is not all this granted me in thy gift of Christ to me ?
Is Christ mine, and is not his blood mine to procure
my pardon, his Spirit mine to subdue my iniquities ?
Are these mine, and wilt tliou withhold them from
me? 0, shall this guilt lie upon me, these sins live
in me, these lusts rule over me, when by giving me
in hand that whereof tliou hast already given me a
grant, all this would be removed from me ? Look
upon Christ, Lord ; thou hast said to me, ' Look unto
Jesus,' and give thy servant leave to say the same to
thee. Look thou upon Jesus, and give out to me
what thou hast given me in giving him to me. Look
upon the purchase of Christ: do I want any thing, or
desire any thing but what my Lord has bought and
paid for, and thou hast accepted of the price ? Look
upon the name of Christ, which thou mayest behold
written upon every prayer I make ; though thou may-
est say, ' For -thy own sake thou shalt have nothing,
not a drop, not a crumb,' yet wilt thou say, 'Nor for
his name's salve neither ?' Is not that name still a
mighty name, a precious name before the Lord ?" By
these hints you may learn how to plead with God
from any other arguments drawn from his promises,
your experience, etc.
QUESTION. These arguments the saints may' use
in 'prayer ; but is there no plea for poor unrenewed
men, that are yet in their sins, to make use of? "What
may they say for themselves, when they come before
the Lord? Have you never a word to put in their
THE DUTY OF PRAYER. SS3
moutlis ? they have more need of arguments than any.
What shall they say?
ANSWER. I shall premise that it is the duty of
mere natural men to pray: for, 1. Prayer is a part
of God's natural worship. If there were no positive
law requiring it, yet the law of nature enjoins it, and
no man is exempted from the obligation of the law
of nature. 2. Otherwise it were none of their sin to
neglect and restrain prayer ; where no law is, there
is no transgression. Now we find in Scripture, that
neglect of prayer is reckoned up among wicked men's
sins : "They are all together become filthy, they call
not upon the Lord." Psa. 14 : 3, 4. Sin, though it
doth disable, yet doth not release from duty.
"When a sinner, being struck with a sens'e of his
sin, and of his necessity of changing his way, and of
his utter inability to turn of himself, under the fears
and troubles of his heart goes to G-od and cries out,
"Lord, what shall I do? I see I am in an evil case,
my soul is running on in sin, and thy curse and wrath
I behold running on upon me: Lord, save me; Lord,
help me; Lord, pardon, Lord, convert me, break me
off from my sins, break me off from my sinful com-
panions ; I cannot get loose, my heart is too hard, my
lusts are too strong, my temptations are too many
for me to overcome myself: Lord, help me ; turn me
and I shall be turned ; pluck my foot out of the snare,
that I be not utterly destroyed ; forgive mine iniquity,
make me a clean heart, make me thy child, make
me thy servant, that I may never again yield up my-
self a servant to sin." To such a prayer as this, if it
384 HEAVEN OPENED.
be hearty and in earnest, if there he . no promise of
audience, yet at least there is a half promise. Who
can tell ? It may be the Lord will hear.
Consider that sinners, if they have but a heart to
it, have also a price in their hands; God has put
arguments into their mouths also, to plead with him
for mercy, as,
1. The grace of God, or his gracious nature his
readiness to show mercy; this even strangers may
lay hold upon.
2. God's call or gracious invitation, "Ho, every
one that thirsteth, come ye to the waters, and he that
hath no money; come ye, buy and eat; yea, come,
buy wine and milk, without money and without
price." Isaiah 55 : 1. "Look unto me, and be ye
saved, all the ends of the earth." "Come unto me,
all ye that labor and are heavy laden, and I will give
you rest." Rise, sinner, he calleth thee: go to the
Lord, and when thou goest tell him, "Lord, thou hast
bid me come, and behold here I am; I come, Lord,
at thy word, I come for a little water, I come for thy
wine and thy milk; I have brought no price in my
hand, but thou hast bid me come and buy without
money and without price. Though I have no grace,
yet behold, at thy word I come for grace; though I
have no Christ, yet I come for Christ ; though I can-
not call thee Father, yet being called, I come to thee
as fatherless; with thee the fatherless shall find
mercy. If I am not thy child, may I not be made
thy child ? Hast thou not a child's blessing left yet
to bestow upon me ? Thou hast bid me come, and
THE DUTY OF PRAYER. 385
come for a blessing. Bless me, even me also, Lord.
"Wherefore hast thou sent for me ? Shall I be sent
away as I came? I come at thy word; do not say,
Begone, out of my sight. I cannot go at thy word ;
I will not go ; for whither shall I go from thee ; thou
hast the words of eternal life ? Since thou wilt have
me speak, Lord, answer ; though. I dare not say, 'Be
just to me, a saint,' yet I do say, I will say, I must
say, ' Lord, be merciful to me a sinner.' "
3. Plead Christ, And there are two things in
Christ which sinners may plead with God. .
His. sufficiency. There is enough in Christ, in his
obedience and death, to save the worst of sinners, to
save the whole world of sinners. There is a fulness in
Christ, " It pleased the Father, that in him should all
fulness dwell." Col. 1 : 19. There is a fulness of
merit to obtain pardon, to make reconciliation for
whoever comes; a fulness of the Spirit to sanctify
and cleanse them from their sins. "He is able to
save unto the uttermost all those that come unto
God by him." From this, sinners may reason thus
with the Lord : Lord, I do not come to beg that of
thee which cannot be had ; tkhi hast enough by thee ;
look upon Jesus that sits at thy right hand : is there
not righteousness enough in him to answer for all my
unrighteousness ; are there not riches enough in him
to supply my poverty? Hear, Lord; send me not
away without an alms, when thou hast it by thee.
His office which is to bring sinners to God, to
make reconciliation for sinners, to make intercession
for. transgressors. Isa. 53 : 12. " Thou haft received
Heaven Opened, 17
386 HEAVEN OPENED. .
gifts for men, yea, for the rebellious also." Psa. 68 : 18.
What a strange and mighty plea is here for poor sin-
ners ! " 0, it is true, Lord, I am a transgressor, and
have been from the womb ; I have played the traitor,
and been a rebel against thee all my days ; but is
there none in heaven that will intercede for a trans-
gressor ? Has the Lord Jesus received no gift for this
poor rebel, that falls down before thee? Though I am
a rebel, Lord, yet I am a returning rebel: though 1
am a rebel, "yet let me receive a rebel's gift -not a
rebel's terrible reward, but some of those gifts which
Christ received for the rebellious. Does Christ make
intercession for transgressors, and shall not he be
heard ? If thou wilt not hear me who am a sinner,
yet wilt thou not hear Him that speaks for sinners,
whose blood speaks, whose mercy speaks, whose Spirit
speaks ? Does he speak for sinners, and yet not for
me ?"
4. Plead your own necessity. Sinners are neces-
sitous, they have nothing of value left them; -in the
fulness of their sufficiency they are in straits. As a
sinner of a hundred years is. but a child, so a sinner
of thousands by the year is but a beggar poor, mis-
erable, blind, and naked: he may feel the want of
nothing, and yet lack every thing that is good. Sin
has stripped him to the skin, stabbed him to the
heart; the iron has entered into his soul, it has left
him nothing but wounds and bruises and putrefying
sores. It is thy case, sinner, and hast thou nothing
to say? Spread thy wants and necessities before the
Lord, and let these speak for thee.
THE DUTY OF PRAYER. 387
Open thy wounds and thy sores, toll himhow^des-
perately sad thy case is, tell him of the guilt that is
upon thy head, the curse that is on thy back, the
plague that is in thy heart, and let this be thy plea:
" Grod of compassion, look hither; behold what a poor,
blind, dead, hardened, unclean, guilty creature, what
a naked, empty, helpless, creature I am: look upon
my sin and my misery, and let thine eye affect thy
heart. One deep calls to another ; a deep of misery
cries out to a deep of mercy. 0, my very sins, which
cry so loud against me, speak also for me. My misery
speaks ; my curses, the woe. and the wrath that lie
upon me speak ; my bones speak, my perishing soul
speaks, and all cry in thine ears, Help, Lord Grod of
pity, help, help and heal me, help and save me ; come
unto me, for I am a sinful man, Lord : I dare not
say as once it was said, Depart from me, for I am a
sinful man: come, Lord, for I am a sinful man. Thou
couldst never come where there is more need: who
have need of the physician but the sick? Come, Lord ;
I have too often said, 'Depart from me,' but if thou
wilt not say, 'Depart,' to me, I hope I shall never
again say, Depart, to thee. My misery saith, Come ;
my wants say, Come ; my guilt and my sins say,
Come; and my soul saith, Come. Come, then, and
pardon, come and convert, come and teach, come and,
sanctify, come and save me ; even so, come, Lord
Jesus."
Thus you have the sinner's plea. Poor sinner, art
thou willing to return from thy sins ? fear not to go
to thy God. Go, and the Lord help thee, give thee
388 HEAVEN OPENED.
thy 'heart's desire, and fulfil all thy mind ; and for thy
encouragement take along with. thee this scripture:
"Seek ye the Lord while he may he found, call ye
upon him while he is near : let the wicked forsake his
way, and the unrighteous man his thoughts; and let
him return unto the Lord, and He will have mercy,
upon him; and to our God, for He will ahundantly
.pardon. 1 " Isa. 55 : 6, 7.
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