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THE
PRACTICAL WORKS
OF THE
REV. RICHARD BAXTER.
)'
T H !■:
PRACTICAL WORKS
THE REV. RICHARD BAXTER:
A LIFE OF THE AUTHOR,
AN1>
A CRITICAL EXAMINATION 01' HIH WRITINGS,
By THE
REV. WILLIAM OR ME,
AUTUOIl OK "TIIK MFE OF JOHN OWI'.N, D.D. ;" " BIDLIOTIIECA UIBLICA," KT(
IN TWENTY-THREE VOLUMES.
VOL. XXIII.
LONDON:
JAMES DUNCAN, 37, PATERNOSTER ROW.
MDCCCXXX.
LONDON :
PRINTED BY MILLS, JOWETT, AND MILLS,
BOLT-COURT, FLEET-STREET.
THE
PRACTICAL WORKS
OF THE
REV. RICHARD BAXTER.
VOLUME XXIIl.
CONTAINING
THE SAINT'S EVERLASTING REST {The Third Part continued) ; THE
SAINT'S EVERLASTING REST {The Fourth Part) ; THE CON-
CLUSION ; BROUGHTON IN THE CONCLUSION OF HIS ' CON-
SENT OF SCRIPTURE;' A POEM OF MASTER G. HERBERT, IN
HIS 'TEMPLE;' AN ADDITION TO THE ELEVENTH CHAPTER
OF THE THIRD PART OF THE SAINT'S REST; TO THE
READER.
VOL. XXIII.
Wl
CONTENTS
OF
THE TWENTY-THIRD VOLUME.
THE SAINT'S EVERLASTING REST.
THE THIRD PART CONTINUED.
SEVERAL USES OF THE FORMER DOCTRINE OF REST.
PAGE
Chap. XL A more exact inquiry into the number and use
of marks ; the nature of sincerity ; with other
things of great moment in the work of self-
examination 1
XU. Use 4. — The reason of the saints' afflictions here 53
XHL Use 5. — An exhortation to those that have got
assurance of this rest, or title to it, that they
would do all that they possibly can to help
others to it also 71
XIV. An advice to some more specially to help others
to this rest, pressed largely on ministers and
parents , 114
THE FOURTH PART.
A DIRECTORY FOR THE GETTING AND KEEPING OF
THE HEART IN HEAVEN.
To the inhabitants of the town of Shrewsbury 173
The Introduction , 174
Chap. I. Use 6. — Reprovingour expectations of rest on earth 177
II. Use 7. — Reproving our unwillingness to die .... 191
III. Motives to a heavenly life 217
IV. Containing some hinderances of a heavenly life . . 2G4
iv CONTENTS.
PAGE
Chap. V. Some general helps to a heavenly life 291
VI. Containing the description of the great duty of
heavenly contemplation 308
VII. Containing the fittest time and place for this
contemplation, and the preparation of the
heart unto it 317
VIII. Of consideration, the instrument of this work ;
and what force it hath to move the soul .... 338
IX. What affections must be acted, and by what
considerations and objects, and in what order 344
X. By what actings of the soul to proceed in this
work of heavenly contemplation 367
XI. Some advantages and helps for raising and
affecting the soul by this meditation 374
XII. How to manage and watch over the heart
through the whole work , 399
XIII. The abstract, or sum of all, for the use of the
weak 405
The Conclusion 415
Broughton in the conclusion of his ' Consent of Scripture,'
concerning the New Jerusalem, and the ever-
lasting Sabbatism, meant in my text, as
begun here, and perfected in heaven 460
A Poem of Master G. Herbert, in his ' Temple ' 463
An Addition to the Eleventh Chapter of the Third Part of
the Saint's Rest .., 466
To the Reader , 474
THE
SAINT'S EVERLASTING REST.
THE THIRD PART, CONTINUED.
CHAP. XI.
A more exact Inquiry into the Number and Use of Blarks ; the
Nature of Sincerity ; ivith other thinc/s of great nioment in
the work of Self-examination.
Sect. I. It is a matter of such inexpressible consequence for
every man to make sure work in the great business of his salva-
tion ; it being so easy, so ordinary, and so dangerous to be
mistaken, that I think fit yet to add some further advice, to
help men in the trial of their own states. There is no Christian
that hath any care of his soul, or any belief and true sense of
the matters of eternity, but must needs be very solicitous in in-
quiring, ' How he may know what will become of him for ever
and ever ?' and be glad of a clear, undeceiving direction for the
discovery of this. As 1 lay under seven years' doubting and
perplexity of spirit myself, much through my ignorance in the
managing of this work, so was 1 very inquisitive still after signs
of sincerity, and I got all the books that ever I could buy,
which laid down evidences and marks of true grace, and tended
to discover the difference betwixt the true Cliristian and the
hypocrite or unsound ; I liked no sermon so well as that which
contained most of these marks ; and afterward, when I was
called to the ministry myself, I prcaclied in this way as much
as most. I have heard as many complaints of doubting, dis-
tressed souls as most : and had as many that have opened their
hearts to me in this point ; of whom many have proved tlie
most humble, self-denying, mortified Christians ; and many that
were deepest in doubtings and distress, upon trial of their lives,
I found also deepest in pride, peevishness, unmortified lusts, and
unfaithful walking, which did feed their troubles. LIpon this
VOL, XXIII, B
THE saint's
long experience of myself and others, and most serious study of
this point, and prayer to God for his direction, I think it but
my duty to open yet more fully, for the benefit of others, what
I have herein discovered, which is necessary for them to under-
stand in this weighty work : for one error here may put the
hearts and lives of godly people quite out of frame, and may
do much to the confirming of the wicked in their presumption
and self-deceit. 1 shall therefore lay down what I conceive to
be the truth, in certain propositions.
Sect. II. Prop. 1. A sincere Christian may attain to an infal-
lible knowledge of his own sincerity in grace, or his perform-
ance of the conditions of the covenant of life, and consequently
of his justification, adoption, and title to glory ; and this with-
out any extraordinary revelation.
This proposition 1 have proved before, and therefore need to
say no more to it now. I lay it down here by way of caution
to prevent mistakes ; lest any should think that I am against
an attainment of assurance here, because of some passages fol-
lowing.
Sect. III. Prop. 2. This infallible knowledge is not properly
a certainty of faith, as too many divines affirm.^
This also I have proved before in opening the nature of as-
surance, and in the Appendix of my Aphorisms of Justification;
and Mr.Wotton de Reconcil., and very many learned divines of
late, have confirmed it fullv. Proper certainty of faith is, when
a man, by mere believing, is sure of the truth of the thing be-
lieved : this, therefore, leaneth fully on a divine testimony. But
there is no divine testimony revealing, that such or such a man's
sins are pardoned, or he justified. The testimony of the Spirit
is but partly by giving us the conditions of the promise, which
is our evidence, and partly helping us to see them, and conclude
from them, and take comfort therein : and so it witnesseth with
our consciences, by causing our consciences spiritually and
effectually to witness. But this testimony is not the object of
■ji* faith ; it is only God's testimony in Scripture which affords us
a certainty of faith, properly divine, in this point.^ Though in
" Le^e Amesii Coron. de art. v. cap. 1. corol. vi. vii. p. (mihi) 88. eadem
quae Theolog-. in Synodo Dord.
•> Supjiosiiij;- that other ways of revelation are ceased. Assensura quippe
nostrum afficijiit fidei catholicas articuli, ut principia immediata, ac prima.
Fides autem subjungitur per nioduin assumptionis. lllius ergo quae hauc
persuasionem facit, coiiclusionis non potest esse firmitudo major, quam quae
prseraiissaruin debiliori inest, Subsumptio ilia autem experimentalibus nititur
EVERLASTING REST. 3
Other cases natural discoveries may be truly called a divine tes-
timony in a larger sense ; yet this is above nature : now, God's
word doth only say, he that repenteth and believeth ^hall be
pardoned, and justified, and saved : but nowhere saith, that you
or I shall be saved. Object. But, you will say, as long as we
may know that we believe, is it not all one ? Answ. No : for
God's word tells me not that I believe ; therefore this must be
known by reflection and internal sense, and not by believing. He
that believeth he doth believe, believeth himself and not God;
for God nowhere telleth him so : so then it is beyond doubt,
that assurance, as I said before, ariseth from the conclusion; one
of whose premises is in the word of God, and must be believed;
the other is in our own hearts, and must be felt or known ; and
therefore the conclusion is mixed, and to be deduced bv reason,
and is not an object properly of divine faith, or of any faith at
all. There is but one objection that seems to me to have any
appearance of strength, to take with any reasonable man ; and
that, some think, cannot be answered. And thus they argue :
Whatsoever we ask of God through Christ, according to his will,
we must believe we shall receive : but we ask justification and
glory of God according to his will, through Christ : therefore
we must believe we shall receive them. Answ. This makes not
our justification and salvation, to be upon certainty of faith.
For, 1. The major proposition doth only express a conditional
promise of justification and salvation, and no absolute promise.
Now, a conditional promise puts nothing in being till the per-
formance of the condition, nor gives any certainty but on such
performance. The condition here expressed is, that we ask,
and that we ask according to God's will ; which implies many
other conditions ; for it must be in faith and repentance, and to
right ends, not " to consume it on our lusts," saith James, and we
must be certain that we are sincere in all this, before we can,
upon this conditional promise, have a certainty : 2. So that the
minor proposition here, that we thus ask according to God's
will in true faith, &:c., this no Scripture speaks ; and therefore
must be known otherwise than by believing: 3. Yet we may be
said to believe we shall receive, in reference to the major propo-
sition or promise in Scripture, which is an object of our belief.
judiciis, per privatam hominis coiiscientiam pensitatis. Qua; ciim nonnun-
quam in dubium voceutur, an sint signa genuina, et saepe tentationum nube
occulteutur, iie ad praiseus solatium effulgeant, quid niiruiu si noD, &c.— >
Tlieolog, BrUan. in Synod. Dord. Sufftag. ad art. v. thes. 3, &c.
b2
mf
*l THE saint's
Sect. IV. Prop. 3. Though infallible assurance, as aforesaid,
maybe here attained,' yet perfect certainty in degree cannot,
"nor may lawfully be by any man expected.^ '
This also I have proved before. For if we may be perfect in
the degree of assurance, why not of all grace as well ; and so
have no sin ? nay, there are so many graces exercised in pro-
ducing our assurance, besides reason itself, that if they be not
first perfect, it is impossible that assurance should be perfect.
For example : He that believeth not in perfection the truth of
Scripture, and of that promise, that " Whosoever believeth shall
be saved ; " 2. And he that knovveth not in perfection the sin-
cerity of his own faith, neither of which any man breathing
doth do ; cannot possibly be perfectly certain that he is justified,
and shall be saved : for who can be perfectly certain of the
conclusion, who is but imperfectly certain of the premises? And
yet I have met with some men that think themselves very
learned and spiritual, that confidently dispute for a perfection in
assurance. If any man say, that Bellarmine meant as much as
this imperfect certainty, when he grants a conjectural certainty;
and be sure that he speaks truly ; I will like Bellarmine the
better, and his opposers in this the worse, but 1 will like a plain,
necessary truth of God never the worse. Sure 1 am that our
great divines affirming, that we are sure of salvation by a cer-
tainty of faith, hath given the papists fearful ground to baffle
them and play upon us, and triumph over them. And when
their own students and followers find it so, it hardens them
against us fearfully. And as sure I am that no man is perfect
gradually in this life in any grace, much less in so high a point
as his assuran(;e. Among all those consciences that I have had
opened to me, I never met wirh a luimble, heavenly, upright
Christian, that would say, he was perfectly certain ; nay, and
but few, that durst call their persuasion a certainty, but rather
a strong hope : but some licentious, fantastical disputers, I
have heard plead for such a perfect certainty; whose pride and
loose living, and unmortified passions and corruptions, told the
standers-b}^, that they w-ere the farthest from true certainty of
any.
Sect. V. Prop. 4. Though in some cases it may be useful to
= Rear! of this our British divines in the Synod of Dort. it) suffraf . ad art.
V. thes. 2, 3 ; excellently and moderately, as they did in all. The couclusioii
follows the weaker part of the premises, say log-iciaus. Vide Smigletii Lo-
gicam Disp. xiii. quaest. B. 12, 13. Ubi strenue probatur, prjEmissse alterius
debilitatem, semper et in omni materia, reduudare in conclusionem.
EVERLASTING REST. 5
name several marks ; yet the true, infallible marks of sincerity,
which a man may gather assurance from, are very few, and lie
in a narrower room than most have thou2;ht.
As I would not pick quarrels with the most godly divines,
who lay down many marks of sincerity in their sermons and
books; so would I not, in foolish tenderness of any man's repu-
tation, be so cruel to the souls of poor Christians, as to hide
the truth from them in so weighty a point : and I speak against
no man more than myself heretofore. I know ordinary Chris-
tians cannot discern how these multitudes of marks do lie open
to exceptions ; but the judicious may easily perceive it. I shall
therefore here tell you the truth, how far these many marks are
conwnendable and convenient, and how far they are condem-
nable and dangerous. And, 1. When we are only discovering
the nature of some sin, rather than the certainty of the unholi-
ness of the sinner, it is both easy and useful to give many signs,
as from the effects, &c., by which it may be known what that
sin is : and so men may know how far thev are guiltv of it.
But to know certainly whether that sin will prove the damnable
state of the sinner, is neither easy, in most cases, nor to be
done by many marks.
2. When we are discovering the nature of some duty or
grace, and not the very point wherein the soul's sincerity in
that grace or duty lieth, it is both easy and useful to give many
m.arks of them. But by these no man can gather assurance of
his sincerity.
3. When we are describing a high degree of wickedness,
which is far from the best state of an unregenerate man, it is
both easy and useful to give plain marks of such a state. But
to discover just how much sin will stand with true grace, is
another matter.
4. When we are describing the state of the strongest Chris-
tians, it is easy and useful to mark them out, and to give many
marks of their strength ; but to give many of tlieir truth, and
to discover the least degree of true grace, is not easy. So I
have shown you wherein marks may commendably be multi-
plied ; but to lay down many marks of sincerity, and say, 'By
these you may certainly know whether you shall be saved or
not ;' this I dare not do.
Sect. VI. Prop. .5. There is a threefold truth to be inquired,
after in examination: 1. The truth of the actor habit; 2. The
moral truth of it as a grace or duty ; 3. The moral truth of it
6 THE saint's
as a saving or justifying grace or duty, or as the condition of
justification and salvation. It is the last of these three only that
the great business in self-examination lieth on, and which we
are now searching after ; the two first being presupposed as
more easily discernible, and less controvertible.*^
1 will not here trouble plain readers, for whose sakes I write,
with any scholastic inquiries into the nature of truth, but only
look into so much as is of flat necessity to a right managing of
the work of self-examination : for it is inconceivable how a man
should rationally judge of his own condition, when he knows
not what to inquire after ; or that he should clearly know his
sincerity, who knows not what sincerity is. Yet I doubt not
but, by an internal feeling, a strong, sound Christian, who hath
his faith and love and other graces in action, may comfortably
perceive the sincerity of his graces, though he be so ignorant as
not clearly and distinctly to. know the nature of sincerity, or to
give any just description of it; even as an unlearned man, that
is of a sound and healthful body, may feel what health is when
he cannot describe it, nor tell distinctly wherein it doth consist.
But yet, as he hath a general knowledge of it, so hath this
ignorant, sincere Christian, of the nature of sincerity. And,
withal, this is a more dangerous ground to stand on, because
our sense is so uncertain in this case, more than in the welfare
of the body ; and the assurance of such a soul will be more de-
fective and imperfect, and very inconstant, who goes by mere
feeling, without knowing the nature of what he feeleth, even as
the forementioned unlearned man, in case of bodily health, if he
have no knowledge, but mere feeling of the nature of health, he
will be cast down with a tooth-ache, or some harmless disease, if
it be painful, as if he should presently die, when a knowing man
could tell that there is no danger ; and he would make light of
a hectic, or other mortal disease, till it be incurable, because he
feels no great pain in it. It is, therefore, a matter of necessity
to open, most clearly and distinctly, the nature of sincerity or
truth, so far as concerns the case in hand. I told you before,
that there is a metaphysical truth of being, and a moral ; I now
add further, that here are three things to be inquired after :
1. The truth of the act ; 2. The truth of the virtuousness of the
act ; 3. The truth of the justifying or saving nature of the act.
The first is of natural, the two last of moral consideration : as,
•i Lege Aquin. Sum. de Veritate, c. 1, 2, &c. accuratissime de veri et veri-
tatis defiuitione.
EVERLASTING REST, 7
for example, if you be trying the sincerity of your love to God,
vou must first know that you do love him indeed, without dis-
sembling ; 2. That this love is such as is a duty or good, which
God requireth ; 3. That this love is such as will certainly prove
you in a state of salvation. The fust of these (whether you be-
lieve and love Christ or not) must needs be first known ; and
this must be known by internal feeling, joined with a considera-
tion of the effects of real love. And to tliis end many marks
may be useful, though, indeed, inward feeling must do almost
all ; no man else can tell me whether 1 believe and love, if I
cannot tell myself. It is no hard matter to a solid, knowing
Christian, to discern this ordinarily ; but when they do know
this, they are far enough from true assurance, except they go to
the rest. A man may be a true man, and not an image, or
a shadow, or a corpse, and yet be a false thief, or a liar, and no
true man in a moral sense : this 1 lay down to these uses.*^
First, That you take heed when you hear or read marks of
grace, how you receive and apply them; and inquire whether
it be not only the truth of the being of the act or habit that
those marks discover, rather than the virtuous, or the saving
being or force.
Secondly, That you take heed, in examination, of taking up
at this first step, as if, when you have found that you believe,
and love, and repent, you had found all, when yet you have not
found that you do it savingly.
Thirdly, To take heed of the doctrine of many in this, who
tell you, that every man that hath faith, knows he hath it ; and
it is impossible to believe, and not to know we believe. This
may, ordinarilv, but not always, be true about this first truth,
of the mere being of the act ; but is it no wonder that they
should not consider that this is but a presupposed matter, and
« Lege Rivet. Disput. de Certitud. salutis, sect, xxxiii. pp. 218, 219,
Even learned Testardus is thus mistaken (De Natura et Grat. p. 142, tlies.
180), whose words I will jjive you, tiiat you may see what way others go, in
hiui. " If any uiau feel tliat he believeth, for felt it is, and that most cer-
tainly of him that believeth, and be persuaded of the veracity of God and
Christ, that man cannot chuose but certainly conclude wit!) himself, that his
sins are pardoned, and life eternal shall be given him. lie, therefore, that
professeth himself uncertain of the parddn of his sins, and of his salvation,
doth in vain boast that he is a believer. Certainly, he that is not certain of
the pardon of his sins and of his salvation, whicii is the conclusion of the
syllogism of faith, is either ignorant of what is contained in the major; or
else doih not take it fur certain, which yet is the word of God and Christ;
or else it must needs be, that he doth not feel that he believes : and how then
can he be called a believer ?" Thus Testardus erreth, with too many mure.
THE saint's
not the great thing that we have to inquire after in point of
sincerity ? and that they may know they believe long enough,
and yet not know their faith to be saving ? It is our beyond-
sea divines that so mistake in this point : our English divines
are sounder in it than any in the world, generally : I think be-
cause they are more practical, and have had more wounded,
tender consciences under cure, and less empty speculation and
dispute. The second truth to be inquired after is, that this act
is truly good, or a virtue, or grace ; for every act is not a virtue,
nor every act that may seem so. 1 will not stand here curiously
to open to you, wherein the goodness of an action doth consist.
Somewhat will be said in the following propositions : only thus
much at present. To denominate an action properly and fully
good, it must be fully agreeable to God's will of precept, both
in the matter, end, measure, and all circumstances; but, impro-
perly and imperfectly, it may be called good or virtuous, though
there be evil mixed, if the good be most eminent, as if the sub-
stance of the action be good, though the circumstances be evil ;
and thus we ordinarily call actions good : but if the evil be so
predominant as that the good lie only in ends or circumstances,
and the substance, as it were, of the action be forbidden, then
we may not call it a good action, or a grace, or duty. So that
it is not perfect, proper goodness that I here speak of, but the
second, that is imperfect ; when the action is commanded and
good in itself, and the good more eminent than the evil ; yet it
mav not be saving for all that.
For there is a common grace which is not saving, yet real, and
so true and good, and so true grace ; as well as a special grace,
which is saving ; and there are' common duties commanded by
God, as alms-deeds, fasting, prayer, &c,, which, though they
are necessary, yet salvation doth not certainly accompany them,
or follow them. A man that finds any moral virtue to be in
himself truly, and to be truly a virtue, cannot thence conclude
that he shall be saved, nor a man that doth a duty truly good in
.* itself. Many did that which was good in the sight of the Lord,
but not with an upright heart ; and even an Ahab's humiliation
may have some moral goodness, and so some acceptance with
God, and bring some benefit to himself, and yet not be saving
nor justifying.
And some actions again may be so depraved bv the end and
manners, that they deserve not the name of good or duty. As
to repent of a sinful attempt is, in itself, considered a duty and
EVERLASTING REST. 9
good ; but if a man rejient of it only because it did not succeed,
or because he missed of the gain, or pleasure, or honour, which
he expected by it, thus he makes it a greater sin ; and if he re-
pent but because his pleasure is gone, or because he is brought
to poverty or disgrace by his sin, this is but a natural thing, and
deserves not the name of a virtue. So to love God is in itself
good, and the highest duty ; but if a man love God as one that
he thinks hath prospered him in his sin, and helped and suc-
ceeded him in his revenge, unjust blood-shed, robbery, sinful
rising and thriving, thanking God, and loving him for his plea-
sure in lust, drunkenness, gluttony, or the like, as the most men
that idolise their flesh-pleasure do, when thev have ease and
honour, and all at will, that they may offer a full sacrifice to
their flesh, and say, ' Soul, take thine ease,' then they thank
God for it, and may really love him under this notion/ This is
to make God a pander or servant to our flesh, and so to love
him for serving and humouring it ; and this is so far from being
a virtue, that it is one of the greatest of all sins ; and if another
man love God in a better notion a little, and love his lusts more,
this is no saving love, as 1 shall more fully show you. So that
you see a man hath more to look after than the mere honesty,
virtue, or moral goodness of his action ; or else all actions that
are virtuous, would be saving.
The third thing to be inquired after is, the sincerity of grace
considered as saving. This is much more than the two former,
and, indeed, is the greater matter in self-examination to be
looked after : here is the work ; here is the difficulty; here it is
that we are now inquiring, how far marks may be multiplied ;
how far they mav be useful : and wherein this sinceritv doth
consist. The two former will not denominate a man a sincere
Christian, nor prove him justified, and in a state of salvation,
without this. Wherein this consisteth, 1 shall show you in the
following propositions : now, I have first showed you what it is
that you nuist in(|uire after ; and I hope no wise Christian will
judge me too curious and exact here, seeing it is a work that
nearly concerns us, and is not fit to be done in the dark : our
cause must be thoroughly sifted at judgment, and our game then
must be jjlayed above-board ; and therefore it is desperate to
juggle and cheat ourselves now ; only, before I proceed, let mc
tell you, that according to this threefold truth or sincerity, so
' Up6(TKaipoi sancti dicuiitur, et c|uodaniniodo sunt, sed sine radice et solidi-
tate, ut Rivet. Disp. de Persev. Sanct. sect. iii. p.20;5.
'i.
10 THE SAINT 3
there is a threefold self-delusion or hypocrisy; taking hypocrisy
for a seeming to be what we are not, either to ourselves or
others, though, perhaps, we have no direct dissembling intent.
1. To take on us to repent, believe, love Christ, &c., when we
do not at all : this is the grossest kind of hypocrisy, as wanting
the very natural truth of the act.
2. To seem to believe, repent, love God, &c., virtuously, ac-
cording to the former description, and yet to do it but in sub-
serviency to our lusts and wicked ends, this is another sort of
gross hypocrisy ; yea, to do it in mere respect to fleshly pros-
perity, as to repent because sin hath brought us to sickness and
poverty, to love God merely because he keeps up our flesh's
prosperity, &c. ; this is still gross hypocrisy.
It may be a great question, which of these is the greater sin :
to repent and love God in subserviency to our sin, or not to do
it at all ?
Answ. It is not much worth the thinking on, they are both
so desperately wicked ; therefore I will not trouble the reader
with a curious resolution of this question, only thus : Though to
deny God's being, be a blasphemous denial of his natural excel-
lency, and so of his attributes, which are the first platform of
that which we call morality in the creature ; yet to deny these
his attributes, and, withal, to ascribe sin and positive wicked-
ness to the blessed, holy God, seems to me the greater sin ;
Sicut esse diahoJum est pejus {quoad ipsum) quam non esse.
3. The next kind of hypocrisy, and the most common, is,
when men Avant the sincerity of grace as saving only, but have
both the truth of it as an act or habit, and as a virtue. When
men have some repentance, faith, hope, love, &c., which is un-
dissembled, and hath good ends, but yet is not saving; this is the
unsoundness which most among us in the church perish by, that
do perish, and which every Christian should look most to his
heart in.s This, I think, is discerned by few that are guilty of
it, though they might all discern it, if they were willing and
diligent.
Sect. VII. Prop. 6. As it is only the precepts of Christ that
can assure us that one action is virtuous, or a duty more than
another ; so it is only the tenor of the covenant of grace, be-
stowing justification or salvation upon any act, which makes that
act, or grace, justifying or saving, and can assure us that it is so.
s Ita sincere, tam resipisceutiam quam fidem, conditionem ad salutem adi-
pisceudam prorsus necessariam statuimus. — lYiglandius de Grat, p. D97.
EVERLASTING REST. '11
By the precepts. I mean any divine determination concern-
ing our duty, what we ought to do or avoid. It is the same
sacred instrument which is called God's testament, his covenant,
and his new law, the several names being taken from several
respects, as I have opened elsewhere, and cannot now stand to
prove ; this law of God hath two parts, the precept and the
sanction. The precept may he considered either as by itself,
* Do this or do that,' and so it niaketh duty : this constitutes the
virtue of actions, regulating them ; and so the second kind of
sincerity, ' whether an action be good or bad,' must be tried by
the precepts as precepts, ^^"hat God requireth, is a virtue :
what he forbiddeth, is a vice : what he neither requireth nor for-
biddeth, is indifferent, as being not of moral consideration : for
the popish doctrines of divine counsels is vain.
2. And then these precejjts must be considered not only as
they stand by themselves, and constitute duty siaiply, saying
*Do this ; ' but also as they stand in conjunction with the sanc-
tion, and say, ' Do this or that, and be saved, or else perish,' as
' Believe and be saved, else not.' And in this respect and sense,
thev constitute the conditions of the covenant ; and so they are
the only rule by which to know what is saving grace, and what
not : and only in this respect it is that they justify or con-
demn men. They may justify or condemn the action, as bare
precepts and prohibitions ; but they justify not, nor condemn the
person himself, but as precepts conjoined with the sanction ;
that is, with the promise or threatening.
So that it is hence evident, that no human conjecture can
gather wliat is a saving grace or duty, and what not, either from
a bare precept, considered disjunct from the promise, or from
any thing in the mere nature and use of the gracious act itself.
The nature of the act is but its aptitude to its office ; but the
consequents (for I will not call them effects), justification and
salvation, proceed from or upon them only as conditions on
which the free promis-e l)estovveth those benefits directly. Those,
therefore, which make the formal reason of faitli's justifying to
lie in its apprehension, which they call its instrumentality, being
indeed the very nature and being of the act, do little know what
they say, nor how derogatory to Christ, and arrogating to them-
selves, their doctrine is, as I have elsewhere manifested.
1 conclude, then, that it is only the Scripture that can tell
you what is justifying or saving grace, by promising and an-
nexing salvation thereto.
jiS THE saint's
Sect. Vlll. Prop. 7. Whatsoever therefore is the condition which
the covenant of grace recjuireth of man, for the attaining of jus-
tification and salvation, and upon which it doth bestow them,
that only is a justifying and saving act. And inferior duties are
no further marks to try by, nor are justifying and saving, than
as they are reducible to that condition.
This is it which I have asserted in the last foregoing chapter,
and this is the reason why I laid down but two marks there.
Though, in the first part, in the description of God's people, I
laid down the whole description, which must needs contain
some things common, and not only special properties, yet now
I am to give you the true points of difference, I dare not number
so many particulars. The performance of the proper condition
of the new covenant, promising justification or salvation, then,
is the only mark of justification or salvation, direct and infal-
lible ; or is, the only justifying and saving grace properly so
called. Now, you must understand that the covenant of life
hath two parts, as the condition for man to perform, if he will
receive the benefits. The first is, the natural part concerning
the pure Godhead, who is the first and the last, the principal,
efficient, and ultimate end of all ; who is our Creator, Preserver,
Governor, happiness, or rest. This is ' the taking the Lord
only for our God,' in opposition to all idols visible or invisible.
As the end, as such, is before and above all the means, and the
Father, or mere Godhead, is above Christ the Mediator as such,
(as he saith, John xiv. 2S, "The Father is greater than I,") so
this is the first and greater part of the condition of the cove-
nant : and so idolatry and atheism are the greatest and first
condemning sins. The second' part of the condition is, ' That
we take Jesus Christ only for the Mediator and our Redeemer,
and so as our only Saviour and supreme Lord, by the right of
redemption.' This is the second part, consisting in the choice
of the right and only way and means to God, as he is the end :
for Christ, as Mediator, is not the ultimate end, but the way to
the Father. These two parts of the condition are most evident
in the word, both in their distinction and necessitv. The former
was part of that covenant made with Adam, which is not re-
pealed, nor ever will be, though the rest of that covenant may
be laid by. It was afterwards still fully expressed to the church
before Christ's coming in the flesh : in all the people's cove-
nanting, this was still the sum, that they took the Lord only to
be their God. But the latter part was not in the covenant with
EVERLASTING KtST. '\^
Adam : nor was it openly and in full plainness put into the co-
venant of grace in the beginning, hut still implied, and more
darkly intimated, the light and clearness of revelation still
increasing till Christ's coming. Yet so, as that at the utmost
tliey iiad but the discovery of a Saviour to he horn of a virgin,
of the tribe of Judah, at such a time, but never that this Jesus
was the Christ. And so it was only in a Saviour so to be
revealed that they were to believe before: but after Christ's
coming, and his miracles, and resurrection, at utmost, he tells
them, " If ye believe not that i am he, you shall die in your
sins." So that to them to whom he was revealed, at least it
was of necessity to believe that this Jesus is he, and not to look
for another. Now, to us Christians under the New Testament,
this latter part of the covenant (concerning the ^Mediator) is
most fully expressed, and most frequently inculcated : not as if
the former part (concerning God the Creator and end) were
become less necessary than before, or ever the less to be studied by
Christians, or preached by the ministers of the Gospel, but on the
contrary, it is still implied, as being fully revealed before, and
a thing generally received by the church ; yea, and confirmed
and established by the adding of the Gospel, and preaching of
Christ; for the end is still supposed and implied, when we
determine of the means ; and the means confirm and not deny
the excellency and necessity of the end. Therefore, when Paul
(Acts xvii. &;c.) was to preach to the Athenians or other hea-
thens, he first preacheth to them the Godhead, and seeks to
bring them from their idols, and then preacheth Christ. And
therefore it is said," He that comes to God (as the end and his
happiness, or Creator and Preserver) must first believe that God
is, and that he is (in the Redeemer) a rewarder of them that
diligently seek him." (Heb. xi.) And, therefore, the apostles
preached " repentance towards God, and faith towards our
Lord Jesus Christ." (Acts xx. 21.) The first is, " the turning
from idols to the true God," and so repentance is in order of
nature before faith in the IMediator, and more excellent in its
nature, as the end is than the way; but not before faith in the
Godhead. The second is the only highway to God. Therefore,
Paul was by preaching, to turn men from darkness to light ;
both from tlie darkness of atheism and idolatry, and the darkness
of infidelity, but first from the power of Satan, and worshipj)ing
devils, to God ; that so next, by faith in Christ, they might
receive remission of sin, and inheritance among them that are
14 THE saint's
sanctified. (Acts xxvi. 28.) And Christ himself took the same
course, and preached these two parts of the condition of the
covenant distinctly. " This is life eternal, to know thee the
only true God, and (then) Jesus Christ whom thou hast sent."
(John xvii. 3.) Words of knowledge in Scripture commands,
import affection. And "The Father is greater than I." (John
xiv. 28.) And " I am the way, the truth, and the life ; no man
Cometh to the Father but by me." (John xiv. 6.) And " Ye
believe in God (there is he first part). Believe also in me;"
(John xiv. i; ) (there is the second part.) But intended brevity
forbids me to heap up more proof in so plain a case.
To this last part of the condition is opposed infidelity, or not
believing in Christ, being the chiefest condemning sin, next to
atheism and idolatry, which are opposite to the first part. On
these two parts of the condition of the covenant, hath God laid
all our salvation, as much as concerns our part; still sup-
posing that God and the Mediator have done and will do all
their part.
The first part of the condition 1 call, the natural part, being
from the beginning, and written in the nature of every reasonable
creature, and by an eminency and excellency it is of natural
morality above all other laws whatsoever. The second I call the
supernatural part of the condition: as being not known to any
man by the mere light of nature, but is supernaturally revealed to
the world by the Gospel. The first part also is the basis or great
command of the decalogue, " Thou shalt have none other God
but me ;" or in other terms, '' Thou shalt love God above all."
The second is the great command of the Gospel, " Believe in
the Lord Jesus ;" or in other terms, " Love Christ above all."
For, as I said, words of knowledge in Scripture imply affection,
especially will, where all acts of the soul are complete, which
in the intellect are but incomplete, imperfect, and preparatory,
the understanding being but the entrance to the will, and the
will being an extended understanding. Therefore, sometimes
Christ saith, " He that believeth not, is condemned." Some-
times, " He that loveth any thing more than me, is not worthy
of me, and cannot be my disciple." And he joineth them to-
gether in John xvi. 27. Therefore hath the Father loved you,
because you have loved me, and have believed, &c. Intellectual
belief, or assent, therefore, wherever you read it commanded,
implieth the will's consent and love.
And thus I have showed you what the conditions of the co-
EVERLASTING REST. 15
venant are, which I have done the more fully, that you might
know what is a saving grace or act, and what not. For you
may easily conceive that it must needs be safer trying by these
than by any lower act or duty : and as all other are no further
saving, than as they belong to these, or are reducible to them,
so you can no further try yourselves by them, but as they are
reduced to these. And now you see the reason why I men-
tioned but only two marks in the foregoing chapter, and why I
say that true marks are so few by which a man may safely try
his title to heaven. And yet you shall see that we must vet
reduce them to a narrower room, when we come to open the
nature of sincerity. In preparation to which 1 must tell you,
that in the terms of these two marks, or two parts of the con-
dition of the covenant, there is contained somewhat common,
which an unregenerate man may perform, and somewhat spe-
cial and proper to the saints. Though all must go together
and be found in those that will be saved, yet the specifical form,
or constitutive difference, by which, as saving, the act of a true
believer is discerned from the act of an unsound person, doth
lie but in a part of it, and I think but in one point: as a man
is defined to be a reasonable living creature ; but to be a creature
will not prove him a man, nor to be a living creature neither,
because that there are other creatures, and living creatures, or
animate, besides himself. But to be a reasonable animal, or living
creature, will prove him a man, because reason contains his
specific form and constitutive difference. Other inferior crea-
tures may have bodies, and fleshly bodies, as well as man, and
others may have life, which we call a soul, and yet man must
have these two ; but others with these have not reason, or a
soul endued with a power of reasoning. So in these marks of
grace, or conditions of the covenant. To love, is common to
every man. To love God and Christ, is common to a Christian,
with an hypocrite or wicked man ; but to love Christ savingly,
that is, as I shall show you presently, sovereignly, or chiefly,
this is the form or constitutive diff'erence of love which is saving.
To take or accept, is common to every man ; to take or accept
of God and Christ, is common to a true Christian and a false j
but to take or accept of God and his Christ sincerely and sav-
ingly, is proper to a sound believer ; so that even in these two
marks, tbe sincerity of both licth in one point. For, supposing
the truth of the act, and the truth of the virtue in general,
(which are both common, as I have told you,) the truth or sin-
16 THE saint':?
cerity of them as saving, is the only thing to be inquired after.
And in this sense, 1 know but one infallible mark of sincerity :
seeing sincerity lieth in this one point. But before I come to
open it more fully, I will premise, and but briefly name, two
more propositions.
Sect. IX. Prop. S. God hath not in the covenant promised jus-
tification or salvation upon any mere act or acts considered
without that degree and suitableness to their objects, wherein
the sincerity of them, as saving, doth consist.
It is said, indeed, " that he that believeth shall be saved,"
but then it is supposed that it be sincere believing ; for any be-
lieving is not here meant. For many that believed, and that
without gross dissimulation, shall perish, as not believing sin-
cerely. And, therefoie, Christ would not trust himself with
those that yet believed in him, because he knew their hearts,
that they did it not in faithfulness and sincerity. (John ii.
23, 24.) But I shall confirm this more fully afterwards.
Sect. X. Prop. 9. There is no one act, considered in its
mere nature and kind, without its measure and suitableness to
its object, which a true Christian may perform, but an unsound
Christian may perform it also.
1 have great reason to add this, that you may take heed of
trying and judging of yourselves by any mere act^ considered in
itself. If any doubt of this, we might soon prove it by pro-
ducing the most excellent acts, and showing it of them in
particular. Believing is as proper to the saved as any thing for
the act. And yet, as for the assenting act, James tells us the
devils believe. And as for resting on Christ by affiance, and
expecting pardon and salvation from him, we see beyond ques-
tion, that many thousand wicked men have no other way to
quiet them in sinning, but that they are confident Christ will
pardon and save them, and they undissemblingly quiet or rest
their souls in this persuasion, and undissemblingly expect salva-
tion from him when they have sinned as long as they can. And,
indeed, herein lieth the nature of presumption : and so real
are they in this faith, that all our preaching cannot beat them
from it. If the question be, whether a wicked man can pray,
or meditate, or forbear the act of this or that sin, I think none
will deny it. But yet all this will be opened more fully anon.
Sect. XI. Prop. 10. The supremacy of God and the Me-
diator in the soul, or the precedency and prevalency of his
interest in us, above the interest of the flesh, or of inferior good.
EVERLASTING REST. 17
is the very point wherein materially*^ the sincerity of our graces,
as saving, cloth consist ; and so is the one mark by which those
must judge of their state that would not be deceived.
Propos. 11. For the saving object being resolved of in the
Gospel, here the sincerity of the act, as saving, consisteth for-
mally' in being suited to its adecjuate object, considered in those
respects which are essential to it as such an object. And so to
believe in, accept, and love God as God, and Christ as Christ,
is the sincerity of these acts. But this lieth in believing, ac-
cepting, and loving God, as the only supreme Authority, or Ruler,
and God and Christ as the only Redeemer, and so our Lord,
our sovereign Saviour, our Husband and our Head.
I join both these propositions together, because the expli-
cation of both will be best joined together. And first, I will
tell you what 1 mean by some t)f these terms in these propo-
sitions.
1. When I speak of the interest of God and the Mediator in
the soul, 1 do not mean a mere right to us, which we call jus
ad rem, for so God and the Mediator, God-man, have interest in
all men : as being undoubtedly rightful Lord of all, whether
they obey him or not ; but I mean Christ's actual interest in
us, and possession of us, which we caW Jus in re, and that, as it
consisteth in a voluntary entertainment of him into all the
powers of the soul, according to the several capacities and offices.
As we use to say of men in respect of their friends, ' Such a
man hath so much interest in his friend, that he can prevail
with him before any other.' So, when God's interest in us is
greater than the interest of the flesh, that he hath the prece-
dency and supremacy in our understandings, wills, and affec-
tions, this is the sincerity of all our graces as saving ; and so
the discovery of our soul's sincerity. I shall yet more fully open
this anon.
2. I here include the interest of Father, Son, and Holy Ghost,
both as they are conjunct, and as they are distinct. As consider-
ed in the essence and unity of the Godhead, so their interest is
conjunct ; both Father, Son, and Holy Ghost, being our Creator,
'' Mark, I say but materially.
' Formally, what this sincerity is. When 1 say as such, I mean only with
a bare notion or opinion that God is the chief Good ; for that will not make
him our chief End : but 1. With a sound, ert'ectual belief that he is such : 2.
With a predominant will or love, which shall g^ive him a most prevalent in-
terest in our hearts. These two propositions must be remembered for the un-
derstanding of ihe next.
VOL. XXIII. C
18 THE saint's
Ruler, and ultimate End, and chief Good. But in the distinction
of persons, as it was the Son in a proper sense that redeemed
us, and thereby purchased a peculiar interest in us, and domi-
nion over us, as he is Redeemer, so doth he carry on this in-
terest in a peculiar way. And so the interest of the Holy
Ghost as our Sanctifier, is specially advanced by our yielding
to his motions, &c.
3, By the supremacy of God, and the prevalency of Christ s
interest, I do not mean,'' that it always prevaileth for actual
obedience against the suggestions and allurements of the flesh.
A man may possibly pleasure a lesser friend, or a stranger, be-
fore a greater friend, for once or more, and then it proves not
that the stranger hath the greatest interest in him. But I mean,
that God hath really more of his esteem, and will, and rational,
though not passionate, love, and desire, and authority, and rule,
in his heart and life.
4. When 1 speak of the interest of the flesh, I chiefly intend
and include that inferior good which is the flesh's delight. For
here are, considerably distinct, 1. The part which would be
pleased in opposition to Christ ; and that, with the Scripture, I
call the flesh. 2. The thing which this flesh desires as its hap-
piness ; and that is, its own pleasure, delight, and full content.
3. The objects from whence it expecteth this delight and con-
tent ; and that is, all inferior good which it apprehendeth to
conduce most to that end, as being most suitable to itself. By
the flesh, then, I mean, the soul as sensitive, as it is now since
the fall become unruly, by the strengthening of its raging desires,
and the weakening of reason that should rule it, and conse-
quently the rational part thereby seduced ; or if the rational
(misinformed and ill-disposed) be the leader in any sin, before or
without the sensitive ; so that I mean, that which inordinately
inclineth us to any inferior good. This inferior good consisteth
in the lust of the flesh, the lust of the eyes, and pride of life, as
John distinguisheth them ; or as commonly they are distributed,
in pleasure, profits, and honour ; all which are concentred and
terminated in the sin we call flesh-pleasing in the general ; for
that pleasure it is which is sought in all ; or it is the pursuit
of an inferior, fleshly happiness, preferred before the superior,
^ Renati quantumvis alacriter militent adversus peccata, tamen et niulta et
magna cariiis imbecilliiate laborant; cui, spiritu clivinitus excitato, obluctaii*
tur : crebro taivien ^ cupiditatibus carnis se vinci patiuntur, &c. — Siiffrag,
JTieolog:. Bremennum in Spiodo Dord, in art. v. tlies. y. Vid. thes. 10 — 13.
EVERLASTING REST. If)
sj)iritual, everlasting happiness. Though most commonly this
pleasure be sought in honour, riches, eating, drinking, pleasant
dwellings, company, sports and recreations, clothes, wantonness,
or lustful uncleaimess, the satisfying of passions and malicious
desires, or the like ; yet sometime it riscth higher, and the sin-
ner seeketh his ha])piness and content in largeness of knowledge,
much learning and curious speculations about the nature of the
creatures, vea, and about God himself. But perhaps it will be
found that these are nearly of the same nature with the former
sensitive delights. For it is not the excellency or goodness of
God himself that delighteth them, but the novelty of the thing,
and the agitation of their own imagination, fancy, and intellect,
thereupon, which is naturally desirous to be actuated, and em-
ployed, as receiving thereby some seeming addition to its own
perfection ; and that not as from God, who is the object of their
knowledge, but as from the mere enlargement of knowledge in
itself; or, which is far worse, they make the study of God and
divine things which they delight in, but subservient to some
base, inferior object ; and so though they delight in studying and
knowing God, and heaven, and Scripture, yet not in God as
God, or the chief Good, nor in heaven as heaven, nor out of
any true saving love to God ; but either, because, as some
preachers, they make a gainful trade of it, by teaching others ;
or because it is an honour to know these things, and be able to
discourse of them, and a dishonour to be ignorant; or at best,
as I said before, they desire to know God and divine truths, out
of a delight in the novelty, and actuating, and natural elevation
of the understanding hereby; it is one thing to delight in
knowing, and another to delight in the thing known. An un-
godly man may delight in studying and knowing several axioms
or truths concerning God, but he never chiefly delighteth in
God himself. As a studious man desires to know what hell is,
and where, and many truths concerning it ; but he desireth not
hell itself, nor delighteth in it. A godly man desireth to know
the nature and danger of sin, and Satan's wav and wiles in
temptations ; but he (jpth not therefore desire sin and tempta-
tion itself. So a wicked man may desire to know the nature of
grace, and Christ, and glory, and yet not desire grace, and
Christ, and glory. It is one thing to terminate a man's desire
and delight in bare knowledge, or the esteem, or self-advance-
ment, that accrues thereby ; and another thing to terminate it in
the thing which we desire to know ; making knowledge but a
c 2 '
20 THE saint's
means to its fruition. So that, though the virtuousness or
viciousness of our willing, and several affections, do receive its
denomination and specification very much from the object, as in
loving God, and loving sinful pleasure, &c., because there is a
proper and ultimate terminus of the soul's motion, yet the acts
of the understanding may be exercised about the best of objects,
without any virtuousness at all j it being but the truth and not
the goodness that is its object ; and that truth may be in the
best object and in the worst. And so it is the same kind of
delight that such a man hath in knowing God, and knowing
other things ; for it is the same kind of truth that he seeks in
both. And, indeed, truth is not the ultimate object terminating
the soul's motion, not as it is truth, but an intermediate prere-
quisite to good, which is the ultimately terminating object; and
accordingly the acts of the mere understanding are but prepara-
tory to the act of the will, and so are but imperfect initial acts
of the soul, as having a further end than their own proper object ;
and therefore it is that all philosophers place no moral habits
in the nnderstanding, but all in the will ; for till they come to
the will, though they may be in a large sense morally good or
evil, virtuous or vicious, yet they are but so in an imperfect kind
and sense, and therefore they call such habits only intellectual.
The sum of all this is, that it is but the flesh's pleasure and
interest which an ungodly man chiefly pursueth, even in his de-
lightful studying of holy things; for he studieth holy things
and profane alike. Or if any think it too narrow a phrase,
to call this flesh-pleasing, or preferring the interest of the
flesh, it being the soul as rational, and not only as sensitive,
which turneth from God to inferior things; I do not gainsay
this : I know that man apostatized from God to himself;
and that in regeneration he is turned again from himself to
God. Yet this must be very cautelously understood; for God
forbiddeth not man to seek himself duly, but command-
eth it : man may and must seek his own happiness. The
chief good is desired as good to us. But to state this case
rightly, and determine the many great d.^fficulties that here rise
in the way, is no fit work for this place : I will not therefore so
much as name them. The easiest and safest way therefore to
clear the present difficulty to us is, to look chiefly at the differ-
ent objects and ends : God, who is the supreme Good, present-
eth and offereth himself to us to be enjoyed. Inferior good
stands up in competition with him, and would insinuate itself into
I
EVERLASTING REST. 21
our hearts, as If it were more amiable and desirable than God.
Now, if God's interest prevail, it is a certain sign of grace ; if
inferior good prevail, and have more actual interest or posses-
sion than God, it is a certain sign of an unhapj))- condition ; or
that the person is not yet in a state of salvation.
And as you thus see what I mean by the interest of the flesh,
or inferior good in us ; so in all this I include the interest of
the world and the devil : for the world is, at least, the greatest
part of this inferior good, which stands in competition with
God. And Satan is but the envious agent to present this bait
before us ; to put a false gloss on it in his presentation ; to
weaken all God's arguments that should restrain us; to disgrace
God himself to our souls ; and so to press and urge us to a sin-
ful choice and prosecution. He shows us the forbidden fruit as
pleasant, and as a means to our greater advancement and hap-
piness, and draweth us to unbelief for the hiding of the danger.
He takes us up in our imagination, and shows us the kingdoms
of the world and their glory, to steal our hearts from the glori-
ous kingdom of God. So that the interest of the flesh, the interest
of the world, and the interest of Satan, in us, is all one in effect.
For they are but several causes to carry the soul from God, to a
false, deluding, miserable end.
Again, in the proposition, I say, * It is the prevalency of the
interest of God or Christ, above inferior good,' putting inferior
good as the competitor with God, who is the greatest Good ;
because tiie will cannot incline to any thing under the notion of
evil, or of indifferent, but only as good. No man can will evil
as evil ; he must first cease to be rational, and to be man. If
evil appeared only as evil, there were no danger in it. The force
of the temptation lies in making evil seem good, either to the
senses, or imagination, or reason, or all. Here lies the danger
of a pleasing condition in regard of credit, delights, riches,
friends, habitation, health, or any inferior thing ; the more good
appearetli or seemeth to be in them, as disjunct from God, the
more dangerous ; for they are the liker to stand up in compe-
tition with him, and to carry it with our partial, blinded souls in
the competition. Remember this, if you love yourselves, when
you would have all things about you more pleasing and lovely.
Here lies the unknown danger of a prosperous state ; and on
the contrary lies the precious benefit of adversity, which, if men
were not brutish and unbelieving, they would heartily welcome
as the safest condition.
22 THE saint's
Again, observe here, that I mention inferior 'good,' and not
^ truth,' as that which stands In competition with God. For of
two truths, both are equally true, though not equally evident ;
and, therefore, though Satan would persuade the soul that in-
ferior good is better for us than God, yet he sets not truth
against truth in competition. He would indeed make us believe
that God's word is not true at all, or the truth not certain. But
with the understanding there is no competition between truth
and truth, if known so to be. For the understanding can know
and believe several truths at once, though about ever so differ-
ent matters, as that there is a heaven and a hell, that there is
a God, a Christ, a world, a devil, &c. But the will cannot em-
brace and choose all different good at once ; for God hath made
the enjoyment of them incompatible; much less can it will two
things as the chlefest good, when there is but one such ; or God
and the creature equally good, and both in the highest degree.
Here, then, you further see the meaning of the proposition ;
when I speak of the prevalency of Christ's interest, I mean it
directly and principally in the will of man, and not in the under-
standing. For though I doubt not but there is true grace in the
understanding as well as in the will, yet, as I shall further show
anon, as it is in the intellect, it is not certainly and fully discern-
ible, but only as the force of the intellective acts appear in the
motions and resolutions of the will. And, therefore, men must
not try their state directly by any graces or marks in the under-
standing. And also if it were possible to discern their sincerity
immediately in the understanding, yet it must not be there by
this way of competition of different objects in regard of the de-
gree of verity, as if one were more true, and the other less ; as
it is with the will about the degrees of goodness in the objects
which stand in competition. Though yet a kind of competition
there is with the intellect too ; ^ as, 1 . Between God and the
creature, who is to be believed rather ; and, 2. Between two
contradictory or opposite propositions, which is true, and which
false. As between these, God is the chief Good, and, God is not
the chief Good; or these, God is the chief Good, and, pleasure
is the chief good. But though the truth be here believed, yet
that is no certain evidence of sincerity; except it be so believed,
as may be prevalent with the will ; which is not discernible in
the bare act of believing, but In the act of willing. So that it is
• The sincerity of grace in the intellect, is most observable in its estima-
tion of God above the creature, viz., as better in himself and to us.
EVEUi.ASTING REST. |9
the pievalcncy of Christ's interest in the will that we here speak
of; and consequently in the affections, and conversation. And
indeed, as is before hinted, all human acts, as they are in the
mere understanding, are but crude and imperfect ; for it is but
the first digestion, as it were, that is there performed, as of meat
in the stomach, but in the will they are more perfectly concoct-
ed, as the chyle is sanguified in the liver, spleen, and veins; and
in the affections they are yet further raised and concocted, as
the vital spirits are begotten in the heart ; though many here take
mere flatulency for spirits ; and so they do common passion for
spiritual affections ; and then in the conversation, as the food in
the iiabit of the body, the concoction is finished ; so that the sin-
cerity of grace cannot, [ think, be discerned by any mere intellec-
tual act: as you may find judicious Dr. Stoughton asserting in
his ' Righteous Man's Plea to Happiness.' But yet do not misun-
derstand it, as if saving grace did not reside in the understanding.
Now, as the apostle saith, "The flesh warreth against the
Spirit, and the Spirit against the flesh, and these are contrary
one to the other:" (Gal. v. 17 :) a Christian's life is a conti-
nual combat between these two contrary interests. God will
be taken for our portion and happiness, and so be our ultimate
End, or else we shall never enjoy him to make us happy : the
flesh suggesteth to us the sweetness and delight of carnal con-
tentments, and would have us glut ourselves with these. God
will rule, and that in supremacy, or he will never save us. The
flesh would fain be pleased, and have its desire, whether God
be obeyed and pleased or not. There is no hope of recon-
ciling these contrary interests. God hath already made his
laws, containing the conditions of our salvation or damnation j
these laws do limit the desires of the flesh, and contradict its
delights : the flesh cannot love that which is against it. It
hates them, because they speak not good of it, but evil, because
it so mightily crosseth its contents. It was meet it should be
so ; for if God had suffered no competitors to set up their in-
terest against his, how would the faithfulness of his subjects be
tried ; how would his providences and graces be manifested ?
Even to Adam, that yet had no sin, this way of trial was judged
necessary : and when he would please his eye and his taste, and
desire to be higher, it was just with God to displease him, and to
bring him lower. God will not change these, his holy and
righteous laws, to please the flesh, nor conform himself to its
will. The flesh will not conform itself to God ; and so here is
24 THE saint's
the christian combat. Christ, who has purchased us, expecteth
the first or chief room in our affections, or else he will ef-
fectively be no Saviour for us. The flesh doth importunately
solicit the affections to give the chief room and entertainment
to its contents. Christ, who hath so dearly bought the domi-
nion over us all, will either rule us as our sovereign, or condemn
us for our rebellion. (Luke xix. 27.) The flesh would be free,
and is still soliciting us to treason. For as easy as Christ's
yoke is, and light as is his burden, j'ct it is no more suited with
the flesh's interest, than the heavier and more grievous law was:
the law of liberty, is not a law of carnal liberty. Now, in this
combat, the word and ministry are solicitors for Christ ; so is
reason itself, so far as it is rectified and well guided : but be-
cause reason is naturally weakened and blind ; vea, and the
Word alone is not sufficient to illuminate and rectify it; there-
fore Christ sends his Spirit into the souls of his people, to
make that word effectual to open their eyes : here is the great
help that the soul hath for the maintaining or carrying on the
interest of Christ. But yet once illuminating is not enough.
For the will doth not necessarily choose that which the under-
standing concludeth to be best, (even hie et nunc, et consideratis
consider andis.) A drunkard's understanding may tell him, that
it is far better, all things laid together, to forbear a cup of wine,
than to drink it : and that the good of virtue and duty is to be
preferred before the good of pleasure, this experience assures us
of, though all the philosophers in the world should contradict it,
and J am not disputing now, and therefore I will not stand to
meddle with men's contrary opinions ; and yet the violence of
his sensual appetite may cause him to lay hands on the cup and
pour it in. And, indeed, so far it is a brutish act ; and it is no
such wonder to have sinful acts termed and proved brutish, if
we knew that all true reason is against them. Reason is on
God's side, and that which is against him is not reason. We
may by discourse proceed to sin ; but the arguments are all falla-
cious that draw us. There is no necessity for the committing of
a sin, that reason or the understanding should first conclude it
best; so great is the power of sense upon the fancv and imagina-
tion, and of these on the passions, and the choosing power, espe-
cially as to the exciting of the locomotive, that if reason be but
silent and suspended, sinwill be committed, as a man hath lustful,
and revengeful, and covetous desires in his dream, and that very
violent. Reason is often asleep when the senses are awake;
KVERLASTING REST. 25'
and then they may easily plav their game : even as the godliest
man cannot restrain a sinful thought or desire in his dream, as
he can waking ; so, neither when he is waking, if reason be
asleep ; although reason never take part with sin, yet if it stand
neuter, the sin will be committed. Yea, that is not all ; but if
reason do conclude for duty and against sin, and stand to that
conclusion ; yet, I think, the sensitive sinful appetite and ima-
gination may prevail with the will, unless you may say that this
appetite is the will itself, man having but one will, and so may
itself command the locomotive, against, as well as without the
conclusion of reason, as in the example before mentioned.
To understand this, yon must know, that to the motion of
the will effectually, especially where there are violent contrary
motions and inducements, it is not only necessary that the un-
derstanding say. This is a duty, or This is a sin; or. It is better
to let it alone: but this must be concluded of as a matter of
great importance and concernment; and the understanding
must express the weight as well as the truth of what it utters
concerning good or evil ; and this must especially be by a strong
and forcible act ; or else, though it conclude rightlv, yet it will
not prevail. Many men may have their understandings informed
of the same duty, and all at the very exercise conclude it good
and necessary ; and so concerning the evil of sin. And yet
though they all pass the same conclusion, they shall not all
alike prevail with the will ; but one more, and another less :
because one passeth this conclusion seriously, vigorously, im-
portunately ; and the other, slightly, and sleepily, and remissly.
If you be busy, writing or reading, and one friend comes to you
to call you away to some great business, and useth very weighty
arguments, yet if he speak them coldly and sleepily, you may
perhaps not be moved by him ; but if another come and call
you but upon a lesser business, and speak loud and earnestly,
and will take no denial, though his reasons be weaker, he may
sooner prevail. Do we not feel that the words of a preacher
do take more with our wills and affections, from the moving,
pathetical manner of expression, than from the strength of ar-
gument, except with very wise men ? at least, how much that
furthers it ! when the best arguments in the mouth of a sleepy
preacher, or unseasonably and ill-favouredly delivered, will not
take. And why should we think that there is so great differ-
ence between other men's reasonings prevailing with our wills,
and our own reason's way of prevailing ?
2b* THE saint's
Now, all this being so, that there must be a strong, lively,
loud, pressing, importunate reasoning, and not only a true rea-
soning and concluding ; hence it is that there is necessary to
the soul, not only so much illumination as may discover the
truth, but so much as may discover it clearly and fully, and may
show us the weight of the matter, as well as the truth, and
especially as may be still an exciter of the understanding to do
its duty, and may quicken it up to do it vigorously ; and there-
fore to this end Christ giveth his Spirit to his people, to strive
against the flesh. The soul is seated in all the body, but we
certainly and sensibly perceive that it doth not exercise or act
alike in all ; but it understandeth in and by the brain, or ani-
mal spirits ; and it willeth, and desjreth, and loveth, and
feareth, and rejoiceth, in and by the heart j and doubtless the
vital spirits, or those in the heart, are the soul's instrument in
this work. Now, to procure a motion of the spirits in the
heart, by the foremotion of the spirits in the brain, requires some
strength in the first motion ; and the more forcible it is, likely
the more forcible will the motion in the heart be. This order
and instrumentality in acting, is no disparagement to the soul ;
but is a sweet discovery of God's admirable and orderly works.
Now, therefore, besides a bare act of understanding, there is
necessary to this effectual prevailing with the will, that there
be added that which we call consideration, which is a dwelling
upon the subject, and is a serious, fixed, constant acting of the
understanding, which therefore is likely to attain the effect : the
use of this, and its power on the will and affections, and the
reasons, I have showed you in the Fourth Part of this book.
Hence it is, that let their wits be ever so great, yet inconside-
rate men are ever wicked men ; and men of sober, frequent
consideration, are usually the most godly, and prevail most
against any temptation j there being no more effectual means
against any temptation, indeed, whether it be to omission or
commission, than this setting reason forcibly a-work by consi-
deration. The most considerate men are the most resolved and
confirmed. So that besides a bare, cold conclusion of the un-
derstanding, though you call it practical, this consideration
must give that force, and fixedness, and importunity, to your
conclusions, which may make them stronger than all the sensi-
tive solicitations to the contrary, or else the soul will still follow
the flesh. Now Christ will have his Spirit to excite this consi-
deration ; and to enable us to perform it more powerfully, and
EVERLASTING REST. 27
successfully, than else wc should ever do. And thus the Spirit
is Christ's solicitor in and to our souls; and by tiieni it advanceth
Christ's interest, and maintaineth it in the saints, and causeth
it to prevail against the interest of the flesh. Where he pre-
vaileth not in the main, as well as striveth, there is yet no
saving grace in that soul. Wliatever pleadings, or strivings, or
reasonings, or concludings, there may be in and l)y the soul on
Christ's side, yet if the flesh's interest be still greater and
stronger in the soul than Christ's, that soul is in a state of
wrath : he may be in a hopeful way to come to a safer condi-
tion, and not far from the kingdom of God, and almost per-
suaded to be a Christian ; but if he die in that state, no doubt
lie shall be damned. He may be a Christian by common pro-
fession ; but, in a saving sense, no man is a Christian, in whose
soul any thing hath a greater and higher interest than God the
Father, and the Mediator.
Sect. XII. Prop. 12. Therefore the sincerity of saving grace
lieth materially, not in the bare nature of it, but in the degree j
not in the degree, considered absolutely in itself, but com-
paratively, as it is prevalent against its contrary.""
I cannot expect that the reader should suddenly receive this
truth, though of so great consequence, that many men's salva-
tion are concerned in it, as I shall show anon, till I have first
made it plain. Long have I been poring on this doubt, whether
the sincerity of grace, and so the difference between an hypocrite
and a true Christian, do materially consist in the nature, or only
in the degree ; whether it be physically considered a gradual or
specifical difference ; and I never durst conclude that it lay but
in the physical degree. 1. Because of the seeming force of
the objections, which I shall answer anon ; and, 2. Because of
the contrary judgment of those divines whom I highliest valued.
For though I am ashamed of my own ignorance, yet I do not
repent that i received some things upon trust from the learned,
while I was learning and studying them, or that I took them
by a human faitii, when I could not reach to take them by a di-
vine faith. Only, I then must hold them but as opinions ; but not
absolutely as articles of my creed. J3ut I am now convinced of
•" Tliis proposition beiii°^ so much niisuuderstood l)y many, as since the
writing of it I perceive, 1 desire the reader to lo<jk to the addition at the end
of the book for a further explication of it, and also to the two last propo-
sitions.
28 THE saint's
my former mistake ; and shall therefore endeavour to rectify
others, being in a matter of such moment.
You must remember, therefore, that I have showed you
already, that God hath not made an act, considered in its mere
nature, without considering it as in this prevailing degree, to be
the condition of salvation ; and that a wicked man may perform
an act for the nature of it, which a true Christian may. But let
us yet consider the proposition more distinctly.
Divines use to give the title of saving grace to four things.
The first is, God's purpose of saving us, and the special love
and favour which he beareth to us, and so his will to do special
good. This is, indeed, most principally, properly, and by an
excellency, called saving grace. It is the fountain from which
all other grace doth proceed j and by this grace we are elected,
redeemed, justified, and saved. Now, the question in hand, is
not concerning this grace which is immanent in God, where no
doubt there is no specifical difference, when divines accord that
there is no diversity or multiplicity at all, but perfect unity, al-
lowing still the unsearchable mystery of the Trinity ; therefore,
I rest confident that no solid divine will say, that God's com-
mon love or grace to the unsanctified, doth by a natural specifi-
cation differ from his special love and grace to his chosen, as
they are in God.
The second thing which is commonly called saving grace, is,
the act of God, by which the Spirit infuseth or worketh the
special, habitual saving gifts in the soul ; not the effect, for that
I shall next mention, but the act of the Holy Ghost, which
worketh this effect. This is called gratia operans^ working
grace ; as the effect in us is called gratia operata, grace
wrought in us. Now,
1. This is none of it we inquire after in the question in hand,
when we ask, * Whether the truth of grace lie only in the com-
parative or prevailing degree ? '
2. If it were, yet there is here no place for such a doubt. 1 . Be-
cause no man can prove such a natural, specific difference in the
acts of God, nor will, I think, affirm them. 2. Especially, be-
cause in the judgment of great divines, there is no such act of
God at all distinct from his essence and immanent, eternal
acts ; so that this is the same with the former. God doth not
need, as man, to put forth any act, but his mere willing it
for the producing of any effect. If man will have a stone
EVERLASTING REST. 29
moved, his will cannot stir it ; but it must be the strength of
his arm : but God doth but will it, and it is done; as Dr. Twisse
once or twice saith, but Bradwardine and the Thomists per-
emptorily maintain. Now, God's will is his essence, and he
never did begin or cease to will any thing, though he will the
beginning or ceasing of things. He willed the creation of the
world and the dissolution of it at once from eternity ; though
he willed from eternity, that it should be created and dissolved
in time ; and so the effect only doth begin and end, but not the
cause. This is our ordinary, metaphysical divinity. If any vul-
gar reader think it beyond his capacity, I am content that he
move in a lower orb. But we must not feign a natural, specific
difference of acts in God.
The third thing which we commonly call saving grace is, the
special effects of this work of the Spirit on the soul, commonly
called habitual grace, or the Spirit in us, or the seed of God
abiding in us, or our real holiness, or our new nature.
Now, 1. Our question is not directly and immediately of
this, ' Whether common and special grace do differ more than
by the fore-mentioned degree :' for this is not it which a Chris-
tian searcheth after immediately, or directly, in his self-exami-
nation. For habits, as Suarez and others conclude, are not to
be felt of themselves, but only by their acts. We cannot know
that we are disposed to love God, but by feeling the stirrings of
love to him. So that it is the act that we must directly look
for, and thence discern the habit.
2. But if any man will needs put the question of this habitual
grace only, though it be not that I speak of principally, yet I
answer him, that no man doubteth but that common grace con-
taineth good dispositions, as special grace containeth habits.
Now, who knoweth not that a disposition and a habit do differ
but in degree ? A carnal man, by the help of common grace,
hath a weak inclination to good, and a strong inclination to evil ;
or, if you will speak properly (for the will cannot choose evil as
evil, but as a seeming good), he hath a weak inclination to
spiritual and heavenly, superior good, and a strong inclination
to fleshly, earthly, inferior good ; whereupon the stronger bears
down the weaker. But the regenerate have stronger inclinations
to superior, spiritual good, than to inferior, fleshly good ; and so
the stronger in most temptations prevaileth. Now, what natural
difference is here, but only in degree ?
The fourth thing which we call saving grace, is, the exercise
so ' THE saint's
or acts which, from these habits or effectual incHnations, do
proceed; and this is the grace which the soul must inquire after
directly in its self-examination; and therefore this is it of which
we raise the question, wherein the truth or sincerity of it doth
consist ? There are, indeed, other things without us which may
yet be called saving grace, as redemption and donation (com-
monly called the imputation) of Christ's righteousness, and so
remission, justification, &c.; but because every one may see that
our question is not of these, I will not stand to make more men-
tion of them. Now, for these acts of grace, who can produce
any natural, specific difference between them, when they are
special and saving, and when they are common and not saving ?
Is not common knowledge and special knowledge, common be-
lief and special belief, all knowledge and belief; and is not be-
lief the same thing in one and in another, supposing both to he
realj though but one saving ? Our understandings and wills are
all, physically, of the like substance ; and an act and an act, are
accidents of the same kind ; and we suppose the object to be
the same : common love to God, and special saving love to God,
be both acts of the will upon an object physically the same.
But here, before I proceed further, I must tell you, that you
must still distinguish between a physical or natural specification,
and a moral ; and remember, that our question is only of a phy-
sical difference, which I deny ; and not of a moral, which I
make no doubt of. And you must know, that a mere difference
in degrees, in the natural respect, doth ordinarily constitute a
specifical difference in morality ; and the moral good or evil
of all our actions lieth much in the degree, to wit, that they be
kept in the mean between the two extreme degrees : and so a
little anger, and a great deal, and little love to creatures, and a
great deal, though they differ but gradually in their natures, yet
they differ specifically in morality ; so that one may be an ex-
cellent virtue, and the other an odious vice : so, between speaking
too much and too little ; eating or drinking too much or too
little ; the middle between these is a virtue, and both extremes
are vices ; and yet, naturally, they differ but in degree. Virtue,
as virtue, consisteth not in the bare nature of an act ; but for-
mally it consisteth in the agreement or conformity of our actions
or dispositions to the rule or law, which determineth of their
dueness ; which law, or rule, prescribeth the mean or middle
degree, and forbiddeth and condemneth both the extremes, in
degree, where such extremes are possible, and we capable of
EVERLASTING REST. St
them. So that there is a very great moral difference, such as
may be termed specific, between tliose acts which naturally do
differ only in degree. I say a moral, specifical difference is
usually founded in a natural, gradual difference : if you confound
these two specifications, you will lose yourselves in this point,
and injuriously understand me.
Furthermore, observe that I say, that sincerity of grace, as
saving, lieth in the degree, not formally, but, as it were, mate-
rially only ; for I told you before, the form of it consisteth in
their being the condition on which salvation is promised. The
form which we inquire after, is a relation. As the relation of
our actions to the precept is the form of their virtuousness, viz.,
when they are such as are commanded ; so the relation of them
to the promise, is the form of them, as saving, and so as justify-
ing: but because this promise giveth not salvation to the act
considered in its mere being, and natural sincerity, but to the
act as suited to its object, in its essential respects ; and that
suital)leness of the act, to the form of its object, consisteth only
in a certain degree of the act, seeing the lowest degree cannot
be so suited ; therefore, 1 say that sincerity lieth, as it were,
materially, only in the degree of those acts, and not in the bare
and natural being of it.
Lastly, consider, especially, that I say not that sincerity
lieth in the degree of any act in itself considered, as if God had
promised salvation to us, if we love him so much, or up to such
a height, considered absolutely ; but it is, in the degree, con-
sidered comparatively, as to God compared with other things,
and as other objects or commanders stand in competition with
him ; and so it is in the prevalency of the act or habit against
all contraries.
Sect. XIII. Having thus explained my n)eaning herein, the
clearing of all this to you, and fuller confirmation, will be best
dispatched these three ways : 1. By exemplifying in each parti-
cular grace, and trying this rule upon them severally ; 2. By
examining some of the most ordinary marks, which have been
hitherto delivered, and Christians use to take comfort in; 3. By
inquiring what Scripture saith in the point. And, after these,
1 shall answer the objections that are against it, and then show
you the usefulness and necessity of it, and danger of the
contrary.
1. The graces of the spirit in man's soul, are either in the un-
derstanding, or in the will and affections. Those in the under-
32 THE saint's
standing, as knowledge, prudence, assent to God's word, called
faith, &c., I make no question, are as truly grace, and as proper
to the saints, as those in the will and affections. Divers err
here on both extremes : some say that there is no special grace
in the understanding, but in the will only; others say that all
special grace is in the understanding, and that the will is capable
of nothing but freedom to choose or refuse, and that it ever fol-
lows the last dictate of the practical understanding, and there-
fore no more is needful but to inform the understanding ; others
say, both understanding and will are the subject of special,
sanctifying grace, and that in both it must be sought after, and
may be discerned. Between these extremes, I conceive this is
the truth : Both understanding and will, that is, the whole soul,
which both understandeth and willeth, is truly sanctified where
either is truly sanctified ; and the several acts of this sanctified
soul, are called several actual graces. But though grace be in
both faculties, as they are called, yet it is certainly discernible
only in the will, and not in the understanding ; for all acts, as
they are merely in the understanding, are but imperfectly virtu-
ous, being but preparatory and introductory to the will, where
they are digested and perfected, as I said before. Dr. Stough-
ton's words are these : " As for my own part, I could never
comprehend that which divines have gone about, to be able to
put a characteristical difference in the nature of knowledge, that
a man may be able to say such a knowledge is, and such a know-
ledge is not, a saving knowledge ; but only as I use to express
it, ' The sun is the greater light, but the moon hath greater in-
fluence on waterish bodies ; ' so knowledge, let it be what it will,
if it be good and saving, it hatli an influence on the soul. There
may be a great deal of knowledge, which is not vital and prac-
tical, which carrieth not the heart and affections along with it ;
and they that have it, have not saving knowledge. But they
that have the least degree of knowledge, so it be such as hath
an influence to draw the heart and affections along with it, love
God, and obey God, it is solid and saving knowledge." So
Dr. Stoughton, in his 'Righteous Man's Ple^ to Happiness,'
pp. 38, 39.
And, for my part, 1 know no mark, drawn from the mere
nature of knowledge, or belief, or any mere intellectual act, by
which we can discern it from what may be in an unholy person.
Those that think otherwise, use to say that the knowledge and
belief which is saving, is deep, lively, operative, &:c. I doubt
EVERLASTING REST. 38
not but this is true : but how, by the depth, we shall discern
the saving sincerity directly, I know not : or how to discern it
in the liveliness or operativeness, but only in its operations and
effects on the will and affections, I know not. Whether it be
so deep and lively as to be saving, must not be discerned imme-
diately in itself, but in its vital, prevalent operations on the will;
so that I shall dismiss all the mere acts of the understanding
out of this inquiry, as being not such as a Christian can try him-
self immediately by : and for them that say otherwise, they place
the sincerity of them in the depth and liveliness, that is, in the
degree of knowledge and belief; for, no doubt, a wicked man
may know and believe every particular truth which a Christian
doth believe. Some learned men, I have heard, affirm, indeed,
that no wicked man can believe Scripture to be the word of God;
but that is a fancy that I think needs no confutation : the
devils believe it, no doubt. If any say that saving knowledge
is experimental, and other is not,
I answer: 1. Of matters of mere faith, we have no experi-
ence ; as, that Christ is the second person, was incarnate, cruci-
fied, buried, rose again, &e.
2. Of common practicals, wicked men have experience ; as,
that the world is deceitful, that man is prone to sin, that Satan
must be resisted, &:c.
3. For those other special, internal experiences, which deno-
minate a Christian's knowledge experimental, the mark of sin-
cerity lieth in the experienced thing itself, rather than the
knowledge of it ; for example, a Christian knows experimentally
what the new birth is, what it is to love God, to delight in him,
&c. Now, the mark lieth not properly in his knowledge of
these, but in that love, delight, and renovation, which he pos-
sesseth, and so knoweth.
It follows, therefore, that we inquire into the acts of the will,
and see wherein their saving sincerity doth consist ; for, except
the acts of the understanding, all that may be called saving is
reducible to those two words of St. Paul, 'to will,' and *to do.'
For all the other acts of the soul are nothing but velle et nolle ;
either exercised on the object as variously presented and appre-
hended, as absent or present, facile or difficult, &:c., or exercised
with that vigour as moveth the spirits in the heart, and deno-
minates them affections or passions.
First, therefore, to begin with the proper act of willing,
though of ourselves, without grace, no man ever willeth God in
VOL. xxm. D
34 THE saint's
Christ ; yet on this willing hath God laid our salvation, more
than on any other qualification or act in ourselves whatsoever.
And yet simply to will God, to will Christ, to will heaven, is not
a saving act ', but when God and the creature stand in competi-
tion, to will God above all, and to will Christ above all, and
heaven before earth, this is to will savingly ; that is, to will God
as God, the chief Good, and cause of good; to will Christ as
Christ, the only Saviour and chief Ruler of us ; and to will hea-
ven as the state of our chief happiness in the glorifying enjoy-
ment of God. Not that all the sincerity of these acts lieth in
the understandings apprehending God to be the chief Good and
cause of it, and Christ to be the only Redeemer, &c.; for a man
may will that God, and that Christ, who is thus apprehended by
the understanding, and yet not will him as he is thus appre-
hended. The understanding may overgo the will, and the will
not follow the understanding ) and this is no saving willing. If
a man do know and believe ever so much, that God is the chief
Good, and do not chiefly will him, as the devils may so believe,
it is not saving ; yea, it is a great question whether many do not
will God (not only who is apprehended to be the supreme Good,
but also) as he is apprehended to be the supreme Good, and yet
love something else more than him, which they know not to be
the chief Good, but, against their knowledge, are drawn to it by
the force of sensuality, and so these men perish for all their
willing J for, certainly, if God have not ordinarily the prevailing
. part of the will, that man's state is not good. When I say such
men will God, as apprehended to be the chief Good, 1 mean
they will him under such a notion, but not with an act of will
answering that notion. I re'fer the term ' as ' to the under-
standing's apprehension, but not to the will's action, as if it
loved him as the chief Good should be loved or willed ; for that
is it that is wanting, for which they perish. I propound this to
the consideration of the judicious ; for it is certainly worth our
consideration. It depends on the common question, whether
the will always follow the last dictate of the practical intellect,
which I shall handle elsewhere. What I have said of willing,
you may easily perceive, may be said of desire and love, which
are nothing but willing. Love is an intense, absolute willing of
good, as good ; desire, also, is a willing it as a good not yet en-
joyed : therefore tlie saving sincerity of both lieth in the same
point. Many that perish, desire God, and Christ, and heaven ;
and love God, and Christ, and heaven j but they desire and love
EVERLASTING REST. 35
some inferior good more. He that desireth and loveth God
sincerely and savingly, desireth him and loveth him above all
things else ; and there lieth his sincerity.
I need not instance in hope, fear, hatred, or any of the acts
or passions of the irascible; for they are therefore good, because
they set against the difficulty, which is in the way of their attain-
ment to that good which they will and love; and so their chief
virtuousness lieth in that will or love which is contained in them,
or supposed to them. A wicked man may fear God, but the
fear of men or temporal evils is more prevalent in the trial. He
may have an aversation of his mind from sin, or some low degree
of hatred ; it is known to him to be evil, and to hurt him ; but
his love to it is greater, and prevaileth against his hatred. If
any doubt whether a wicked man may have the least hatred of
sin, yea, as sin, or as displeasing to God, we are sure of it
two ways.
1. By daily experience of some drunkards, that when they
are considering how much they sin against God, and wrong
themselves, their hearts rise against their own sin, (especially 4f
the temptation be out of sight,) and they will weep, and be
ready to tear their own flesh ; and yet yield to the next temp-
tation, and live weekly in committing of the sin.
2. By the experience of our own hearts before our sanctifi-
cation (those that were not sanctified in infancy), many have
felt that their hearts had some weak degree of dislike and hatred
to the sin that captivated them. And I know divers swearers
and drunkards that do so hate the same sins in their children,
that they are ready to fall on them violently if they commit
them.
3. And we may know it bv reason too. For whatsoever a
man may know to be evil, that his will may have some hatred
or aversation towards, though not enough ; but a wicked man
may know sin to be evil ; therefore he may have some hatred
to it. The will may sure follow the understanding a little wav,
though it do not far enough. But methinks those should not
contradict this, that are for the will's constant determination by
the understanding.
The like I may say also of repentance, so much of it as lieth
in the will ; that is, the will's turning from inferior good (which
it formerly chose) to God, the supreme Good, whom it now
chooseth : the sincerity of this lieth in the prevailing degree,
for if it be not such a change as carrieth the will more now to
d2
36 THE saint's
God than the creature, but to God a little, atid tiie creature still
more, it is not saving. And if it be not a choosing of God
before the creature, though it be a choosing of God in the
second place, it will not serve turn. And for that repentance
■which consisteth in sorrow for sin : L If it be not to such a
degree that it prevail over our delight in sin and love to it, it
is not saving. Many wicked men do daily repent and sin. I
have known men that would be drunk almost daily, and some
seven or eight days continue in one fit of drunkenness before
ever they were sober, and yet lament it with tears, and pray
daily against it ; and being men of much knowledge and able
parts, would confess it, and condemn themselves in very moving
language, and yet no means could keep them from it, but they
have lived in it some ten, some twenty years. Who dare think
that this was true repentance, when the apostle concludes,
" If ye live after the flesh, ye shall die ?" (Rom. viii. 6,
xiii. 2.) Yet I must tell you, that all these graces which are
expressed by passions of sorrow, fear, joy, hope, love, are not so
certainly to be tried by the passion that is in them, as by the
will that is either contained in them, or supposed in them j not
as acts of the sensitive, but of the rational appetite. I will not
here stand on the question whether grace be in the sensitive or
rational appetite, as its subject, or both. Burgersdicius and
others say, that moral virtue is in the sensitive only, but some-
thing like it in the will, but theological virtues are in the will.
But, doubtless, if he do prove moral virtue to be in the sen-
sitive, he will prove a proportionable measure of theological
virtue to be there too. For there is no virtue, truly so called,
which is not theological as well as moral.
But if there be any doubt whether un unregenerate man
may perform the same act as a true Christian, it will be espe-
cially about the two great and principal graces of faith and love.
And for that of faith, I have said enough before. It consisteth,
according to the judgment of most reformed divines, partly in
the understanding, partly in the will. As it is in the under-
standing, it is called assent or belief: and for this I have
showed before, that a wicked man may have it in some degree,
and that grace, as it is in the understanding, cannot be discerned
directly ; but only as it thence produceth those acts in the will
wherein it may be discerned. There is no one truth which a
true Christian may know, but a wicked man may also know it,
though not M'ith that lively degree of knowledge which will
EVERLASTING REST. 37
overrule the heart and life." Nor is there any one truth which a
true Christian may believe, but a wicked man may also believe
it. If any deny this, let them name me one. And do not our
divines confess as much against the papists, who place faith in
bare assent ? And do they not expound James's (the devils
believe) of such an assent ? If this were not so, it were an easy
matter to try and know one's own sincerity, and so to have as-
surance of salvation ? For we might presently name such or such
an axiom, (as, that the Scripture is the word of God, or the
like,) and ask whether we do know or believe this to be true,
and so might quickly be resolved. For it is the heart or will
that is deceitful above all things, but the bare acts of the under-
standing may more easily be discerned, as whether we know or
assent to such an axiom or not ; though I know also that even
the understanding participateth of the guilefulness, and may be
somewhat strange to itself.
But some will say that no wicked man can believe the pardon
of his own sins,*' or assent to the truth of this axiom, ' My sins
are pardoned.' Answ. I confess, so many have harped on this
string heretofore, that I am ashamed that the papists should
read it in our writings, and thereby have that occasion of hard-
ening them in their errors, and of insulting over the reformed
doctrine. I confess, no wicked man {in sensu composiio) can
believe for the pardon of sin, or hath such a faith as pardon is
promised to; but that they may believe their sins are pardoned,
and seriouslv believe it, did not error make it necessary, I should
be ashamed to bestow any words to prove it. 1. A wicked
man may (in my judgment without any great difficulty) believe
an untruth, especially which he would fain have to be true,
though every untruth he cannot believe. But this is an untruth
to every wicked man that his sins are pardoned, or, even by the
Antinomian's confession, it is untrue of all wicked men not
elected; and an untruth which he would fain have to be true,
(for what man is so perverse in his fancy as to doubt whether
a wicked man would have his sins pardoned,) therefore he may
believe it. 2. That which is one of the chief pillars in the
" yuamvis qui? non hahet vcraiu et salvificam in Christo fideni, potest
taiiu-n in professione etdoctriiia veritatis boiiaiu liabtre conscientiam, ita uC
sciat verom esse il'.ani doctrinam quaiu proiitetur et docet, &c.~TrigL tie
Trinu Grntia, p. 94:1,
" I kiio\v,/i<fe vere diviiid, he cannot believe it because God never spake it ;
no more hath he told any of us io his word, that our sins are actually par-
doned,
3$ THE saint's
kingdom of the devil, and the master, deceiving, damning sin,
is not surely inconsistent with a wicked man's condition : but
even such is the ungrounded belief that his sins are pardoned
(commonly called presumption, and false faith) therefore, &c.
3. If it be the main work of a skilful, faithful ministry, to beat
wicked men from such an ungrounded belief, and experience
tells us that all means will hardly do it, and yet that God doth
it on all before he bring them by the ministry to true conversion,
then surely it is more than possible for a wicked man to have
such a belief. But Scripture, and a world of lamentable expe-
rience, prove the antecedent; what do such writings as Hooker's,
Bolton's, Whately's, &c. else drive at ? therefore, &c. 4. Yea,
that the actual pardon of our sins is not properly credendum, or
a material object of faith, I have proved elsewhere, and there^
fore need not stand on it now.
2. And for those acts of faith which are directly in and by
the will, 1 know not one of them, considered in the nature of
the act, without the prevalent degree, which a wicked man may
not perform. For the most proper and immediate act, ' willing,'
which containeth a choice of Christ, and a consent that he
shall be ours, together with his benefits, this 1 have before made
manifest to be consistent with an unregenerate state. If any
will affirm, that a wicked man cannot be willing to have pardon
of all his sins, justification, and salvation from hell, I think it
not worthy my writing six lines to confute them ; sense will do
it sufficiently. That this man cannot desire, or choose, or will,
holiness, and glory with Christ, more heartily, strongly, and
prevailingly, than his pleasures or inferior good, I easily ac-
knowledge : for in that gradual defect consisteth his unsound-
ness.P But that he may will, choose, accept, or desire, holiness
and glory in a second place, next to his carnal delights or in-
ferior good, is to me beyond doubt. And, accordingly, for the
obtaining of these, he may will or accept of Christ himself that
gives them. This I shall prove anon, when we speak of love.
And for that act of faith, Avhich most affirm to be peculiarly
the justifying act, that is, affiance, resting on Christ, recum-
bency, adherence, apprehension of him, &:c., these, almost
p Notitiam et assensum quendam lion Calvinus tantum, sed et remonstr.
ipsi tribuunt etiam daemonibus. Fiducia male fundata, electionis opinio, et
fructus evanidi, qui sine bono et honesto corde existunt, non magis arguiint
teraporarios esse vere fideles, quam similitudo prohat simiam esse ex genere
hMm^no.—Amesius Antisynod. in art, v. c. 8. p. (mihi) 354.
EVERLASTING REST. S^
all metaphorical terms, contain, not one, but many acts, all
which are most frequentlv found in the ungodly. For we un-
doubtedly know it; 1. Bv experience of ourselves whilst we
were in their state; 2. And, by constant experience of the
vilest sinners, that they not only undissemblingly rest on Christ,
(that is, trust verily to be pardoned and saved by him, and
expect it from him,) but also that this is the strongest encou-
ragement to them in sinning, and we have need to lay all our
batteries against this bulwark of presumption. Alas ! to the
grief of my soul, my frequent and almost daily experience
forceth me to know this, whatsoever men write from their spe-
culations to the contrary. I labour with my utmost skill to
convince common drunkards, swearers, worldlings, &c., of their
misery, and I cannot do it for my life ; and this false faith is tlie
main reason. They tell me, I know I am a sinner, and so are
you, and all, as well as I. But if any man sin "we have an
Advocate with the Father, Jesus Christ the righteous ; " I put
my whole trust in him, and cast my salvation on him ; for,
" He that believeth in him, shall not perish, but have everlast-
ing life." If I tell them of the nature of true faith, and the
necessity of obedience, they answer me that they know their
own hearts better tlian I, and are sure they do really rest on
Christ, and trust him with their souls. And for obedience,
they will mend as well as they can, and as God will give them
grace ; and, in the mean time, they will not boast as the Pha-
risee, but cry, "Lord, be merciful to me a sinner; '' and that I
shall never drive them from believing and trusting in Christ for
mercy, because they be not so good as others, when Christ tells
them that men are not justified by works, but by faith, and he
that believeth shall be saved. This is the case of the most
notorious sinners, many of them, and I am most confident they
speak as they think : and from this ungrounded confidence in
Christ, 1 cannot remove them. Where now is any difference
in the nature of this affiance, and that of true believers ' If
you say that it brings not forth fruit, and therefore is unsound,
that is true : but that is only an extrinsical difference in the
effects, and speaks not the difference in the nature of the act
itself.i But I have spoken of this more fully elsewhere.
1 Learned Rivet sailh the very same as I, of the difference between a tem-
porary and true believer. Discrimen ergo inter eos et vere fideles hoc est,
quud quamvis utrique ex aniuio verbum aroplectantur, non tamen utrique ex
tali animo, quo aliis omuibu'; verbum prreferatur. Nam TrpdjKaipoi lev iter et
perfuucturie creduut, &c. uude est quud vitam suaiu aiuaut plus (^uam CUris-
40 THE saint's
But the greatest doubt is, whether, in loving God and Christ
as Mediator, there be not more than a gradual difference
between tiie regenerate and unregenerate ; and I shall show you
that there is not : for it is undeniable that an unholy person
may love God and the Mediator, and as undeniable that they
cannot love God above all, till they are regenerate. The latter
I take for granted. The former, if any deny, is thus proved :
1. That which the understanding apprehendeth to be good,
both in itself and to the person, that the will may in some
measure love. But an unregenerate man's understanding may
apprehend God to be good, both in himself and to his person ;
therefore, he may in some measure love him. That wicked men
may believe that God is good, is no more to be doubted of, than
that they may believe there is a God. For he that believeth
there is a God, must needs believe that he is good. And that
he may believe that God is good to him also, is evident, thus :
1. Men know that they have all their temporal, corporal mercies
from God, (which are to them the sweetest of all,) and there-
fore for these, and the continuance of them, they may apprehend
God to be good to them, and so love him. 2. And Scripture
and constant experience tell us, that it is usual with wicked
men, not only to apprehend the goodness of prosperity, but
thence mistakingly to gather, that God doth specially favour and
love them as his people to salvation. 3. Also, nothing is more
common with them almost, than from the thoughts of God's
mercifulness and goodness, and from mistaken seeming evi-
dences in themselves, to conclude most confidently that their
sins are pardoned, and that God will not condemn them, but will
save them as certainly as any other. Also, that Christ having
died in their stead, and made satisfaction for all their sins,
they shall, through him, be pardoned, justified, and saved.
Many a wicked man doth as confidently believe that God loveth
him through Christ, and doth as confidently thank God daily in
his prayers for vocation, adoption, justification, and assured
hope of glory, as if they were all his own indeed. Nay, out of
the apprehensions of some extraordinary love and mercy of God
to him above others, he oft giveth thanks as tlie Pharisee, " Lord,
I. thank thee that I am not as this publican." And, doubtless,
turn ; fiatque ut securi sint, nee sibi caveant ah insidiis diaboli, deinde ut in
precibus gratiarura actione, et omnibus erga proxinmm ofticiis lane^uidi iiant,
et remissi : cum justificans fides etiam imbecilla, sollicita sit, nee credeiiteni
aniaio claro esse; sinat; studiunique precum excitet, illudque anxlutn et inten*
turn, — Rivet. Dl<<p, tie Persev. sect, vi, pp. 210, 211.
EVERLASTING REST. 41
all their apprehensions of love, may produce some love to God
again. As the grounded faith and hope of the godly, produceth
a solid saving love, so the ungrounded faith and hope of the
wicked, produceth a slight and common love, agreeahle to the
cause of it. As Christ hath a common love to the better sort
of wicked men, more than to the worst, he looked on the young
man (Mark xiii. 21, 22) and loved him, and said, " Thou art
not far from the kingdom of God," so may such men have a
common love to Christ, and that above the ordinary sort of the
ungodly. For I am persuaded there is no man so wicked among
us, who believeth, indeed, that Christ is the Son of God and
the Saviour, but he hath some love to Christ, more or less.
For, 4. God hath been pleased to give those advantages to the
christian religion, above all other religions among us, which
may easily procure some love to Christ from ungodly men.
It is the religion of our country ; it is a credit to be a Christian;
it is the religion of our ancestors, of our parents, and dearest
friends ; it is that which princes favour, and all men speak well
of. Christ is in credit among us ; every man acknowledgeth
him to be God, and the Redeemer of the world, and therefore
on the same grounds, or better, as a Turk doth love and honour
Mahomet, and a Jew, Moses, may a wicked Christian in some
kind love and honour Christ, yea, and venture his life against
that man that will speak against him, as Dr. Jackson and Mr.
Pink have largely manifested.
Sect. XIV. If any object that it is not God or Jesus Christ
that these men love, but his benefits, I answer, it is God and the
Redeemer for his benefits. Only here is the unsoundness, which
undoes them : they love his inferior, earthly blessings better than
him ; and for this they perish.
Having thus viewed these several graces, and found that it is
the prevalent degree wherein their sincerity, as they are saving,
doth consist, I will next briefly try this point upon some of the
ordinary marks of sincerity besides, that are given by divines ;
in which I shall not speak a word in quarrelling at other men's
judgments, for I shall speak but of those that I was wont to
make use of myself; but only what I conceive necessary to pre-
vent the delusion and destruction of souls.
1. One mark of sincerity, commonly delivered, is this: to
love the children of God because they are such. I the rather
name this, because many a soul hath been deluded about it.
Multitudes of those that since are turned haters and persecutors
42 THE saint's
of the godly, did once, without dissembling, love them ; yea,
multitudes that are killing them by thousands, when they differ
from them in opinion, or stand in the way of their carnal inte-
rest, did once love them, and do love others of them still. I
have proved before, that a wicked man may have some love to
Christ, and then no doubt but he may have some love to a
Christian, and that for his sake. Quest. But may he love a
godly man for his godliness ? Answ. Yes, no doubt ; those
before mentioned did so. If a wicked man may have some de-
gree of love to godliness, then he may have some degree of love
to the godly for it ; but that he may have some degree of love
to godliness, is evident : 1. By experience of others, and of the
godly before conversion, who know this was their own case ;
2. The understanding of an ungodly man may know that grace
and godliness is good, and therefore his will may in some degree
choose and effect it ; 8. That which drew moral heathens so
strongly to love men for their virtue and devotion, the same
principle may as well draw a man that is bred among Christians
to love a Christian for his virtues and devotion to Christ.
Object. But doth not the Scripture say, " that we know we
are translated from death to life, because we love the brethren ? "
Answ. Yes ; but then you may easily know it speaks of sin-
cere love. So it saith, " Whoever believeth shall be saved; " and
yet (Matt, xiii.) Christ showeth that many believe, who yet fall
away and perish, for want of deep rooting : so that the sincerity
of this love also lieth in the degree ; and, therefore, when the
promise is made to it, or it made a mark of true Christians, you
must still understand it of that degree which may be called sin-
cere and saving. The difference lieth plainly here. An unsound
Christian, as he hath some love to Christ, and grace, and godli-
ness, but more to his profits, or pleasures, or credit in the world,
so he hath some love to the godly, as such, being convinced that
the righteous is more excellent than his neighbour; but not so
much as he hath to these carnal things. Whereas the sound
Christian, as he loves Christ and grace above all worldly things,
so it is Christ in a Christian that he so loves, and the Christian
for Christ's sake above all such things : so that when a carnal
professor will think it enough to wish them well,"" but will not
' If a brother or sister be naked and destitute of daily food, and one of you
say to them, Depart iu peace, be you warmed and filled; but give them not
those things which are needful to the body, &c. (Jam. ii. 15, 16.) Hereby
perceive we the love of God, because he laid down his life for us j and we
EVERLASTING REST. 43
hazard his worldly happiness for them, if he were called to it;
the sincere believer will not only love them, but relieve them,
and value them so highly, that, if he were called to it, he would
part with his profits, or pleasures, for their sakes. For example,
in Queen Mary's days, when the martyrs were condemned to the
fire, there were many great men that really loved them, and
wished them well, and their hearts grieved in pity for them, as
knowing them to be in the right ; but yet they loved their
honour, and wealth, and safety, so much better, that they would
sit on the bench, yea, and give sentence for their burning, for
fear of hazarding their worldly happiness. Was this sincere,
saving love to the brethren ? Who dares think so, especially
in them that went on to do thus ? Vet, what did it want but a
more intense degree, which might have prevailed over their love
to carnal things ? Therefore, Christ will not, at the last judg*
ment, inquire after the bare act of love ; but, whether it so far
prevailed over our love to carnal interest as to bring us to re-
lieve, clothe, visit them, &:c., and Christ in them : that is, to
part with these things for them when we are called to it. Not
that every man that loves the godly is bound to give them all he
hath in their necessity ; for God hath directed us in what order
to bestow and lay out our estates ; and we must begin at our-
selves, and so to our families, &c. ; so that God may call for our
estates some other ways. But mark it, you false-hearted world-
lings, he that doth not so much love the ordinary sort of the
godly, and Christ in them, as that he can find in his heart to
bestow all his worldly substance for their relief, if God did not
require him otherwise to expend it, this man hath no saving
love to the godly. If, therefore, you would not cheat yourselves,
as multitudes in this age have done, about your love to the
brethren, try not by the bare act ; but by the radicated, preva-
lent degree of your love.
2. Another ordinary mark of sincerity is this : when a man
is the same in secret before God alone as he is in public before
men, making conscience of secret as well as of open duties. But,
no doubt, as many a godly man may be the more restrained from
sin, and incited to good, from public, and perhaps carnal, mo-
tives, and so may be better, in appearance, publicly than he is
ought to lay down our lives for the brethren. But whoso hath this world's
good, and seeth his brother have need, and shuttetli up his bowels of com-
passion from him, how dwelleth the love of Goil in him ? Let us not love in
word and tongue, but in deed and iu truth. (1 John iii. IG— 18.)
44 THE saint's
in secret ; for all men have some hypocrisy in them ; so many
an unregenerate man may make conscience of secret duties as
well as open ; yea, even of the thoughts of his heart. But, still,
both secret duties and open are at the disposal of his carnal in-
terest ; for he will follow them no further than is consistent with
that ; so that this mark doth but show a man's sincerity in op-
position to gross hypocrisy or dissembling, but not the sincerity
of grace as it is saving.
3. Another ordinary mark of sincerity is thus delivered : when
a man loves the closest and most searching preaching of the word,
and that which putteth on to the highest degree of holiness. If
he therefore love it because it putteth himself on to the highest
degree of holiness, and so far love it as that he is willing to be
searched and put on by it ; and if he therefore come to this light,
that he may know his evil thereby, that he may mortify it, and
may get Christ and his interest advanced in his soul ; then it is
a sign that he hath that degree which I have mentioned, wherein
sincerity of saving grace doth consist : but many a wicked man
doth love a searching preacher in other respects, and one that
draweth men to the highest strain, partly because he may love to
have other men searched, and their hypocrisy discovered, and be
put on to the highest, and partly because himself may be of, and
delight in, the highest strain of opinion, though his heart will
not be true to his principles ; nav, many a man thinks that he
may the more safely be a little more indulgent to his carnal in-
terest in heart and life, because he is of the strictest opinion,
and therefore may love to hear the strictest preachers. His con-
science is so blind, and dull in the application, that he can easily
overlook the inconsistency of his judgment, and his heart and
practice. O how glad is he when he hears a rousing sermon,
because, thinks he, this meets with such a man or such a man j
this fits the profane and lower sort of professors. So that, in
these respects, he may love a searching preacher.
4. Another common mark of sincerity is, when a man hath
no known sin which he is not willing to part with. This is a
true and sound mark indeed ; for it signifieth not only a dislike,
nor only a hatred of sin, but such a degree as is prevalent in the
will, as I have before described : that Christ's interest in the
will is prevalent over all the interest of the flesh. So that this
is but, in effect, the same mark that 1 have before delivered.
Except this willingness to part with all sin should be but a cold,
inconstant wish, which is accompanied with a greater and more
EVERLASTING REST. 45
prevalent love to it, and desire to enjoy it; and then who dare
think that it is any mark of saving sincerity ? The like I might
say of hatred to sin, love to good, and many the like marks,
that the sincerity lieth in the prevalent degree : so also of the
spirit of prayer, wliich is another mark. The spirit of prayer,
so far as it is proper to the saints, lieth in desire after the things
prayed for, with the other graces which in prayer are exer-
cised ; for an hypocrite may have as excellent words as the
hest, and as many of them. Now these desires must be such
prevalent desires as is aforesaid.
I think, if I could stand to mention all the other marks of
grace, so far as J remember, it would appear that the life and
truth of them all lieth in this one, as being the very point wherein
saving sincerity doth consist, viz., in the prevalency of Christ's
interest in the soul, above the interest of inferior good; and so
in the degree, not in the bare nature of any act.
Sect. XV. 3. To this end, let us but briefly inquire further
into the scripture way of discovering sincerity, and see whether
it do not fully confirm what I say. Christ saith, " He that
loveth father or mother more than me, is not worthy of me ;
and he that loveth son or daughter more than me," &:c. (Matt.
X. 37.) So Luke xiv. 26 : " If any man come to me, and
hate not" (that is, love not less) " his father, and mother, and
wife, and children, and brethren, and sisters, and his own life,
he cannot be my disciple : and whosoever doth not bear his
cross, and come after me, cannot be my disciple." So ver. 33 :
" Whosoever he be of you that forsaketh not all that he hath,
he cannot be my disciple." Here, you see, sincerity is plaiidy laid,
not in mere love to Christ, but in the prevalent degree of love,
as Christ is compared to other things. And for obedience,
Christ shows it. (Matt. xxv. ; Luke xix. 20, &:c.) Therefore
Christ saith, " Strive to enter in at the strait gate ; for many
shall seek to enter, and not be able." (Luke xiii. 24.) Seek-
ing comes short of striving, in the degree. And Paul saith,
" They which run in a race, run all, but one receiveth the j)iice :
so run that ye may obtain." (1 Cor. ix. 24.) So ver. 26, 27,
and Heb. xii. 1. And Christ commandeth, " Seek first the
kingdom of God and his righteousness." (Matt. vi. 33.) Show-
ing plainly, that the saving sincerity of our seeking lieth in this
comparative degree ; in preferring God's kingdom before the
things below. So he saith, " Labour not for the meat tliat
perisheth" (not in comparison), " but for tiie meat that cndureth
46 THE saint's
to everlasting life, which the Son will give you." (John vi. 27.)
So Heb. xi. 6, 14, 16, 25, 26, 35, and xiii. \4 ; Col. iii. 1 ; Rom.
ii. 7; Luke xvii. 33, and xii. 30, 31; Am. v. 4, 8, 14 ; Isa.
Iviii. 2, 3, and i. 1 7 ; Prov. viii. 1 7 j Psal. cix. 2.) Also, an hun-
dred places might be produced, wherein Christ sets himself still
against the world as his competitor, and promiseth life on the
condition that we prefer Him before it. To this end are all
those precepts for suffering, and bearing tlie cross, and denying
ourselves, and forsaking all. The merchant that buyeth this
pearl, must sell all that he hath to buy it, though he give
nothing for it. All the beginning of Rom. viii., as ver. 1^14,
do fully show that our work and warfare lieth in a perpetual
combat between the flesh and spirit, between their several
interests, motives, ends, and desires ; and that which prevaileth
shows what we are. When the flesh prevaileth, finally, it 18
certain death : and where the Spirit prevaileth, it is certain
life. What can be more plain than that sincerity of grace, as
saving, is here placed in the comparative or prevailing degree ?
So also Gal. v. 17,24 : " The flesh lusteth against the Spirit,
and the Spirit against the flesh, and these are contrary one to
the other. But they that are Christ's, have crucified the flesh
with the affections and lusts thereof." Therefore are we charged,
to make no provision for the flesh to satisfy its lusts. (Rom.
xiii. 14.) So 1 John ii. 16; Ephes. ii. 3; Gal. v. 16 — 19 J
John i. 13, and iii. 6. And Christ shows fully, (Matt. xiii.
5, 23, &c.,) that the difference between those that fall away,
and those that persevere, proceedeth hence, that one giveth
deep rooting to the Gospel, and the other doth not. The seed
is rooted in both, or else it would not bring forth a blade
and imperfect fruit ; but the stony ground gives it not deep
rooting, which the good ground doth. Doth not this make it
as plain as can be spoken, that sincerity lieth in degree, and
not in any physical difference either of habits or acts ? The like
maybe gathered from all those texts of Scripture, where salvation
is promised to those that overcome, or on condition of over-
coming ; not to all that fight, but to all that overcome j as
Rev. ii. 7, 11, 17, 26 ; iii. 5, 12, 13 ; xxi. 7 : " He that over-
cometh shall inherit all things, and I will be his God, and he
shall be my son." So 1 John v. 4, 5 : " He that is born of
God, overcometh the world. And they overcame the wicked
one." (I John ii. 13 ; iv. 4.) So Luke xi. 22. And the state
of wicked men is described by being overcome by sin and the
EVERLASTING REST. 47
world. (2 Pet. ii. 19, 20.) Fighting is the same action naturally
in both ; but the valiant, strong, and constant, conquer ; when
the feeble, faint, and cowardly, and impatient, do turn their
backs, and are overcome. So Christ saith, " The kingdom of
heaven suffereth violence, and the violent take it by force."
Now violence is not any distinct action, but a different degree
of action. Nor can you say that all these places speak only of
outward action. For no doubt but it is inward violence more
than outward, and the inward actions of the soul intended,
more than the motions of the body, which lay hold on the
kingdom, and make us conquerors. So the saints are described
in Scripture by such gradual and prevalent different acts. As
David ; " Whom have I in heaven but thee ? and there is none
in earth that I desire in comparison of thee." (Psalm Ixxiii. 26,
27.) " Thy loving kindness is better than life." (Psalm Ixiii. 3.)
" The Lord is my portion," &;c. A wicked man may esteem
God and his loving kindness ; but not as his portion, nor bet-
ter than life. So the wicked are called " lovers of pleasure
more than God." (2 Tim. iii. 4.) The godly may love pleasure,
but not more than God. The Pharisees loved the praise of men
more than the honour which is from God. (John xii. 43.) A
godly man may love the praise of men, but not more, &;c. See
aUo, Job iii. 21, xxiii. 12; Psalm xlvii., xix. 10, Iii. 3, cxix.
72. Very many more texts might be produced which prove
this point, but these may suffice.
Sect. XVI. 5. The next thing which I have to do is, to an-
swer those objections which may be brought against it, and
which, 1 confess, have sometime seemed of some weight to my-
self.
Object. 1. Do not all divines say that it is not the measure
of grace, but the truth j not the quantity, but the quality, that
we must judge ourselves by ? And doth not Christ say that he
despiseth not the day of small things, and that he will not
quench the smoking flax ; and if we had faith, which is as a
grain of mustard-seed, we may do wonders, &:c.
, Answ. All this is true of sincere grace, but not of unsincere.
Now 1 have showed you that except it be of a prevalent degree,
it is not savingly sincere. If you love God a little, and the
world a deal more, will any man dare to think that it is a sin-
cere saving love, when the Scripture saith, " He that loveth the
world, the love of the Father is not in him?" that is, there is
no sincere saving love in him 3 for no doubt the young man had
48 • THE saint's
some love to Christ that yet forsook him, because he loved the
world more: or else, 1. Christ would not have loved himj 2.
Nor would the man have gone away from him in sorrow. But
if you love Christ ever so little more than the world or inferior
good, though it be but as a grain of mustard -seed, it will be
saving, and Christ will accept it. Cic6ro can tell you that
friendship, or the sincerity of love to a friend, consisteth not
in every act and degree of undissembled love. If a man love
you a little, and a thousand men much more, or if he love his
wealth so much better than you, that he cannot find in his heart
to be at any loss for your sake, this man is not your friend; he
doth truly love you, but he hath no true, sincere friendship or
friendly love to you ; for that consisteth in such a degree as
will enable a man to do and suffer for his friend. If a woman
love her husband without dissembling, but yet loves twenty
men better, and prostitutes herself to them, she hath true love,
but no true conjugal love to her husband ', for that consisteth in
an higher degree. In a word, lay Christ, as it were, in one
end of the balance in your estimation, and all your carnal inte-
rest, and all inferior good, in the other, and see which you love
most; and every grain of love which Christ hath from you
more than the world and inferior things, he will accept it as
sincere: and in this sense you must not judge of yourselves by
the measure of your grace, but by the truth : that is, not by
any higher degree, if you have once that degree which makes
it true and saving. And I do not think that you will meet with
any sober divine that will tell you, that if you will love God
ever so little without dissembling, yet he will accept it,
though you love your lusts before him. Nor will any sober
man tell you that if you love the godly without dissem-
bling, God will accept it, though you love your carnal interest
so much better ; that if they hunger or thirst, or are naked, or
in want, you cannot find in your heart to relieve them ; or if
they be in prison for a good cause, you dare not be seen to visit
them.
Object. 2. But, perhaps you will say, If this be so, then there
is no specific difference between saving grace and common.
Answ. I told you before that you must distinguish betwixt a
physical specification, and a moral. The confounding of our phy-
sics and ethics in divinity, hath made and continued abundance
of controversies, and much confusion. In a word, there is a
moral, specific difference grounded but in a physical, gradual
EVERLASTING REST. 40
difference, both of habits and acts, as is already more fully
opened.
Object. 3. But, you may say, If there be such a difference in
degrees, then how can a man know the truth of his grace, or
ever get assurance ; for who can discern just the parting point?
Who can say, * Just such a degree of love or faith is sincere
and saving, and the next degree short of it is not ? '
Answ. This objection being of most vveiglit, I shall answer it
in these propositions :
1. Where the prevailing degree is not discernible, there no
true assurance can be had, in an ordinary way; and where it is
very hard to discern the degree, there it will be as hard to get
assurance.
2. Therefore, those that have the smallest degree of saving
grace, do not use to have any assurance of salvation. Assurance
is the privilege of stronger Christians, and not of weak ones,
or of all that shall be saved. A little is hardly discernible from
none in nature.
3. And it seemeth that the reason of God's disposal herein
is very evident : for if God should let men clearly see the least
measure of love, faith, fear, or obedience, that is saving; and
the greatest measure of sin that will stand with sincerity, and
say, ' Just so far thou mayst sin, or mayst deny me thy love,
and yet be saved and sincere,' then it might have been a strong
temptation to men to sin as far as ever they may, and to neg-
lect their graces. 1 know some will say that assurance breeds not
security. But that great measure of corruption which liveth
with our small measure of grace, will make assurance an occa-
sion of security and boldness in sinning. A strong Christian
may bear and im))rove assurance, but so cannot the weakest;
and therefore God useth not to give assurance to weakest
Christians.
But, then, mistake me not, but remember that by weak
Christians I do not mean those that are weak in gifts, and
common parts and expressions ; nor by strong Christians, those
that excel in these. Those are weak Christians that have no
more love to God, nor desire after Christ, than will just stand
with sincerity ; and that have as much love to the world and
flesh, and take as much liberty to sin, as ever will stand with
salvation. And those are strong Christians who strongly love
God, and have mortified and mastered their corruptions.
4. Where grace is thus strong and in a great degree, there it
VOL. XXIII. E
50 THE saint's
is easily discernible, and therefore to such, assurance is , ordi-
nary, except in a fit of temptation, revolting, or desertion.
5. But the chief part of my answer is this: It is not the
degree of grace absolutely in itself considered, wherein sincerity
doth consist, nor which we must inquire after in trial, but it is
the degree in a comparative sense ; as when we compare God
and the creature, and consider which we desire, love, fear, &c.,
more ; and, therefore, here it is far easier to try by the degree.
You know that gold is not current except it be weight as well
as pure metal. Now, if you put your gold in one end of the
scales, and nothing in the-other, you cannot judge whether it be
weight or not ; but if you put the weights against it, then you
may discern it. If it be downright weight, you may discern it
without either difficulty or doubt. If it be but a grain over-
weight, you may yet discern it ; though it is possible it may be
so little, that the scales will scarcely turn^ and then you will not
discern so easily, which is the heavier end. But if it want
much, then you will as easily on the other side discern the
defectiveness. So thus here : if God had said absofutely, ' So
much love you must have to me, or you cannot be saved,' then
it were hard to know when we reach the degree. But you must,
as [ said, put Christ and heaven in one end, and all things
below in the other, and then you may well find out the sincerity
in the degree. Every grain that Christ hath more than the
creature, is sincere and saving.
Sect. XVII. 6. Lastly, having thus given you my judgment
in this great point, I will give you some hint of the necessity
of it, and the danger of mistaking in this case.
And, 1. I am certain that the misunderstanding of this
point hath occasioned the del|Jsion of multitudes of men : even
common profane men (much more those that are not far from
the kingdom of God), when they hear that it is not the quantity
or measure of grace, that Ave must try by, but the quality, and
that the least seed or spark is saving as well as the greatest
degree, they are presently confident of the soundness of their
state. Alas, how many have I known thus deceived ! When
they have heard that the least true desire is accepted with God
for the deed, they knew that they had desires that were not
counterfeit, and therefore doubted not but God did accept them,
when in the mean time their desire to pleasure, and profits, and
honour, was so much stronger, that it overcame their weak
desires after God and goodness, and made them live in the daily
EVERLASTING REST. 51
practice of gross sin : and they knew not that the sincerity of
their desire did lie in tlie prevailing degree. God doth indeed
accept the will for the deed, and the best are fain to cry out with
Paul, " To will is present with me, but to do I find not ;" in
regard of those higher jjarts of spiritual duty, and in the avoid-
ing of divers infirmities and passions ; but then it is only the
prevailing bent and act of the will which is thus accepted.
So have, I know, miJtitudes been deceived by their small
degree of love to the godly, hearing that the least was a certain
sign of grace, and knowing themselves to love them without
counterfeiting, who yet have since been carried to be their
constant persecutors, and shed their blood ; the like I may say
of other marks. And doth it not concern people, then, to be
better grounded in this ?
2. And, doubtless, the mistake of this hath caused many sin-
cere Christians to take up their comforts on deceitful grounds,
which accordingly prove deceitfid comforts, and leave them oft
in a sorrowful case (though not in a damnable), when they
come to make use of them. Satan knows how to shake such
ill-grounded comfort;, and he usually doth it in a man's greatest
agonies, letting them stand till tb.en, that he may have advan-
tage by their fall for our greater terror. When he caft put a
poor Christian to a loss many times that hath the soundest evi-
dences, what may he do by those tliat either have none but
unsound ones, or know them not at least ?
3. Ivloreover, the ignorance of this truth hath caused some
ministers to wrong the holy God, and abuse poor souls, and
n.'isapplv the j)romises ; absolving those whom God condemneth,
by mistaking the meaning of that saying, " That the least degree
is saving as well as the greatest ;" which is true only of the least
])revailiug degree, but not of the greatest that it overmastered
by the prevalency of its contrary.
4. And to my knowledge this hath been no small hinderance
to many to keep them from fruitful ncss and growth in grace.
They have been more securely contented with their low degree:
whereas if thev had known that their very sincerity lieth in the
prevalency of the degree, they would have looked more after it.
For them that sav that assurance will make men strive for in-
crease, 1 ansv/ered before:^ If there were no contrary corruption
in strength in us, then I confess it would he as they say.
" I unfc-igncdly acUuowIciljje with llie Synod of Durt (Act. de Art. v. thcs.
12. p. 2(J0.) tliat to those Christians that God judgctli fit to cujov assurance,
e2
.52 THE saint's
5. And lastly, the ignorance of this hath been no small cause
of keeping the godly in low degrees of assurance and comfort, by
keeping them from the right way of attaining them. If they had
considered, that both the saving sincerity of their graces lieth
in the prevailing degree, and also that the higher degree they
attain the clearer and more unquestionable will be their evi-
dence, and consequently, the easier and more infallible will be
their assurance; this would have taught them to have spent
those thoughts and hours in labouring after growth in grace,
which they spent in inquiring after the lowest degree which may
stand with sincerity, and in seeking for that in themselves which
was almost undiscernible.
To conclude, this doctrine is exceedingly comfortable to the
poor soul that groans, and mourns, and longs for Christ, and
knows that though he be not what he should and would be, yet
he would be what he should be, and had rather have Christ than
all the world. God hath the prevailing degree of this man's
will, desire, and love.
And as necessary is this doctrine for caution to all, that as
they love their souls, they take heed how they try and judge of
their condition by the bare nature of any dispositions or actions,
without regard to the prevalency of degree.
I advise all Christians, therefore, in the fear of God, as ever
they would have assurance and comforts that will not deceive
them, that they make it the main work of their lives to grow in
grace, to strengthen and advance Christ's interest in their souls,
and to weaken and get down the interest of the flesh. And take
heed of those pestilent principles of presumption, which would
deceive you by the bare name and specious title of free grace ;
which make Christ, as justifier only, to be the object of justify-
ing faith, and not Christ as your Head, Husband, or King; which
tell you, that you have fulfilled the law, and satisfied it fully in
Christ ; and so need no more than to get the sense of pardon,
or show your thankfulness ; which tell you that if you do but
believe that you are pardoned, and shall be saved, it shall be so
indeed ; as if this were the faith that must justify and save you.
Deceivers may persuade you that Christ hath done all, and left
you nothing to do for your justification or salvation ; but you may
easily see, from what I have said, that to mortify the flesh, to
it is no inlet to security or licentiousness, but a great exciter of their graces.
Hut J think it would be far otherwise to those that are unfit to enjoy and use
it : that is, to the lower and worse sort of sincere Christians.
EVERLASTING REST. 53
overcome Satan and the world, and to this end to stand always
armed upon our watch, and valiantly and patiently to figiit it
out, is a matter of more concernment both to our assurance
and salvation than many do consider. Indeed, it is so great a
part of our very baptismal vow, and covenant of Christianity,
that he that performeth it not, is yet no more than a nomi-
nal Christian, whatsoever his parts and profession may be;
and, therefore, that Christ whom they trusted in, and whose free
grace they boasted of, will profess to these professors, '* 1 never
knew you : depart from me, ye that work iniquity." (Matt. vii.
23.) "The foundation of God standeth sure, having this seal.
The Lord knowetfi who are his ; but let him that nameth the
name of Christ depart from iniquity;" (2 Tim. ii. 19 ;) or else
he shall never find himself among the sealed. *' Know you not,
that to whom you yield yourselves servants to obey, his servants
you are to whom ye obey; whether of sin unto death, or of
obedience to righteousness ?" (Rom. vi. 16.) Not every one that
seeketh, or runneth, or fighteth, much less that presumptuously
believeth and trusteth, but he that overcometh, shall have the
hidden manna, the white stone, the new name, the white rai-
ment, and power over the nations ; he shall eat of the tree of
life in the midst of God's paradise, and shall not be hurt of the
second death ; he shall be confessed by Christ before his Father
and the angels ; yea, he will make him a pillar in the temple of
God, and he shall go out no more ; he will write on him the
name of his God, and the name of the city of his God, New
Jerusalem, which cometh down out of heaven from his God :
and his new name. Yea, he will grant him to sit with him in
his throne, as himself overcame, and is set down with his Father
in his throne. " He that hath an ear, let him hear what tiie
Spirit saith unto the churches." (Rev. ii. 7, H, 17, 26, and iii,
5,12,21,22.)
CHAP. XII.
Use IV. — The Reason of the Saints' Afflictions here.
Sect. I. A further necessary use we must make of the present
doctrine is this : ' to inform us why the people of God do
suffer so much in this life. What wonder, when you see their
• Read Dr. Stoughton's • Love-sick Spouse.'
54 THE saint's
rest doth yet remain ! They are not yet come to then* resting
place. We would all fain have continual prosperity, because it
is easy and pleasing to the flesh ; but we consider not the un-
reasonableness of such desires. We are like children, who, if
they see any thing which their appetite desireth, do cry for it :
and if you tell them that it is unwholesome, or hurtful for them,
they are never the more quieted ; or if you go about to heal any
sore that they liave, they will not endure you to hurt them,
though you tell them that they cannot otherwise be healed ;
their sense is too strong for their reason, and therefore reason
doth little persuade them. Even so it is with us when God is
afflicting us. He giveth us reasons why we must bear them, so
that our reason is often convinced and satisfied ; and yet we cry
and complain still, and we rest satisfied never the more. It is
not reason, but ease that we must have. What cares the flesh
for Scripture and argument, if it still suffer and smart ? These
be but wind and words, which do not move or abate its pain.
Spiritual remedies may cure the spirit's maladies ; but that will
not content the flesh. But, methinks, Christians should have
another palate than that of the flesh, to try and relish provi-
dences by : God hath purposely given them the Spirit to subdue
and overrule the flesh. And therefore I shall here give them
some reasons of God's dealing in their present sufferings, where-
by the equity and mercy therein may appear : and they shall be
only such as are drawn from the reference that these afflictions
have to our rest, which being a Christian's happiness, and ulti-
mate end, will direct him in judging of all estates and means.
Though if we intended the full handling of this subject, abun-
dance more considerations, very useful, might be added. Espe-
cially, we should direct Christians to remember the sin that pro-
cured them, the blood and mercy which sanctifieth them," the
fatherly love that ordereth them, and the far greater sufferings
that are naturally our due. But I shall now chiefly tell you, how
they further the saints in the way to their rest.
" Non mntat legem (Ailamo) Deus, seel mitigat rigorem, et justitiam tem-
perat niisericordia : reinittens peccatuin resipiscentibus, et pcenas aternas in
temporales converteiis, propter filiuin mediatorein, quern niodo promiserat.
Hie primus est fructus quein trepidi parentes in summis illis angustiis, ex
fide evaugelii percipiunt, quod non percutiuntur maledictione, et morte, juxta
ineritum, &c. Delude quod non impuiie quidem dimittuntur : poena vero eis
irrogatur tolerabilis, imnio pro poena tantum castigatio. — D. Parccus in Gen.
iii. 16. p. (uiihi) 555. Non eniui inflixit ei mala, nisi quae ei fuerat niiuatus.
— Pai-epus in Gen. ii. p. Sl')2. So then even castigatory penalties are the
effects of the threatening of the first law or covenant. De afflictiouibus qui-
EVERLASTING REST. 55
Sect. II. 1. Consider then, that labour and trouble arc the com-
mon way to rest, both in the course of nature and of grace; can
there possibly he rest, without motion and weariness ? Do you
not travel and toil first, and then rest you afterwards ? The day
for labour goes first, and then the night for rest doth follow.
^A^hy should we desire the course of grace to be perverted, any
more than we would do the course of nature ; seeing this is as
perfect and regular as the other ? God did once dry up the sea to
make a passage for his people ; and once made the sun in the
firmament to stand still ; but must he do so always, or as oft
as we would have him ? It is his established decree, " that
through many tribulations we must enter into the kingdom of
heaven," (Acts xiv. 22,) and " that if we suffer with him, we
shall also be glorified with him." (2 Tim. ii. 22.) And what
are we, that God's statutes should be reversed for our pleasure ?''
As Bildad said to Job, " Shall the earth be forsaken for thee, or
the rock be removed out of his place?" (Job xviii. 4.) So,
must God pervert his established order for thee ?
Sect. III. 2. Consider also, that afflictions are exceedingly
useful to us, to keep us from mistaking our resting place, and so
taking up short of it.^ A Christian's motion heavenwards is
voluntary, and not constrained. Those means, therefore, are
most profitable to him, which help his understanding and will
in this prosecution. The most dangerous mistake that our
souls are capable of, is, to take the creature for God, and earth
biiscuiir[\ie (juod siiit peccati pcenae, loquuntur plurima dicta. Lev. xxvi. 18 ;
Dau. ix. 11 ; John v. 14, &c. — Para us, ihid. \>. 3G3. Separatio aiiimie il cor-
pore per niDrtem, est pojna peccati, per se : fidelibus autem fit traiisitus ia
fceliciiatem, per accidens. — Idem, p. 370. Mors sic est II SataiiiE et homi-
nis j)eccati) iiivecta, iit interim sit justissiniuiu Dei fla^elluni quo puiiit pec-
catum, et justitiam suaiii exequitur. Proinde mors conjuncta est cum seiisu
irte diviua; in omnibus quibus peccata noii sunt remissa per Cbristuni.—
Parcpus, ib. p. 404. This is the sound nieanins:, about the nature and causes
of chastisement. — See liim, p. 371 — 373,383, reconciling this with full pardon,
most Solidly of any man that 1 have read.
" On this consideration the true Christian endureth labours, and torments,
and afflictions ; not as the valiant sort of tlie philosophers, in hope lliat his
present sulVerinjj will cease, or that they shall yet partake of delights here
ay,ain : but knowleds^e hatli begot in him a m()«t firm persuasion of hope that
he shall receive the things that are to come. Therefore he doth not onlv de-
spise the sullerings, but all the delights also that arc here below. — Clemen.
Alex. Stromiit. lib. vii.
y They say iho^e stones are happy of which they make temples: but what
pebble-stone would not bless itself to sec how those precious stones arc knock-
ed aud hewed with the hammer.' But all this is before we come to the tem-
ple ; where there is no noise of hummer. Ut ibi solo amoris glutinocopulemur,
ut Greg. iMor. — Dr. Stoughton's ' Love-sick Spouse,' p. 113. Fsal. xxx. (\, 7.
56 THE saint's
for heaven. And yet, alas, how common is this ! and, in how
great a degree are the best guilty of it ! Though we are asham-
ed to speak so much with our tongues, yet how oft do our
hearts say, ' It is best being here ; ' and how contented are we
with an earthly portion I So that 1 fear, God would displease
most of us more to afflict us here, and promise us rest hereafter,
than to give us our heart's desire on earth, though he had
never made us a promise of heaven : as if the creature without
God, were better than God without the creature. Alas, how
apt are we, like foolish children, when we are busy at our sports
and worldly employments, to forget both our Father and our
home ! Therefore, is it a hard thing for a rich man to enter
into heaven, because it is hard for him to value it more than
earth, and not to think he is well already. Come to a man
that hath the world at will, and tell him, ' This is not
your happiness; you have higher things to look after;' and
how little will he regard you ! But when affliction comes, it
speaks convincingly, and will be heard when preachers cannot.
What warm, affectionate, eager thoughts, have we of the world
till afflictions cool them, and moderate them I How few and
cold would our thoughts of heaven be, how little should we care
for coming thither, if God would give us rest on earth ! Our
thoughts are with God, as Noah's dove was in the ark, kept up
to him a little against their inclinations and desire ; but when
once they can break away, they fly up and down, over all the
world, to see if it were possible to find any rest out of God ; but
when we find that we seek in vain, and that the world is all co-
vered with the waters of instable vanity, and bitter vexation,
and that there is no rest for the sole of our foot, or for the foot
of our soul ; no wonder, then,, if we return to the ark again.
Many a poor Christian, whom God will not suffer to be drowned
in worldliness, nor to take up short of his rest, is sometimes
bending his thoughts to thrive in wealth; sometimes he is en-
ticed to some flesh-pleasing sin ; sometimes he begins to be lift-
ed up with applause ; and sometimes, being in health and pros-
perity, he hath lost his relish of Christ, and the joys above;
till God break in upon his riches, and scatter them abroad, or
upon his children, or upon his conscience, or upon the health of
his body, and break down his mount, which he thought so strong;
and then, when he lieth in Manasseh's fetters, or is fastened to
his bed with pining sickness, oh, what an opportunity hath the
Spirit to plead with his soul ! Wiien the world is worth no-
EVEttLASTJNG REST. 57
thing, then heaven is worth something. I leave every Christian
to judge by his own experience, whether we do not overlove
the world more in prosperity than adversity ; and whether we
be not lother to come away to God, when we have what the
flesh desireth here ? How oft arc we sitting down on earth, as
if we were lotli to go any further, till affliction calls to us, as
the angel to Elijah, " Up, thou hast a great way to go." How
oft have I been ready to think myself at home, till sickness hath
roundly told me, I was mistaken ! and how apt yet to fall
into the same disease, which prevaileth till it be removed by the
same cure ! If our dear Lord did not put these thorns into our
bed, we should sleep out our lives, and lose our glory : there-
fore doth the Lord sometimes deny us an inheritance on earth
with our brethren, because he hath separated us to stand before
him, and minister to him, and the Lord himself will be our in-
heritance, as he hath promised ; as it is said of the tribe of Levi.
(Deut.x. 8,9.)
Sect. IV. 3. Consider also, that afflictions be God's most
effectual means to keep us from straggling out of the way of
our rest. If he had not set a hedge of thorns on the right hand,
and another on the left, we should hardly keep the way to hea-
ven. If there be but one gap open, without these thorns, how
ready are we to find it, and turn out at it ! but when we cannot
go astray, but these thorns will prick us, perhaps we will be
content to hold the way.^ When we grow fleshly, and wanton,
and world! v, and proud, what a notable means is sickness, or
other affliction, to reduce us ! It is every Christian, as well as
Luther, that may call affliction one of his best schoolmasters.
Many a one, as well as David, may say by experience, " Before
I was ifflicted, I went astray; but now have I (sincerely) kept
thy precepts." (Psal. cxix. 76.) As physicians say of bodily
destruction, so may we of spiritual, " that peace killcth more
than war." Read Nehem. ix. Their case is ours. A\'hen we
have prosperity, we grow secure and sinful ; then God afflicteth
us, and we cry for mercy, and purpose reformation ; but after
we have a little rest, we do evil again, till God take up the rod
again, that he may bring us back to his law. (Nehem. ix. 22,
29.) And thus, prosperity, and sinning, and suffering, and re-
* Itaque statuainus eos in media et vejeta valetudine spgrotare, qui valetu-
dine abutuntur. Control, eos a?grolus bene habere, (jui ad Ueuin ex aninio
convertiintur, et ab ipsis morbis petunt adversus peccata medicinam. — Sndeel
in Psalm xxxii. p. 27.
58 THE SAINT S
penting, and deliverance, and sinning again, do run all in a
round; even as peace breeds contention, and that breeds war,
and that, by its bitterness, breeds peace again. Many a thou-
sand poor recovered sinners may cry, ' Oh, healthful sickness !
oh, comfortable sorrows ! oh, gainful losses 1 oh, enriching po-
verty ! oh, blessed day that ever I was afflicted 1' ^ It is not
only the pleasant streams, and the green pastures, but his rod
and staff also, that are our comfort ; (Psal. xxiii. ;) though I
know it is the word and Spirit that do the main work ; yet cer-
tainly the time of suffering is so opportune a season, that the
same word will take then, which before was scarce observed.
It doth so unbolt the door of the heart, that a minister, or a
godly man, may then be heard, and the word may have easier
entrance to the affections. Even the threats of judgment will
bring an Ahab, or a Nineveh, into their sackcloth and ashes,
and make them cry mightily unto God. Something, then, will
the feeling of those judgments do.
Sect. V. 4. Consider also, that afflictions are God's most
effectual means to make us mend our pace in the way to our
rest.'' They are his rod, and his spur ; what sluggard will not
awake and stir when he feeleth them ? It were well, if mere
love would prevail with us, and that we were rather drawn to
heaven than driven ; but seeing our hearts are so bad that mercy
will not do it, it is better to put on with the sharpest scourge,
than loiter out our time till the doors are shut. (Matt. xxv. 3,
5, 10.) Oh, what a difference is there betwixt our prayers in
health and in sickness ; betwixt our prosperity and our ad-
versity repentings ! He that before had not a tear to shed, or
a groan to utter, now can sob, and sigh, and weep his fill ; he
that was wont to lie like a block in prayer, and scarce minded
what he said to God, now, when affliction presseth him down,
how earnestly can he beg ! how doth he mingle his prayers and
" The Lacedemonian disliked not his friend's limping, because, saith he,
it will make you think of virtue every step. And so, perhaps, Jacob remem-
bered the angel. When adversity hath laid us flat on our backs, we cannot
choose but look up to heaven. — Dr. Stoughton in his ' Love-sick Spouse,'
p. 108. Most Christians can unfold Mr. Herbert's riddle by experience —
*' A poor man's rod, when thou dost ride,
Is both a weapon and a guide." (Psalm cxix. 71, 75.)
^ Marcet sine adversario virtus. Tunc apparet quanta sit, quantum valeat,
poUeatque, cum quid possit patientia ostendit. Sciat licet idem viris bonis
esse faciendum, ut dura et difficilia non reformident, uec de fato querantur.
Quicquid accidit, boni consulaut, in bonum vertant. Non quid sedquemad-
modum feras interest. — Sen. de Provid. lib. i. c. 2.
EVERLASTING REST. -59
his tears ! how doth he purpose anrl promise reformation I and
cry out, what a person he will he, if CJod will hut hear him,
and deliver him. Alas ! if we did not sometimes feci the spur,
what a slow pace would most of us hold towards heaven ! and
if we did not sometimes smart hy affliction, how dead and hlock-
ish would be the best men's hearts ! Even innocent Adam is
liker to forget God in a paradise, than Joseph in a prison, or Job
upon a dunghill : even as Solomon is like enough to fall in the
midst of pleasure and prosperity, when the most wicked INIanasses
in his irons may be recovered. As Dr. Stoughton saith, "We are
like to children's tops, that will go hut little longer than they are
whipped." Seeing, then, that our own vile natures do thus re-
quire it, why should we be unwilling that God should do us good
by so sharp a means ? Sure that is the best dealing for us,
which surest and soonest doth further us to heaven. I leave
thee. Christian, to judge by thy own experience, whether thou
dost not go more watchfully, and lively, and speedily, in thy way
to rest, in thy sufferings, than thou dost in thy more pleasing
and prosperous state. If you go to the vilest sinner on his dying
bed, and ask him, * Will you now drink, and whore, and scorn
at the godly, as you were wont to do?' you shall find him
quite in another mind. Much more then will affliction work on
a gracious soul.
Sect. VI. 5. Consider further, it is but this flesh which is
troubled and grieved, for the most part, hy affliction : '■' and
what reason have we to be so tender of it ? In most of our
sufferings the soul is free, further than we do wilfully afflict it
ourselves. Suppose thou be pinched by poverty, it is thy flesh
only that is pinched. If thou have sores or sicknesses, it is
but the flesh that they assault ; if thou die, it is but that flesh
that must rot in the grave. Indeed, it useth also to reach our
hearts and souls, when the body suffereth ; but that is, because
we pore upon our evils, and too much pity and condole the
flesh ; and so we open the door, and let in the pain to the heart
ourselves, which else could have gone no further than the flesh j
God smites the flesh, and therefore we will grieve our spirits ;
and so multiply our grief, as if we had not enough before. O
p Not only the carnal, corrupt iucliiiation of the will, but the very mislead-
ing, unruly, sensitive appetite is our enemy, and our most desperate enemy,
viz. drawing us still to particular inferior good from the supreme : which is
the cause, nature, and end, of all sin, as Gibieuf hath proved, lib. ii. de Li-
bert, c. 20. s. ii. p. 424. et passim, viz. quod bonum particulare causa est
raali iu genere causte eflicieutis, fiualis et subjectiva*.
60 THE saint's
if I could but have let my body have suffered alone in all the
pining and paining sicknesses which God laid upon it, and not
have foolishly added my own self-tormenting fears, and cares,
and sorrows, and discontents ; but have quieted and comforted
my soul in the Lord, my Rock and Rest; I had escaped the far
greater part of the afflictions. Why is this flesh so precious in
our eyes ; why are we so tender of these dusty carcasses ; is
flesh so excellent a thing; is it not our prison ; and what, if it
be broken down, is it not our enemy ; yea, and the greatest
that ever we had ; and are we so fearful lest it be overthrown j
is it not it that hath so long hampered and clogged our souls,
and tied them to earth ; and enticed them to forbidden lusts
and pleasures : and stolen away our hearts from God ; was it
not it, that longed for the first forbidden fruit; and must needs
be tasting, whatever it cost ? And still it is of the same temper;
it must be pleased, though God be displeased by it, and our-
selves destroyed. It maketh all God's mercies the occasion of
our transgressing, and draweth poison from the most excellent
objects. If we behold our food, it enticeth to gluttony; if
drink, to drunkenness ; if apparel, or any thing of worth, to
pride ; if we look upon beauty, it enticeth to lust ; if upon
money or possessions, to covetousness. It causeth our very
spiritual love to the godly, to degenerate into carnal ; and our
spiritual zeal, and joy, and other graces ; it would make all
carnal like itself. What are we beholden to this flesh for, that
we are so loth that any thing should ail it ? Indeed, we must
not wrong it ourselves, for that is forbidden us; nor may we deny
it any thing that is fit for a servant, that so it may be useful to
us, while we are forced to use it. But if God chastise it for
rebelling against him and the Spirit, and it begin to cry and
complain under this chastisement, shall we make the suffering
greater than it is, and take its part against God ? Indeed, the
flesh is very near to us, we cannot choose but condole its suffer-
ings, and feel somewhat of that which it feeleth. But is it so
near as to be our chiefest part ; or can it not be sore, but we
must be sorry ; or cannot it consume and pine awav, but our
peace and comfort must consume with it ; what, if it be undone,
are we therefore undone ? or if it perish and be destroved, do
we therefore perish ? O fie upon this carnality and unbelief,
which are so contradictory to the principles of Christianity !
surely, God dealeth the worse with this flesh, because we so
overvalue and idolise it. We make it the greatest part of our
EVERLASTING REST. Gl
care and labour to provide for it, and to satisfy its desires ; and
we would have God to be of our mind, and to do so too. But
as he hath commanded us " to make no provision for the flesh,
to fulfil the desires or lusts thereof;" (Rom.xiii. 14 j) so will he
follow the same rule himself in his dealings with us ; and will
not much stick at the displeasing of the flesh, when it may
honour himself, or profit our souls. The flesh is aware of this,
and perceives that the word and works of God are much against
its desires and delights, and therefore is it also against the word
and works of God : '^ it saith of the word, as Ahab of Micaiah,
" I hate it, for it doth not speak good concerning me, but evil."
(I Kings xxii. 8.) There is such an enmity betwixt this flesh
and God, " that they that are in the flesh cannot please him,
and the carnal mind is enmity against him ; for it is not sub-
ject to his law, nor indeed can be :" so inconsistent is the
pleasing of the flesh and the pleasing of God, that he hath con-
cluded, "that to mind the things of the flesh, or to be carnally
minded, is death ; and if we live after the flesh, we shall die :
but if by the Spirit we mortify the deeds of the body, we shall
live." (Rom. viii. 4 — 8, 13.)
So that there is no likelihood that ever God's dealings should
be pleasing to the flesh ; no more than its works are pleasing to
God. Why then, O my soul, dost thou side with this flesh,
and say as it saith, and complain as it complaineth ? It should
be part of thine own work to keep it down, and bring it in sub-
jection 3 (1 Cor. ix. 26, 27;) and if God do it for thee, shouldst
thou be discontented ? Hath not the pleasing of it been the
cause of almost all thy spiritual sorrows ? Why, then, may not
the displeasing of it further thy joys ? Should not Paul and
Silas sing, because their feet were in the stocks, and iheir flesh
yet sore with the last day's scourgings ? (Acts xvi.) Why, their
spirits were not imprisoned, not scourged ! Ah, unworthy
soul, is this thy thanks to God for his tenderness of thy good,
and for his preferring thee so far before the body ! Art thou
turned into flesh thyself by thy dwelling a few years in flesh, that
thy joys and thy sorrows are most of them so fleshly? (Rom.
viii. 12.) Art thou so much a debtor to the flesh, that thou
shouldst so much live to it, and value its prosperity ? Hath it
been so good a friend to thee, and to thy peace ; or, is it not
*• yui"; inortalium cui ullum snperest homiiiis vestigium, per diem noctem-
que titillari velit, et de certo auimo corpori operam ilare i—Senec. dc Vilet
Meat' c. 5.
62 ' THE SAINT S
thy enemv as well as God's ? Why dost thou look so sadly on
those withered limbs, and on that pining body ? Do not so far
mistake thyself as to think its joys and thine are all one, or that
its prosperity and thine are all one, or that they must needs
stand or fall together. (Heb. xii. 13.) When it is rotting and
consuming in the grave, then shalt thou be a companion of the
peifeoted spirits of the just ; and when those bones are scattered
about the churchyard, then shalt thou be praising God in rest.
And, in the mean time, hast not thou food of consolation which
the flesh knoweth not of; and a joy which this stranger meddleth
not with ? And do not think that, when thou art turned out of
this body, that thou shalt have no habitation : art thou afraid
thou shalt wander destitute of a resting place ? Is it better resting
in flesh than in God ? Dost thou not know, that when this house
of earth is dissolved, "thou hast a building with God, not made
with hands, eternal in the heavens ? " (2 Cor. v. 1, 2.) It would,
therefore, better become thee earnestly to groan, desiring to be
clothed upon with that. (Ver. 3, 4.) Is thy flesh any better
than the flesh of Noah was ? and yet, though God saved him
from the common deluge, he would not save him from common
death. Or, is it any better than the flesh of Abraham, Job, or
David, or all the saints that ever lived ? yet did they all suffer
and die. Dost thou think that those souls which are now with
Chi-ist do so much pity their rotten or dusty corpse, or lament
that their ancient habitation is ruined, and their once comelv
bodies turned into earth ?' Oh ! what a thing is strangeness and
disacquaiutance I It maketh us afraid of our dearest friends,
and to draw back from the place of our only happiness ; so was
it with thee towards thy chiefest friends on earth : while thou
wast unacquainted with them, thou didst withdraw from their
society; but when thou didst once know them thoroughly, thou
wouldst have been loth again to be deprived of their fellowship.
And even so, though thy strangeness to God and another world
do make thee loth to leave this flesh ; yet, when thou hast been
but one day or hour there, if we may so speak of that eternity,
where is neither dav nor hour, thou wouldst be full loth to return
into this flesh again. Doubtless, when God, for the glory of his
Son, did send back the soul of Lazarus into its body, he caused
it (juite to forget the glory which it had enjoyed, and to leave
behind it the remembrance of that happiness, together with the
happiness itself; or else it might have made his life a burden
to him to think of the blessedness that he was fetched from, and
EVERLASTING REST. f)3
have made him ready to break down the prison doors of his
flesh, that he might return to that happy state again. O, tlien,
impatient soul, murmur not at God's dealings with that body;
hut let him alone with his work and way. He knows what he
doth ; but so dost not thou : he sccth the end ; but thou seest
but the beginning. If it were for want of love to thee, that he
did thus chastise thy body, then would he not have dealt so by
all his saints. Dost thou think he did not love David and Paul,
or Christ himself? or, rather, doth he not chasten because he
loveth ; and scourgeth every son whom he receiveth ? (Heb. xii.
4—S, 10, 11; Matt. vi. 23; Rom. viii. 6—8; 1 Cor. ii. 2,
10 — 14.) Believe not the flesh's reports of God, nor its com-
mentaries upon his providences. It hath neither will nor skill
to interpret them aright : not will ; for it is an enemy to them.
They are against it, and it is against them. Not skill ; for it is
darkness : it savoureth only the things of the flesh ; but the
things of the spirit it cannot understand, because they are
spiritually discerned. Never expect then that the flesh should
truly expound the meaning of the rod. It will call love, hatred ;
and say, God is destroying, when he is saving : and murmur, as
if he did thee wrong, and used thee hardly, when he is showing
thee the greatest mercy of all. Are not the foul steps the way
to rest, as well as the fair ? yea, arc not thy sufferings the most
necessary passages of his providence ? And though, for the
j)rcsent, thev are not jovous, but grievous ; yet, in the end, do
they bring forth the quiet fruits of righteousness to all tliose that
are exercised thereby. (Heb. xii. 11.) Hast thou not found it
so by former experience, when yet this flesh would have per-
suaded thee otherwise ? Believe it then no more, which hath
misinformed thee so oft; for, indeed, there is no believing the
words of a wicked and ignorant enemy. Ill-will never speaks
well; but when malice, viciousncss, and ignorance, are combined,
what actions can expect a true and fair interpretation ? This
flesh will call love, anger ; and anger, hatred ; and chastise-
ments, judgments. It will tell thee, that no man's case is like
thine ; and if God did love thee, he would never so use thee.
(Psalm cxvi. 11.) It will tell thee, that the promises are but
deceiving words, and all thy prayers and uprightness are vain.
(Psalm Ixxiii. 13 — 15.) If it find thee sitting among the ashes,
it will say to thee, as Job's wife, " Dost thou yet retain tliinc
integrity ? " (Job ii. 8 — 10.) Thus will it draw thee to oflcnd
against God, and the generation of his children, it is a party,
64 THE saint's
and a suffering party, and therefore not fit to be the judge. If
your child should be the judge when and how oft you should
chastise hiui, and whether your chastisement be a token of fa-
therly love, you may easily imagine what would be his judgment.
If we could once believe God, and judge of his dealings by what
he speaks in his word, and by their usefulness to our souls, and
reference to our rest, and could stop our ears against all the
clamours of the flesh, then we should have a truer judgment of
our afflictions.
6. Lastly, consider, God doth seldom give his people so
sweet a foretaste of their future rest as in their deep afflictions.^
He keepeth his most precious cordials for the time of our
greatest faintings and dangers. To give them to such men that
are well and need them not, is but to cast them away : they
are not capable of discerning their working or their worth. A
few drops of divine consolation in the midst of a world of
pleasure and contents, will be but lost and neglected, as some
precious spirits cast into a vessel or river of common waters.
The joys of heaven are of unspeakable sweetness ; but a man
that overflows with earthly delights is scarce capable of tasting
their sweetness. They may easilier comfort the most dejected
soul, than him that feeleth not any need of comfort, as being
full of other comforts alreadv. Even the best of saints do
seldom taste of the delights of God, and pure, spiritual, un-
mixed joys, in the time of tlieir prosperity, as they do in their
deepest troubles and distress. God is not so lavish of his choice
favours as to bestow them unseasonably. Even to his own will
he giveth them at the fittest time, when he knoweth that they are
needful, and will be valued, and when he is sure to be thanked
for them, and his people rejoiced by them. Especially, when
our sufferings are more directly 'for his cause, then doth he sel-
dom fail of sweetening the bitter cup. Therefore have the mar-
tyrs been possessors of the highest joys, and therefore were they
in former times so ambitious of martyrdom. I do not think
that Paul and Silas did ever sing more joyfully, than when they
were sore with scourgings, and were fast in the inner prison,
with their feet in the stocks. (Acts xvi. 24, 25.) When did
e Cum videris bonos viros acceptosque Deo laborare, Rudare, per arduura
Bscendere ; malos autem lascivire, et voluptatibus fluere ; cogita, filiorum
DOS modtstia delectari, vernujarum licentia ; illosdiscipliiia tristiori coiitineri,
horum ali audaciara. Idem tibi de Deo liqueat. Bonum virum in deliciis
non habet, expeiitur, indurat, sibi ilium prceparat. — Senec. de Provid. c. I j
John xiv. — xvii. xx.
EVERLASTING REST. 65
Christ preach such comforts to his disciples, and leave them his
peace, and assure tliem of his providing them mansions with
himself, but when he was ready to leave them, and their hearts
to be sorrowful because of his departure ? When did he ap-
pear among them, and say, " Peace be unto you," but when
they were shut up together for fear of the persecuting Jews ?
When did the room shake where they were, and the Holy
Ghost come down upon them, and they lift up their voices in
praising God, but when they were imprisoned, convented, and
threatened for the name of Christ?*" (Acts iv. 24, 31.) When
did Stephen see heaven opened, but when he was giving up his
life for the testimony of Jesus ? (Acts vii. 55.) And though
we be never put to the suffering of martyrdom, yet God know-
eth that in our natural sufferings we need support. Many a
Christian that hath waited for Christ, with Simeon in the tem-
ple, in duty and holiness all his days, yet never finds him in his
arms till he is dying, though his love was fixed in their hearts
before ; and they that wondered they tasted not of his comforts,
have then, when it was needful, received abundance. And,
indeed, in time of prosperity, that comfort which we have is
so mixed, according to the mixed causes of it, that we can
very hardly discern what of it is carnal and what is spiri-
tual. But when all worldly comforts and hopes are gone, then
that which is left is most likely to be spiritual. And the
Spirit never worketh rnore sensibly and sweetly than when
it worketh alone. Seeing, then, that the time of afHic-
tion is the time of our most pure, spiritual, heavenly joy, for
the most part, why should a Christian think it so sad a time ?
Is not that our best estate wherein we have most of God ? Why
else do we desire to come to heaven ? If we look for a heaven
of fleshly delights, we shall find ourselves mistaken. Conclude,
then, that affliction is not so bad a state for a saint in his way
to rest as the flesh would make it. Are we wiser than God ?
Doth not he know what is good for us better than we ? Or is
he not as careful of our good as we are of our own ? Ah !
woe to us if he were not much more ; and if he did not love us
better than we love either him or ourselves.
Sect. VIII. But let us hear a little what it is the flesh can object.
Spectat militem siuim Cliristus ubicunque piignantem ; et persccutioiiis
causa pro uoiiiiuis sui honore iiiorienti praeniium reddit, quod daturum so ia
pcrsecutione promisit. Nee minor est martyrii gloria nos publice, et inter
multos periisse, cum pereundi causa sit propter Christum perire.— Q///r. Ep.
56. (edit. Goulartii) p. 154,
VOL. XXIII. P
(56 THE saint's
1. 'Oh!' saith one, *1 could bear any other affliction save
this: if God had touched me in any thing else, I could have un-
dergone it patiently ; but it is my dearest friend, or child, or
wife, or my health itself,' ^ &:c.
I answer, It seemeth God hath hit the right vein, where thy
most inflamed, distempered blood did lie : it is his constant
course to pull down men's idols, and take away that which is
dearer to them than himself. There it is that his jealousy is
kindled ; and there it is that thy soul is most endangered. Jf
God should have taken from thee that which thou canst let go
for him, and not that which thou canst not ; or have afflicted
thee where thou canst bear it, and not where thou canst not ;
thy idol would neither have been discovered nor removed. This
would neither have been a sufficient trial to thee, nor a cure ;
but have confirmed thee in thy soul-deceit and idolatry.
Object. 2. Oh ! but, saith another, if God would but deliver
me out of it yet, I could be content to bear it : but I have an
incurable sickness; or, I am likely to live and die in poverty, or
disgrace, or the like distress.
I answer, 1. Is it nothing that he hath promised, it shall
work for thy good ;'' (Rom. viii. 28;) and that, with the afflic-
tion, he will make a way to escape : that he will be with thee
in it ; and deliver thee in the fittest manner and season ? 2. fs
it not enough that thou art sure to be delivered at death, and
that with so full an advancing deliverance ? Oh ! what cursed
unbelief doth this discover in our hearts ! that we would be
more thankful to be turned back again into the stormy, tumul-
tuous sea of the world, than to be safely and speedily landed at
our rest; and would be gladder of a few years' inferior mercies
at a distance, than to enter upon the eternal inheritance with
Christ. Do we call God our chief Good, and heaven our happi-
ness ; and yet is it no mercy or deliverance to be taken hence,
and put into that possession ?
8 Hear a heathen, and he ashamed : If you will believe me when I open the
very secrets of my heart to you, in all things that seem adverse and hard, I
am thus composed ; ] obey not God, but I assent to him. I follow him from
my very heart, and not because I must needs do it. I entertain nothing that
befalls me sadly, or with a sour countenance. — Senec. epist. xlvii. p. 796.
And as he, so more fully Pet. Martyr, on Rom. viii. p. 499, rehearseth the
strange examples of very many heathens' fortitude in voluntary sufferings,
enough to shame faint-hearted Christians.
•» He that prayeth for the good things of the world which he hath not, doth
not seek for that which is good, but for that which only seems to he good, (Clem.
Alexand. Strom, lib. vji.) because that is the best for us which God ordereth.
EVERLASTING REST. 6?
Object. 3. Oh ! but, saith another, if my affliction did not
disable me for duty, 1 could bear it ; but it maketh me useless,
and utterly unprofitable.
Answ. 1. For that duty which tendeth to thy own personal
benefit, it doth not disable thee, but is the greatest quickening
help that thou canst expect. Thou usest to complain of cold-
ness, and duhiess, and worldliness, and security : if affliction will
not help thee against all these, by warning, ([uickening, rousing
thy spirit, I know not what will. Surely thou wilt repent tho-
roughly, and pray fervently, and mind God and heaven more
seriously, either now or never. 2. And for duty to others, and
for thy service to the church, it is not thy duty when God doth
disable thee. He may call thee out of the vineyard in this re-
spect, even before lie call thee by death. If he lay thee in the
grave, and put others in thy place to do the service, is this any
wrong to thee, or doth it beseem thee to repine at it ? Why
so, if he call thee out before thy death, and let thee stand by,
and set others to do the work in thy stead, shouldst thou not be
as well content ? Must God do all the work by thee ? Hath
he not many others as dear to him, and as fit for the employ-
ment ? But, alas ! what deceitfulness lieth in these hearts !
When we have time, and health, and opportunity, to work, then
we loiter, and do our Master but very little service ; but when
he layeth affliction upon us, then we complain that he disableth
us for his work, and yet perhaps we are still negligent in that
part of the work which we can do : so, when we are in health
and prosperity, we forget the public, and are careless of other
men's miseries and wants, and mind almost nothing but our-
selves. But when God afflicteth us, though he excite us more
to duty for ourselves, yet we complain that he disableth us for
our duty to others j as if, on the sudden, we were grown so cha-
ritable that we regard other men's souls far more than our own.
But is not the hand of the flcsli, in all this dissiniuiation, secretly
thus pleading its own cause ? Wliat pride of heart is this, to
think that other men cannot do the work as well as we ; or,
that God cannot see to his church, and provide for his people,
without us ?
Object. 4. Oh ! but, saith another, it is the godly that are my
afflicters : they disclaim me, and will scarcely look at me ; they
censure me, and backbite me, and slander mc, ' and look upon
' Grave est, inquis, iiijurinni sustiiiere : Mentiris. Quig enim injuriain non
potest ferrc, qui potest iram ? Adjice nunc, quod id ajjis, ut et iram feras et
F 2
68 THE saint's
me with a disdainful eye. If it were ungodly men, I could bear
it easily : I look for no better at their hands : but when those
that were my delight, and that I looked for daily comfort and
refreshing from j when these shall be my grief, and as thorns in
my sides } who can bear it ?
Answ. 1. Whoever is the instrument, the affliction is from
God, and the provoking cause from thyself; and were it not
fitter then that thou look more to God and thyself? 2. Dost
thou not know that the best men are still sinful in part, and that
their hearts are naturally deceitful, and desperately wicked, as
well as others ? And this being but imperfectly cured, so far
as they are fleshly, the fruits of the flesh will appear in them ;
which are, strife, hatred, variance, emulations, wrath, seditions,
heresies, envyings, &c. (Gal. v. 19 — 21.) So far, the best is a
brier, and the most upright of them sharper than a thorny hedge :
learn, therefore, a better use from the prophet : " Trust not too
much in a friend, nor put confidence in a guide ; keep the doors
of thy mouth from her that lieth in thy bosom, Sec. But look
rather for the Lord, and wait for the God of thy salvation." (Mi-
cah vii. 4 — 7.) It is likely thou hast given that love and trust
to saints, which were due only to God, or which thou hast
denied him, and then no wonder if he chastise thee by them.
If we would use our friends as friends, God would make them
our helps and comforts ; but when once we make them our
gods, by excessive love, delight, and trust, then he suffers them
to prove Satans to us, and to be our accusers and tormentors.
It is more safe to me to have any creature a Satan than a God ; to
be tormented by them, than to idolize them.'' Or perhaps the
observation of the excellency of grace hath made thee forget the
vileness of nature ; and therefore God will have thee take notice
of both. Many are tender of giving too much to the dead
saints, that yet give too much to the living without scruple.
Till thou hast learned to suffer from a saint, as well as from the
wicked, and to be abused by the godly as well as the ungodly,
injuiiam. Quare fers segri rabiem et phrenetici verba? Nempc quia viden*
tur nescire quid faciunt. Quid interest, quo quisque vitio fiat imprudens ? —
Seneca de Ira, lib. iii. c. 26.
'' Si amici omnes te desererent, memento, solus non est cui Christus in fuga
comes. Solus non est qui templum Dei servans, ubicumque fuerit, sine Deo
non est ; ut Cypr. Epist. Ivi. p. (mihi) 154 ; John xiv. 27 ; xiii. 34, 35, and xv.
12, 17; Matt. xxii. 37, .39; IJohn iii. 11, 14,17, 18, 23, and iv. 7, 11, 12,20,
21, &c.; Acts XV. 38, 39 i 2 Chron.xvi. 10,and xvi. 17} Psalm xli. 8, 9. Read
Psalm Iv. 12—14.
EVERLASTING REST. 69
never look to live a contented or comfortable life, nor ever
think thou hast truly learned the art of suffering. Do not think
that 1 vilify the saints too much in so saying : I confess, it is a
pity that saints should suffer from saints ; and it is quite con-
trarv to their holv nature, and their Master's laws, who hath
left them his peace, and made love to be the character of his
disciples, and to be the first and great and new command-
ment; and 1 know that there is much difference between them
and the world in this point ; but yet, as I said, they are saints
but in part, and therefore Paul and Barnabas may so fall out,
as to part asunder, and upright Asa may imprison the prophet,
call it persecution or what you please : Joseph's brethren, that
cast him into a pit, and sold him to strangers for a slave, I hope
were not all ungodly ; Job's wife and friends were sad com-
forters ; David's enemy was his familiar friend, with whom he
had taken sweet counsel, and they had gone up together to the
house of God. And know also that thy own nature is as bad
as theirs, and thou art as likely thyself to be a grief to others.
Can such ulcerous, leperous sinners, as the best are, live toge-
ther, and not infect and molest each other with the smell of
their sores ? ^ Why, if thou be a Christian, thou art a daily
trouble to thyself, and art molested more with thy own corrup-
tions than with any man's else : and dost thou take it so hei-
nously to be molested with the frailties of others, when thou
canst not forbear doing more against thyself ? For my
part, for all our graces, I rather admire at that wisdom and
goodness of God, that maintains the order and union we have
amongst us ; and that he suffereth us not to be still one an-
other's executioners, and to lay violent hands on ourselves and
each other, 1 dare not think that there is no one gracious that
hath laboured to destroy others that were so in these late dis-
sensions. Sirs, you do not half know yet the mortal wickedness
' Iniquus est qui commune vitium singulis ohjicit. Non est^thiopis inter
suos insignitus color. Nihil in uno judicabis notabilc, aut fa'dum, quod genti
sute publicum est. Quanto in his justior venia est, (jua^ per totuni genus hu-
manuni vulgata sunt ? Omues inconsulti et improvidi sumus, omncs incerti,
queruli, ambitiosi. Ouid lenioribus verbis ulcus publicum abscondo ? Omues
mail sumus. (juicquid itaque in alio reprehenditur, id unusquisque in suo
sinu invenit. Mali inter malos vivimus. Una res nos I'acere potest (juietoi,
inutuas t'acilitalis convcntio.— 5fr<ec. de Ira, lib. iii. c. 26. Multum temporis
ultio ab>umit. Multis pc injuriis objicit, dum una dolet. Diutius irascimur
omues quam l.-edimur. (juauto melius est, abire in diversum, nee vitia vitiis
componere ? Numquis satis constare sibi vidcatur, si mulam calcibus repetai,
et cantm morsu i — Hawc, ibid. c. 27.
70 THE saint's
of depraved nature. If the best were not more beholden to the
grace of God without them, than to the habitual grace within
them, you should soon see " that men of low degree are vanity,
and men of high degree are a lie ; to be put in the balance,
they are lighter than vanity itself." (Psal. Ixii. 7 — 9.) "For
what is man, that he should be clean ; and he that is born of
a woman, that he should be righteous ? Behold he putteth no
trust in his saints, and the heavens are not clean in his sight :
how much more abominable and filthy is man, that drinketh up
iniquity like water !" (Job xv. 14 — 16.)
Object. 5. Oh, but if I had that consolation which you say
God reserveth for our suffering times, I should suffer more con-
tentedly ; but I do not perceive any such thing.
Answ. 1. The more you suffer for righteousness' sake, the
more of this blessing you may expect ; and the more you suffer
for your own evil doing, the longer you must look to stay till
that sweetness come.™ When we have by our follv provoked
God to chastise us, shall we presently look that he should fill us
with comfort? That were, as Mr. Paul Bayn saith, " to make
affliction to be no affliction." What good would the bitterness
do us if it be presently drowned in that sweetness ? It is well
in such sufferings if you have but supporting grace, and your
sufferings sanctified to work out your sin, and bring you to God.
2. Do you not neglect or resist the comforts which you de-
sire ? God hath filled precepts, and promises, and other of his
providences, with matter of comfort j if you will overlook all
these, and make nothing of them, and pore all upon your suffer-
ings, and observe one cross more than a thousand mercies, who
maketh you uncomfortable but yourselves ? If you resolve that
you will not be comfortable jjs long as any thing aileth your
flesh, you may stay till death before you have comfort.
3. Have your afflictions wrought kindly with you, and fitted
you for comfort ?° Have they humbled you, and brought you to
a faithful confession and reformation of your beloved sins ; and
made you set close to your neglected duties ; and weaned your
hearts from their former idols ; and brought them unfeignedly
to take God for their portion and their rest ? If this be not
■n Nemo illic (viz. inter maleficos) Christianus nisi plane tantum Chiis-
tianus. Aut si et aliud, jam non Christianus. — Tert. Jpol. c. 44.
" We len',nhen our miseries by shortening of our duties; and the Lord
keeps aloof from us, because we lie aloof from him.— ;)//•. Fines on Numb.
xiv. 24. p. 23.
EVERLASTING REST. 71
done, how can you expect comfort ? Should God bind up the
sore while it festereth at the bottom ? it is not mere suffering
that prepares you for comfort, but the success and fruit of suf-
fering upon your hearts.
I shall sav no more on this subject of afflictions, because so
many have written on it already, among which I desire you es-
pecially to read Mr. Bayn's letters, and Mr. Hughes* 'Dry
Rod Blooming and Fruit-bearing,' and Young's ' Counter-
poison.'
CHAP. XIII.
Use V. — A?i Exhortation to those that have got Assurance of
this Rest, or Title to it, that they ivould do all that theij
possibly can to help others to it also.
Sect. I. Hath God set before us such a glorious prize as
this everlasting rest of the saints is, and hath he made man
capable of such an inconceivable happiness ? Why then do
not all the children of this kingdom bestir themselves more
to help others to the enjoyment of it ? Alas, how little are poor
souls about us beholden to the most of us ! We see the glory
of the kingdom, and they do not; we see the misery and tor-
ment of those that miss of it, and they do not ; we see them
wandering quite out of the way, and know if they hold on they
can never come there, and they discern not this themselves."
And yet we will not set upon them seriously, and show them
their danger and error, and help to bring them into the way that
they may live. Alas, how iew Christians are there to be found
that live as men that are made to do good, and that set them-
selves with all their might to the saving of souls I No thanks to
us if heaven be not empty, and if the souls of our brethren perish
not for ever.
But because this is a duty which so many neglect, and so few
are convinced that God doth expect it at their hands, and yet
a duty of so high a concernment to the glory of God, and the
happiness of men, I will speak of it somewhat the more largely,
and show you, 1. Wherein it doth consist, and how to be done.
2. What is the cause that it is so neglected. 3. And then give
«> Read Mr. Al. Lapthorn's book called ' Spiritual Alms.'^
f
72 THE SAINT S
some considerations, to persuade you to the performance of it,
and others to the bearing of it. 4. And lastly, apply this more
particularly to some persons whom it doth nearly concern. Of
all these in order.
Sect. II. 1. I would have you, therefore, well understand
what is this work which I am persuading you to : know, then,
on the negative, I. It is not to invade the office of the ministry,
and every man to turn a public preacher : I would not have you
go beyond the bounds of your callings. We see, by daily ex-
perience, what fruits those men's teachings do bring forth,
who run uncalled and thrust themselves into the place of pub-
lic teachers, thinking themselves the fittest for the work, in the
pride of their hearts, while they had need to be taught the very
first principles of religion. How little doth God bless the la-
bours of these self-conceited intruders 1 p
Neither do I persuade you to a zealous promoting of factions
and parties, and venting of uncertain opinions, which men's
salvation is little concerned in. Alas, what advantage hath the
devil lately got in the church by this imposture ! The time
that should be employed in drawing men's souls from sin to
Christ, is employed in drawing them to opinions and parties.
When men are fallen in love with their own conceits, i and
proudly think themselves the wisest, how] diligently do they
labour to get them followers ! as if to make a man a proselyte
to their opinions, were as happy a work as to convert him to
Christ J and when they fall among the lighter, ignorant, un-
sounder sort of professors, whose religion is all in their brain,
and on their tongues, they seldom fail of their desired success.
These men shall shortly know, that to bring a man to the know-
ledge and love of Christ, is another kind of work, than to bring
him to be baptised again ; or to be of such a church, or such a
side. ' Unhappy are the souls that are taken in their snare !
P Si quis dicat quia infirmi hi sunt ergo tolerandi ; resp. cum Augustino.
Noa negligendum esse Christum propter infirmum, cum iiifirmus diligendus
sit propter Christum; danda potius est opera ut proficiant et firmiores evadant
in Domino ; muniendi sunt ne seducantur ; monendi nequis prastextu infir-
mitatis superbiae caruis indulgeat ; denique et ecclesiae interest, ut infirmi
hene sentiant de suis doctoribus et pastoribus. — Boger. in Epist ante Anuot.
in Grotii Piet.
1 Beatusqui venas susurri divini percipit in silentio; quambonumutique est
homini Dominum expectare ? — Unum cave; ne abundare incipias in sensu
tuo, et velis plus sapere quani oportet sapere ; ne forte dum lucem sectaris,
impingas in tenebras ; ilhidcnte tibi dcemonio meridiano. — Bern, Serni. 90.
"■ Object. But why then do tlie most faithful, prudent, skilful members of
the church turn to that side ? Ansvv. Who is it that thus speaks, that may
EVERLASTING REST. 73
who, when they have spent their lives in studying and contend-
ing for the circumstantials of religion, which should have been
spent in studying and loving the Lord Jesus, do in the end,
reap an empty harvest suitable to their empty profession.
3. Nor do I persuade you to speak against men's faults be-
hind their backs, and be silent before their faces, as the common
custom of the world is. To tell other men of their faults, tend-
eth little to their reformation, if they hear it not themselves.
To whisper out men's faults to others, as it comcth not from
love, or from any honest principle, so usually doth it produce
no good effect ; for if the party hear not of it, it cannot better
him ; if he do, he will take it but as the reproach of an enemy,
tending to disgrace him, and not as the faithful counsel of a
friend, tending to recover him ; and as that which is spoken to
make him odious, and not to make him virtuous. It tendeth not
to provoke to godliness, but to raise contention ; for *' a whis-
perer separateth the chiefest friends ;" (Prov. xvi. 28 ;) and how
few shall we find that make conscience of this horrible sin, or
that will confess it, and bewail it, when they are reprehended
for it ! especially if men are speaking of their enemies, or those
that have wronged them, or whom they suppose to have wrong-
ed them ; or if it be of one that eclipseth their glory, (Gen.
xxxi. 1; Psal. xli. 7,) or that standeth in the way of their gain
or esteem ; or if it be one that differeth from them in judgment ;
or of one that is commonly spoken against by others ; who is it
that maketh any conscience of backbiting such as these ? And
you shall ever observe, that the forwarder they are to backbit-
ing, the more backward always to faithful admonishing; and
none speak less of a man's faults to his face for his reformation,
than those that speak most of them behind his back, to his
not answer himself ? that they are to be esteemed neither prudent, nor faith-
ful, nor skilful, whom heresies were able to change. And is that a wonder,
that au approved man should after fall back ? Saul, who was better than
others, was after by envy overturned. David, a good man after God's own
heart, was after guilty of adultery and murder. Solomon, who was furnished
with all grace and wisdom from God, was by womeu enticed to idolatry. It
was reserved only for the Sou of God to be without sin. What, therefore, if a
bishop, a deacon, a widow, a virgin, a teacher, a martyr, shall fall from the
rule ? Shall we, therefore, judge heresies to be truth ? Do we judge of
our belief by persons, or of persons by their belief.' No man is a wise man
but the faithful ; and no man is greater than others, but a Christian ; ami no
man is a Christian but he that perseveretli to the end. Thou, as a man,
kuowest men's outside, and judgest what thou seest; and seestso far as thou
hast eyes, &c. ; but God's eyes are high : the Lord kuoweth who are his.— .
Tertul. de 2'ia:iscrij>t, c. 3.
74 THE saint's
defamation. If ill-will or envy lie at the heart, it maketh them
cast forth disgracing speeches as oft as they can meet with such
as themselves, who will hear and entertain them. Even as a
corrupt humour in the stomach provoketh a man to vomit up
all that he taketh, while itself remaineth, and continueth the
disease. (1 Sam. xxii, 9; Dan. vi. 3; Rom. i. 29, 30 j John
vii. 51.) It is Chrysostom's similitude.^
So far am I from persuading, therefore, to this preposterous
course, that I would advise you to oppose it wherever you meet
with it. See that you never hear a man speaking against his
neighbour behind his back, without some special cause or call,
but presently rebuke him ; ask him, whether he hath spoke those
things in a way of love to his face : if he have not, ask him,
how he dare to pervert God's prescribed order, wdio command-
eth to rebuke our neighbour plainly, and to tell him his fault
first in private, and then before witness, till he see whether he
will be won or not; (Lev. xix. 17; Matt, xviii. 15, 17;) and
how he dare do as he would not be done by.
Sect. 111. The duty therefore that I would press yqu to, is
of another nature, and it consisteth in these things following.
1. That you get your hearts affected with the misery of your
brethren's souls ; be compassionate toW'ards them ; yearn after
their recovery to salvation : if you did earnestly long after their
conversion, and your hearts were fully set to do them good, il
would set you a work, and God would usually bless it.*
2. Take all opportunities that you possibly can, to confer
with them privately about their states, and to instruct and
help them to the attaining of salvation. And lest you should
not know how to manage this work, let me tell you more par-
" NotandLim est quod arsjuendi verbum exigit delict^ explicationem et de-
clarationeiu. Non dicit, Vade et vitupera ilium, sed (Argue). — Muse, in
Matt, xviii. p. (niihi) 420. Most of us are very ready to suarl at the faults
that are in another man's house, or, at least, secretly in our hearts to eensure
them ; but they ihat will well instruct and order their nwn families, are very
few. — Muse, in Malt. vii. torn. i. p. 1,54 ; Prov. xxv. 23.
' There is more knowledge and diligence requisite to reduce an erroneous
man to the truth, than a sinner to righteousness. For you may easily con-
vince a sinner, because he cannot deny his sin ; hut it is a most difficult thing
to convince the erroneous, because he will not acknowledge his error, nor en-
dure to be taught, as we see in this our age. For here are many liinderances,
to which is added a bitterness of spirit, which, while it continueth, will stop
up the passage against all teaching. For who will suffer himself to be taught
of that man whom he believes not, and whom he hateth and contemneth in his
heart .' — Muse, in Matt. yn. p. 156. See next. in him directions how to deal
•with the erroneous.
EVERLASTING HEST. 75
ticularly what you are herein to do. 1. If it be an ignorant,
carnal person that you have to deal with, who is an utter
stranger to tlie mysteries of religion, and to the work of regen-
eration on jiis own soul, the first thing vou have to do is, to
acquaint him with these doctrines; labour to make him under-
stand wherein man's chief haj)j)iness doth consist, and how far
he was once possessed of it, and what law and covenant God
then made with him, and how he broke it, and what penalty he
incurred, and what misery he brought himself into thereby;
teach him what need men had of a Redeemer, and how Christ
in mercy did interpose and bear the penalty, and what covenant
now he hath made with man, and on what terms only salvation
is now to be attained, and what course Christ taketh to draw
men to himself, and what are the riches and privileges that be-
lievers have in him.
If, when he understandeth these things, he be not moved by
them, or if vou find that the stop lieth in his will and affections,
and in the hardness of his heart, and in the interest that the
flesh and the world have got in him, then show him the excel-
lency of the glory which he neglecteth, and the intolcrableness
of the loss of it, and the extremity and eternity of the torments
of the damned, and how certainly they must endure tiiem, and
how just it is for their wilful refusals of grace, and how heinous
a sin it is to reject such free and abundant mercy, and to tread
underfoot the blood of the covenant ; show him the certainty,
nearness, and terrors of death and judgment, and the vanity of
all things below which now he is taken up with, and how little
they will bestead him in that time of his extremity; show him
that by nature he himself is a child of wrath, an enemy to God,
and by actual sin much more ; show him the vile and heinous
nature of sin, the absolute necessity he standeth in of a Saviour,
the freeness of the promise, the fulness of Christ, the sufficiency
of his satisfaction, his readiness to receive all that are willing to
be his; the authority and dominion which he hath purchased over
us ; show him also the absolute necessity of regeneration, faith,
and holiness of life, how impossible it is to have salvation by
Christ without these, and what they are, and the true nature of
them. If, when he understandeth all this, you find his soul en-
thralled in presumption and false hopes, persuading himself that
he is a true believer, and pardoned, and reconciled, and shall be
saved bv Christ ; and all this u])on f;ilse grounds, or merely
because he would have it so, which is a common case ; then
76 TH£ saint's
urge him hard to examine his state ; show him the necessity of
trying, the danger of being deceived, the commonness and
easiness of mistaking, through the deceitfulness of the heart, the
extreme madness of putting it to a bhnd adventure, or of resting
in negligent or wilful uncertainty; help him in trying himself;
produce some undeniable evidences from Scripture ; ask him,
whether these be in him or not ? whether ever he found such
workings or dispositions in his heart ? urge him to a rational
answer ; do not leave him till you have convinced him of his
misery, and then seasonably and wisely show him the remedy.
If he produce some common gifts, or duties, or work, know to
what end he doth produce them ; if to join with Christ in com-
posing him a righteousness, show him how vain and destructive
they are ; if it be by way of evidence to prove his title to Christ,
show him how far a common work may reach, and wherein the
life of Christianity doth consist, and how far he must go fur-
ther, if he will be Christ's disciple. In the mean time, that he
be not discouraged with hearing of so high a measure, show him
the way by which he must attain it ; be sure to draw him to the
use of all means ; set him a hearing and reading of the word,
calling upon God, accompanying the godly ; persuade him to
leave his actual sin, and to get out of all ways of temptation,
especially to forsake ungodly company, and to wait patiently on
God in the use of means ; and show him the strong hopes that
in so doing he may have of a blessing, this being the way that
God will be found in.
If you perceive him possessed with any prejudicate conceits
against the godly, and the way of holiness, show him their false-
hood, and with wisdom and meekness answer his objections.
If he be addicted to delay the , duties he is convinced of, or
laziness and stupidity to endanger his soul, then lay it on the
more powerfully, and set home upon his heart the most pier-
cing considerations, and labour to fasten them as thorns in his
conscience, that he may find no ease or rest till he change his
state.
Sect. IV. But because in all works the manner of doing them
is of greatest moment, and the right performance doth much
further the success," I will here adjoin a few directions, which
you must be sure to observe in this work of exhortation, for it is
not every advice that usetli to succeed, nor any manner of
" Sicut scopiis medicorum est sanitas corporum ; ita Christianorum sanitas
animaium, — Muse, in Matt. vii. torn. i. p. 155.
EVERLASTING REST. 77
doing it that will serve the turn. Observe, therefore, these
rules :
1. Set upon the work sincerely, and with right intentions.
Let thy ends be the glory of God in the party's salvation. Do
it not to get a name or esteem to thyself, or to bring men to
depend upon thee, or to get thee followers; do not, as many
carnal parents and masters will do, viz., rebuke their children and
servants for those sins that displease them, and are against their
profit, or their humours : as, disobedience, unthriftiness, un-
mannerliness, &c., and labour much to reform them in these,
but never seek in the right way that God hath appointed to save
their souls ; but'be sure the main end be to recover them from
misery, and bring them into the way of eternal rest. We have
many reprovers, but the manner shows too plainly that there
are few sincere. Pride bids men reprove others, to manifest a
high estimation of themselves ; and they obey ; and proudly,
censoriously, and contemptuously they do it. Passion bids them
reprove, and passionately they do it. But it is those that do it
in compassion and tender love to men's souls, who do it in obe-
dience to Christ, the most tender, compassionate lover of souls,
and who imitate him in their measure and place, who came to
seek and to save that which was lost.
Sect. V. 2. Do it speedily : as you would not have them
delay their returning, so do not you delay to seek their return.
You are purposing long to speak to such an ignorant neighbour,
and to deal with such a scandalous sinner, and yet you have
never done it. Alas ! he runs on the score all this while ; he
goes deeper in debt ; wrath is heaping up ; sin taketh rooting ;
custom doth more fasten him ; engagements to sin grow stronger
and more numerous ; conscience grows seared ; the heart grows
hardened : while you delay, the devil rules and rejoiceth ; Christ
is shut out ; the Spirit is repulsed ; God is daily dishonoured,
his law is violated, he is without a servant, and that service
from him which he should have ; the soul continues in a dole-
ful state ; time runs on; the day of visitation hasteth away;
death and judgment are even at the door; and what, if the
man die and miss of heaven, while you are purposing to teach
him and help him to it ? what, if he drop into hell while you
are purposing to prevent it? If in case of his bodily distress,
you must not bid him go, and come again to-morrow, when you
have it by you, and he is in want, (Prov. iii. 27, 28,) how
much less may you delay the succour of his soul ! If once death
78 THE saint's
snatch him a\vay, he is then out of the reach of your charity.
That physician is no hetter than a murderer, that negligently
delayeth till his patient be dead or past cure. Delay in duty is
a great degree of disobedience, though you afterwards perform
it : it shows an ill heart, that is Indisposed to the work. Oh, how
many a poor sinner perisheth, or grows rooted, and next to in-
curable in sin, while we are proposing to seek their recovery 1
Opportunities last not always. When thou hearest that the
sinner is dead, or removed, or grown obstinate, will not con-
science say to thee, ' How knowest thou but thou mightest have
prevented the damnation of a soul ?' Lay by thy excuses then,
and all lesser business, and obey God's command, "Exhort
one another daily, while it is called to-day, lest any one be
hardened through the deceitfulness of sin." (Heb. iii. 13.)
Sect. VI. 3. Let thy exhortation proceed from compassion
and love, and let the manner of it clearly show the person thou
dealest with, that it hence proceedeth. ^ It is not jeering,
or scorning, or reproaching a man for his faults, that is a likely
way to work his reformation ; nor is it the right way to convert
him to God, to rail at him, and vilify him with words of dis-
grace. Alen will take them for their enemies that thus deal
with them : and the words of an enemy are little persuading.
Lay by your passion, therefore, and take up compassion, and go
to poor sinners with tears in yom- eyes, that they may see you
indeed believe them to be miserable, and that you do unfeigned-
ly pity their case ; deal with them with earnest, humble en-
treatings ; let them see that your very bowels do yearn over
them, and tiiat it is the very desire of your hearts to do them
^ That we must deal peritly with sinners, you may discern in the nature of
true righteousness, which hath compassion io it, and not disdain. Of which
we have no such clear and potent exampl^ as in Christ, who dealt with sin-
ners so very gently, that the Pharisees called him, " a companion of sinners."
— Muse, in Matt. vii. p. 156. Est enim generosus hominis animus magisque
ducitur quani trahitur ; ex quo in promptu est cognoscere, qua sint alii man-
suetudine tractandi, si quidem salutem eorum ex animo quseramus. — Muse.
ibid. He that will instruct an erroneous man, must above all see that he
win his heart by much mildness, and by good turns; and when his heart is
appeased, he «ill begin to lend his ear to be taught ; which if it be not done,
all your labour to open his understanding by disj)utation is in vain; for he
will not only not hear you, but what he doth hear he will interpret the wrong-
way, according to the corruption of his own heart. For if disputations would
serve to cure the erroneous, and to their perceiving of the truth, who can deny
but there is so much writing long ago of most points, that no man could now
be ignorant of the truth .' But the reason that most are in error, is, because
that in bitterness of their hearts ihey either weigh not what is' said and writ-
ten, or take them iu the wrong way. — Muse, in Matt. vii. p. 157,
EVERLASTING REST. 79
good ; let them perceive that you have no other end but the
procuring of their everlasting happiness; and that it is your
sense of their danger, and your love to their souls, that forced
you to speak, even because you knew the terrors of the Lord,
and for fear lest you should see them in eternal torments ; say
to them, ' ^^'hy, friend, you know it is no advantage of my own
that I seek. The way to please you, and to keep your friend-
ship, were to soothe you in your way, or to speak well of you, or
to let you alone, but love will not suffer me to see you perish,
and be silent; I seek nothing at your hands, but that which is
necessary to your own happiness ; it is yourself that will have
the gain and comfort if you come in to Christ,' Sec. If men
would thus go to every ignorant, wicked neighbour they have, and
thus deal with them, oh, what blessed fruit should we quickly see 1
I am ashamed to hear some lazy, hypocritical wretches, to revile
their poor, ignorant neighbours, and separat:; from their company
and communion, and proudly to judge them unfit for their
society, before ever they once tried with them this compassion-
ate exhortation. Oh, you little know what a prevailing course
this were like to prove I and how few of the vilest drunkards or
swearers would prove so obstinate, as wholly to reject or despise
the exhortations of love ! I know it must be God that must
change men's hearts, but I know also that God worketh by
means, and when he meaneth to prevail with men, he usually
fitteth the means accordingly, and stirreth up men to plead with
them in a prevailing way, and so setteth in with his grace, and
maketh it successful. Certainly, those that have tried, can tell
you by experience, that there is no way so prevailing with men
as the way of compassion and love. So much of these as they
discern in your exhortation, usually, so much doth it succeed
with their iieart ; and, therefore, I beseech those that are faith-
ful to practise this course. Alas ! we see the most godly people
among us, or at least those that would seem most godly, cannot
bear a reproof that comes not in meekness and in love ; if there
be the least bitterness of passion, or relish of disgrace in it, they
are ready to spit it out in your face ; yea, if you do not so sugar
your reproof with fair words, that it be liker to flattery than
plain dealing, or liker a commendation than a reproof, they
cannot well digest it, but their heart will rise up against you,
instead of a thankful submission and a reformation ; if it savour
not liker to food than physic, it will hardly down with them, or
they will soon vomit it up. What should we flatter one anotlicr
80 THE saint's
for ? It is now no time to flatter professors, when their sins
have broke forth more shamefully than ever in the world ; for
my part, the most of them that I have been acquainted with yet
are such. I meet not with one of a multitude that seem the
most godly, but this is their very case ; such heinous pride re-
maineth in the best. And do you expect then, that poor,
ignorant, carnal sinners, should take that well that professors
cannot endure ; and should drink in those bitter reproofs as a
pleasajit draught, which you can scarcely pour into professors as
a drench ? Can you look that the same dealing should be saving
to them, which you find to be exasperating and distempering to
yourselves ? Oh, that it were not too evident that the Pharisee
is yet alive in the breasts of many thousands, that seem most
religious, even in this one point of bearing plain and sharp re-
proof ! They bind heavy burdens, and grievous to be borne, and
lay them on men's shoulders, but they themselves will not move
them with one of their fingers. (Matt, xxiii. 4.) So far are
they from doing, in this, as they would be done by.
Sect. VII. 4. Another direction I would give you, is this :
Do it with all possible plainness and faithfulness ; ^ do not daub
with men, and hide from them their misery or danger, or any
part of it J do not make their sins less than they are, nor speak
of them in an extenuating language ; do not encourage them in
a false liope or faith, any more than you would discourage the
sound hopes of the righteous. If you see his case dangerous,
tell him plainly of it : ' Neighbour, I am afraid God hath not
yet renewed your soul, and that it is yet a stranger to the great
work of regeneration and sanctification ; I doubt you are not
yet recovered from the power of Satan to God, nor brought out
of the state of wrath, which you were born in, and have lived
in ; I doubt you have not chosfen Christ above all, nor set your
heart upon him, nor unfeignedly taken him for your sovereign
Lord. If you had, sure you durst not so easily disobey him;
you could not so neglect him and his worship in your family
and in public ; you could not so eagerly follow the world, and
talk of almost nothing but the things of this world, while
Christ is seldom mentioned or sought after by you. If you were
y Charity hath its sharpness or austerity too, as appears in Christ himself.
For it was hard which he said to Peter, " Get thee behind me, Satan; for
thou savourest not the things of God, but of men." But this was only then,
and to those, where he knew austerity was profitable and necessary. — Muse,
iuMatt. vii, p. 156.
EVERLASTING REST. 81
in Christ, you would be a new creature; old things would be
passed away, and all things would become new ; you would
have new thoughts, and new talk, and new company, and new
endeavours, and a new conversation : certainly, without these
you can never be saved. You may think otherwise, and hope
better as long as you will, but your hopes will deceive you, and
perish with you. Alas ! it is not as you will, nor as I will, who
shall be saved, but it is as God will ; and God hath told us,
" that without holiness none shall see him ;" and " except we
be born again, we cannot enter into his kingdom ;" and " that
all that would not have Christ reign over them, shall be brought
forth and destroyed before him." (Heb. xii. 14; John iii. 3;
Luke xix. 27.) Oh ! therefore look to your state in time.
Thus must you deal roundly and faithfully with men, if
ever you intend to do them good ; it is not hovering at a dis-
tance in a general discourse, that will serve the turn ; it is not
in curingmen's souls, as in curing their bodies, where they must
not know their danger, lest it sadden them, and hinder the cure.
They are here agents in their own cure, and if they know not
their misery, they will never bewail it, nor know how much
need they have of a Saviour. If they know not the worst, they
will not labour to prevent it, but will sit still, or loiter till they
drop into perdition, and will trifle out their time in delays till it
be too late ; and, therefore, speak to men, as Christ to the
Pharisees, till they knew that he meant them : deal plainly, or
you do but deceive and destroy them.
Sect. VIII. 5. And as you must do it plainlv, so also, seri-
ously, zealously, and effectually. The exceeding stupidity and
deadness of men's hearts is such, that no other dealing will or-
dinarily work. You must call loud to awaken a man in a swoon
or lethargy. If you speak to the common sort of men of the
evil of their sin, of their need of Christ, of the danger of their
souls, and of the necessity of regeneration, they will wearily
and unwillingly give you the hearing, and put off all with a
sigh, or a few good wishes, and say, ' God forgive us, we are all
sinners,' and there is an end.^ If ever you will do them good,
* How zealously should we deal with open wicked ones, when Paul did so
openly reprehend even Peterhiuiself for dissiin\ilation, and leave his sin andthe
reproof on sacred record ! I know what Jerome saith of this against Au£;us-
tine, as all that know their works know. But that Augustine had the better
cause, not only the former exposition of Anibros. in Gal. ii., and ("yprian.
Epist. 71. ad (^uii'tum, 'I'crt. i. de Prtescript. c. 23. et cont. Marcion. lib. iv.
c. 3. <S:c. show, but the plaiu text itself; as even Suarcz himself is forced to
VOL. XXI 11. G
82 THE saint's
therefore, you must sharpen your exhortation, and feet it home,
and follow it with their hearts, till you have roused them up,
and made them begin to look about them. Let them know that
thou speakest no tto them of indifferent things, nor about chil-
dren's games, or worldlings' vanities, or matters of a few days
or years' continuance, nor yet about matters of uncertainty,
which perhaps may never come to pass ; but it is about the saving
and damning of their souls and bodies, and whether they shall
be blessed with Christ or tormented with devils, and that for
ever and ever without any change; it is how to stand before
God in judgment, and what answer to give, and how they are
like to speed : and this judgment and eternal state they shall
very shortly see, they are almost at it, yet a few more nights
and days, and they shall presently be at that last day ; a few
more breaths they have to breathe, and they shall breathe out
their last, and then as certainly shall they see that mighty
change, as the heaven is over their heads, and the earth under
their feet. O labour to make men know that it is mad jesting
about salvation or damnation, and that heaven and hell be not
matters to be played with, or passed over with a few careless
thoughts. It is most certain that one of these days thou shalt
be either in everlasting, unchangeable joy or torments; and doth
it not awake thee ? Is there so few that find the way of
life, so many that go the way of death ? Is it so hard to escape,
so easy to miscarry ? and that while we fear nothing but think
all is well ; and yet you sit still and trifle ; why what do you
mean ? What do you think on ? The world is passing away;
its pleasures are fading ; its honours are leaving you ; its profits
will prove unprofitable to you ; heaven or hell are a little before
you ; God is just and jealous^; his threatenings are true ; the
great day of his judgement will be terrible ; your time runs on ;
your lives are uncertain ; you are far behindhand ; you have
loitered long ; your case is dangerous ; your souls are far gone
in sin ; you are strange to God ; you are hardened in evil cus-
toms; you have no assurance of pardon to show; if you die to-
morrow, how unready are you, and with what terror will your
souls go out of your bodies I and do you yet loiter for all this ?
why, consider with yourselves : God standeth all this while
confess, and most of the moderns with him, as he there saith, though in par-
tiality to Peter he maketh a long stir to excuse him, even from all fault :
■which 1 dare say Peter would not do himself, if he were to speak his own case.
—See Suarez de Legibus, lib. ix, de LegeJJlvin.jJosit. c. xx, pp. 7^2 — 794, &c.
EVERLASTING REST. S3
waiting your leisure : his patience beareth, his justice forbear-
eth J his mercy entreateth you ; Christ standcth offering you his
blood and his merits; you may have him freely, and life with
him ; the Sj)irit is persuading you ; conscience is accusing and
urging you ; ministers are praying for you, and calling U|)on you ;
Satan stands waiting, when justice shall cut off vour lives, that
he may have you : this is your time : now or never. What !
had you rather lose heaven than your profits or i)leasures ? Had
you rather burn in hell than repent on earth ? Had you rather
howl and roar there, than pray day and night for mercy here ?
Or to have devils your tormentors, than to have Christ your go-
vernor ? Will you renounce your part in God and glory, rather
than renounce your cursed sins ? Do you think a holy life too
much for heaven, or too dear a course to prevent an endless
misery ? O friends, what do you think of these things ? God
hath made you men, and endued you with reason, do you re-
nounce your reason where you should chieflv use it ? In this
manner you must deal roundly and seriously with men. Alas !
it is not a few dull words, between jest and earnest, between
sleep and waking, as it were, that will waken an ignorant, dead-
hearted sinner. W^hen a dull hearer and a dull speaker meet
together, a dead heart and a dead exhortation, it is far unlike
to have a lively effect. If a man fall down in a swoon, you will
not stand trifling with him, but lay hands on him presently, and
snatch him up, and rub him, and call aloud to him ; if a house
be on fire, you will not in a cold affected strain'go tell your
neighbour of it, nor go make an oration of the nature and danger
of fire ; but you will run out, and cry, ' Fire, fire.' Matters of
moment must be seriously dealt with. To tell a man of his sins
as softly as Eli did his sons, reprove him so gently as Jehosa-
phat did Ahab, " Let not the king say so," doth usually as
much harm as good. (1 Sam. xxiii.; 1 Kings xxii. 8.) I am
persuaded the very manner of some men's reproof and exhorta-
tion, hath hardened many a sinner in the way of destruction.
To tell them of sin, or of heaven, or hell, in a dull, easy, careless
language, doth make men think you are not in good sadness, nor
do mean as you speak ; but cither you scarce think yourselves
such things are true, or else you take them in such a slight and
indifferent manner. O sirs, deal with sin as sin, and speak of
heaven and hell as they are, and not as if you were in jest. I
confess, I have failed much in this myself; the Lord lay it not
to my charge. Lothncss to displease men, makes us undo them.
g2
84 THE saint's
Sect. IX. 6. Yet, lest you run into extremes, 1 advise you to
do it with prudence and discretion. Be as serious as you can ;
but yet with wisdom. And especially you must be wise in
these things following :
1. In choosing the fittest season for your exhortation, not to
deal with men when they are in passion, or drink, or in public
where they will take it for a disgrace. Men should observe
when sinners are fittest to hear instructions. Physic must not
be given at all times, but in season. Opportunity advantageth
every work. It is an excellent example that Paul giveth us
Gal. ii. 2. He communicateth the Gospel to them, yet pri-
vately to them of reputation, lest he should run in vain. Some
men would take this to be a sinful complying with their cor-
ruption, to yield so far to their pride and bashfulness, as to teach
them only in private, because they would be ashamed to own
the truth in public. But Paul knew how great a hinderance
men's reputation is to their entertaining of the truth, and that
the remedy must not only be fitted to the disease, but also to
the strength of the patient, and that in so doing, the physician
is not guilty of favouring the disease, but is praiseworthy for
taking the right way to cure it ; and that learners and young
beginners must not be dealt with as open professors. Moreover,
means will work easily if you take the opportunity ; when the
earth is soft, the plough will enter. Take a man when he is
under affliction, or in the house of mourning, or newly stirred
by some moving sermon, and then set it home, and you may do
him good. Christian faithfulness doth require us, not only to
do good when it falls in our way, but to watch for opportunities
of doing good.^
2. Be wise also in suiting 'your exhortation to the quality
and temper of the person. All meats are not for all stomachs :
one man will vomit that up again in your face, which another
will digest. 1. If it be a learned, or ingenious, rational man,
you must deal more by convincing arguments, and less by pas-
sionate persuasions. 2. If it be one that is both ignorant and
stupid, there is need of both. .3. If one that is convinced, but
yet is not converted, you must use most those means that rouse
» Junius writes, in the history of his own life, how his father, seeing him
infected with atheism, did not chide him, or dispute against him, but re-
pressed his rashness with holy, grave, reverent speeches, and laid open the
Bible in Ills chamber; and he addeth, Sciebat enim vir sapientissimus non
intrudi pietatem, sed instillari meutibus ; non impingi, sed infundi: nou ioi"
perari, sed doc^ri ; uoii cogi, sed suaderi velle.
KVERI.ASTING KKST. 85
up the affections, 4. If tliey be obstinate and secure, you must
reprove them sharply. 5. If they be of timorous, tender
natures, and apt to dejections or distractions, they must be ten-
derly dealt with. All cannot bear that rough dealing as some
can. Love, and plainness, and seriousness, take with all : but
words of terror some can scarce bear. This is (as we say of
stronger physic, ' hellebore, coUoquintida, &,"c. et nee puero, nee
seni, nee imbecillo, sed robusto,' &c.) not fit for every complexion
and state.''
3. You must be wise also in using the aptest expressions.
Many a minister doth deliver most excellent, necessary matter
in such unsavoury, harsh, and unseeming language, that it makes
the hearers loathe the food that they should live by, and laugh
at a sermon that might make them quake : especially if they be
men of curious ears and carnal hearts, and have more common
wit and parts than the speaker. And so it is in private exhor-
tation as well as public : if you clothe the most amiable, beau-
tiful truth in the sordid rags of unbeseeming language, you will
make men disdain it as monstrous and deformed, though it be
the offspring of God, and of the highest nature.
Sect. X. 7. Let all your reproofs and exhortations be backed
with the authority of God. Let the sinner be convinced that
you speidc not from yourselves, or of your own head. Show
them the very words of Scripture for what you say.*^ Turn them
to the verv chapter and verse where the sin is condemned and
where the duty is commanded. Press them with the truth and
authority of God. Ask tiiem whether they believe that this is
his word, and that his word is true. So much of God as ap-
'> Siquis de scripturce, mente non satis iiifunuatus, bono tanicn aiiiino ad
Deum contenderit, etiam de eu lietaiiduni est, quod prucurat buiio aiiimo,
quamvis non procuret bonuin. Foveri oportet quod bonuin est, erroreiu toUi ;
at siquii ill medium producatur fretus sola uaturae luce, qui Deum requirat
siraplice auimo : non temere depellendus de jjradu, sed solicite appellandus
est, et umni uflicio ac potius pietate ad pietatis nutitiam perducendus : Ixtitia
spiritualis de hoc hoiniiie capienda : neque solum ore et sermone testanda
foris, sed ex corde et veritate intriusecus elFuudeuda. — Junius Irenic. torn. i.
iu Psalm cxii. p. 690.
c Ut drathmam auri sine imasfine principis, sic verba bortantis sine autbo-
ritate Dei, coiitemuunt homines, &c. — Lijjsius. I conceive it much conducing
that whatsoever touching the settlement of the church shall jiass your bauds,
may, in the main i)arts thereof, go forth into the world seconded with the rea-
sons and grounds of it : for, donhtless, the reason whicli moved you to set
the stamp of authority uii it, will avail much to luA.t it pass currently with
nthers. 'I'bough men will willingly be subjects to your authority ; yet also,
as they are men, tliey will be slaves to reason. — J/r. / ines' Sii mou vn JunU'
wry 28, 1GJ5, pp. 2y,'30.
86 THE saint's
peareth in our words, so much will they take. The voice of
man is contemptible, but the voice of God is awful and terrible.
They can and may reject your words^ they cannot dare reject
the words of the Almighty. Be sure, therefore, to make them
know that you speak nothing but what God hath spoken first.
Sect. XI. 8. You must also be frequent with men in this duty
of exhortation ; it is not once or twice that usually will prevail.
If Godhimself m.ustbe constantly solicited, as if importunity could
prevail with him when nothing else can, and therefore requires
us always to pray, and not to wax faint, the same course, no
doubt, will be most prevailing with men. Therefore, we are
commanded " to exhort one another daily, and with all long
suffering." As Lipsius saith, " The fire is not always brought
out of the flint at one stroke ; nor men's affections kindled at
the first exhortation." ^ And if they were, yet if they be not
followed, they will soon grow cold again. Weary out sinners
with your loving and earnest entreaties ; follow them, and give
them no rest in their sin. This is true charity, and this is the
way to save men's souls ; and a course that will afford you
comfort upon review.
Sect. XII. 9. Strive to bring all your exhortation to an issue;
stick not in the work done, but look after the success, and aim
at the end in all your speeches.^ I have long observed it in mi-
nisters and private men, that if they speak ever so convincing
and powerful words, and yet their hearts do not long after the
success of them with the hearers, but all their care is over when
they have done their speech, pretending that having done their
duty, they leave the issue to God, these men do seldom prosper in
their labours ; but those whose very heart is set upon the work,
and that long to see it take foir the hearer's conversion, and use
to inquire how it speeds, God usually blesseth their labours,
though more weak. Labour, therefore, to drive all your
speeches to the desired issue. If you are reproving a sin, cease
not till (if it may be) you have got the sinner to promise you
to leave it, and to avoid the occasions of it : if you are exhort-
ing to a duty, urge the party to promise you presently to set
upon it. If you would draw them to Christ, leave not till you
ii L<ik.e xviii. 1; Heb. iii. 13; 2 Tim. iv. 3. Ut ignis ^ silice non uno
ictu, &c. Si lieri posset, etiam ab ipsis iiiferis extraheudi nobis sunt homines.
Calvin, in Acts viii. 22.
" Hence we may g;ather that those men seek not the edification of their
brother, who, when they have spoken to him once or twice, do think they
have fully done their duty. — Muscul, in Matt. vii. torn. i. p. 155.
KVKR LASTING UKST. 87
have made tlieni confess that their present unrej^enerate state
is miserable, and not to he rested in ; and till they have sub-
scribed to the necessity of Christ, and of a change, and till they
have promised you to fall close to the use of means. O that
all Christians would be persuaded to take this course with all
their neighbours that are yet in the flesh, that are enslaved to
sin, and strangers to Christ !
Sect. XIII. 10. Lastly, Be sure that your examples may ex-
hort as well as your words. ^ Let them see you constant in all
the duties that you persuade them to : let them see in vour lives
that dilFerence from sinners, and that excellency above the world,
which you persuade them to in your speeches. Let them see
by your constant labours for heaven, that you do indeed believe
that which you would have them to believe. If you tell others
of the admirable joys of heaven, and yourselves do nothing but
drudge for the world, and are as much taken up in striving to
be rich, or as quarrelsome with your neighbours in a case of
commodity, as any others, who will then believe you ; or who
will be persuaded by you to seek the everlasting riches ? Will
they not rather think, that you persuade them to look after
another world, and to neglect this, that so you might have the
more of it to yourself ? Let not men see you proud, while you
exhort them to be humble : nor to have a seared conscience in
one thing, while you would have theirs tender in another. An in-
nocent life is a continual, powerful reproof to the wicked : and
the constant practice of a holy and heavenly life, is a constant
dis(juietment to the conscience of a worldling, and a constant
solicitation to him to change his course.
And thus I have opened to you the first and great part of this
duty, consisting in private, familiar exhortation, for the helping
of poor souls to this rest, that are out of the way, and have yet
no title to it ; and I have showed you also the manner how to
perform it that you may succeed. I will now speak a little of
the next part.
Sect. XIV. Besides the duty of private admonition, you must
do your utmost endeavours to help men to profit by the public
ordinances. And to that end you must do these things. First,
'Nee sic inflecterc sensas bumanos erlicta valent quam vita regentis.
Primus jussa subi ; tunc observantior a;t|iii. Fit po])ulus. Loripidem rectus
derideat, .Titbiopeiu albus. Quis tulerit Gracclios de seditioiie (jnoreiites?
Si fur displiceat Verri, horaicida Miloni, &c. Si quis opprobhis dijjiiuui latra-
verit integer ipse, &.c.
88 THE saint's
Do your endeavours for the procuring of faithful ministers where
they are wanting.^ This is God's ordinary means of converting
and saving. How shall they hear without a preacher ? Not
only for your own sakes therefore, but for the poor miserable
ones about you, do all you cati to bring this to pass. If the
Gospel be hid, it is hid to them that are lost. Where vision
faileth, the people perish. Improve, therefore, all your interest
and diligence to this end. Ride, and go, and seek, and make
friends, till you do prevail ; if means be wanting to maintain a
minister, extend your purses to the utmost, rather than the
means of men's salvation should be wanting. Who knoweth
how many souls may bless you, who have been converted and
saved by the ministry which you have procured ? It is a higher
and nobler work of charity, than if you gave all that you have to
relieve their bodies : though both must be regarded, yet the
soul in the first place. What abundance of good might great
men do in this, if they were faithful improvers of their interests
and estates, as men that believe God hath the chief interest, and
will shortly call them to an account for their stewardship ! What
unhappy reformers hath the church still met withal, that instead
of taking away the corruptions in the church, do diminish that
maintenance which should further the work ! If our ignorant
forefathers gave it for the service of the church, and their more
knowing posterity do take it away, without the least pretence of
right to it ; I doubt not but the pious intent of progenitors will
more extenuate the fault of their ignorance, than the knowledge
of their posterity will excuse their sacrilege. Alas, that the sad
example of King Henry the Eighth's Reformation, and the almost
miraculous consumption of the estates of impropriators,** and the
many hundred congregations that live in woful darkness for want
of maintenance for a ministrv, should vet be no more effectual
a warning to this age 1 If they take away most, and give back
a little, we are beholden to their bounty. If a corrupt officer
s Rom. X. 14 ; 2 Cor. iv. 3 ; Prov. xxix. 18. By sleight or by force they so
muzzle the poor labouring ox that they make an ass of him. — Thomas Scott,
in his Projector, p. 31. Sacrilegio poena est ; neqne ei soli qui e sacro abstu-
lei'.t, sed etiam ei qui sacro comineudatuni. — 6'ictvo, lib. xii. de leg. Cum
diis pugnant sacrilegi. — (Ju. Citrtius, lib. vii.
Hath i!ot England already been as the eagle's uest that was set on fire
with a coal that stuck to the flesh which was stolen from the altar.' De ec-
clcsia qui aliquid (uratur Judte proditori comparatur. — yiug. in Johan. The
aigumeiits useii of late to excuse this heinous iiu, are much of the nature of
tho^-e which Dionysius was wont to use in the like case. Vid. in Valerii
Maximi, lib. i. c. 2 ; et Justin, lib. xxii.
EVERLASTING REST. 89
lose his interest, the church doth not lose hers. Here is a great
talk of reducing the church to the primitive pattern : if so, I
dare affirm that every church must have many ministers. And
they that know wherein the work of the ministry dotii consist,
will no more wonder at that, than that a regiment of soldiers
should have many officers. And how will that be, when they
will scarcely afford maintenance for one ? •' They are likelier to
bring the church to the primitive poverty, than to the primitive
pattern. If I were not known to be quite beyond their excep-
tions myself, I might not say so much, lest I were thought to
plead my own interest ; especially a dying man should be out
of the reach of such accusations. But the Lord knoweth, that
it is not a desire that ministers should be rich, that maketh me
speak this ; but earnest desire of the happiness of the church ;
nor do 1 mean the ministry only by the word " church." It is
the people that are robbed and bear the loss, more than the
ministers : ministers must and will have maintenance, or else men
will set their children to other studies ; when there is no other,
the people must allow it themselves, or be without. What
minister can well oversee, and watch over more than a thou-
sand souls ? Nor I think so many. jMany congregations have
four thousand, ten thousand, twenty thousand, some fifty thou-
sand, yea, seventy thousand. How many officers will the state
maintain in an army of thirty thousand ? I had almost said, the
work of governing the church is greater, and hath need of as
many. 1 would all Scripture and primitive patterns were well
viewed in this. O happy reformation, if able godly men were
put in places, or in right offices, without such diminution of the
•» To make up tliat number of ministers that the church should have, now
the maintenance is taken away, I would rich men would study and enter iuto
the ministry who can maintain themselves, and so do the work freely. Let
tlitm know to their laces, that it is a work that the greatest lord in the land
is not loo good for. See what Hierom saith ad Damasum : " Clericos illos
convenit ecclesiae stipendiis sustentari, ((uibus parcntum el amicorum nulla
suffragantur stipcndia. Qui autem houis pareutun* et opibus sustineri pos-
sunt, si quod pauperum est, accipinnt, saciilegium prolecto incurruut, et
committunt." And, besides, it would bear up the credit of the office, and
take off much prejudice from the people. But our gentlemen generally have
their pleasure, wealth, and honour, in such high esteem, and Christ and his
Gospel and church in such disesteem, that they would take it for a disgrace to
turn ministers, or to fit and devote themselves or children to it, and so to serve
Clirist freely. Where is the gentleman in England that hath done thus?
They will rail at ministers for covetousuess, because they will not serve at
the altar, and not live on the altar, who have no other maintenance ; but
when will themselves that have more, devote themselves freely to this work?
Will they not rather increase their great estates with robbing God ?
90 THE saint's
number or the maintenance ! Or if a supply at present could not be
had, yet should they not have overthrown the hopes of posterity.
But to leave this digression, I hope those that God hath called
to his work, will labour, nevertheless, for the shortness of their
maintenance : and those of the people that can do no more, can
yet pray the Lord of the harvest that he would send forth
labourers. And he that hath put that petition into our mouths,
I hope will put the answer into our hands.
Sect. XV. 2. Yet it is not enough that you seek after teach-
ers, but especially you must seek after such as are fitted for the
work. An ignorant empiric that killeth more than he cureth,
doth not so much differ from an able physician, as an unskilful
minister from one that is able. Alas ! this is the great defect
among us : men that are fitted for the work indeed, are most
wonders; one, or two, or three, or four in some counties is much.^
How few that have dived into the mysteries of divinity ; or
have thoroughly studied the most needful controversies ; or
are able to explain or maintain the truth ! But only they store
their memories with the opinions and phrases of those teachers
that are in most credit, in common cases ; and then they think
they are divines : and every man that steps out of their common
road, they can say that he is erroneous or heretical ; but how to
confute him they cannot tell. And almost as few that are well
skilled in managing known truths upon the conscience. Alas !
whence cometh this misery to the church ? There is not a
choice made of the most excellent wits, and those youths that
are ripest in learning and religion : but some of them are so
rich, that the ministry is too mean for them : and some so poor,
that they have no maintenance to subsist on at the universities.
And so every one that is best furnished to make a trade of the
ministry, or whose parents have best aflfection to it, how unfit
' Praesitlent nobis probati quique seniores, honorera istum non pretio sed
testimonio adepti. — Tertul. Apolog. c. 29. He meiitioneth not two sorts of
elders, but one, whose office lay chiefly in ruling or guiding, though all had
authority to teach also. For God's sake, and the sake of poor souls, gentle-
men, put this in practice presently. You will hardly lay out your estates in
a way that will all'ord you more comfort at your accounting time? If you
will not part with a little for God, you shall part with more to men ; and with
all shortly, but less to your comfort. And be sure you choose the fittest, and
not the most befriended. How far doth our charity come short of the primi-
tive Christians, tiiough our riches be far greater ! TertuUian saith to heathens.
Plus nostri misericordia insumit vicatim, quam religio vestra templatim.
— Jpolog. adv. Gentes, c. 42. See Capel's Epistle Dedicatory before 'Mr.
Penible on the Sacrament.*
EVERLASTING REST.
91
soever the child is, must be a minister : and those few, very few,
choice wits that would be fittest, arc diverted.
Haw small a matter were it, and yet how excellent a work,
for every knight or gentleman of means in England, to cull out
some one or two, or more poor boys in the country schools, who
are of the choicest wits and most pious dispositions, who are poor
and unable to proceed in learning, and to maintain them a few
years in the universities, till they were fit for the ministry ! It
were but keeping a few superfluous attendants the less, or a few
liorses or dogs the less : if they had hearts to do it, it were
easily spared out of their sports, or rich apparel, or superfluous
diet ; or, what if it were out of more useful costs, or out of
their children's larger portions ? I dare say they would not be
sorry for it when they come to their reckoning. One sumptuous
feast, or one costly suit of apparel, would maintain a poor boy
a year or two at the university, who, perhaps, might come to
have more true worth in him than many a glittering, sensual
lord, and to do God more service in his church than ever they
did with all their estates and power.
Sect. XVI. 3. And when you do enjoy the blessing of the
Gospel, you must yet use your utmost diligence to help poor
souls to receive the fruit of it. To which end you must draw
them constantly to hear and attend it. Mind them often of
what they have heard : draw them, if it be possible, to repeat it
in their families. If that cannot be, then draw them to come to
others that do repeat it, that so it may not die in the hearing.
The very drawing of men into the company and acquaintance
of the godly,'^' besides the benefit they have by their endeavours,
is of singular use to the recovery of their souls. Association
breedeth familiarity, and familiarity breedeth love ; and fami-
liarity and love to the godly, doth lead to familiarity and
love to God and godliness. It is also a means to take
•• This comiiij together of Christians is, indeed, unlawful, if to unlaw-
ful ends, and, accordinicly, to be condemned. If any complain of it, as of
faction, to whose hurt did we ever meet? We are the same together as we
are asunder ; the same all in a hody as we are singularly; hurting no man,
grieving no man. When honest aud good men come together, when godly
and chaste people are assembled, it is not to be called a faction, but a court,
liut, on the contrary, the name of faction is to be given to them who con-
spire to|jcther in hatred of good and honest men; that cry out against the
blood of the innocent ; pretending this vanity in defence of their hatred, that
they think the Christians are the cause of every public calamity, and every
loss of the people. — Tertul. /liwlog-. adv. Gcntes, c. 3'.», 40.
92 THE saint's
ofF prejudice, by confuting the world's slanders of the ways
and people of God. Use, therefore, often to meet toge-
ther, besides the more public meeting in the congregation :
not to vent any unsound opinions, nor yet in distaste of the
public meeting, nor in opposition to it, nor at the time of pub-
lic worship, nor yet to make a groundless schism, or to sepa-
rate from the church whereof you are members j nor to destroy
the old that you may gather a new church out of its ruins, as
long as it hath the essentials, and there is hope of reforming it;
nor yet would I have you forward to vent your own supposed
gifts and parts in teaching, where there is no necessity of it;
nor to attempt that in the interpretation of difficult scriptures,
or explication of difficult controversies, which is beyond your
ability, though, perhaps, pride will tell you that you are as able
as any. But the w'ork which I would have you meet about, is
this, to repeat together the word which you have heard in
public ; to pour out your joint prayers for the church and your-
selves; to join in cheerful singing the praises of God; to open
your scruples, and doubts, and fears, and get resolution; to
quicken each other in love, and heavenliness, and holy walking ;
and all this, not as a separated church, but as a part of the
church more diligent than the rest in redeeming time, and help-
ing the souls of each other heavenward.
I know some careless ones think this course needless ; and I
know some formalists do think it schismatical, who have no-
thing of any moment to say against it. Against both these, if
I durst so far digress, I could easily prove it warrantable and
useful. I know also that many of late do abuse private meet-
ings to schism, and to vilify God's ordinances, and vent the
windy issue of their empty brains. But betwixt these extremes,
I advise you to walk, and neither to " forsake the assembling of
yourselves together, as the manner of some is, but exhort one
another." (Heb. x. 25.) Nor yet to be "carried about with
divers and strange doctrine :" but let all your private meetings
be in subordination to the public, and by the approbation and
consent of your spiritual guides, and not without them of your
own heads, where such guides are men of knowledge and god-
liness ; remembering them which have the rule over you, which
speak to you the word of God, following their faith, and as
men whose hearts are stablished with grace, considering the
whole end of a Christian's conversation, Jesus Christ the same
yesterday, and to-day, and for ever. (Heb. xiii. 7 — 9, 170
EVEKI.ASTING REST. 93
"And 1 beseech you, brethren, mark them which cause divi-
sions and offences, contrary to the doctrine wi)ich you have
learned, and avoid them : for they that are such, serve not our
Lord Jesus Christ, but their own belly, and l)y good words and
fair speeches deceive the hearts of the simple." (Rom. xvi. 17,
18.) I would you would ponder every one of these words, for
they are the precious advice of the Spirit of God, and necessary
now, as well as then.
Sect. XVII. 4. One thing more I advise you concerning this. If
vou would have souls converted and saved by the ordinances, la-
bour still to keep the ordinances and ministry in esteem. No man
will be much wrought on by that which he despiseth. The
great causes of this contempt, are a perverted judgment and a
graceless heart. It is no more wonder for a soul to loathe the
ordinances, that savoureth not their spiritual nature, nor seeth
God in them, nor is thoroughly wrought on by them, than it is
for a sick man to loathe his food. Nor is it any wonder for a per-
verted understanding to make a jest of God himself, much less
to set light by his ordinances. Oh ! what a rare blessing is a
clear, sound, sanctified judgment ! Where this is wanting, the
most hellish vice may seem a virtue, and the most sacred ordi-
nance of divine institution may seem as the waters of Jordan to
Naaman. If anv enemies to God's ordinances assault you, I
refer you to the reading of INlr. Henry Lawrence's late book for
ordinances.
The profane scorners of the ministry and worship hereto-
fore, were the means of keeping many a soul from heaven ; but
the late generation of proud ignorant sectaries amongst us, have
quite outstripped in this the vile persecutors.' O how many
souls may curse these wretches in hell for ever, that have by
them been brought to contemn the means that should save
them ! By many years' experience in my conversing with these
men, I can speak it knowingly, that the chiefest of their zeal is
' To them that think I speak too harshly, I say as Dr. Sutlive, in ' Praefat.
de Monachis coutra Bellarmiiuim :' " Res est plane ardua, de hoiuinum
genere impudentissimo modeste ; de turpissimo et sceleratissiino modice et
sine acerbitate loqui. Moderatus taraen sum ipse mihi, quantum licuit; et
non quid ipsi de nobis meruerint, sed quid nostros homines deceat, spectavi."
And let the greatest that are guilty read Cyprian's words, and tremble. What
greater crime can there be, than to have stood up against Christ, in his
officers and discipline; than to have scattered the church of Christ, which he
hath purchased with his blood and built ; than to have foujjht, by the fury of
hostile discord, against the unanimous and as^reeing people of God ? Who,
though themselves should repent and return to the church, yet can they not
94 THE saint's
let out against the faithful ministers of Christ. He is the ablest
of their preachers that can rail at them in the most devilish lan-
guage. It is their most common discourse in all companies,
both godly and profane, to vilify the ministry, and make them
odious to all, partly by slanders, and partly by scorns. Is this
the vi'ay to win souls? Whereas, formerly, they thought that if
a man were won to a love of the ministry and ordinances, he
was in a hopeful way of being won to God. Now these men
are diligent to bring all men to scorn them, as if this were all
that were necessary to the saving of their souls, and he only shall
be happy that can deride at ministers and discipline."" If any
man doubt of the truth of what I say, he is a stranger in
England, and for his satisfaction, let him read all the books of
Martin Mar-priest, and tell me whether the devil ever spoke so
with a tongue of flesh before. For you, my dear friends, I
acknowledge to God's praise, that you are as far from the
contempt of ordinances or ministry, as any people I know in the
land. I shall confirm you herein, not in my own words, but in
his that I know you dare not disregard. (I Thes. v. 11 — 13.)
*' Wherefore comfort yourselves together, and edify one an-
other, even as ye also do : and we beseech you, brethren, to know
them which labour among you, and are over you in the Lord,
and admonish you, and to esteem them very highly in love for
their works' sake, and be at peace among yourselves. Obey
them that have the rule over you, and submit yourselves^ for
they watch for your souls, as those that must give an account,
that they may do it with joy, and not with grief: for that is
unprofitable for you." (Heb. xiii. 17.)
Thus you see part of your duty for the salvation of others.
Sect. XVIII. And now, Christian reader, seeing it is a duty
that God hath laid upon every man according to his ability, thus
recover, and bring back with them those whom they have seduced, or those
that, being by death prevented, are dead and perished without the church,
without being absolved and restored to comrauiiion ; whose souls at the day
of judgment shall be required at their hands, who were the authors and lead-
ers of them to perdition. It is enough, therefore, that they are pardoned that
return; but perfidiousness must not be promoted in the house of faith. For
what privilege do we reserve for good men and innocent, and that separate
not, or depart not from the church, if we honour them that have separated
or departed from us, and have stood against the church. — Cyprian. Epist. 72.
ad Steph. Thus this blessed martyr of separatists.
™ Let those that are the chatf of light belief fly away as much as they will
whithersoever the wind of temptation drives them, the heap of corn in the
Lord's floor shall be laid up so much the cleaner. — Teitullian. de Prw'
scrip, c. 3.
EVERLASTING REST. 95
to exhort and reprove, and with all possible dilicjence to labour
after the salvation of all about him, judi^e then whether this work
be conscionably performed. Where shall we find the man almost
among us, that setteth himself to it with all his might, and that
hath set his heart upon the souls of his brethren, that they may
be saved ?
Let us here, therefore, a little inquire what may be the causes
of the gross neglect of this duty, that the hinderances being dis-
covered may the more easily be overcome.
1. One hinderance is, men's own gracelessness and guiltiness.
They have not been ravished themselves with the heavenly
delights. How, then, should they draw others so earnestly to
seek them ? They have not felt the wickedness of their own
natures, nor their lost condition, nor their need of Christ, nor felt
the transforming renewing work of the Spirit. How, then, can
they discover these to others ? Ah ! that this were not the case
of many a learned preacher in England ! And the cause why
they preach so frozenly and generally ! Men also are guilty
themselves of the sins they should reprove, and this stops their
mouth, and maketh them ashamed to reprove.
2. Another hinderance is, a secret infidelity prevailing in
men's hearts ; whereof even the best have so great a measure,
that it causeth this duty to be done by the halves. Alas ! sirs,
we do not, surely, believe men's misery; we do not believe,
surely, that the threatenings of God are true. Did we verily
believe that all the unregenerate and unholy shall be eternally
tormented, as God hath said, oh, how could we hold our
tongues when we are among the unregenerate ? How could we
choose but burst out into tears when we look them in the face,
as the prophet did when he looked upon Hazael ? Especially
when they are our kindred or friends, that are near and dear to
us ? Thus doth secret unbelief of the truth of Scripture con-
sume the vigour of each grace and duty. Oh, Christians, if you
did verily believe that your poor, carnal, ungodly neighbour, or
wife, or husband, or child, should certainly lie for ever in the
flames of hell, except they be thoroughly recovered and changed*
and that quickly, before death doth snatch them from Iience
would not this make you cast off all discouragements, and lay at
them day and night till they were persuaded, and give them no
rest in their carnal state ? How could you hold your tongue,
or let them alone till another day, if this were soundly believed.^
If you were sure that any of your dear friends, that are dead
96 THE saint's
were now in hell, and persuading to repentance would get him
out again, would you not persuade him day and night, if he
were in hearing ? And why should you not do as much then
to prevent it, while he is in your hearing, but that you do not
believe God's word that speaks the danger ? Why did Noah
prepare an ark so long before, and persuade the world to save
themselves, but because he believed God, that the flood should
come ? And, therefore, saith the Holy Ghost, " By faith Noah
prepared the ark," (Heb. xi. 7,) and why did not the world
hearken to his persuasion, and seek to save themselves as well
as Noah, but because they did not believe there would be any
such deluge ? They see all fair and well, and therefore they
thought that threatenings were but wind. The rich man in hell
cries out, " Send to my brethren to warn them, that they come
not to this place of torment;" (Luke xvi. 13;) he felt it, and
therefore being convinced of its truth, would have them prevent
it ; but his brethren on earth, they did not see and feel as he,
and therefore they did not believe, nor would have been per-
suaded, "though one had risen from the dead." I am afraid
most of us do believe the predictions of Scripture but as we
believe the predictions of an almanack, which telleth you that
such a day will be rain, and such a day wind ; you think it
may come to pass, and it may not : and so you think of the
predictions of the damnation of the wicked. Oh ! were it not
for this cursed unbelief, our own souls, and our neighbours,
would gain more by us than they do.
3. This faithful dealing with men for their salvation, is much
hindered also by our want of charity and compassion to men's
souls. " We are hard-hearted and cruel towards the miserable j
and, therefore, as the priest and, the Levite did by the wounded
man, we look on them, and pass by. Oh ! what tender heart
could endure to look upon a poor, blind, forlorn sinner, wound-
ed by sin, and captivated by Satan, and never once open our
mouths for his recovery ? What though he be silent, and do
" Et per Deura immortalem, quid est quod nos inipediat, ne miseris illis eX
morbo et errore animi laborantibus acclamemus ad bonum, et k malefaciendo
abstineamus quam fidelissime ? Nam si illi cseci sunt; at nos fuimus. Si
oberrant cJEcitate; at nos oberravimus. Si deniqne impedimento sunt; at
impedimentum habent, ut nos habuimus; quo magis nostra conimiseratione
el allevatione digni sunt. — Junius Irenic. torn. i. operum, p. G90. Charitatem
quia non habent, nee ex charitate fratrem corrigunt, fit ut niox illuui relin-
quunt : quaui si haberent, non adeo confestim deficerent, et quod pejus est,
deficiendi causas praetexerent, quatenus merito defecisse videautur. — Muscul,
in Matt, vii. torn, i. p. 155.
EVIiRLASTINO UEST. 97
not desire thy help himself, yet his very niisei-y cries aloud :
misery is the most effectual suitor to one that is compassionate.
If God had not heard tlie cry of our miseries hefore he heard
the cry of our prayers, and heen moved by his own pity, before
he was moved by our importunity, we might have long enough
continued the slaves of Satan. Is it not the strongest way of
arguing that a poor Lazarus hath, to unlap his sores, and show
them to the passengers? AW his words will not move them so
much as such a pitiful sight. Alas ! what pitiful sights do we
daily see : the ignorant, the profane, the neglecters of Christ
and their souls j their sores are open and visible to all that
know them, and yet do we not pity them ! You will pray to
God for them, in customary duties, that God would o])en the
eyes and turn the hearts of your ignorant, carnal friends and
neighbours. And wliy do you not endeavour their conversion if
you desire it ? And if you do not desire it, why do you ask it ?
Doth not your negligence convince you of hypocrisy in your
prayerS; and of abusing the high God with your deceitful words ?
Your neighbours are near you, your friends are in the house with
you ; you cat, and drink, and work, and walk, and talk with
them, and yet you say little or nothing to them, Whv do vou
not pray to them to consider and return, as well as pray God
to convert and turn them ? Have you as oft and as earnestly
begged of them to think on their ways, and to reform, as you
have taken on you to beg of God that they may so do ? What,
if you should see your neighbour fallen into a pit, and you
should presently fall down on your knees, and pray God to
help him out, but would neither put forth your hand to help,
nor once jjersuade or direct him to help himself, would not any
man censure you to be cruel and hypocritical ? \Vhat the Holy
Ghost saith of men's bodily miseries, I may say much more of
the misery of their souls: "If any man seeth his brother in
need, and shutteth up his compassion from him, how dwcUeth
the love of God in him ?" (1 John iii. 17.) Or, what love hath
he to his brother's soul ? Surely, if you saw your friend in hell,
you would persuade him hard to come thence, if that would
serve; and why do you not now persuade him to prevent it?
The charity of our ignorant forefathers may rise up in judgment
against us, and condemn us. They would give all their estates
almost, for so many masses, or pardons, to deliver the souls of
their friends from a feigned purgatory, and we will not so much
as importunately admonish, and entreat them, to save them
VOL, XXIII. H
98 ' tHE saint's
from the certain flames of hell ; though this may he effectual to
do them good, and the other will do none.
4. Another hinderance is, a hase man-pleasing disposition
that is in us. We are so loth to displease men, and so desirous to
keep in credit and favour with them, that it makes us most un-
conscionably neglect our known duty. A foolish physician he is,
and a most unfaithful friend, that will let a sick man die for fear
of troubling him ; and cruel wretches are we to our friends, that
will rather suffer them to go quietly to hell, than we will anger
them, or hazard our reputation with them. Jf they did but fall
in a swoon, we would rub them and pinch them, and never stick
at hurting them. If they were distracted, we would bind them
with chains, and we would please them in nothing that tended
to their hurt; and yet, when they are beside themselves in point
of salvation, and in their madness posting on to damnation, we
will not stop them, for fear of displeasing them. How can
these men be Christians, that love the praise and favour of men
more than the favour of God ? (John xii. 43.) For if they yet
seek to please men, they are no longer the servants of Christ.
(Gal. i. 10.) To win them indeed, they must become all things
to all men ; but to please them to their destruction, and let them
perish, that we may keep our credit with them, is a course so
base and barbarously cruel, that he that hath the face of a
Christian should abhor it. (1 Cor. ix. 21 — 24 ; Prov. xi. 36.)
5. Another common hinderance is, a sinful bashfulness.
When we should labour to make men ashamed of their sins,
we are ourselves ashamed of our duties. May not these sinners
condemn us, when they will not blush to swear, or be drunk, or
neglect the worship of God, and we will blush to tell them
of it, and persuade them from it ? ° Elisha looked on Hazael
till he was ashamed ; and we dre ashamed to look on, or speak
to the offender. (2 Kings viii. 11 ; Jer. vi. 15, viii. 12; Luke
ix. 26.) Sinners will rather boast of their sins, and impudently
show them in the open streets, and shall not we be as bold in
drawing them from it ? Not that I approve of impudence in
any; for, as one saith, I take him for a lost man that hath lost
his modesty. P Nor would I have inferiors forget their distance
in admonishing their superiors ; but do it with all humility, and
submission, and respect. But yet I would much less have them
° There is no shame now among men, but to be poor and honest.— TVdo.
Scot. Projector.
p Ilium ego periisse dico, cui periit pudor. — Curtius.
HVERLASTING RKST. 99
forget their duty to God and their friends, be they ever so much
their superiors : it is a thing that must be done. Baslifuhiess
is unseemly in cases of flat necessity. And, indeed, it is not a
work to be ashamed of; to obey God in persuading men from
their sins to Christ, and helping to save their souls, is not a
business for a man to blush at ; and yet, alas ! what abundance
of souls have been neglected through the prevailing of this sin !
even the most of us are heinously guilty in this point. Reader,
is not this thy own case ? Hath not thy conscience told thee
of thy duty many a time, and put thee on to speak to poor
sinners, lest thev perish, and yet thou hast been ashamed to
open thy mouth to them, and so let them alone to sink or swim ?
believe me, thou wilt ere long be ashamed of this shame. O
read those words of Christ, and tremble : " He that is ashamed
of me and of my words before this adulterous generation, of
him will the Son of man be ashamed before his Father and the
angels." (Luke ix. 26 ; Mark viii. 38.)
6. Another hinderance is, impatiency, laziness, and favouring
of the flesh. It is an ungrateful work, and for the most part
maketh those our enemies that were our friends ; and men
cannot bear the reproaches and unthankful returns of sinners.
It may be they are their chief friends on whom is all their de-
pendence, so that it may be their undoing to displease them.
Besides, it is a work that seldom succeedeth at the first, except
it be followed on with wisdom and unweariedness. You must
be a great while teaching an ignorant person, before he will be
brought to know the very fundamentals ; and a great while per-
suading an obstinate sinner, before he will come to a full re-
solution to return.i Now, this is a tedious course to the flesh,
and few will bear it. Not considering what patience God used
towards us when we were in our sins, and how long he followed
us with the importunities of his Spirit, holding out Christ and
life, and beseeching us to accept them. Woe to us if God had
been as impatient with us as we are with others. If Christ be
not weary, nor give over to invite them, we have little reason
to be weary of doing the message. See 2 Tim. ii. 24, 25.
<i Melius tumor capitis dolet cnin curatur, qtiatn dum ei parcitur, et non sa-
iialur. Hoc est (juod acute vidit qui dixit, utiliures esse plerunK]iie iiiiniicus
o'.)juri;aiites, quaiu ainicijs ohjurgare luetueiites. liii dum lixautur, ilieuiit
aliipiaiidu vera qux corrij^amus. Isti autem miiiorein (|uuin opurtet exliilieiit
jdstitix lii)crtatcm, du»» . amicitia<. tiiueut exasperare iluleediiiem. — ^■lug,
El>ist, ltd JIiiioiii/iH. inter ojitia Union, turn, iii. fol. (luihi) loi*.
li 2
100 THE saint's
7. Another hinderance is, self-seeldng and self-minding. IMen
are all for themselves, and all mind their own things, but few
the things of Christ and their brethren. "■ Hence is that Cain-
ish voice, "Am I my brother's keeper?" Every man must an-
swer for himself. Hence also it is that a multitude of ignorant
professors do think only where they may enjoy the purest ordi-
nances, and thither they will go over sea and land ; or what way
of discipline will be sweetest to themselves, and therefore are
prone to groundless separation : but where they have the fairest
opportunity to win the souls of others, or in what place or way
they may do most good, these things they little or nothing
xegard, as if we had learned of the monks, and were setting
up their principles and practice v/hen we seem to oppose
them.
If these men had tried what some of their brethren have done,
they would know that all the purest ordinances and churches
will not afford that solid comfort, as the converting of a few
sinners by our unwearied, compassionate exhortations. Two
men in a frosty season come where a company of people are
ready to starve ; the one of them laps himself, and taketh shel-
ter, for fear lest he should perish with them ; the other, in pity,
falls to rub them that he may recover heat in them, and while he
laboureth hard to help them, he getteth far better heat to him-
self than his unprofitable companion doth.
8. With many, also, pride is a great impediment. If it
"Were to speak to a great man, they would do it, so it would not
displease him. But to go among the poor multitude, and to
take pains with a company of ignorant beggars, or mean per-
sons, and to sit with them in a smoky, nasty cottage, and there
to instruct them and exhort them from day to day, where is the
person almost that will do it ? Many will much rejoice if they
have been instruments of converting a gentleman, (and they
have good cause,) but for the common multitude, they look not
after them : as if God were a respecter of the persons of the
Tich, or the souls of all were not alike to him. Alas ! these
men little consider how long Christ did stoop to us ! When
the God of glory comes down in flesh, to worms, and goeth
preaching up and down among them from city to city ! Not
f Phil. ii. 20. Illud est vivere, non sibi vivere solum. Bene vivere, non
est quid jirivatum et solitarii boni. In alios effluit sensus vitae bonse, — JEus,
Nieremberg, de Arte VolunlutiSy lib. i. p. 94.
EVERLASTING RKST. 101
the silliest woman that he thought too low to confer wltii. Few
rich, and noble, and wise, are called, ft is the poor that receive
the ti;hid ti(lin.os of the Gospel. (John iv. and 1 Cor. i. 26.)
D. L:istl\"3 With some also their ignorance of the duty doth
hinder them from performing it. Either they know it not to he
a duty, or at least not to be their duty. Perhaps they have not
considered much of it, nor been pressed to it by their teachers,
as they have been to hearing, and praying, and other duties. If
this be thy case who readest this, that mere ignorance or incon-
sideratencss hath kept tliee from it, then I am in hope now thou
art acquainted witli thy duty, thou wilt set upon it.
Object. 1. O, but saith one, I am of so weak parts and gifts,
that I am unable to manage an exhortation, especially to men of
strong natural parts and understanding.
Answ. First ; Set those upon the work who are more able;
Secondly, Yet do not think that thou art so excused thy-
self, but use faithfully that ability which thou hast, not in teach-
ing those of whom thou shouldst learn, but in instructing those
who are more ignorant than thyself, and in exhorting those who
are negligent in the things which they do know. If you cannot
speak well yourself, yet you can tell them what God speaketh in
his word. It is not the excellency of speech that winneth souls,
but the authority of God manifested by that speech, and the
power of his word in the mouth of the instructer. A weak
woman may tell what God saith in the plain passages of the
Word, as well as a learned man. If you cannot preach to
them, yet you can turn to the place in your Bible, or at least
remember them of it, and say, " Thus it is written." One
of mean parts may remember the wisest of their duty when
they forget it. David received seasonable advice from Abigail,
a woman. V\'hen a man's eyes are blinded with passion, or the
deceits of the world, or the lusts of the flesh, a weak instructer
may prove very profitable ; for in that case he hath as much need
to hear of what he kiunveth, as of what he doth not know.
Object. 2. It is my superior that needeth my advice and ex-
hortation ; and is it fit for me to teach or reprove mv betters ?
Must the wife teach the husband, of whom the Scripture biil-
deth them learn ? Or must the child teach the parents, whose
duty it is to teach them ?
Answ. First, It is fit that husbands sliould be able to teach
their wives, and parents to teach their children ; and God ex-
pecteth they should be so, and therefore commandeth the infe-
102 THE saint's
riors to learn of tliem. But if they through their own negli-
gence do disable themselves, or through their own wickedness
do bring their souls into such misery, as that they have the
greatest need of advice and reproof themselves, and are objects
of pity to all that know their case ; then it is themselves, and
not you, that break God's order, by bringing themselves into
disability and misery.
IMatter of mere order and manners must be dispensed with
in cases of flat necessity. Though it were your minister, you
must teach him in such a case. It is the part of parents to
provide for their children, and not children for their parents:
and yet if the parents fall into want, must not the children re-
lieve them ? It is the part of the husband to dispose of the
affairs of the family and estate : and vet, if he be sick or be-
side himself, must not the wife do it ? The rich should relieve
the poor 5 but if the rich fall into beggary, they must be re-
lieved themselves. It is the work of the physician to look to
the health of others ; and yet, if he fall sick, somebody must
help him, and look to him. So must the meanest servant ad-
monish his master, and the child his parent, and the wife her
husband, and the people their ministers, in cases of necessity.
Secondly, Yet let me give you these two cautions here.
1. That you do not pretend necessity when there is none, out
of a mere desire of teaching. There is scarcely a more certain
discovery of a proud heart than to be forwarder and more
desirous to teach than to learn, especially toward those that
are fitter to teach us.
2. And when the necessity of your superiors doth call for
your advice, yet do it with all possible humility, and modesty,
and meekness. Let them discern vour reverence and submission
to their superiority in the humble manner of your addresses to
them. Let them perceive that you do it not out of a mere
teaching humour, or proud self-conceitedness. An elder must
be admonished, but not rebuked. If a wife should tell her hus-
band of his sin in a masterly, railing language ; or if a servant
rej)rove his master, or a child his father, (1 Tim. v. 1,) in a
saucy, disres))ectful way, what good could be expected from such
reproof? But if they should meekly and humbly open to him
his sin and danger, and entreat him to bear with them in what
God commandeth, and his misery requireth ; and if thev couhl
by tears testify their sense of his case, what father, or master,
or husband, could take this ill ?
EVERLASTING REST. 103
Object. 3. But some niav sav, Tliis will make us all preachers,
and cause all to break over the hounds of their callings; every
boy and woman then will turn preacher.
Answ. 1. This is not taking a pastoral charge of souls, nor
making an office or calling of it, as preachers do.
2. And in the way of our callings, every good Christian is a
teacher, and hath a charge of his neighbour's soul. Let it be
only the voice of a Cain to say, " Am I my brother's keeper ?"
I would have one of these men, that are so loth that private
men should teach then), to tell me, what, if a man fall down in
a swoon in the streets, though it be your father or superior,
would you not take them up presently, and use all means you
could to recover him ? or would you let him lie and die, and
sav, ' It is the work of the physician, and not mine ; I will not
invade the physician's calling.' in two cases, every man is a
physician. First, in case of necessity, and when a physician
cannot be had. And secondly, in case the hurt be so small,
that every man can do as well as the physician. And in the
same two cases, every man nmst be a teacher.
Object. 4. Some will further object,^ to put off this duty, that
the party is so ignorant, or stupid, or careless, or rooted in sin,
and hath been so oft exhorted in vain, and there isjio hope.
Answ. How know you when there is no hope? Cannot God
yet cure him ? And must it not be by means ? And have not
many as far gone been cured ? Should not a merciful physi-
cian use means while there is life ? And is it not inhuman
cruelty in you to give up your friend to the devil and damnation
as ho])eless, upon mere backwardness to your duty, or upon
groundless discouragements? What, if you had been so given
u|) vourself when you were ignorant ?
Object. 5. But we must not cast pearls before swine, nor give
that which is holy to dogs.
Answ. That is l>ut a favourable dispensation of Christ for
your own safety. \\' hen you are in danger to be torn in pieces,
• This is the killing: pain of all our pains, that all we do is rejected. Min-
isters would not he gray-headed so soon, nor die so fast for all their labour, if
it were but successful ; hut this cuts to the heart, and makes us bleed in secret,
lliat thouijh we do much it comes to nothing. 1 am placed in an hospital,
where there are so many score diseased creatures, that it would pity any one's
heart to look ou them, and yet when I come t.) dress them, they all curse me
in their heart; and one liides his wounds from me, and another sa\s and
swears he is as well as I, in as good a condition as his minister; and yet looks
a^ pale as death, as black in the mouth and eyes as if he were in htU already.
— Loclder on Col. i. 2D, p. 528.
104 THE saint's
Christ would have you forbear, but what is that to you that are
in no such danger ? As long as they will hear, you have en-
couragement to speak, and may not cast them off as contemp-
tuous swine.
Object. 6. Oh, but it is a friend that I have all my depend-
ence on, and by telling him of his sin and misery, I may lose his
love, and so be undone.
Answ. Surely no man that hath the face of a Christian, will
for shame own such an objection as this. Yet, I doubt, it oft
prevaileth in the heart. Is his love more to be valued than his
safety ? Or thy own benefit by him, than the salvation of his
soul ? Or wilt thou connive at his damnation, because he is thy
friend ? Is that thy best requital of his friendship ? Hadst
thou rather he should burn for ever in hell, than thou shouldst
lose his favour, or the maintenance thou hast from him ?
Object. 7. But I hope, though he be not regenerate and holy,
that he is in no such danger.
Answ. Nay, then, if thou be one that dost not believe God's
word, I have no more to say to thee. (John iii.; Heb. xii. 14.)
I told you before that this unbelief was the root of all.
Sect. XVIII. To conclude this use, that I may prevail with
every soul that feareth God, to use their utmost diligence to
help all about them to this blessed rest which they hope for
themselves, let me entreat you to consider of these following-
motives :
1. Consider, Nature teacheth the communicating of good,
and grace doth especially dispose the soul thereunto ; the
neglect, therefore, of this work, is a sin both against nature and
grace. He that should never seek after God himself, would
quickly be concluded graceless by all : and is not he as certainly
graceless that doth not labour for the salvation of others, when
we are bound to love our neighbour as ourself ? Would you not
think that man or woman unnatural, that would let their own
children or neighbours famish in the streets, vt'hile they have
provision at hand ? And is not he more unnatural, that will
let his children or neighbours perish eternally, and will not open
his mouth to save them ? Certainly, this is most barbarous
cruelty. Pity to the miserable is so natural, that we account an
unmerciful, cruel man a very monster, to be abhorred of all.
Many vicious men are too much loved in the world, but a cruel
man is abhorred of all. Now, that it may appear to you what
a cruel thing this neglect of souls is, do but consider of these
EVERLASTING UEST. 105
two things. First, How great a work it is, Secondly, And
how small a matter it is that thou refusest to do for the accom-
plishing so great a work. First, It is to save thy hrother IVom
eternal flames, tiiat lie may not there lie roaring in endless, re-
mediless torments. It is to hring liim to the everlasting rest,
where he may live in inconceivable happiness with God. Se-
condly, And what is it that you shwuld do to help him herein ?
Why, it is to teach him, and persuade him, and lay open to him
his sin, and his duty, his misery, and the remedy, till you have
made him willing to yield to the offers and commands of Christ.
And is this so great a matter for to do, to the attaining of such
a blessed end ? If God had bid you give them all your estates to
win them, or lay down your lives to save them, surely you would
have refused, when you will not hestow a little breath to save
them ? Is not the soul of a husband, or wife, or child, or neigii-
bour, worth a few words ? It is worth this, or it is worth nothing.
If they did lie dying in the streets, and a few words would save
their lives, \vould not every man say, that he were a cruel wretch
that would let them jjcrish, rather than speak to them ? Even
the covetous hypocrite, that James reproveth, would give a few
words to the poor, and say, ' Go and be warmed, and be clothed.'
What a barbarous, unmerciful wretch, then, art thou, that wilt
not vouchsafe a few words of serious, sober admonition, to save
the soul of thy neighbour or friend ? Cruelty and unmcrcifulness
to men's bodies, is a most damnable sin, but to their souls much
more, as the soul is of greater worth than the body, and as
eternity is of greater moment than this short time. Alas ! you
do not see or feel what case their souls are in, when they are in
hell, for want of your faithful admonition. Little know you
what many a soul may now be feeling, who have been your
neighbours and acquaintance, and died in their sins, on whom
you never bestowed one hour's sober advice for the preventing
of their unhappiness. If you did know their misery, you woulil
now do more to bring them out of hell. But, alas ! it is too
late, you should have done it while they were with you; it is
now too late. As one said in reproach of physicians, " That
they were the most hajjpy men, because all thc-ir good deeds
and cures were seen above ground to their praise, but all their
mistakes and neglects were buried out of sight."' Sol may
say to you, Many a neglect of yours to the souls about you, may
be now buried with those souls in hell, out of your sight and
' Nicocles.
lOG THE saint's
hearing, and therefore Jiow it doth not much trouble you, but,
alas ! they feel it, though you feel it not. May not many a
papist rise up in judgnjent against us, and condemn us ? They
will give their lands and estates to have so many masses said
for the souls of their deceased friends, when it is too late, to
bring them out of a feigned purgatory, and we will not ply
thein with persuasions while we may, to save them from real
threatened condemnation ; though this cheaper means may
prove effectual, when that dearer way of papists will do no
good. Jeremy cried out, " My bowels, my bowels, T cannot
hold my peace," because of a temporal destruction of his people.
And do not our bowels yearn ? And can we hold our peace
at men's eternal destruction ?
2. Consider, What a rate Christ did value souls at, and what
he hath done towards the saving of them. He thought them
worth his blood and sufferings, and shall not we then think
them- worth the breath of our mouths? Will you not set in
with Christ for so good a work? Nor do a little, where he hath
done so much ?
3. Consider, AVhat fit objects of pity they are. It is no small
misery to be an enemy to God, unpardoned, unsanctified, stran-
gers to the church's special privileges, without hope of salvation
if they so live and die. And, which is yet more, they are dead
in these their trespasses and miseries, and have not hearts to
feel them, or to pity themselves. If others do not pity them,
they will have no pity; for it is the nature of their disease to
make them pitiless to their own souls, yea, to make them the
most cruel destroyers of themselves.
4. Consider, It was once thy own case. Thou wast once a
slave of Satan thyself, and confidently didst thou go in the way
to condemnation. What, if thou hadst been let alone in that
waj', whither hadst thou gone, and what had become of thee ?
It was God's argument to the Israelites to be kind to strangers,
because themselves were sometimes strangers in Egypt; so it
may persuade you to show compassion to them that are strangers
to Christ, and to the hopes and comforts of the saints, because
you were once as strange to them yourselves.'^
5. Consider, The relation that thou standest in towards them.
It is thy neighbour, thy brother, wiiom thou art bound to be
tender of, and to lo/e as thyself. He that loveth not his brother,
" Haec et nos risimus aliquando. Fiunt, non nascuntur Christiani. — Tertul.
EVERLASTING REST. 107
whom he sceth daily, most certainly <loth not love God, whom he
never saw : and dotli he love his brother, that will stand hv, and
seehinigotohcll,an(Ineverhinder liinj ?" (Johniii. 10, iv. 20,21.)
G. Consider, What a deal of guilt this neglect doth lav npoii
thy soul. First, Thou art guilty of the murder and damnation
of all those souls whom thou dost thus neglect. He that standeth
by and seeth a man in a pit, and will not pull him out if he can,
doth drown him. And he that standeth by while thieves rob ,
him, or murderers kill him, and will not help him if he can, is
accessory to the fact. And so he that will sileiitlv suffer men
to damn their souls, or will let Satan and the world deceive them,
and not offer to help them, will certainly be judged guilty of
damning them. And is not this a most dreadful consideration ?
Oh, sirs, how many souls, then, have everyone of us been guilty
of damning ! What a number of our neighbours and acquaint-
ance are dead, in whom we discerned no signs of sanctification,
and we never did once plainly tell them of it, or how to be
recovered ! If you had been the cause but of burning a man's
house throHgh your negligence, or of undoing him in the world,
or of destroying his body, how would it trouble you as long as
you lived ! If you had but killed a man unadvisedlv, it would
much disipiiet you. W^e have known those that have been
guilty of murder, that could never slee]) (juietly after, nor have
one comfortal)le day, tlieir own consciences did so vex and
torment them. Oh, then, what a heart mayest thou have, that
liast been guilty of murdering such a multitude of precious
souls ! Remember this when thou lookest thy friend or carnal
neighbour in the face, and think with thyself, ' Can I find in
my heart, through my silence and negligence, to be guilty of his
everlasting burning in hell ?' JNlethinks such a thought should
even untie the tongue of the dumb.
2. And as vou are guilty of their perishing, so are you of
every sin which in the mean time they do commit. If they
were converted, they would break oft" their course of sinniup- ;
and if you did your duty, you know not but they might be con-
verted. As he that is guilty of a man's drunkemiess, is guilty
^ Glossa i^itiir Lyrani in Matt. xxv. est iinprobanda, ulii (licit, Consideraii-
(lum etiain (piod liic Don fit nieiitio tie (>|)erihiis niiscrii-ordix ex parte aiiiiiKo*,
quia ilia iiertiuet pro inajon parte ad prailatos, ad quos pertiiict alios instnure
et dirijjire in saluteni. Obsuiro te per uKinsuetuiliiiein Christi, ul si te la-^i,
dimittas inilii ; uec ine vicissini l.-eileiido, malum pro malo reddas. La-Jes
enim si mihi tacueris erroreni meum, (juem lorte inveneris in scriptis, vt I iit
UJctis meis. — j-Ing. Epist. ad flitr. inter o^iera tlieron. toiu. iii. p. (niilii) IjL*.
lOS THE saint's
of all the sins which that dninkenness doth cause him to commit;
so he that is guilty of" a man's continuing unregenerate, is also
guilty of the sins of his unregeneracy. How many curses and
oaths, and scorns at God's ways, and other sins of most heinous
nature, are many of you guilty of, that little think of it ! You
that live godlil}', and take much pains for your own souls, and
seem fearful of sinning, would take it ill of one that should tell
you, that you are guilty of weekly or daily whoredoms, and
drunkenness, and swearing, and lying, &c^ And yet it is too
true, even beyond all denial, by your neglect of helping those
who do commit them.y
3. You are guilty also, as of the sin, so of all the dishonour
that God hath thereby. And how nmch is that ? And how
tender should a Christian be of the glory of God, the least part
whereof is to be valued before all our lives !
4. You are guilty, also, of all those judgments which those
men's sins do bring upon the town or country where they live.
1 know you are not such atheists, but you believe it is God that
sendeth sickness, and famine, and war ; and also that it is only
sin that moveth him to this indignation. What doubt, then, is
there, but you are the cause of judgments, who do not strive
against those sins which do cause them ? God hath staid long
in patience, to see if any would deal plainly with the sinners of
the times, and so free their own souls from the guilt: but when
he seeth that there is almost none, but all become guilty, no
wonder then if he lay the judgment upon all. \A e have all seen
the drunkards, and heard the swearers in our streets, and we
would not speak to them ; we have all lived in the midst of an
ignorant, worldly, unholy people, and we have not spoke to them
with earnestness, plainness, and love ; no wonder, then, if God
speak in his wrath both to them and us. Eli did not commit
the sin himself, and yet he speaketh so coldly against it, that he
also must bear the punishment. Guns and cannons speak against
sin in England, because the inhabitants would not speak. God
pleadeth with us with fire and sword, because we would not
plead with sinners Avith our tongues. God locketh up the clouds,
because we have shut up our mouths. The earth is grown as
hard as iron to us, because we have hardened our hearts against
our miserable neighbours. The cries of the poor for bread are
loud, because our cries against sin have been so low. Sicknesses
run apace from house to house, and sweep aw ay the poor uu-
y Qui non vetat peccare cum potest, jubet.
EVERLASTING REST.
109
prepared iniial)itants, ])ecause we swept not out the sin that
breedeth them. When you look over the woful desolations in
England, how ready are you to cry out on them that were the
causers of it ! But did you consider how deeply yourselves were
guilty ? And, as Christ said in another case, '* If these should
hold their peace, the stones would speak." (Lukeix. 40.) So,
because we held our peace at the ignorance, ungodliness, and
wickedness of our places, therefore do these plagues and judg-
ments speak.
7. Consider, What a thing it will be to look upon your poor
friends eternally in those flames, and to think that your neglect
was a great cause of it ! And that there was a time when you
might have done much to prevent it! If you should there
perish with them, it would be no small aggravation of your tor-
ment: if vou be in heaven, it would surely be a sad thought,
were it possible, that any sorrow could dwell there, to hear a
multitude of poor souls there to cry out for ever, Oh! if you
would but have told me plainly of my sin and danger, and
dealt roundly with me, and set it home, I might have escaped all
this torment, and been now in rest.' Oh ! what a sad voice
will this be !
8. Consider, What a joy it is like to be in heaven to you, to
meet those there whom you have been a means to bring thither !
To see their faces, and join with tlicm for ever in the praises of
God, whom ye were instruments to bring to the knowledge and
o])edience of Christ ! What it will then be, we know not : but
surely, according to our present temper, it would be no small joy.
9. Consider, How many souls have we drawn into the way of
danmation, or at least hardened, or settled in it ! And should
we not now be more diligent to draw men to life ? There is
not one of us but have had our companions in sin, especially in
the days of our ignorance and unregeneracy. We have en-
ticed them, or encouraged them to Sabbath-breaking, drink-
ing, or revcllings, or dancings, and stage-plays, or wanton-
ness and vanities, if not to scorn and oppose the godly. \\ e
cannot so easily bring them from sin again, as we did
draw them to it. Many are dead already without any change
discovered, who were our companions in sin. ^^^e know not
how many are and will be in hell that we drew thither, and
there may curse us in their torments for ever. And doth it
not beseem us, then, to do as much to save men, as we
110 THE saint's
have (lone to destroy them ; and be merciful to some as we have
been cruel to others.
10. Consider, How diligent are all the enemies of these poor
souls to draw them to hell ! And if nobody be diligent in help-
ing them to heaven, what is likely to become of them ? The
devil is tempting them day and night. Their inward lusts are
still working and withdrawing them. The flesh is still pleading
for its delights and profits. Their old companions are ready to
entice them to sin, and to disgrace God's ways and people to
thein, and to contradict the doctrine of Christ that should save
them, and to increase their prejudice and dislike of holiness.
Seducing teachers are exceeding diligent in sowing tares, and
in drawing off the unstable from the doctrine and way of life :
so that when we have done all we can, and hope we have won
.men, what a multitude of late have, after all, been taken in this
snare ! And shall a seducer be so unwearied in proselyting
poor, ungrounded souls to his fancies; and shall not a sound
Christian be much more unwearied in labouring to win men to
Christ and life ?
11. Consider, The neglect of this doth very deeply wound
wlien conscience is awaked. When a man comes to die, con-
science will ask him, "What good hast thou done in thy life-
time ? The saving of souls is the greatest good work; what
hast thou done towards this ? How many hast thou dealt faith-
fully with ? 1 have oft observed that the consciences of dying
men do very much wound them for this omission. For my own
part, to tell you my ex))erience, whenever I have been near
death, my conscience hath accused me more for this than for
any sin. It would bring every ignorant profane neighbour to
my remembrance, to whom 1 never made known their danger : it
would tell me, thou shouldst hfive gone to them in private, and
told them plainly of their desperate danger, without bashfulness
or daubing, though it had been when thou shouldst have eaten
or slept, if thou hadst no other time : conscience would re-
member me, how, at such a time or such a time, I was in com-
pany with the ignorant, or was riding by the way with a wilful
sinner, and had a fit opportunity to have dealt with them, but
did not ; or, at least, did it by halves, and to little purpose.
The Lord grant I may better obey conscience hereafter while I
live and have time, that it may have less to accuse mc of at
death !
EVERLASTING REST. I 1 I
12. Consider, fiuther, It is now a very seasonable time which
you have for this work. Take it therefore while you have it.
There are times wherein it is not safe to speak; it may cost
you your liberties, or your lives : it is not so now with us. Be-
sides, your neii;h!)ours will be here with you but a very little
while : they will shortly die, and so must you. Speak to them,
therefore, while you may; set upon them, and give them no
rest till you have prevailed. Do it speedily, for it must be now
or never. A Roman emperor, when he heard of a neighbour
dead, he asked, " And what did I do for him before he died ? "
and it grieved him that a man should die near him; and it could
not be said that he had first done him any good. Methinks
you should think of this wlien you hear that any of your neigh-
bours are dead ; but I had far rather, while they are alive, vou
would ask the question : There is such and such a neighbour
(alas, how many !) that are ignorant and ungodly, what have I
done, or said, that might have in it any likelihood of recover-
ing them ? They will shortly be dead, and then it is too late. *
\3. Consider, This is a work of greatest charity, and yet such
as every one of you may perform. If it were to give them mo-
nies, the poor have it not to give : if to fight for them, the weak
cannot : if it were to suffer, the fearful will say, they cannot :
but every one hath a tongue to speak to a sinner. The poorest
may be thus charitable as well as the rich.
14. Consider, also. The ha]jpy consequences of this work,
where it is faithfully done. To name some :
1. You may be instrumental in that blessed work of saving
souls, a work that Christ came down and died for, a work that
the angels of God rejoice in; for, saith the Holy Ghost, "If
any of you do err from the truth, and one convert him, let' him
know that he which converteth the sinner from the error of his
wav shall save a soul from death, and shall hide a multitude of
sins." (James v. 19, 20.) And how can God more highly honour
you, than to make you instruments in so great a work ?
2. Such souls will bless you here and hereafter. They may
be angry with you at first ; but if your words prevail and suc-
ceed, they will bless the day that ever they knew you, and bless
God that sent you to speak to them.
3. If you succeed, God will have much glory by it ; ^ he will
* As it is a grievous thing lo think of a place wherein God hath been truly
worshipped, that afterwards the devil should be served there ; so it is a com-
fortable thing to think of other places wherein the devil hath been served, that
God is now truly worshipped there. — Burroughs on Has. i. p. 118.
112 THE saint's
have one more to value and accept of his Son, of whom Christ's
blood hath attained its end : he will have one more to love him
and daily worship and fear him, and to do him service in his
church.
4. Tlie church also wjll have gain by it ; there will be one less
provoker of wrath, and one more to strive with God against sin
and judgment, and to engage against the sins of the times, and
to win others by doctrine and example. If thou couldst but con-
vert one persecuting Saul, he might become a Paul, and do the
church more service than ever thou didst thyself. However,
the healing of sinners is the surest method for preventing or
removing of judgments.
5. Tt is the way also to purity and flourishing of the church,
and to the right erecting and executing the discipline of Christ;
if men would but do what they ought with their neighbours in
private, what a help would it be to the success of the public
endeavours of the ministry ! And what hope might we have
that daily some would be added to the church ! And if any be
obstinate, yet this is the first course that must be taken to re-
claim them. Who dare separate from them, or excomnmni-
cate them, before they have been first thoroughly admonished
and instructed in private, according to Christ's rule ? (Matt, xviii.
15, 16.)
6. It bringeth much advantage to yourselves : First, It will
increase your graces, both as it is a course that God will bless,
and as it is an acting of them in this persuading of others : he
that will not let you lose a cup of water which is given for him,
will not let you lose these greater works of charity; besides
those that have practised this duty most conscionably, do find,
by experience, that they never go on more speedily and pros-
perously towards heaven than when they do most to help others
thither with them, it is not here as with worldly treasure, the
more you give away, the less you have; but here, the more
you give, the more you have. The setting forth Christ in
his fulness to others, will warm your own hearts and stir
up your love. The opening of the evil and danger of sin
to others, will increase your hatred of it, and much engage
yourselves against it. Secondly, And it seemeth that it will
increase vour glory as well as your grace, both as a duty whicii
God will so reward, " for those that convert manv to righteous-
ness shall shine as the stars for ever and ever;" (Dan. xii. 3,
and xi. 33 ;) and also as we shall there behold them in heaven.
EVERLASTING UKST. 113
and be their associates in blessedness, whom God made us here
' the instrnments to convert. Thirdly, However, it will give us
much peace of" conscience, whether we succeed or not, to think
that we were faithful, and did our best to save them, and that
we are clear from the blood of all men, and their perishing
shall not lie upon us. Fourthly, Besides, that it is a work tliat,
if it succeed, doth exceedingly rejoice an honest heart. He
that hath a sense of God's honour, or the least affection to the
soul of his brother, must needs rejoice much at his conversion,
whosoever be the instrument, but especially when God maketh
ourselves the means of so blessed a work. If God make us
the instruments of any temporal good, it is very comfortable,
but much more of eternal good.* There is naturally a re-
joicing followeth every good work answerable to the degree of
its goodness : he that doth most good, hath usually the most
happv and comfortable life. If men knew the pleasure that
there is in doing good, they would not seek after their pleasure
so much in evil. For my own part, it is an unspeakable com-
fort to me, that God hath made me an instrument for the
recovering of so many from bodily diseases, and saving their
natural lives j"^ but all this is yet nothing to the comfort I have
in the success of my labours, in the conversion and confirma-
tion of souls 3 it is so great a joy to me that it drovvneth the
• Si itaque qui multorum corporibus sanitatem medendo perpererit, vel ad
majoreni haec deduxerit valetudiiiein, haudciuaqtiam id sine diviiiu iustiiictu
fecisse videbitur ; quaiito niagis qui plurinioruin aniinas curat, el ad nieliora
traducit ; et ex Ueo qui omnibus prteest, ut pendeant, facit ; educetque ut ad
ejus voluntatem quaecunciue jesseriut ; ut repetant homines; decliaent(|ue vel
minima quaque quae ilium factis, dictisve et coi^itatione offendunt. — Origcii,
cont. Celsum, lib. i.
^ I know many learned physicians speak very sharply against ministers
practising physic. But with these conditions no wise man disalloweth it.
1. That it hinder uot his main employment much. 2. 'I'iiat it be in case of ab-
solute necessity, that the party must die else in the eye of reason. As I. Whea
no able physician is within reach. 2. Or cannot, or will not come. 3. Or the
case is sudden, or the party so poor that he cannot pay physicians. 4. And if
a man, being conscious of his insufficiency, resolves not to go beyond his
knowledge, but rather to do too little than too much. 5. And if lie take no-
thing for what he doth, who can blame a man that observes these conditions ?
Except he would have a man guilty of murder, and not help a man if he fall
down by us, because we are no physicians ! Et ouines has ipse couditiones
observavi. If physicians may be ahle in divinity, as to their honour many
have been — as Cuneus, Vadianus, Erastus', I'eucerus, (Janicrarius, Scaliger,
Gesuer, Sliegkius, Ziugerus, &c. — why then may not a divine as well under-
stand pliysic ? And Dr. Primrose (fie Errorib. Vulg. c. -1. lib. i.) might have
remembered more divines than Marsil. Ficinus that were physicians, as
Fragus, Ingolsteierus, Lemnius, &c,
VOL. XXIJI. I
114 THE saint's
painfulness of my daily duties, and the trouble of my daily lan-
guishing, and bodily griefs; and maketh all these, with all
oppositions and difficulties in my work, to be easy and as no-
thing. And of all the personal mercies that ever I received,
next to his love in Christ and to my soul, 1 must most joyfully
bless him for the plenteous success of my endeavours upon
others. Oh, what fruit, then, might I have seen, if I had been
more faithful, and plied the work in private and public as I
ought ! I know we have need to be very jealous of our deceit-
ful hearts in this point, lest our rejoicing should come from our
pride and self- ascribing. Naturally we would, every man, be in
the place of God, and have the praise of every good work
ascribed to ourselves, but yet, to imitate our Father in goodness
and mercy, and to rejoice in that degree we attain to, is the
part of every child of God. I tell you therefore, to persuade
you from my own experience, that if you did but know what a
joyful thing it is to be an instrument for the converting and
saving of souls, you would set upon it presently, and follow it
night and day through the greatest discouragements and re-
sistance. Fifthly, J might also tell you of the honourableness
of this work ; but I will pass by that, lest 1 excite your pride
instead of your zeal.
And thus I have showed you what should move and persuade
vou to this duty. Let me now conclude with a word of entreaty.
First, To all the godly in general. Secondly, To some above
others in particular, to set upon the conscionable performance
of this m^ost excellent work.
CHAP. XIV.
An Advice to some more specidlly to help others to this Rest,
pressed largely on Ministers and Parents.
Sect. I. Up, then, every man that hath a tongue, and is a
servant of Christ, and do something of this your Master's work.
Why hath he given you a tongue but to speak in his service ?
And how can you serve him more eminently, than in the saving
of souls ? He that will pronounce you blessed at the last day,
and sentence you to the kingdom prepared for you, because you
fed him, and clothed him, and visited him, &c., in his members,
will surely pronounce you blessed for so great a work as is the
bringing over of souls to his kingdom, and helping to drive the
match betwixt them and him. He that saith, *' The poor you
EVERLASTING REST. 115
liave always with you," liath left the ungodly ahvays with you,
that you might still have matter to exercise your charity upon.
Oh, if you have the hearts of Christians, or of men in you, let
them yearn towards your poor, ignorant, ungodly neighbours.
Alas ! there is but a step betwixt them and death and hell ;
many hundred diseases are waiting ready to seize on them, and
if they die unregenerate, they are lost for ever. Have you
hearts of rock, that cannot pity men in such a case as this ?
If you believe not the word of God, and the danger of sinnprs,
why are you Christians yourselves ? Jf you do believe it, why do
you not bestir you to the helping of others ? Do you not care who
is damned, so you be saved ? If so, you have as much cause to
pity yourselves ; for it is a frame of spirit utterly inconsistent
with grace. Should you not rather say, as the lepers of Sama-
ria, Is it not a day of glad tidings, and do we sit still, and hold
our peace ? (1 Kings vii. 9.) Hath God had so much mercy
on you, and will you have no mercy on your poor neighbours ?
You need not go far to find objects for your pity. Look but into
your streets, or into the next house to you, and you will probably
find some. Have you never an ignorant and unregenerate neigh-
bour that sets his heart below, and neglecteth eternity ? Oh,
what blessed place do you live in, where there is none such.
If there be not some of them in thine own family, it is well ; and
yet art thou silent ? Dost thou live close by them, or meet them
in the streets, or labour with them, or travel with them, or sit still
and talk with them, and say nothing to them of their souls,
or the life to come ? If their houses were on fire, thou wouldst
run and help them ; and wilt thou not help them when their souls
are almost at the fire of hell ? If thou knewest but a remedy
for their diseases, thou wouldst tell it them, or else thou wouldst
judge thyself guilty of their death. Cardan '^ speaks of one that
had a receipt that would suddenly and certainly dissolve the
stone in the bladder ; and he concludes of him, that he makes up
doubt but that man is in hell, because he never revealed it to any
before he died. What shall we say, then, of them that know
of the remedy for curing souls, and do not reveal it; nor per-
suade men to make use of it ? Is it not hypocrisy to pray daily
for their conversion and salvation, and never once endeavour to
procure it ? And is it not hypocrisy to pray, " that God's
name may be hallowed," and never to endeavour to bring men
' Non dubito quiu iste sit apud inferus, quod morieus arteui suam luortuli"
bus inviserit. Vide Jo. Van. ' De Lithiasi,' c. vii. j). 123.
I 2
116 THE saint's
to hallow itj nor hinder them from profaning it ? And can you
pray " Let thy kingdom come," and yet never labour for the
coming or increase of that kingdom ? Is it no grief to your
hearts to see the kingdom of Satan so to flourish, and to see him
lead captive such a multitude of souls ? You take on you that
you are soldiers in Christ's army, and will you do nothing against
his prevailing enemies ? You pray also daily, " that his will
may be done ;" and should you not daily, then, persuade men to
do it, and dissuade them from sinning against it ? You pray,
" that God would forgive them their sins, and that he would
not lead them into temptation, but deliver them from evil ;"
and yet will you not help them against temptations, nor help to
deliver them from the greatest evil. Nor help them to repent
and believe, that they maybe forgiven. Alas ! that your prayers
and your practice should so much disagree ! Look about you,
therefore. Christians, with an eye of compassion on the ignorant
ungodly sinners about you; be not like the priest orLevitewho
saw the man wounded, and passed by. God did not so pass by
you, when it was your own case. Are not the souls of your
neighbours fallen into the hands of Satan ? Doth not their
misery cry out to you, Help ! help 1 As you have any com-
passion towards men in the greatest misery, help 1 As you have
the hearts of men, and not of tigers in you, help ! Alas ! how
forward are hypocrites in their sacrifice, and how backward to
show mercy ! How much in praying, and duties of worship, and
how little in plain reproof and exhortation, and other duties of
compassion ! And yet God hath told them, " that he will have
mercy, and not sacrifice ;" that is, mercy before sacrifice. And
how forward are these hypocrites to censure ministers for neg-
lecting their duties! Yea, to 'expect more duty from one
minister, than ten can perform 1 And yet they make no con-
science of neglecting their own. Nay, how forward are they
to separate from those about them ! And how censorious
against those that admit them to the Lord's supper, or that
join with them ! And yet will they not be brought to deal with
them in Christ's way for their recovery : as if other men were
to work, and they only to sit by and judge. Because they know
it is a work of trouble, and will many times set men against
them, therefore no persuasion will bring them to it. They
are like men that see their neighbour sick of the plague, or
drowning in the water, or taken captive by the enemy, and they
dare not venture to relieve him themselves : but none so forward
EVERLASTING REST. 117
to put on others. So are these men the greatest expecters of
duty, and tlie least performers.
Sect. II. But as this duty lieth upon all in general, so upon
some more especially, according as (jod hath called or qualified
them thereto. To them, therefore, more particularly I will
address my exhortation, whether they be such as have more op-
portunity and advantages for this work, or such as have better
abilities to perform it, or such as have both. And these are of
several sorts.
1. All you that God hath given more learning and knowledge
to, and endued with better parts for utterance than your neigh-
bours, God expecteth this duty especially at your hand. The
strong are made to help the weak, and those that see must direct
the blind. God looketh for this faithful improvement of your
parts and gifts, which if you neglect, it were better for you that
you never had received them : for they will but further your
condemnation, and be as useless to your own salvation, as they
were to others.
Sect. III. 2. All those that have special familiarity'^ with some
ungodly men, and that have interest in them, God looks for this
duty at their hands. Christ himself did eat and drink with
publicans and sinners, but it was only to be their physician, and
not their companion. Who knows but God gave you interest in
them to this end, that you might be the means of their recovery?
They that will not regard the words of another, will regard a
brother, or sister, or husband, or wife, or near friend ; besides,
that the bond of friendship doth engage you to more kindness
and compassion than ordinary.
Sect. IV. 3. Physicians thatare much about dying men, should,
in a special manner, make conscience of this duty: they have a
treble advantage. First, They are at hand. Secondly, They are
with men in sickness and dangers, when the ear is more open,
and the heart less stubborn than in time of health. He that
made a scorn of godliness before, will then be of another mind,
and hear counsel then, if ever he will hear it. Thirdly, Besides,
they look upon their physician as a man in whose hand is their
life ; or at least may do much to save them, and therefore they
will the more regardfully hear his advice. Oh, therefore, you
that are of this honourable profession, do not think this a work
beside your calling ; as if it belonged to none but ministers,
'' Habes socios ac necessarios ? Non poteris rite aliornm dolccta castijare,
si ad lioruin errata coniiivere volucris. — Mnscul. in Mali, vii. torn. i. p. 174.
118 THE saint's
except you think it beside your calling to be compassionate, or
to be Christians. Oh, help, therefore, to fit your patients for
heaven, and whether you see they are for life or death, teach
them both how to live and to die, and give them some physic
for their souls, as you do for their bodies. Blessed be God that
very many of the chief physicians of this age, have, by their
eminent piety, vindicated their profession from the common
imputation of atheism and profaneness.
Sect. V. 4. Another sort that have excellent advantages for
this duty,^ is, men that have wealth and authority, and are of
great place and command in the world, especially that have many
that live in dependence on them. Oh, what a world of good might
gentlemen, and knights, and lords, do, that have a great many
tenants, and that are the leaders of the country, if they had
but hearts to improve their interest and advantage !^ Little do
« Pestifera vis est valere ad nocendum ; illius magnitudo stabilis fundataque
est, quem omnes tam supra se esse, quam pro se sciuut : cujus curam excu-
bare pro salute siugulorum atque universorum quotidie experiuntur ; quo pro-
cedente, non tanquam malum aliquod aut noxium animal e cubili prosilierit,
difFu^iunt; sed tanquam ad clarum sidus certatim advolant. — Seneca de Cle-
mentia, lib. i, c. 3.
f What a horrid thing is it, that usually none are greater enemies to, and
hinderers of, Christ's kingdom and work, than those that, 1. By office, and
2. By the greatness of their talents of riches, power, and honour, are most
deeply engaged to Christ ! Even Jehu, that pretended to reformation, and
destroyed the worship and priests of Baal, and said, " Come and see my zeal
for the Lord," and rises up against Aliab for his persecutions and idolatry ;
yet, when the government falls into his hands, persists in the steps of him
whom he destroyed, thereby adjudging himself to destruction ; and all be-
cause when he had espoused the same interest, he thinks himself necessi-
tated to take the same course ! O how Christ will conie upon these hypocrites
in his fury, and dash them in pieces, like a petter's vessel, and bruise them
with his rod of iron, and make them kuov\ that he will reign in his holy hill,
Zion ! \Vill not kings yet be wise, nor the judges of the earth be learned ;
to kiss the Son lest he be angry, and they perish ? Will they break his bonds,
and confederate against his government, and be jealous of it and his minis-
ters, as if Christ's government and theirs could not both stand ? How long
will they set their interest before and against Christ's interest, and bend their
studies to keep it under, and call his government tyranny, and their subjec-
tion slavery ? Do they not know how much Christ's interest hath been
taken down, upon mere pretended necessity of setting up their own ? Will
their religious hypocrisy secure them froui his burning wrath, when he shall
say, *' These mine enemies that would not I should reign over them, bring
them hither, and slay them before me ?" I entreat them (if they be not past
teaching) to read what a moderate divine saith, even Junius de Communione
Sanct., especially the fifth chajiter of his Ecclesiastes, of the power of the ma-
gistrate in church aftairs. () let all Christians pray daily, '* Lead us not into
temptation." I will not trust my brother if he be once exalted, and in the way
of temptation.
EVERLASTING REST. 110
you that are such, think of the (hity that lies upon you in this.
Have you not all your honour and riches from God? And is it
not evident, then, that you must employ them for the best ad-
vantage of his service ? Do you not know who hath said, " that
to whom men commit much, from them they will expect the
more?"
You have the greatest opportunities to do good, of most men
in the world. Your tenants dare not contradict you, lest you
dispossess them or their children of their habitations. They
fear you more than they do God himself; your frown will do
more with them, than the threatenings of the Scripture ; they
will sooner obey you, than God. If you speak to them for God
and their souls, you mav be regarded, when even a minister that
they fear not, shall be despised. If they do but see you favour
the way of godliness, they will lightly counterfeit it, at least, to
please you, especially if they live within the reach of your ob-
servation. Oh, therefore, as you value the honour of God,
your own comfort, and the salvation of souls, improve your
interest to the utmost for God. Go visit your tenants and
neighbours' houses, and see whether they worship God in their
families, and take all opportunities to press them to their duties.
Do not despise them because they are poor or simple. Re-
member, God is no respecter of persons ; your flesh is of no
better metal than theirs ; nor will the worms spare your faces
or hearts any more than theirs ; nor will your bones or dust
bear the badge of your gentility ; you must be all equals when
you stand in judgment; and, therefore, help the soul of a poor
man, as well if he were a gentleman. And let men see that
you excel others as much in piety, heavenliness, compassion, and
diligence in God's work, as you do in riches and honour in the
world.
I confess you are like to be singular if you take this course ;
but then remember, you shall be singular in glory, for few great,
and mighty, and noble, are called.
Sect. VI. 5. Another sort that have special opportunity to
this work of helping others to heaven, is, the ministers of the
Gospel. As they have, or should have more ability than others,
so it is the very work of their calling, and every one expecteth
it at their hands, and will better submit to their teaching than
to others. I intend not these instructions so much to teachers
as to others, and therefore I shall say but little to them ; and if
all, or most ministers among us, were as faithful and diligent as
120 THE saint's
some, I would say nothing. But, because it is otherwise, let me
give these two or three words of advice to my brethren in this
office.
1. Be sure that the recovering and saving of souls be the main
end of your studies and preaching. (Acts xx. and xxvi. 18.) O do
not propound any low and base ends to yourselves. This is the end
of your calling, let it be also the end of your endeavours. God
forbid that you should spend a week's study to please the people,
or to seek the advancing of your own reputation. Dare you appear
in the pulpit on such a business, ^ and speak for yourselves, when
you are sent, and pretend to speak for Christ ? Dare you spend
that time, and wit, and parts, for yourselves ? And waste the
Lord's-day in seeking aj)plause, which God hath set apart for
himself. Oh, what notorious sacrilege is this ! Set out the
work of God as skilfully and adornedly as you can, but still let
the winning of souls he your end, and let all your studies and
labours be serviceable thereto. Let not the window be so painted
as to keep out the light, but always judge that the best means
that most conduceth to the end. Do not think that God is best
served by a neat,'' starched, laced oration ; but that he is the
able, skilful minister, that is best skilled in the art of instructing,
convincing, persuading, and so winning of souls; and that is
the best sermon that is best in these. When you once grow
otherwise minded, and seek not God but yourselves, God will
make you the basest and most contemptible of men, as you
make yourselves the most sinful and wretched. Hath not this
brought down the ministry of England once already ? It is
true of your reputation, as Christ saith of your lives, " They
that will save them, will lose them." Oh ! let the vigour, also,
of your persuasions show that yoi^ are sensible on how weighty
a business you are sent. Oh ! preach with that seriousness and
fervour as men that believe their own doctrine, and that know
their hearers must either be prevailed with, or be damned.
What you would do to save them from everlasting burning, that
do while you have the opportunity and price in your hand ;
e Magna sapientia et pietasest, diceie ad juventutem et populum necessaria,
lion subtilia aut arguta, ut Cufkus, viJ. relique in ejus vita per Mel. Adam, in
■vit. Germ. Medicor. p. 215. Philosophers are children, till Christ makes them
men, saiih Clemen. Alexaiid. Stromat. lib. i.
>' ijuis accurate loquitur, nisi qui vult putide loqui ? Qualis sermo meus
esset si una sedcreuuis, aut amhularemus, illahoiatus et lacilis ; tales esse
epistolas mcas voio, qu.-e niiiil habeant accersituui nee fictum ; si fieri posset,
quid sentiam, ostcndere quam loqui mallem. — Seneca, Ep. 75.
I
EVERLASTING REST. 121
that people may discern that you are in good sadness, and
mean as you speak ; and that you are not stage-players, but
preachers of the doctrine of salvation. Remember what Cicero
saith, " that if the matter be ever so coinbustible, yet, if you
put not fire to it, it will not burn." And what Erasmus saith,
" that a hot iron will pierce, when a cold one will not." And
if the wise men of the world account you mad, say as Paul,'
" If we are beside ourselves, it is to God." And remember
that Christ was so busy in doing of good, that his friends them-
selves begun to lay hands on him, thinking he had l)een beside
himself. (Mark iii.)
Sect. MI. 2. The second and chief word of advice that I
would give you, is this : Do not think that all your work is in
your studies, and in the pulpit.*^ I confess that is great ; but,
alas 1 it is but a small part of your task. You are shepherds,
and must know every sheep, and what is their disease, and mark
their stravings, and help to cure them, and fetch them home.
If the paucity of ministers in great congregations (which is
the great unobserved mischief in England that cries for refor-
mation) did not make it a thing impossible in many places, I
should charge the ministers of England with most notorious un-
faithfulness, for neglecting so much the rest of their work, which
calleth for their diligence as much as public preaching. O
learn of Paul, (Acts xx. 19, 20, ^1,) to preach publicly, and
from house to house, night and day with tears. Let there not
be a soul in your charge that shall not be particularly instructed
and watched over. Go from house to house daily, and inquire
how they grow in knowledge and holiness, and on what grounds
they build their hopes of salvation ; and whether they walk up-
rightly, and perform the duties of their several relations, and
' Amlingus was much used to that sayings, when he was reproached for his
zeal — " Si iDsaniinus, Deo itisanimus."
•* Nihil potius esse debet cura; episcopo, qiiam iiicolumitas grcjjis sibi crediti ;
— (|U0 fit ut in civitate hoc sit epi>copus, quod in nave liubcniator, in curru rec-
tor, in exercitu dux ; utpote cujus, ut aitCyj)rianus, (quantum perniciosuni est
ad seciuentiuni lapsum ruina, tantuni contra utile eit ct saUitare cum seper fir-
niamentuin religionis, iratribus pra^bet iniitandum. Vai igitur episcopis,
siqui sint niuncris hujus obliti, &c. Epi^copi est reg^ere ecclesiani, con-
cionari, populuni verbo Dei jiascere, baptizare, et baptizato.s confiruiare, ordi-
nibus sacris initiare ministros Dei, obire, circumire, circunispicere sajpius
suain provinciam, &c. ut coijnoscant quo statu sint fratres, et sublatis errori-
bus siqui iirepsissent in hoininuni nientes, religio uon violttur. Caeteruin
oliin episci>pi vocabantur presbjteri, teste non uno in loco Hicronyni. : pr»-
cipue in Epist. ad Evagriuiu. — Polydm: Virgil, tie Ijivent, Reruin, lii). i\. c. Ct.
pp.(nuhij 210, '241.
122 THE saint's
use the means to increase their abilities. See whether they
daily worship God in their families 3 and set them in a way, and
teach them how to do it : confer with them about the doctrines
and practice of religion, and how they receive and profit by
public teaching, and answer all their carnal objections ; keep in
familiarity with them, that you may maintain your interest in
them, and improve all your interest for God. See that no sedu-
cers do creep in amongst them, or if they do, be diligent to
countermine them ; and preserve your people from infection of
heresies and schisms ', or if they be infected, be diligent to pro-
cure their recovery ; not with passion and lordliness, but with
patience and condescension : as Musculus did by the Anabap-
tists, visiting them in prison, where the magistrate had cast
them, and there instructing and relieving them ; and though
they reviled him when he came, and called him a false prophet,
and anti-christian seducer that thirsted for their blood, yet he
would not so leave them, till at last by his meekness and love
he had overcome them, and recovered many to the truth, and
to unity with the church.
Have a watchful eye upon each particular sheep in your
flock : do not do as the lazy separatists, that gather a few of
the best together, and take them only for their charge, leaving
the rest to sink or swim, and giving them over to the devil and
their lusts ; and except it be by a sermon in the pulpit, scarce
ever endeavouring their salvation, nor once looking what becomes
of them. O let it not be so with you ! If any be weak in the faith,
receive him, but not to doubtful disputations. (Rom. xiv. 1.) If
any be too careless of their duties, and too little savour the things
of the Spirit, let them be pitied, and not neglected : if any walk
scandalously and disorderly, deal with them for their recovery,
with all diligence and patience, and set before them the heinous-
ness and danger of their sin ; if they prove obstinate after all, then
avoid them, and cast them off : but do not so cruelly as to un-
church them by hundreds and by thousands, and separate from
them as so many pagans, and that before any such means have
been used for their recovery. If they be ignorant, it may be your
fault as well as theirs ; and however, they are fitter to be instructed
than rejected, except they absolutely refuse to be taught. Christ
will give you no thanks for keeping or putting out such from his
school that are unlearned, when their desire or will is to be
taught. I confess, it is easier to shut out the ignorant, than to be-
stow our pains night and day in teaching them ', but woe to such
EVERLASTING REST. 123
slothful, unfaithful servants. (Matt. xxiv. 45, 46.) Who then
is a faithful and a wise servant, whom his Lord hath made ruler
over his household, to give them their meat in due season, ac-
cording to every one's age and capacity? IMcssed is that servant
whom his Lord, when he conieth, shall find so doing. O he
not asleep wliile the wolf is waking ! ^ Let your eye be quick in
observing the dangers and strayings of your people. If jealou-
sies, heart-burnings, or contentions arise among them, (juench
them before they break out into raging, unresistible flames. As
soon as you discern any to turn worldly, or proud, or factious,
or self-conceited, or disobedient, or cold, and slothful in his
duty ; delay not, but presently make out for his recovery :
remember how many are losers in the loss of a soul.
Sect. VIII. 3. Do not daub, ordeal slightly with any ; some
will not tell their people plainly of their sins, because they are
great men, and some because they are godly, as if none but the
poor and the wicked should plainly be dealt with ; do not you
so, but reprove them sharply, though differently, and with* wis-
dom, that they may be sound in the faith. When the Palsgrave
chose Pitiscus for his household chaplain, he charged him. That
without fear he should discharge his duty, and freely admonish
him of his faults, as the Scriptures do require. Such encourage-
ment from great ones, would embolden ministers, and free them-
selves from the unhappiness of sinning unreproved. If gentle-
men would give no more thanks to Doegs, and accusers of
the ministers, than Wigandus's prince did to that flattering
lawyer who accused him for speaking to princes too plainly,
they should learn quickly to be silent, when they had been
forced as Haman's themselves, to clothe Mordecai, and set him
in honour."^ However, God doth sufficiently encourage us to
deal plainly ; He hath bid us speak and fear not ; He hath
promised to stand by us, and He will be our security ; He may
suffer us to be anathema secundum did (as Bucholcer said),
but non secundum esse: He will keep us, as he did Huss's
' The butcher and <;1iepherd do both look od the sheep, but uot both to one
end, saith Clem. /\lex. Stromal.
"> Poor Zejedine suffered many years' captivity in misery and irons by the
Turks, for one word in a sermon, which distasted a woman, without the least
cause. .\s Latimer saith, " We cannot say to great sinners, T'avobis, but we
shall be called Coram nobis." This I know and dare avow, that the highest
mystery in the divine rhetoric, is to feel what a man speaks, and then to speak
what he felt, saith our excellent, judicious, pious, Doctor Stoughton. —
Preachers' Dig. Serm. 2. p. 312. Lege Kuoxl Orationem aule Obituiu ad Syni-
mystas et Presbyteros.
124 THE saint's
heart from the power of fire, though they did beat it, when they
found it among the ashes ; they may burn our bones, as Bucer's
and Fagius's ; or they may raise Hes of us when we are dead,
as of Luther, Calvin, and CEcolampadius ; but the soul feeleth
not this, that is rejoicing with his Lord ; in the mean time let
us be as well learned in the art of suffering (as Xenophon) as
they are in the art of reproaching : I had rather hear from the
mouth of Balak, " God hath kept thee from honour ;" or from
Ahab, " Feed him with the bread and water of affliction;" or from
Amaziah, " Art thou made of the king's council ? forbear, why
shouldst thou be smitten ?" than to hear conscience say, ' Thou
hast betrayed souls to damnation by thy cowardice and silence ;'
or to hear God say ' Their blood will 1 require at thy hands ;' or
to hear from Christ the judge, " Cast the unprofitable servant
into utter darkness, where shall be weeping and gnashing of
teeth;" yea, or to hear these sinners cry out against me in eter-
nal fire, and with implacable rage to charge me with their undo-
ing. (Numb. xxii. 11; 1 Kings xxii. 27; 2 Chron. xxv. 16 j
Ezek. iii. 18, 20, and xxxiii. 8 ; Matt. xxv. 30.)
And as you must be plain and serious, so labour to be skilful
and discreet, that the manner may somewhat answer the excel-
lency of the matter. How oft have I heard a stammering tongue,
with ridiculous expressions, vain repetitions, tedious circumlo-
cutions, and unseemly pronunciation, to spoil most precious
spiritual doctrine, and make the hearers either loathe it, or laugh
at it ! How common are these extremes in the ministers of
England ! That while one spoils the food of life by affectation,
and new-fashioned mincing, and pedantic toys, either setting
forth a little and mean matter with a great deal of froth, and gaudy
dressing ; so that there is more o/the shell or paring than of the
meat : " or like children's babies, that when you have taken
" Non tam eleganter clicentes, quam utilia docentes sunt audiendi, inqult
Zeno Citti. Gibieuf. saith (out of Aquin. i. p. q. 217.) " that a teacher is to the
learner as a physician to his patient. And as the physician himself gives not
health, but only gives some helps to bring the body into a fit temperament
and disposition, that is, to help nature ; so a teacher doth not give knowledge,
but the helps and motives by which natural light, being excited and helped,
may get knowledge. And as he is the best physician that doth not oppress na-
ture with multitude of medicines, but pleasantly with a few doth help it, for the
recovery of health ; so he is the best teacher, not that knoweth how to heap
up many mediums and arguments to force the understanding rather than
entice it Ijy the sweetness of light; but he, that by the easy and grateful me-
diums which are within reach, or fitted to our light, doth lead men as by the
hand unto the truth, in the beholding or sight of which truth only knowledge
EVERLASTING REST.
12:
I
I
(
away the dressing, you have taken away all ; or else hiding
excellent truths in a heap of vain rhetoric, and deforming its
naked heauty with their paintings, so that no more seriousness
can be perceived in their sermons, than in a schoolboy's decla-
mations : and our people are brought to hear sermons, as they
do stage-plays, because ministers behave themselves but as the
actors : on the other side, how many by their slovenly dressing,
and the uncleanness of the dish that it is served up in, do make
men loathe and nauseate the food of life, and even despise and
cast up that which should nourish them ! Such novices are
admitted into the sacred function, to. the hardening of the
wicked, the saddening of the godly, and the disgrace and wrong
of the work of the Lord; and those that are not able to speak
sense or reason, are made the ambassadors of the most high
God.
I know, our stvle must not be the same with different audito-
ries : our language must not only be suited to our matter, but
also to our hearers, or else the best sermon may be the worst ; we
must not read the highest books to the lowest form : therefore
was Luther wont to say, that " Qui pueriliter, populariter, tri-
vialiter, et simplicissime docent, optimi ad vulgus sunt con-
cionatores :" but yet it is a poor sermon that hath nothing but
words and noise. Every reasonable soul hath both judgment
and affection ; and every rational, spiritual sermon must have
both. A discourse that hath judgment without affection is
dead, and ineffectual ; and that which hath affection without
judgment is mad and transporting: remember the proverb,
" Non omnes qui habent citharam, sunt citharoedi," Every man
is not a musician that hath an instrument, or that can jangle it,
and make a noise on it: and that other proverb, ° " Alulti sunt
qui boves stimulant, pauci aratores," Many can prick the oxen,
but few can plough ; so, many preachers can talk loud and ear-
nestly, but few can guide their flock aright, or open to them
solidly the mysteries of the Gospel, and show the true mean
between the extremes of contrary errors : I know both must
be done ; holding tiie plough without driving the oxen, doth
doth consist, and not in use of arguments ; and therefore arguments are
called reasons, by a name of relation to truth, viz., because they are means
for finding out the truth."— Gibieiif. Pre/af. dc Libertat. lib. ii. p. 2fc!2. I
judge this an excellent useful observation for all teachers and disputants.
o 2 Tim. ii. 15. Futurus pastor ecclesiae talis eligatur, ad cujus comparatio-
nem recte grex caiteri nominentur. Definiunt rhetores oratorem, qui sit vir
bonus, dicendi peritus. — Hicron.ad Ocean, torn. iii. p. (mihij 147.
126 THE saint's
nothing ; and driving without holding, maketh mad work, and
is worse than nothing : but yet remember, that every plough-
boy can drive; but to guide is more difficult, and therefore
belongeth to the master-workman : the violence of the natural
motion of the winds can drive on the ship; but there is neces-
sary a rational motion to guide and govern it, or else it will
quickly be on the rocks and shelves, either broke or sunk, and
had better lie still in the harbour, at an anchor ; the horses that
have no reason, can set the coach or cart a-going, but if there
be not some that have reason to guide them, it were better
stand still. Oh, therefore, let me bespeak you, my brethren, in
the name of the Lord, especially those that are more young and
weak, that you tremble at the greatness of this holy employ-
ment, and run not up into a pulpit as boldly as into the market-
place ; study and pray, pray and study, till you are become
workmen that need not be ashamed, rightly dividing the word
of truth, that your people may not be ashamed, or weary to
hear you ; but that besides your clear unfolding of the doctrine
of the Gospel, you may also be masters of your people's affec-
tions, and may be as potent in your divine rhetoric, as Cicero
in his human, who, as it is said, while he pleaded for Ligarius,
" Arma de imperatoris quantumvis irati manu excusserit, et
misero supplici veniam impetrarit ;" or, as it is said of excellent
Bucholcer,!^ that he never weht up into the pulpit, but he raised
in men almost what affections he pleased : so raising the de-
jected, and comforting the afflicted, and strengthening the
tempted, that though it were two hours before he had done, yet
not any, even of the common people, were weary of hearing
him. Set before your eyes such patterns as these, i and labour
with unwearied diligence to be like them. To this end take
«
p Bucholcerus in rostra sua et mediae conscionis suggestum nunquam as-
cendit, quin de cordibus homitiuin ipsis quos fere vellet afFectus excuteret.
Templum ingrediebatur quis, sensu irae diviiise perterritus ? Deum immorta-
lem ! Quanta fidei voluptate perfusus doraum redibat? Calamitatum an-
gore et teiitatiorium fluctibus quassabatur alius ? Non doloris taututn alievia-
tionem, sed propositum etiam sibi iugenerari sentiebat mala quaeque forti con-
stantique aiiimo perfereiuli. Erat omiii vitiorum ccetia contaminatus aiiquis ?
Flexaninia oratiouis hujus suada nisi plane desperatus esset, corrigebatur.
Vivida nimiium in Bucholcero omnia fuerunt, vivida vox, vividi oculi, vividae
manus, gestus onines vividi ; adeo sese in illo divini spiritus virtutes con-
seruere. Hinc auditorium ejus ila commotuin orationeni Bucbolceri constat,
ut, licet non nisi fiuita hora altera perorarit, nullum tainen audieudi taedium,
vel ^ media cuiquam plebe obrepserit. — Melch. Adnmiis in Vila Bucholceri.
9 In time, and by labour, the truth will shine forth to you, if you light on
a good helper or guide. — Clem, Alex, Strom, lib. i.
EVERLASTING HE ST. 127
Demosthenes' counsel, " Plus olei quam vini absumerc." It is
a work that requireth your most serious, searching thoughts.
Running, hasty, easy studies, bring forth blind births. When
you are the most renowned doctors in the church of God, alas,
how little is it that you know, in comparison of all that which
you are ignorant of ! Content not yourselves to know what is
the judgment of others, as if that were to know the truth in its
evidence ; give not over your studies when you know what the
orthodox hold, and what is the opinion of the most esteemed
divines : though I think while you are novices,** and learners
yourselves, you may do well to take much upon trust from the
more judicious : yet stop not there ; but know, that such faith
is more borrowed than your own : an implicit faith in matters,
not fundamental, and of great difficulty, is ofttimes commend-
able, yea, and necessary in your people, who are but scholars ;
but in you that are masters and teachers, it is a reproach.
Sect. IX. 4. Be sure that your conversation be teaching as
well as your doctrine. Do not contradict and confute your own
doctrine by your practice. * Be as forward in a holy and hea-
Communes enim sensus simplicitas ipsa commendat, et compassio sen-
teiitiarum et familiaritas opinionum, &c. Ratio auteni diviiia in lueilulla est,
non iu superficie, et plerumque aimulamauifestis. — 7VrfM//iaM. Lib.de Resur-
rect. Carnis,ta\>. .3. p. 407.
' Eruditio, ait Metrocles, tempore emenda est. Ideo Tliales dixit tempus
omnium sapientissimum est. 'J'herefore trust not^too soon to the judgment of
a vouii^ divine, any more than to a young lawyer or physician. Though I
know many are old ignorants too.
* Let presbyters be simple, merciful to all, converting all from error, visit-
ing all that are sick, not neglecting the widows, the orphans, and the poor,
but always providing things gou^ before God and men ; abstain from all
an-^er, from unjust judgment, and be far from all covetousness. Do not
hastily consent against any man ; do not prevaricate in judgment ; be zealous
after that which is good, keeping yourselves from scandals and false brethren,
and those that bear the name of the Lord in hypocrisy, and who lead empty
men into error. — Polycarjms in E/j. ad Philip, edit. Usserii, pp. I'J, 20. It
seems it was the office and work of presbyters to be judges in Polycarp's time,
who was John's discii)le, and the people's duty to obey them, as it is expressed
in the words before tliisc. Lu um i)hilosophi« est sponte facere justa et
sancta, inquit Aristote' >, refeioate Grynaso in Aphur. post Com. iu Hebra;.
Ne paganismo et atheisnio iu Christianorum homiuum studiis locus sit uUus :
imprimis gloria; Dei, deinde publicie utilitati inservireoportet, inquit Grymeus
Aphor. Prsestantissimum genus studii est, bene agere, ait Socrates. Luther
was wont to advise preachers to see that these three dogs did not follow them
into the j)ulpit — I'ride, Covetousness, or Euvy. Nos non habitu sapientiam
sed mente praferimus : non eloquimur magna, sed vivimus. Gloriamur nos
consecutos quod illi summa intenlione cpissiverunt, nee invenire potucrunt.
— Minut. F<eHv. Octuv. p. 401. Hiereant sibi iuvicem, et auxilio sint. Ratio
eteuim operibus, opera ratione indigent : ut quod meute percipimus opcre
128 THE saint's
venlv life, as you are in pressing on others to it. Let your
discourse be as edifying and spiritual as you teach them that
theirs must be. Go not to law with your people, nor quarrel
with them, if you can possibly avoid it. If they wrong you,
forgive them : for evil language give them good, and blessing
for their cursing. Let go your right rather than let go your
hopes and advantages for the winning of one soul. Suffer any
thing rather than the Gospel and men's souls should suffer.
Become all things lawful to all men, if by any means you may
win some. Let men see that you use not the ministry only for
a trade to live by, but that your very hearts are wholly set upon
the welfare of their souls. Whatsoever meekness, humility,
condescension, or self-denial, you teach them from the Gospel,
oh ! teach it them also by your undissembled, leading example.
This is to be guides, and pilots, and governors of the church
indeed. Be not like the orators that Diogenes blamed, that
studied bene dicere^ non bene facere ; nor like the sign at the
inn-door, that hangs out in the rain itself, while it shows others
where they may have shelter and refreshing ; nor like the fencer
that can offend, but not defend j as Cicero said of Caelius, that
he was a good right-hand man, but an ill left-hand man. See
that you be as well able to defend yourselves when you are
tempted by Satan, or accused by men to be proud, covetous, or
negligent, as to tell others what they should be. Oh, how
many heavenly doctrines are in some people's ears, that never
were in the preacher's heart I Too true is that of Hilary,
" Sanctiores sunt aures plebis, quam corda sacerdotum." Alas,
that ever pride, emulation, hypocrisy, or covetousness, should
come into a pulpit ! They are hateful in the shops and street,
but more hateful in the church, but in the pulpit most of all.
What an odious sight is it, to s'ee pride and ambition stand up
to preach humility ; and hypocrisy to preach up sincerity ; and
an earthly-minded man to preach for a heavenly conversation !
Do I need to tell you that are teachers of others, that we have
but a little while longer to preacli^ and but a {q\v more breaths to
breathe, and then we must come down, and be accountable for
our work ? Do I need to tell you that we must die, and be
perpetremus. — Hieron. de Veste Sacerdot. torn. iv. p. (mihi) 26. Tanta de-
bet esse scientia et eruditio pontificis Dei, lit et gressus ejiis, et motus, et uni-
versa vocalia sint : veritatein meiite coiicipiat ; et toto cam habitu resonet, et
oinatu : ut ipiicquid agit, quicquid loquitur, sit ductrina populoriim. — Hieron.
ib. p. 27. fine. JSuiuiuain jiericlitaiur religio nisi inter reverendissimos. Proba-
tum ut Luther, citante D. Sloughlon; Valerius Maximus, lib. i. c. 2. inst. 21.
EVERLASTING REST. 129
judged as well as our people ; or that justice is most severe
about the sanctuary; and judgment beginnetli at the house of
God ; and revenge is most implacable about the altar ; and jea-
lousv is hottest a])out the ark ? Have vou not learned these lessons
from Eh, Corah, Xadab, and Abihu, Uzzah, and the Bethshe-
mites, &c., though I had said nothing ? Can you forget that
even some of our tribe shall say at judgment, "Lord, we
have taught in thy name," (Matt, vii.,) who yet must depart
with " 1 know you not ?" Do you learn nothing bv the afflic-
tions that now lie upon you ? You see what hath been done
against the ministry of England : how some have been laid hold
on by the hand of justice, and some by the hand of violence and
injustice,and how all are lashed and reproached by the wanton
tongues of ignorant, insolent sectaries ; neither prelatical, pres-
byterian, nor mere independent, now spared, it being the very
calling itself that now they set against ; how they rob the
church of her due maintenance, and make no more of it than
Dionysius did of robbing /Esculapius of his golden beard,
" Quia barbatus erat filius, at pater Apollo non ita ;" or than
the same Dionysius did of robbing Jupiter Olympius of the
golden coat that Hieron. had given, saying, " that a coat of
gold was too heavy for summer, and too cold for winter, but
cloth would be suitable to both ;" or than he did of robbing the
images of the vessels of gold which they held in their hands,
saying, " he did but take what they offered, and held forth
to him ;" or than the same Dionysius did of robbing the tem-
ple of Proserpina, when afterwards his ships had a prosperous
wind, "Videtis, inquit, quam prospera navigatio a Diis immor-
talibus detur sacrilegis : ex hoc coUigens aut non esse Deos, aut
ilHs non esse molesta sacrilegia." Sirs, doth God lay all this on
the church and ministry for nothing ? Doth not the world
know that an ignorant, lazy ministry formerly possessed many
churches in the land ? And how manv such are there vet re-
maining ? And those that are better, alas ! how far from what
we should be, either in knowledge or practice ; and yet how
unwilling are they to learn what they know not ! Even as un-
willing as their people are to learn of them, if not much more.
Oh, see your errors by the glass of your afflictions, and if the
words of God will not serve the turn, let the tongues of
enemies and sectaries show you your transgressions. Of
whom may I say to you as Erasmus of Luther, "Deus dedit
huic postremae aetati propter morborum multitudineui acrcm
VOL. XXI II. K
130 THE saint's
medicum ;" and as the Emperor Charles of the same Luther,
" Si sacrificuli frugi essent, nullo indigerent Luthero." Yet let
not any papist catch at this, as if our ministry were unlearned
and vicious, in comparison of theirs ; the contrary of the com-
mon sort is well known : and though the Jesuits of late have
been so industrious and learned, yet I could tell them, out
of Erasmus, of some that proved heretics must be killed, from
Paul's " haereticum hominem devita," i.e. vita tolle ; and of
Hen. Stephanus' priest of Artois, that would prove that it be-
longed to his parishioners to pave the church, and not to him ;
From Jeremy's " paveant illi," not " paveam ego." Or if these
seem partial witnesses, I could tell them what Bellarmine saith
of the ninth age : " Seculo hoc nullum extitit indoctius aut in-
felicius, quo qui mathematicae aut philosophiae operam dabat,
magnus vulgo putabatur ;" and as ^ Espencseus saith, " Et Graece
nosse suspectum fuerit, Hebraice prope hsereticum." I could tell
them also what a clergy was found in Germany, and in Eng-
land,^ at the Reformation ; what barbarous ignorance, beastly
uncleanness, and murders of the children begotten in whoredom,
was found among them. I could tell them who have been turned
from their church by a mere journey to Rome ; there seeing the
wickedness of their chiefest clergy : and what Petrarch, Man-
tuan, with multitudes more, say of it : and (if the most horrid
murders were not become virtues with them ; and did they not
think they did God service by killing his servants) should mind
them of all the burnings in England, and of all the unparalleled,
bloody massacres in France, and the Inquisition of Spain, which
their clergy yet manage and promote. If any say, that I speak
this but upon reports, we have seen no such thing, I answer as
Pausanias, when he was blamed for dispraising a physician that
he had never made trial of, " Si periculum fecissem nequaquam
viverem." If we had fallen into their hands, it had been too late
to complain: "Quia me vestigia terrent, omnia in adversum
" As Doctor Hackwell reciteth him, with more to the same purpose ; as
one that would prove, that there were ten worlds, from Christ's words, " Nonne
decern facti sunt mundi ?" And the other disproved him from the words fol-
lowing, "Sed ubi sunt novum ?"
* I may say to them as Origin to Celsus, lib. iii. p. (mihi) 33. Antis-
titem ecclesise quempiam cum prjEside aliquo velim contuleris, et civita-
tis principe : ut plaufe intelligas vel in defectioribus quidem Dei ccclesise
consultoribus, etsi primariis viris qui negligentius vivant, et preter solertissi-
morum quorundam et Christianorum consuedinem, nil minus depreheudi
posse, quam ex virtutum profectu, ut se caeteris prffifcraut, &c. — Origen.corit.
Celsum, lib. iii. (edit. Ascens.) p. 33.
EVERLASTING REST. 131
spectantla, nulla retrorsum." And some taste of the fruits of
their projects we have lately had in England, by which paw we
may sufficiently conjecture of the lion. So that, as bad as we
are, our adversaries have little cause to reproach us.
But yet, bretlircn, let us impartially judge ourselves ; for God
will shortly judge us impartially. What is it that hath occa-
sioned so many novices to invade the ministry, who, being puflfed
up with pride, are fallen into the snare of the devil, (1 Tim. iii.
6,) and bring the work of God into contempt by their igno-
rance ? Hath not the ungodliness and ambition of those that
are more learned, by bringing learning itself into contempt,
been the cause of all this ? Alas ! who can be so blinded by
his charity, as not to see the truth of this among us ? How
many of the greatest wits have the most graceless hearts ! and
relish Cicero, Demosthenes, or Aristotle, better than David, or
Paul, or Christ ; and even loathe those holy ways which cus-
tomarily they preach for; that have no higher ends in entering
upon the ministry, than gain and preferment : and when the
hopes of preferment are taken away, they think it but folly to
choose such a toilsome and ungrateful work. And thus the
ball of reproach is tossed between the well-meaning ignorant,
and the ungodly learned ; and between these two, how miser-
able is the church ! The one cries out of unlearned schismatics;
the other cries out of proud, ungodly persecutors ; and say,
' These are your learned men, who study for nothing but for a
benefice, or a bishoprick ; that are as strange to the mysteries of
regeneration, and a holy life, as any others ! ' and oh, that
these reproaches were not too true of many ! God hath less-
ened ministers of late, one would think sufficiently, to beware
of ambition and secular avocations j but it is hard to hear God
speak by the tongue of an enemy, or to see and acknowledge
his hand where the instrument doth miscarry. ^ If English ex-
y Nejabitis sat scio, et pernegabitis, &c. at verenclum vehementer ne vos
ipsos decipiatis ; noii iiuvum hoc, uec infrequeiis seducere alius, qui k seip-
sis seducti sunt. In propriis cfficutimus oniiies. Actus reflexus mentis loiif^e
difticilior est actu directo. In theologia vero, oinuium longe rarissiniuni
et (litTicultatis pieiiissiiiium, nosse seipsuni : falluntur et fallunt quicunque
theologi ipsos nundum satis norunt. Velini ante uninia cavcretis vobis ipsis
quani diligentissime ab hypocrisi : grave, inquis, crimen ! Ergone hypocrita;
tibi videmur? Alrocem iujuriam ! &c. Quotidianum est uostrum queu)vi»
in aliis reprehendere, X quo ipse nou sit plane inununis. Quid niiri si idem
eveniat quil)usdani theulugis ? lis cuni priniis qui atl'ectibus ninuuni indul-
gent suis, ut in aliis hypucrisin nutent, iu seipsis nou videant, nun deprehen-
daut ? Oiuuiuin vitiorum subtilissimum saue est bypucrisis : quod uou luodo
k2
132 THE saint's
amples have lost their forca, as being so near your eyes that
you cannot see them, remember the end of Funicius, that
learned chronologer, who might have Hved longer as a divine,
but died as a prince's counsellor, and the distich pronounced at
his death.
Disce meo exemplo, mandato munere fungi,
Et fuge ceu pestem tV ■KoKvTrpa-yixoa-uvTiv.
And the like fate of Justus Jonas, (J. C, son of that great divine
of that name,) the next year, whose last verses were like the
former.
Quid juvat innumeros scire atque evolvere casus.
Si facienda fugis, si fugienda facis ?
Study not, therefore, the way of rising, but the way of right-
eousness. Honesty will hold out, when honours will deceive you.
If your hearts be once infected with the fermentation of this
swelling humour, it will quickly rise up to your brain, and cor-
rupt your intellectuals, and then you will be of that opinion
which your flesh thinks to be good, and not that which your
judgment thought to be true ; and you will fetch your religion
from the statute-book, and not from the Bible, as the jest went of
Agricola, who turned from a protestant to an antinomian ; and
being convinced of that error, turned papist, into the other ex-
treme ; and Pflugius and Sidonius, authors of the Interim j
" Chrisma ab eis et oleum pontificium inter alia defenduntur, ut
ipsi discederent unctiores," because they obtained bishopricks by
it. Oh, what a doleful case is it to see so many brave wits, and
men of profound learning, to be made as useless and hurtful to
the church of God by their pride and ungodliness, as others are
by their pride and ignorance ! Were a clear understanding
conjoined with a holy heart and heavenly life, and were they as
alios quosvis, sed suos possessores miris niodis et artibus valet decipere et
circuniveiiire : quo callidior hie serpens, quo magis lubricus illabitur homi-
num mentibus, eo niajore studio, eo acriuri vigiiantia fugiendus aut pel-
lendus. — Rupertus Meldeniiis Parcenesi Votiv.pro Pace JScct. fol. B. 2!^. Per-
dit authoritatem docendi cujus sermo opere destruitur. — Hiero7i. ad Ocean,
torn. iii. p. (edit. Erasm.) 147, Innocens tamen et absque sermone con-
versatio, quantum exemplo prodest, tantum sileiitio nocet. — Ibid. Qui
alios docendi funguntur munere, non doctrina tantum sed etiam vitae inno-
centia, ac morum integ'ritate, suis debere esse conspicuos, dicere solitus est
Dr. Bordingus, ut Melchior. Adam, in ejus vita. Mentior nisi alios qui talis
est increpat; turpes turpis infainat ; et evasisse se conscium credit; quia
conscientiam suam non posse efl'ugere satis non fit, eidem in publico accusa-
tores , in occulto rei ; in semetipsos censores pariter et nocentes : damnaiit
foris quod intus operantur : admittunt libenter, quod cum admiserint crimi-
nantur; audacia prorsus cum vitiis faciens. — Cyprian. E^lst, 1. ad Donatum.
JfVERt-ASTrNG REST, 133
skilful in spiritual as human learning, what a glory and blessing
would they be to the churches 1
Sect. X. 5. Lastly, Be sure that you study and strive after
unity and peace.^ if ever you would promote the kingdom of
Christ, and your people's salvation, do it in a way of peace and
love : public wars and private (juarrcls do usually pretend the
reformation of the church, the vindicating of the truth, and the
welfare of souls, but they as usually prove in the issue, the
greatest means to the overthrow of all.
It is as natural for both wars and private contentions to pro-
duce errors, schisms, contempt of magistracy, ministry, and
ordinances, as it is for a dead carrion to breed worms and ver-
min : believe it from one that hath too many years' experience
of both in armies and garrisons : it is as hard a thing to main-
tain, even in your people, a sound understanding, a tender con-
science, a lively, gracious, heavenly frame of spirit, and an up-
right life, in a way of war and contention, as to keep your
candle lighted in the greatest storms, or under the waters. *
The like I may say of perverse and fierce disputings about
baptism, and the ciicumstantials of discipline, or other ques
tions that are far from the foundation ; they oftener lose the
truth than find it.
A synod is as likely and lawful a means as any for such deci-
sions;'' and yet Nazianzen saith, " Se hactenus non vidisse
ullius synodi utilem finem, aut in qua res male se habentes, non
magis exacerbatae quam curatae fuerint."
With the vulgar,^' he seems to be the concjueror that hath
the last word, or at least he that hath the most plausible de-
portment, the most affecting tone, the most earnest and confi-
' Therefore Christ died not, after the manner of John, with his bead cut
oft, nor yet as Isaias, cut asunder, that so even in death he niii;lit kc(.'|) his
body whole and undivided, and so no occasion nii^ht be ijiven to them that
would divide the church. — Jllianasiux de Iucar7uU. I'tvbi.
* Ij^uatius gives a true character of most soldiers, in his Epistle to the
Romans, (edit. Usserii, |). 85) Or]pioixuxi>> 5ia 7i7j ical 6a\da-aris, vvktus nal
■qixipas, ifOiSffifvos StKa \eoTrdpdois {d ^ctti trT^aTiu)TiKt)»' Tdyi.La) ol Koi (hepye-
Toifxivai, x^ipovs ylvovrai, Iv ^e toTs dStinTuaffiv avTuiv /xriWov ixaOr}Tevo;j.ai. I
would we could as patiently bear, and make as good use of, the like disposi-
tions.
'' How far synods are necessary, and yet particular ministers of churches
are independent, see, by comparing Cyprian's Ejiist. 72. sect, iii, p. 217, with
Firniilian's Epist. to Cyprian, ep. 75. p. (mihi) 2;^().
" How many disputes did you ever bear end as Minut. Firlix. Octav. ;
Posth.-ec laeti hilarescpie discessimus : Caecilius quod crediderit, Octavius (juod
viccrit : et ego quod hie crediderit, et hie vicerit.
134 THE saint's
dent expressions, the most probable arguments, rather than he
that hath the most naked demonstrations. He takes with them
most, that speaks for the opinion which they hke and are in-
dined to, though he speak nonsense : and he that is most fami-
liar with them, hath the best opportunities and advantages to
prevail, especially he that hath the greatest interest in their
affections. So that a disputation before the vulgar, even of the
godly, is as likely a means to corrupt them, as to cure them ;
usually the most erroneous seducers will carry out their cause
with as good a face, as fluent a tongue, as great contempt and
reproach of their opposers, and as much confidence, that the
truth is on their side, as if it were so indeed.
Paraeus's ^ master taught him that " certo certius in qualibet
minutissima panis portione, vere et substantialiter integrum
corpus Christi esset : item in, apud, cum, sub minutissima vini
guttula adesset integer sanguis dominicus." What confidence
was here in a bad cause ! And if you depend on the most
reverend and best-esteemed teachers, and suffer the weight of
their reputation to turn the scales, you may in many things be
never the nearer to the truth. How many learned able men
have the name and authority of Luther misled in the point of
con-substantiation ? Ursin was carried away with it awhile, till
he was turned from it by the reading of Luther's own argu-
ments, they were such paralogisms. Yet was it Luther's charge
to his followers, " that none should call themselves after his
name, because he died not for them, nor was his doctrine his
own." The only way, therefore, to the prospering vour labours,
is, to quench all flames of contention, to your power. If you
would have the waters of verity and piety to be clear, the way
is not to stir in them, and trouble them, but to let them settle
in peace, and run down into practice.
Woe to those ministers who make unnecessary divisions and
parties among the people, that so they may get themselves
a name, and be cried up by many followers ! And as vou should
thus study the peace and unity of your congregations, so keep
out all the occasions of division, especiallv the doctrine of sepa-
ration,*^ and popular church government, the apparent seminary
^ Paraeus in Prefat. ad Comment, in Gen.: Suasorius enim, et verisimilis
est, exquirens fucos, error ; sine fuco autem est Veritas, et propter hoc pueris
credita est. — Iren. adv. Httres. Wh. in. c. 15.
e De independentibus orthodoxis et hsreticis, et horum toleraulia, lege
Dav. Blondellum de jure plebis in regimine ectlesiast. pp. 72 — 75.
EVEllLASTING REST. 135'
of faction and perpetual contentions. If once your people be
taught that it belongeth to them to govern themselves, and
those that Scripture calleth their guides and rulers, you shall
have mad work ! When every one is a governor, who are the
governed ? \\'hen the multitude, how unable soever, must hear
and judge of every cause, both their teachers and others, they
need no other employment to follow : this will find them work
enough, as it doth to parliament-men to sit, and hear, and
speak, and vote.
Is it not strange that so learned a man as Pet. Ramus'" should
be advocate for the multitude's authority in church-government?
But that God must use so sharp a cure for those contentions,
as that bloody French massacre, methinks should make England
tremble to consider it, lest the same disease here must have the
like cure. If an army had tried this popular government but
one year among themselves in their military affairs, and had
attempted and managed all their designs by the vote of the
whole army, I durst have valued their judgments the better ever
after in this point.
Woe to the patient that must have a mistaken physician, till
he be grown skilful by making experiments upon his diseases :8f
' Pet. Ramus volebat non penes paucos, sed penes iiniversam ecclesiam
esse jiidiciuin doctrinae, electionem et rejectioueni ministrorum, exconimuni-
cationem et absolutionem. A synodo awtem approbata discipliua usitata,
novjE autem upiiiiones explosa; sunt, liijunctum etiani illaruin partium ec-
clesiis, ut oiiiui studio, flectere illos, et si non ad senieiitiam inutandain, sal-
tern, ad pacem fovendani, niausuele iiivitare conareutur. Sed nova et in-
audita crudelitas quie Parisiis exorta in nuptiis iliis fatalibus longe lateque
regniiin Gallije [lervasit, doinesticas et intcstiiias contentiones oninas sustalit.
— /« vita BuHiiigcri. Autelise synodo pra?sedit Sadcel, ulii ciiin priinis
eoruni opinio di>cussa confutataiiue qui disciplinain pariter doctriiiamque
deniocratico vel [lotiiis oclilocratico more nuodain ex popnli sutfrafciis regi ad-
ministrarique volebant. Et cum in aliis provintiis recrudiscere iliud suj)er
ecclesiastica jjolitia dissidium iiitelligeret Sadeel, censuit de re tota silii am-
pliter esse dissereudum. Atque liabita synodo rursum, cut et prif fuit, tanta
felicitate usns est diceiidi docendique, ut scliismatis ejus princeps, vir alioijui
erudilionis baud spernenda?, in orthodoxorum partes sese coiitulerit, ac mu-
tatam seutentiam edito libcllo professus sit. — In vita ScHiecl. In Nemau-
sensi synodo actum de discipiina ecclesiastica, cujus forniam quandam novaiu
et insolitam quidam Johan. Parisiensis non animo tantum, sed etiam scripto
desiguabat: eique viri quidam docti rerum novarum pruritu plus lequo la-
borantes adha-rebant, et magna verborum argumentorumque acie opinionem
illius niunitam defendebant. lilorum tamen conatui sese opposuit IJeza, doc-
tissime et diserlissime rem totam edisserens. Ejus sententiam tota synodus
unanimo consensu apjirobavit, &c. — In vita Bez.
s All heretics say, as Judas to Christ, Master; and with a kiss, that is,
a show of love to it, they betray the truth. — Origen, Tract. 35. in Matt.
Non omues qui Christi nomine gloriantur, et in externo civitatis Dei ca;tu ct
136 THE SAINTS
and woe to the people that are in such hands, as must learn
their skill in government from the common calamities only, and
from their experience of the sufferings of the people 1 This
kind of knowledge, I confess, is the thoroughest j but it is pity
that so many others should pay so dear for it.
You, therefore, who are the guides of this chariot of Christ,
take heed of losing the reins, lest all be overthrown. Alas !
poor England, how are thy bowels torn out, because thy inhabi-
tants, yea, and guides, run all into extremes, like a drunken
man that reeleth from side to side, but cannot keep the middle
way : nay, they hate a man of peace, who runs not out into their
extremes. One party would pluck up the hedge of govern-
ment, as if the vineyard could not be fruitful, except it lie waste
to the pleasure of all the beasts of the forest. They are like
the pond that should grudge at the banks and dam, and thinks
it injurious to be thus restrained of its liberty, and therefore
combine with the winds to raise a tempest, and so assault and
break down the banks in their rage ; and now where is that
peaceable association of waters ? Methinks the enemies of
government are just in the case,^ as I remember, when I was a
boy, our school was in, when we had barred out our master, we
grudged at our yoke, we longed for liberty ; because it was not
given us, we resolved to take it. When we had got out our
master, and shut fast the doors, we grew bold, and talked to him
at our pleasure : then no one was master, and every one was
our master. We spend our time in playing and quarrelling, we
treat at last with our master about coming in ; but our liberty
was so sweet that we were loth to leave it, and we had run our-
selves so deep in guilt, that we durst not trust him, and there-
fore we resolve to let him in no more : but, in the end, when
our playdays, which we called holidays, were over, we were fain
to give an account of our boldness, and soundly to be whipped
for it, and so to come under the yoke again. Lord, if this be
the case of England, let us rather be whipped, and whipped
again, than turned out of thy school, and from under thy
government.
We feel now how those are mistaken that think the way for
panegyri versantur, jus Labent suffragii : multi inter eos serarii, vel in ceri-
tum tabulas relati, imo civitate plane indig^ni. Quis vero populum ad suffra-
gia vocabit? — Tilen.in D. Twiss Defens. contra Corvin. p. 33.
•> Stat contra rationem, defensor mali sui, populus. Hie exitus est omnis
judicii, iu quo lis secundum plures datur.— <Seweca de Vita Beat, c. i.
EVERLASTING HEST. 137
the church's unity,' is to dig up tlie banks and let all loose, that
every man in religion may do what he list.''
On the other side, some men, to escape this Scylla, do fall
into the Charybdis of violence and formality. Thev must have
all men to walk in fetters, and they must be the makers of
them; and ministers must be taught to preach by such jives as
their horses are taught to pace. No man must be suffered to
come into a pulpit, that thinks not or speaks not as they would
have him : or, if they cannot take away his libertv, they will do
what they can to blast his reputation. Yet if he cannot have
the repute of being orthodox, it were well if they would leave
him the reputation of a Christian.
But having, also, a Christianity of their own making, and
proper to themselves, they will presently unchristen him, and
make him a heretic by proclamation ; as if they had so far
the power of the keys, as to lock up the doors of heaven against
him, and wipe out his name from the book of life.
It striketh me sometimes into an amazement with admira-
tion, that it should be possible for such mountains of pride to
remain in the hearts of many godly, reverend ministers ! That
they should no more be conscious of the weakness of their own
understandings, but that even in disputable, difficult things they
must be the rule by which all others must be judged.' So that
every man's judgment must be cut meet to the standard of
theirs ; and whatsoever opinion is either shorter or longer,
' Tinea est Arius : tinea Photinus, qui sanctum ecclesise vestimentum
impietatc scindunt, et sacrilego uiorsu fidei velanien abrodunt. — Avibros. de
Spirit, lib. i. c. 19.
k Nou est levior traiisgressio in interpretatione, quam in conversatione. —
Terlul. de Pudicit. c. 9.
1 Quid possuinus exponere de oceani accessu et recessu, cum constet esse
certam causam ? Vel quid dicere lussuinus, quoniodo pluvia;, et corusca-
tioues, et tonitrua, et coUectiones nubiuin, ct nebulie, et veiUorum tniissiones
et similia his efficiuutur ? &c. In his omnibus nos quidem loquaces erimus,
requiieutes causas eorum : qui auteni ca facit, solus Deus veiidicus est. Si
ergo et iu rel)us creaturae, quiedam ((uidem eorum adjacent Deo ; (iiia«dani
autcm et iu nostram venerunt scientiani, J^^'^^ "•'^'i ^st si et eorum quaj ia
Scripturis requiruntur, universis ScrijUuris spiritualibus existentibus, qua--
dam absolvanius secundum gratiam Dei, (juiedam autem commendenius Deo ?
Et non solum in hoc seculo, sed et in futuro ? Ut semper quidem Deus do-
ceat ; homo autem semper discat qua; sunt .\ Deo, <tc. — Irenceus adveis.
Ha-res. lib. ii. c. 47. Arrogantia proCectus obstaculum est, ut rccte Hion.
Vecordis homines est, a nemine aliqiiid didicisse velle viJeri, ut dixit Antis-
thenes. Read Junius Eirenicon in Fsal. cxxii. and cxxxiii. in operum ejus
torn. i. p. G79, &c. a most precious piece. Read Uishop Hall's 17tli Soliloquy,
called. ' Allowable Variety,' p. (;>. Omnis secta humana authoritatc tirmaia,
ratione caret. — ^neas Sylvius in Platina.
138 THE saint's
must be rejected with the scorn of a heresy or an error.
Wonderful ! That men who have ever studied divinity should
iio more discern the profundities, and difficulties, and their own
incapacities ! More wonderful, that any disciple of Christ
should be such an enemy to knowledge as to resolve they will
know no more themselves than is commonly known,, or suffer
any other to know more. So that when a man hath read once
what is the opinion of the divines that are in most credit, he
dare search no further, for fear of being counted a novelist or
heretic, or lest he bear their curse for adding to, or taking
from, the common conceits ! So that divinity is become an
easier study than heretofore. We are already at a ne plus ultra.
It seemeth vain, when we know the opinion is in credit, to search
any further. We have then nothing to do but easily to study
for popular sermons : nor is it safe so much as to make them
our own, by looking into and examining their grounds, lest in
so doing we should be forced to a dissent : so that scholars may
easily be drawn to think that it is better to be at a venture of
the common belief, which may be with ease, than to weary and
spend themselves in tedious studies, when they are sure, before-
hand, of no better reward from men than the reputation of
heretics, which is the lot of all that go out of the common
road. So that who will hereafter look after any more truth
than is known and in credit, except it be some one that is so
taken with admiration of it as to cast all his reputation over-
board, rather than make shipwreck of his self-prized merchan-
dise; yet most wonderful it is, that any Christian, especially so
many godly ministers, should arrogate to themselves the high
prerogatives of God, viz., to be the rule and standard of truth!"*
I know they will say that Scripture is the rule ; but when they
must be the peremptory judges of the sense of that Scripture,"
so that in the hardest controversies none must swerve from
their sense, upon pain of being branded with heresv or error,
what is this but to be the judges themselves, and Scripture but
their servant ? The final, full, decisive interpretation of laws,
"» I speak this oiil)' of the guilty, and not of any pious and peaceable divine,
of |\vhoni England hath many, but useth them so ill that they show them-
selves unworthy of them.
" Lege Cameroneni accurate disserentem de Potestate Eccles Praelect.,and
besides Cameron, Musculus, with many others, deny any judicial, decisive
power in ministers, in doctrinals. Vid. Videlii Rationale Theolog. lib. iii.
c. 6. p. 511. But a doctoral power, as Camero calls it, such as a school-
master hath in his school, except the power of bodily punishment which be-
longeth to the magistrate, both iu the commouwealth and in the church, eveu
EVERLASTING aEST. 139
helongeth to none but the law-makers themselves; for who can
know another man's meaning beyond his expressions, but him-
self?
And it yet increaseth my wonder that these divines have not
forgotten how constantly our divines, that write against the
papists, do disclaim any such living, final, decisive judge of con-
troversies, but make Scripture the only judge. Oh! what mis-
chief hath the church of Christ suffered by the enlarging of her
creed." While it contained but twelve articles, believers were
plain, and peaceable, and honest : but a Christian now is not
the same thing as then; our heads swell so big, like children
that have the rickets, that all the body fares the worse for it.
Every new article that was added to the creed, was a new engine
to stretch the brains of believers, and in the issue to rend out
the bowels of the church.
It never went so well with the church, since it begun, as
Erasmus saith of the times of the Nicene council, "rem inge-
niosam fore Christianum esse," to be a matter of so much wit
and cunning to be a Christian. Not but all our wit should be
here employed, and controversies of difficulty may be debated ;p
but when the decision of these must be put into our creed, and
a man must be of the faith that the church is of, it goes hard.
Methinks f could read Aquinas, or Scotus, or Bellarmine, with
profit, ut pUthsophiam et thtoloyiam Uberam; but when 1 must
make them all parts of my creed, and subscribe to all they say,
or else be no Catholic, this is hard dealing. I know now we
as a church, whatsoever some say to the contrary, is the projier power of the min-
ister, which is far more than a declarative power ; for he hath also a power to
command ami determine of order and dfg,rees, &c., and the scholars oufjht to
take his word in all douhtful things, till they can come to know it themselves
ID its proper evidence, IJnt yet it is not so great as to bind to any mistake or
sin, clave erranle ; for an interpretation of the law is, ipso facto, void, if it he
apparently contrary to the phiiii text, else God should not be the supreme au-
thority, but man.
o Let them that take their religion from the credit of divines remember,
that it was the mark to dirt'erence ])agani from Christians formerly to take
religion from n)an. Vobis humana a'stimatio iniiocentiam tradidit ; humuua
item dominatio im|.eravit : inde nee !)leiia>, iiec adeo timenda; estis (lisci|iliu«
ad iiinocentiffi veiitatem. Tanta est prudentia hominis ad demonstrandum
bonum, quanta autoritas est ad exigeiidum: tarn ilia falli facilis, quam ista
contenini. — Terml. Jpulogetic. c. 45. Sincera; ac diviua; religionis pietatis-
<|ue cogiiitio nou tarn humano miiiisterio indiget, (|uam e\ seipsa hauritur et
discitur, quippe qua; quotidie opurihus clamat, acper doctrinam Christi sese
clariorem sole ingerit ocuhs, iu(iuit Athanasius, initio lib. i. cont. (.entiles.
And Justin Martyr extoUeth that saying of Socrates, ♦' that no man is to be
preferred before the truth." — Jpol. prima.
V Lege Vitam Ge. Majoris.
140 THE SAINT S
have no Spanish Inquisition to fire us from the truth ; but, as
Grynseus was wont to say, *' Pontifici Romano Erasmum plus
nocuisse jocando, quam Lutherum stomach ando;" so some men's
rei)roaches may do more than other men's persecutions.
And it is not the least aggravation of these men's arrogancy,
that they are most violent in the points that they have least studied,
or which they are most ignorant in : yea, and that their cruel
reproaches are usu;illy so incessant, that where they once fasten,
they scarce ever loose again ; having learned the old lesson,
" To be sure to accuse boldly, for the scar will remain when the
wound is healed." Yea, some will not spare the fame of the
dead, but when their souls have the happiness of saints with
God, their names must have the stain of heresy with men. More
ingenuity had Charles the emperor, when the Spanish soldiers
would have dug up tlie bones of Luther : " Sinite ipsum, in-
quit, quiescere ad diem resurrectionis et judicium omnium," &c.
" Let him rest," saith he, " till the resurrection and the final
judgment ; if he were a heretic, he shall have as severe a judge
as you can desire."
These are the extremes which poor England groaneth under ;
and is there no remedv ? Besides the God of peace, there is no
remedy. Peace is fled from men's principles and judgments,
and therefore it is a stranger to their affections and practices ;
no wonder then if it be a stranger in the land, both in church
and state. i
If either of the forementioned extremes be the way to peace,
we may have it, or else where is the man that seeketh after it ?
But I remember Luther's oracle, and fear it novv to be verified ;
*' Haec perdent religionem Christianam : 1. Oblivio beneficiorum
ab evangelio acceptorum. 2. Sepuritas, quae jam passim et
ubique regnat. 3. Sapientia mundi, quae vult omnia redigere in
ordinem, et impiis mediis ecclesiae paci consulere." Three
things will destroy the Christian religion : First, Forgetfulness
of the benefit we received by the Gospel. Secondly, Security.
Thirdlv, The wisdom of the world, which will needs reduce all
into order, and look to the church's peace by ungodly means.
The zeal of my spirit after peace, hath made me digress here
further than I intended ; but the sum and scope of all my
q Non damno quenquam si k me dissentiat ; modo fuudamentum, hoc est
syinliola uon subruat. Agnosco c(.mimineni imbecillitatora quain et deploro,
et roH'o Deam, ut ipse majum sedificio adliibeat. — Hemming, in Epist. Dedic,
ante Comment, in Ephes. Learu of a moderate Lutheran.
EVERLASTING REST. 141
speech is this : ' Let every conscionable minister study e([ually
for peace and truth, as knouiufr that they dwell both together
in the golden mean, and not at such a distance as most hotspurs
do imagine; and let them believe tliat they are likely to see no
more success of their labours, than they are so studious of peace ;
and that all wounds will let out i)oth blood and spirits ; and
both truth and godliness is ready to run out at every breach that
shall be made among the people or themselves, and that the
time for the pastures of profession to be green, and for the field
of true godliness to grow ripe for the harvest, and for the rose
of devotion and heavenliness to be fragrant and flourish, is
not in the blustering stormy tempestuous winter, but in the calm
delightful summer of peace.
Oh, what abundance of excellent, hopeful fruits of godliness
have I seen blown down before they were ripe, by the impetuous
winds of wars, and other contentions, and so have lain trodden
under foot by libertinism and sensuality, as meat for swine, who
else might have been their master's delight ! In a word, I never
yet saw the work of the Gospel go on well in wars, nor the busi-
ness of men's salvation succeed among dissensions ; but if one
have in such times proved a gainer, multitudes have been losers :
the same God is the God both of truth and peace ; the same
Christ is the Prince of Peace, and author of salvation ; the same
word is the Gospel of peace and salvation : both have the same
causes ; both are wrought and carried on by the same Spirit ;
the same persons are the sons of peace and salvation, so insepa-
rably do they go hand in hand together : O therefore let us be
tlie ministers and helpers of our people's peace, as ever we
desire to be helpers of their salvation.
And how impossible is it for ministers to maintain peace
»I would, therefore, advise all ministers that need my advice, to study less
those violent writers that care not what they say against their adversaries, so
they can disgrace tlieni ; and to read more our solid, peace-making; divines.
For, if I have any judfrmenl, these are j^enerally the most knowing and ju-
dicious, as well as the most moderate, such as Davenant, Malth. Martinius,
Lud. Crociijs, Camero, Lud. Capellus, Amiraldus, (yea, and Tcstardus, for
all men's .hot words,) Pelargus, Para!us's Kirenicon, Conrad. Berlins, our
Doctor Preston, Ball, Parker, Bradshaw, Galaker, Mcde, Wotton, with the
like; not to mention all the f.ireiiicons that theGerman divines have written ;
iior Hottouus de Toler., and many otlier-;, tliat have written purposely for pa-
cification. Oh, what a thin;; is self-love ! If men do want peace in their own
consciences, or in the humours of their own bodies, they can quickly feel it,
and think themselves undone till they have peace a;;ain ; and yet the want of
peace in church and state is lu) trouhle to tlicm, hut for their owu cuds aud
faucies they can delii^ht iu divisious.
142 tHE SAINT*S
among their people, if they maintain not peace among them-
selves ! « Oh, what a staggering is it to the faith of the weak,
when they see their teachers and leaders at such odds ! It
makes them ready to throw away all religion, when they see
scarcely two or three of the most learned and godly divines of one
mind, but like the bitterest enemies, disgracing and vilifying
one another, and all because the articles of our faith must be so
unlimited, voluminous, and almost infinite; so that no man well
knows when he may call himself an orthodox Christian. When
our creed is swelled to the bigness of a national confession, one
would think that he that subscribeth to that confession should
be orthodox ;' and yet if he jump not just with the times in ex-
pounding every article of that confession, and run not with the
stream in every other point that is in question among them,
though he had subscribed to the whole harmony of con-
fessions, he is never the nearer the estimation of orthodox.
Were we all bound together by a confession or subscription of the
true fundamentals, and those other points that are next to fun-
damentals only, and there took up our Christianity and unity,
yielding each other a freedom of differing in smaller or more
difficult points, or in expressing ourselves in different terms, and
so did live peaceably and lovingly together notwithstanding
such differences, as men that all know the mysteriousness of
• Sit consensus cordis credendo, et linguee confitendo, — Oiigen. Tract. 6.
in Matt, xviii. 19,
' Lud. Crocius in Syntagm. et Parker de Descensu, two most excellent,
learned men, say that the first creed contained no more but, " 1 believe in
God the Father, the Son, and the Holy Ghost ;" and the reverend Bishop
Usher will tell you, ' Dissert, de Symbolis,' p, 8—12, &c., how short the Ro-
man creed, and the Hierusalem and Alexandrian creed, &c. were. Some then
■were shorter than ours, called the Apostles' creed, as we use it now ; and yet
these men that I blame, would think the longest there too short, if it were ten
times longer; yet then even they that had the shortest, thought it dangerous
to alter it. Rocnanam vero ecclesiam omnis in suo symbolo mutationis im-
patientem fuisse ex Ruffino audivimus. Quo spectat et Ambros. illud in
Epist. 81. ad Siric. Credatur symbolo apostolorum, quod ecclesia Romana
intemeratum semper custodit et servat. Et Vigilii Trid. lib. iv. adversus
Eutych. Roma, et antequam Nicaena synodus conveniret, ^ temporibus apos-
tolorum usque ad nunc, ila fidelibus symbolum tradidit. Quo tamen hodie
Komana ecclesia utitur symbolum, additamentis aliquot auctius lei, res
ipsa indicat. — Ussei-ius de Symbolis, \). 9. Romanum (symbolum) omnium
fuisse brevissimuni, in sjmboli explicatione, Ruffinus Aquil. Presbyter jam-
dudum nosdocuit: de additamentis etiam apud occideutales ad Romanum
hoc appositis, in Prooemio suo sic prasfatus. Illud non importune commo-
nendum puio, quod in diversis ecclesiis aliqua in his verbis inveniuutur ad-
jecta. In ecclesia tamen urbis Romse, hoc non deprehenditur factum : quod
tgo propterea esse arbitror, quod ueque hoeresis uUa iliic sumpsit exordium, et
EVERLASTING RBST. 143
divinity, and the imperfection of their own understandings, and
that here we know but in part, and tlicrefore shall most cer-
tainly err and differ in part j what a world of mischief might
this course prevent 1
I oft think on the examples of Luther and Melancthon : it
was not a few things that they differed in, nor such as would
now be accounted small, besides the imperious harshness of
Luther's disposition, as Carolostadius could witness ; and yet
how sweetly, and peaceably, and lovingly did they live together,
without any considerable breach or disagreement 1 As Mel.
Adamus saith of them, " Et si tempora fuerunt ad distractiones
proclivia, hominumque levitas dissidiorum cupida, tamen cum
alter alterius vitia nosset, nunquam inter eos simultas extitit,
ex qua animorum alienatio subsecuta sit;" so that their agree-
ment arose not hence, that either was free from faults or error,
but knowing each other's faults, they did more easily bear them.
Certainly if every difference in judgment in matters of religion
should seem intolerable, or make a breach in affection, then no
two men on earth must live together, or tolerate each other, but
every man must resolve to live by himself; for no two on earth
but differ in one thing or other, except such as take all their
faith upon trust, and explicitly believe nothing at all. God
hath not made our judgments all of a complexion, any more than
our faces ; nor our knowledge all of a size, any more than our
bodies ; and methinks men, that be not resolved to be any thing
mos ibiservaturantiquus.eos qui gratiambaptismi suscepturi sunt, publice,5d
est, fidelium populo audiente, symbolum reddere: et utique adjectioiiem uuius
saltern sermouis, eoruni qui prfecesserunt in fide, iiou adinittit auditus. In cae-
teris autem lotis, quantum intelligi datur, propter nonnullos haereticos addita
quEEdam videutur, per quae noveilae doctrinjE seusns crederetur excludi. — Usher
de Symb. p. 5. Lege pacificam illam et Christianissiniam Augustini episto-
lam ad Hieroiijmum (seneni morosuin) (jua; est inter opera Hieron. torn. iii.
p. (edit. Ainerbach.) 158, &c. Si ergo secundum hunc mundum, quem dixi-
mus, quaedam ([uidem (lusestionuni Deo commiserimus, et fidem nostram
servabimus, et omnis Scriptura k Deo nobis data consonaus nobis invenietur.
Et parabolae his quae manifeste dicta sunt cunsonabunt ; et manifeste dicta
absolvent parabolas, et per dictionum multas voces, unam consonantem me-
lodiam in nobis sentiet, laudantem hymnis Deum qui fecit omnia. Ut puta
siquis interroget, Aiitequam mundum faceret Deus, quid agebat ? Dicimus
quoniam ista responsio subjacet Deo, quoniam niundus hie factus estapoteles-
tos k Deo, temporale initium accipieus, Scripturte nosdoceut : quid autem ante
hoc Deus sit operatus nulla Scriptura manifestat : subjacet ergo liaec responsio
Deo ; et non ita stultas, et sine disciplina blasphemas adinvenire velle prolatio-
nes, et per hoc quod putes te itivenisse materise prolaiionem, ipsum Deum qui
fecit omnia reprobare, &c. — Irenants advers, //tfTM. lib.ii. c. 47. I tntreat my
brethren of the ministry, that are apt to be too zealous in their opinions, to read,
above all other, Daveuant, Morton, and Hall ' De Pace,' and Cour. Bergius.
144 THE saint's
in religion, should be afraid of making the articles of their faith
so numerous, lest they should shortly become heretics them-
selves, by disagreeing from themselves ; and they should be
afraid of making too strict laws for those that differ in judgment
in controvertible points, lest they should shortly change their
judgments, and so make a rod for their own backs; for how
know they, in difficult disputable cases, but within these twelve
months themselves may be of another mind, except they are
resolved never to change, for fear of incurring the reproach of
novelty and mutability ; and then they were best resolve to
study no more, nor ever to be wiser. I would we knew just at
what age a man must receive this principle against changing
his judgment ; I am afraid lest at last they should teach it their
children, and lest many divines do learn it too young ; and if
any, besides Christ and his apostles, must be the standard and
foundation of our faith, I would we could certainly tell who they
are ; for I have heard yet none but the pope, or his general
council, expressly lay claim to the prerogative of infallibility ; and
I think there are few that have appeared more fallible : for my
own part, I admire the gifts of God in our first reformers, Luther,
Melancthon, Calvin, &c. And I know no man, since the
apostles' days, whom I value and honour more than Calvin, and
whose judgment, in all things, one with another, I more esteem
and come nearer to ; though I may speed as Amyraldus, to be
thought to defend him but for a defence to his own errors ; but
yet if 1 thought we must needs be in all things of his mind, and
know no more in any one point than he did, I should heartily
wish that he had lived one fifty years longer, that he might have
increased and multiplied his knowledge before he died, and
then succeeding ages might have had leave to have grown wiser,
till they had attained to know as much as he. Some men can
tell what to say in point of ceremonies, common-prayer, &c.
when they are pressed with the examples and judgments of our
first reformers ; but in matters of doctrine, they forget their own
answers, as if they had been perfect here, and not in the other ;
or as if doctrinals were not much fuller of mvsteries and difficul-
ties than worship. So far am I from speaking all this for the
security of myself in my differing from others^ that if God
would dispense with me for my ministerial services, without any
loss to his people, I should leap as lightly as Bishop Ridley,
when he was stripped of his pontificalia, and say as Paedaretus
the Laconian, when he was not chosen in numerum trecen-
F.VER LA STING REST.
145
torum, " Gratias habeo tibi, O Deus, quod tot homines me me-
Hores huie civitati dedisti."'
But I must stop, and again apologise for this tediousness ;
though it be true, as Zeno saith, " verbis muitis non cget Veri-
tas;" yet " respiciendum etiam ([uibus egent iectores," I concbjde
not with a laconisni, but a chribtianism, as hoping my brethren
will at least hear tiieir Master, " Have salt in yourselves, and
have peace one with another:" (Mark ix. 50:) and Calvin's
exposition, which is the sum of all I have said, q. d. " Danda
est vobis opera, non tantum ut salsi intus sitis, sed etiam ut
saliatis alios : quia tamen sal acrimonia suamordet, ideo statim
admonet, sic temperandum esse conditurani, ut pax interim salva
maneat." And with R. INleldenius Parsen. fol. f. 2, " Verbo
dicam : si nos servaremus in necessariis unitatem, in non neces-
sariis libertatem, in utrisque charitatem ; optimo certe loco
essent res nostrse: ita fiat. Amen." Inquit Conr. Bergius hsec
recitans.
Sect. XF. 6. The last whom I would persuade to this great
work of helping others to the heavenly rest, is, parents, and
masters of families : All you that God hath instrusted with
children or servants, O consider what duty lieth on you for the
furthering of their salvation." That this exhortation may be
the more effectual with you, I will lay down these several con-
siderations for you seriously to think on :
1. What plain and pressing commands of God are there that
require 'this great duty at your hand 1 "And these words which
1 command thee this day shall be in thy heart ; and thou shalt
teach them diligently to thy children, speaking of them when
thou sittest in thy house, and when thou walkest by the way, and
when thou liest down, and when thou risest up." (Deut. vi. G —
8.) So Deut. xi. And how well is God })leased with this in
Abraham ! " Shall I hide from Abraham that thing which I
do ? For 1 know him, that he will command his children, and.
his household after him, that they shall keep the way of the
Lord," &c. (Gen. xviii. 19.) And it is Josiiua's resolution,''
" that he and his household will serve the Lord." " Train up
a child in the way he should go, and when he is old he will not
' Brus. lib i. c. 18. ex Plat. Laert. lil). iii.
" Riail Woodward's 'Chilli's Patrimony.'
^ Joshua xjciv. 15. Jubct Deui Abialiaimim Don apiul se scpclire diviiia?
revelationt's, scd et donu-sticis comiiieniorare, et ad posteros projiaijare, ut
vera Dei aijnitio de mauu in maiiuin trad Ita in ejus iauiilia coiiservctur.—
Parous ill Genes, xviii. I'J. p. 1 l(jl.
VOL. XXI II, L
146 THE saint's
depart from it." (Pj-ov. xxii. 6.) " Bring up your children in
the nurture and admonition of the Lord." (Eph. vi. 4.) Many the
like precepts, especially in the book of Proverbs, you may find :
so that you see it is a work that the Lord of heaven and earth
hath laid upon you, and how then dare you neglect it, and cast
it off?
2. It is a duty that you owe your children in point of justice ;
from you they received the defilement and misery of their na-
tures, and therefore you owe them all possible help for their
recovery. If you had but hurt a stranger, yea, though against
your will, you would think it your duty to help to cure him.
3. Consider, How near your children are to you, and then you
will perceive that from this natural relation also they have interest
in your utmost helpJ Your children are, as it were, parts of your-
selves, if they prosper when you are dead, you take it almost as
if you lived and prospered in them. If you labour ever so much,
you think it not ill bestowed, nor your buildings or purchases
too dear, so that they may enjoy them when you are dead ;
and should you not be of the same mind for their everlasting
rest ?
4. You will else be witnesses against your own selves ; your
great care, and pains, and cost for their bodies, will condemn
you for your neglect of their precious souls. You can spend
yourselves in toiling and caring for their bodies, and even
neglect vour own souls, and venture them sometimes upon un-
warrantable courses, and all to provide for your posterity j and
have you not as much reason to provide for their souls ? Do
you not believe that your children must be everlastingly happy or
miserable when this life is ended ? and should not that be fore-
thought in the first place ?
5. Yea, all the very brute creatures may condemn you;
which of them is not tender of their young ? Hov/ long will
the hen sit to hatch her chickens ; and how busily scrape for
them ; and how carefully shelter and defend them ! and so will
even the most vile and venomous serpent, and will you be more
unnatural and hard-hearted than all these ? Will you suffer
your children to be ungodly and profane, and run on in the un-
doubted way to damnation, and let them alone to destroy them-
selves without control ? '■
y Nolle liberos contristare docendo (jua bona sunt, libertatem permittere
peccandi, liou est amare filios, sed odisse. — Megnnd. in 1 Tim. iii. 12.
^ Utitur verbo [pra;cipiet] ut paientes et superiores intelligant, noa seg«
EVERLASTING REST. 14/
6. Consider, God liath made your children to be your charge;
yea, and your servants too. Every one will confess they are
the minister's charge, and what a dreadful thing it is for them
to neglect them, when God hath told them, that if they tell not
the wicked of their sin and danger, their blood shall be required
at that minister's hands ; and is not your charge as great and as
dreadful as theirs ? Have not you a greater charge of your
own families than any minister hath? Yea, doubtless, and
your duty it is to teach, and admonish, and reprove them, and
watch over them, and at your hands else God will re([uire the
blood of their souls. The greatest it is that ever you were in-
trusted with, and woe to you if you prove unfaithful, and betray
your trust, and suffer them to be ignorant for want of your teach-
ing, or wicked for want of your admonition or correction. Oh,
sad account, that many parents will make !
7. Look into the dispositions and lives of your children, and
see what a work there is for you to do. First, It is not one sin
that you must help them against, but thousands ; their name is
Legion, for they are many. Jt is not one weed that must be
pulled up, but the field is overspread with them. Secondly,
And how hard is it to prevail against any one of them ! They
are hereditary diseases, bred in their natures : " Naturam ex-
pcllas furca," &c. They are as near them as the very heart ;
and how tenacious are all things of that which is natural ! How
hard to teach a hare not to be fearful ; or a lion or a tiger not
to be fierce ! Besides, the things you nuist teach them are
(juite above them ; yea, and clean contrary to the interest and
desires of their flesh : how hard is it to teach a man to be willing
to be poor, and des|)ised, and destroyed here for Christ; to
deny themselves, and displease tlie flesh ; to forgive an enemy ;
to love those that hate us ; to watch against temptations ; to
avoid occasions and appearance of evil ; to believe in a crucified
Saviour ; to rejoice in tribulation ; to trust upon a bare word of
promise, and let go all in hand, if called to it, for something in
hope that they never saw, nor ever spake with man that did see;
to make God their chief delight and love, and to have their
hearts in heaven, while they live on earth : I think none of this
is easy ; they that think otherwise, let them try and judge : yet
all this must be learned, or they are mulone for ever. If you
help them not to some trade, they cannot live in the world ; but if
niter aut obiter, sed sedulo et cum autlioritate inferiores ad Uei timorem et
obedieiitiam adduceudo, faciendum esse olliciuui.— /'(ijo'h*- in Ccn. xviii. ly.
l2
148 THE saint's
they be destitute of these things, they shall not live in heaven.
If the mariner be not skilful, he may be drowned ; and if the
soldier be not skilful, he may be slain ; but they that cannot do
the things above mentioned, will perish for ever, " for without
holiness none shall see God." (Heb. xii. 14.) Oh, that the
Lord would make all you that are parents sensible what a work
and charge doth lie upon you ! You that neglect this important
work, and talk to your families of nothing but the world, I tell
you the blood of souls lies on you; make as light of it as you
will, if you repent not, and amend, the Lord will shortly call
you to an account for your guiltiness of your children's ever-
lasting undoing; and then you that could find in your hearts to
neglect the souls of your own children, will be judged more bar-
barous than the Irish or Turks, that kill the children of others.
8. Consider also. What a world of sorrows do you prepare for
yourselves, by the neglect of your children.*
First, You can expect no other but that they should be thorns
in your very eyes, and you may thank yourselves if they prove
so, seeing they are thorns of your own planting.
Secondly, If you should repent of this your negligence, and
be saved yourselves, yet is it nothing to you to think of the
damnation of your children ? You know God hath said, " that
except they be born again, they shall not enter into the king-
dom of God." Methinks, then, it should be a heart-breaking
to all you that have unregenerate children ; methinks you
should weep over them every time you look them in the face,
to remember that they are in the way to eternal fire. Some
people would lament the fate of their children, if but a wizard
should foretell them some ill fortune to befall them, and do you
not regard it when the living "God shall tell you, " that the
wicked shall be turned into hell, and all they that forget God."
(Psal. ix. 17.)
Thirdly, Yet all this were not so doleful to you, if it were a
thing that you had no hand in, or could do nothing to help ;
but to think that all this is much long of you ! that ever your
negligence should bring your child to these everlasting tor-
ments, which the very damned man (Luke xvi.) would have
* Think of Eli's sad example ; though he tliJ admonish them, yet it was out
of season, he did it not soon enough ; he suffered them to have their will too
long; he dealt not with them till they were grown impudent in their sin,
atid all Israel rang of them. — Borrh. Neither was his admonition severe
enough according to his authority, — W'Uktin 1 Sam, iii. 13. q. 6, p. 11.
KVBRLASTING REST. liO
had his brethren been warned to escape. If tliis seem light to
thee, thou hast the heart of a hellish fiend in thee, and not of a
man.''
Fourthly, But yet worse than all this will it prove to you if
you die in this sin, for then you shall be miserable as well as
they : and, oh, what a greeting will there be then between un-
godly parents and children ! VV^hat a hearing will it be to your
tormented souls, to hear your children cry out against you : 'All
this that we suffer was long of you ; you should have taught us
better, and did not; you should have restrained us from sin, and
corrected us, but you did notj and what an addition will such
outcries be to your misery !
9. On the other side, do but think with yourselves, what a
world of comfort you may have if you be faithful in this duty.
First, If you should not succeed, yet you have freed your own
souls ; and though it be sad, yet not so sad, for you may have
peace in vour own consciences. Secondlv, But if you do suc-
ceed, the comfort is inexpressible. For First, Godly children
will be truly loving to yourselves that arc their parents ; when a
little riches, or matters of this world, will oft make ungodly
children to cast off their very natural affection. 2. Godly
children will be most obedient to you ; they dare not disobey
and provoke you, because of the command of God, except you
should command them that which is unlawful, and then they
must obey God rather than men. 3. And if you should fall into
want, they would be most faithful in relieving you, as knowing
they are tied by a double bond, of nature and of grace. 4. And
they will also be helpers to your souls, and to your spiritual
comforts; they will be delighting you with the mention of hea-
ven, and with holy conference and actions ; when wicked chil-
dren will be grieving you with cursing, and swearing, or drunk-
enness, or disobedience. 5. Yea, when you arc in trouble, or
sickness, and at death, your godly children will be at hand to
advise and to support you ; they will strive with God in prayers
for you ; oh, what a comfort is it to a parent to have a child that
hath the spirit of prayer and interest in God ! How much good
may they do you by their importunity with God ! and what a
sadness is it to have children, that when you lie sick, can do no
more but ask you how you do ; and look on you in your misery!
■> Ut vinitor laboris onus et sumptus libentcr siistinet; sic jiater familias
onus et curain et sumptus, et inolestiaSj &c., quia spem liabet fiuctuuiu. —
ff'oljius in Paul, cxviii. pp. (inihij 131,
150 THE saint's
6. Yea, all your family may fare the better for one child or ser-
vant that feareth God ; yea, perhaps all the town where he liveth :
as Joseph's case proveth, and Jacob's, and many the like, when
one wicked child may bring a judgment on your house. 7. And if
God make you instruments of your children's conversion, you will
have a share in all the good that they do through their lives ; all
the good they do to their brethren, or to the church of God, and
all the honour they bring to God, will redound to your happi-
ness as having been instruments of it. 8. And what a comfort
may it be to you all your lives, to think that you shall live with
them for ever with God ! 9. But the greatest joy will be when
you come to the possession of this, and you shall say, ' Here am
I, and the children thou hast given me.' And are not all these
comforts enough to persuade you to this duty ?
10. Consider further, that the very welfare of church and
state lieth mainly on this duty of well educating children ; and
without this, all other means are like to be far less successful. I
seriously profess to you that I verily think all the sins and
miseries of the land may acknowledge this sin for their great
nurse and propagator. Oh, what happy churches might we
have, if parents did their duties to their children ! Then we
need not exclude so many for ignorance or scandal, nor have
our churches composed of members so rude. Then might we
spare most of the quarrels about discipline, reformation, tolera-
tion, and separation : any reasonable government would do
better with a well-taught people, than the best will do with the
ungodly. It is not good laws and orders that will reform us,
if the men be not good, and reformation begin not at home;
when children go wicked from the hands of their parents j thence
some come such to the universities, and so we come to have an
ungodly ministry ; and in every profession they bring this fruit
of their education with them. When gentlemen*^ teach their
children only to hunt, and hawk, and game, and deride the
godly, what magistrates, and what parliaments, and so what
government, and what a commonwealth, are we likely to have,
e See Charron's invective against unlearned gentlemen, lib. iii. c. 14.
p. 500. Like Askham's of the English. Much more may be said against
the irreligious. Parents are the first authors and cause of a conimon-
weahh ; to furnish a state with honest men and good citizens, the culture and
good education of youth are necessary, which is the seed of a commonwealth.
Tiiere comes not so much evil to a commonwealth by the ingratitude of
children to the parents, as by the carelessness of parents in the instruction of
their children ; therefore, by great reason in Lacedemun, and other good and
EVERLASTING REST. 151
when all must be guided by such as these ! Some perverse, in-
considerate persons lav the blame of all this on the ministers ;
that people of all sorts are so ignorant and profane ; as if one
man can do the work of many hundreds. I beseech you that
are masters and parents, do your own duties, and free ministers
from these unjust aspersions, and the church from her reproach
and confusion. Have not ministers work enough of their own
to do ? Oh, that vou knew what it is that lieth on tliem ! And if,
besides this, you will cast upon them the work of every master
and parent in the parish, it is likely, indeed, to be well done.
How many sorts of workmen must there be to the building of
a house! And if all of them should cast it upon one, and
themselves do nothing, you may judge how much were likely to
be done. If there be three or four schoolmasters in a school,
amongst tliree or four hundred scholars, and all the lower that
should fit them for the higher schools, should do nothing at all
but send all these scholars to the highest shoolmaster as ignorant
as they received them, would not his life be a burden to him,
and all the work be frustrated and spoiled ? Why, so it is here.
The first work towards the reforming and making happy of
church and commonwealth, lies in the good education of your
children ; the most of this is your work ; and if this be left
undone, and then they come to ministers raw and ignorant, and
hardened in their sins, alas ! what can a minister do ? Whereas,
if they came trained up in the principles of religion, and the
practice of godliness, and were taught the fear of God in their
youth, O what an encouragement would it be to ministers ! And
how would the work go on in our hands ! I tell you seriously,
this is the cause of all our miseries and unreformedness in church
and state, even the want of a holy education of children. Many
lay the blame on this neglect and that, but there is none hath
so great a hand in it as this. What a school must there needs
be where all are brought raw, as 1 said, to the highest form !
What a house must there needs be built, when clay is brought
to the mason's hands instead of bricks ! What a commonwealth
politic states, there was a punislinieut laid on the parents when the children
were ill conditioned.— C/jrtrro«. lib. iii. cap. 14. p. 4!)0. Parents are doubly
ohlitfed to this duty; both because they are their children, and because they
are the tender plants and hope of the commonwealth. — Ihid. The strength
and continuance of a reforniatiou lie not all in the magistrate, but in this :
that the people receive the truth into them, and among them ; who otherwise
would be but as a hen in a coop, always looking to get out. — M. f iues' Ser-
mon on Num. xiv. 24. p. 27.
i52 THE saint's
may be expected if all the constables and justices should do
nothing, but cast all upon king and parliament! And so, what
a church may v/e expect, when all the parents and masters in the
parish shall cast all their duty on their ministers ! Alas! how
long may we catechise them, and preach to them, before we can
get them to understand the very principles of the faith ! This,
this is the cause of our church's deformities, and this is the
cause of the present difficulty of reformation. It is in vain to
contend about orders and discipline if the persons that live under
it be not prepared. Perhaps you will say, ' The apostles had not
their hearers thus prepared to their hands. Is not the word the
first means of conversion?'
Answ. 1. The apostles preached to none at first but infidels
and pagans. And are you no better ? Will you do no more
for your children than they ?
2. All the success of their labours was to gather here and
there a church from among the world of unbelievers. But now,
the kingdoms of the world are become the kingdoms of the
Lord and his Christ.
3. And yet the apostles were extraordinarily qualified for the
work, and seconded it by miracles for the convincing of their
hearers.
4. I do verily believe that if parents did their duty as they
ought, the word publicly preached would not be the ordinary
means of regeneration in the church, but only without the
church, among infidels. Not that 1 believe Doctor Burgess
and Mr. Bedford's doctrine of baptismal regeneration. But
God would pour out his grace upon the children of his people,
and hear prayers for them, and bless such endeavours for their
holy education, that we should see the promises made good to
our seed, and the unthankful Anabaptists, that will not confess
that the children of the saints are any nearer God, or more be-
holden to him than pagans, so much as for the favour to be
visible church members, should, by sweet experience, be con-
vinced of their error, and be taught better how to understand
that our children are holy.
11. I entreat you that are parents, also to consider what ex-
cellent advantages you have above all others for the saving of
Yonr children.
1. They are under your hands while they are young and
tender, and flexible; but they come to ministers when they are
grown elder, and stjffer, and settled in their ways, and think
EVERLASTING UKST. 153
themselves too good to be catechised, and too old to be taught.''
You have a twig to bend, and \vc an oak. You have the young
plants of sin to ])luck u]), and we the deeji-rooted vices. The
consciences of children are not so seared with a custom of
sinning and long-resisting grace, as others. You have the soft
and tender earth to plough in, and we have the hard and stony
ways, that have been trodden on by many years' practice of evil.
When they are young, their understandings are like a sheet of
white paper, that hatli nothing written on, and so you have
opportunity to write what you w^ill. But when they are grown
up in sin, they are like the same paper written over with false-
hoods, which must all be blotted out again, and truth written in
the place. And how hard is that ! We have a double task ;
first to unteach them, and then to teach them better, but you
have but one. We must unteach them all that the world, and
flesh, and wicked company, and the devil, have been diligently
teaching them in many years' time. We have hardened hearts
to beat on like a smith's anvil, that will not feel us ; we may tell
them of death and judgment, heaven and hell, and they hear us
as if they were asleep or dead ; you have the soft clav to mould,
and we have the hardened burned bricks. You have them
before they are possessed with prejudice and false conceits
against the truth, but we have them to teach when they have
many years lived among those that have scorned at godliness,
and taught them to think God's ways to be foolish preciseness.
Custom hath not ensnared and engaged our little ones to con-
trary ways, but of old sinners, the Lord himself hath said, " that
if the Ethiopian can change his skin, and the leopard his spots,
then may those that are accustomed to do evil, learn to do well."
(Jer. xiii. 23.) Doth not the experience of all the world show
you the power of education ? What else makes all the children
of the Jews to be Jews; and all the children of the Turks
to be Mahometans; and of Christians to be in profession
Christians; and of each sect or party in religion to follow their
parents, and the custom of the place ? Why now, what an ad-
<^ Nemo est omiuum tani efficax ad liberos, vel servandos, vol perdendos,
quam sunt ipsi pareutes. — Rolloc, in Col. iii. 21. Ui aqua iu areola dijji-
tum sequitur prjpcedeutem ; ita atas mollis, flexihilis ; et quocuiuiue dux-
eris, traliitur. — Hicron. lib. ii. epist. 16. p. 201. Nobis qui sacrameiitum
verae religioiiis accepimus, cum sit Veritas rcvciata diviaitus, cum doctorem
sapieulite ducemquc veritatis Deum scquamur: uuiversos sine uUo discri-
mine, vel sexus, vel xtatis, ad coeleste pabulum convocamus. — Ladaitt, Inslil.
lib. i. c. 1.
154 THE saint's
vantage have you to use all this for the furtherance of their
happiness, and possess them as strongly beforehand against sin,
as else Satan would do for itj and so Satan should come to
them upon some of those disadvantages that now Christ comes
on.
2. Consider, also, That you have the affections of your chil-
dren more than any others. None in the world hath that inte-
rest in their hearts as you. You will receive that counsel from
an undoubted friend, that you would not do from an enemy, or
a stranger. Why now, your children cannot choose but know
that you are their friends, and advise them in love ; and they
cannot choose but love you again. Their love is loose and
arbitrary to others, but to you it is determinate and fast. Nature
hath almost necessitated them to love you. Oh, therefore,
improve this your interest in them for their good.
3. You have also the greatest authority over them. You may
command them, and they dare not disobey you ; or else it is
your own fault, for the most part, for you can make them obey
you in your business in the world; yea, you may correct them
to enforce obedience. Your authority also is the most un-
questioned authority in the world. The authority of kings and
parliament has been disputed, but yours is past dispute. And
therefore, if you use it not to constrain them to the works of
God, you are without excuse.
4. Besides, their whole dependence is on you for their main-
tenance and livelihood. They know you can either give them or
deny them what you have, and so punish and reward them at
your pleasure. But on ministers or neighbours they have no
such dependence.
5. Moreover, you that are parents know the temper and in-
clinations of your children, what vices they are most inclined
to, and what instruction or reproof they most need, but minis-
ters that live more strange to them, cannot know this.
6. Above all, you are ever with them, and so have opportunity
as to know their faults, so to apply the remedy. You may be
still talking to them of the word of God, and minding them of
their state and duty, and may follow and set home every word
of advice, as they are in the house with you, or in the shop, or
in the field at work. Oh, what an excellent advantage is this,
if God do but give you hearts to use it. Especially you, mothers,*
« Magna hie matribus fidis vitanda est molestia, nee audiendum quod af-
fectus, sed quod ratio et pietas dictabit. — Bullin. in 1 Tim. iii. 11.
EVERLASTING REST. 155
remember this ; you arc more with your children while they are
Httleones than their fathers, be you therefore still teaching them
as soon as ever they are capable of learning. You cannot do
God such eminent service yourselves as men, but you may train
up children that may do it, and then you will have part of the
comfort and honour. Bathsheba had part of the honour of
Solomon's wisdom ; (Prov. xxxi. i ;) for she taught him ; and
Timothy's mother and grandmother, of his piety. Plutarch
speaks of a Spartan woman, that when her neighbours were
showing their apparel and jewels, she brought out her children
virtuous and well taught, and said, " These are my ornaments
and jewels." Oh, how much more will this adorn you than
your bravery! What a deal of pains you are at with the bodies
of your children more than the fathers, and what do you
suffer to bring them into the world ; and will not you be at as
much pains for the saving their souls ? You are naturally of
more tender affections than men ; and will it not move you to
think that your children should perish for ever ? Oh, therefore,
I beseech you, for the sake of the children of your bowels, teach
them, admonish them, watch over them, and give them no rest
till you have brought them over to Christ.
And thus I have showed you reason enough to make you di-
ligent in teaching vour children, if reason will serve, as methinks
among reasonable creatures it should do.
Sect. XII. Let us next hear what is usually objected against
this by negligent men.
Object. 1. We do not see but those children prove as bad as
others that are taught the Scriptures, and brought up so holily ;
and those prove as honest men and good neighbours, that have
none of tliis ado with them.
Answ. Oh, who art thou, man, that disputest against God ?
Hath God charged you to teach your children diligently his
word,^ speaking of it as you sit at home, and as you walk abroad,
as you lie down, and as you vise up ; (Deut. vi. 6 — 8 ;) and
dare you reply that it is as good to let it alone ? Why, this is
to set God at defiance, and, as it were, to spit in his face, and
give him the lie. Will you take it well at your servants, if,
when you command them to do a thing, they should return you
such an answer that they do not see but it were as good to let it
alone ? Wretched worm ! Darest thou thus lift up thy head
' Practer publicam doctrinam etiam privata catechizatio domesticorum vi-
sere debet inter uos ex Dei luandato. — Parceusin Gen. xviii. 19.
156 * THE saint's
against the Lord that made thee, and must judge thee ? Is it not
he that commandeth thee ? If thou dost not beheve that this
Scripture is the word of God, thou dost not believe in Jesus Christ :
for thou hast nothing else to tell thee that there is a Christ.
And if thou do believe that this is his word, how darest thou
say, ' It is as good disobey it ?' This is devilish pride indeed
when such sottish, sinful dust shall think themselves wiser than
the living God, and take upon them to reprove and cancel his
word.^
2. But, alas ! you know not what honesty is when you say
that the ignorant are as honest as others. You think those
are the honestest men that best please you, but I know those
are the most honest that best please God. Christ saith, in Luke
viii. 15, that an honest heart is that which keepeth the word of
God J and you say, they are as honest that reject it. God made
men to please himself, and not to please you 5 and you may know
by his laws who please him best. The commandments have
two tables, and the first is, " Thou shalt love the Lord with all
thy heart j" and the second, " Thou shalt love thy neighbour
as thyself." First seek the kingdom of God and his righteous-
ness. (Matt. vi. 33.)
3. And what if some prove naught that are well brought up?
it is not the generality of them. Will you say that Noah's
family was no better than the drowned world, because there was
one Cham in it ; nor David's, because there was one Absalom ;
nor Christ's, because there was one Judas ?
4. But what if it were so : have men need of the less teach-
ing, or the more ? You have more wit in the matters of this
world. You will not say, ' I see many labour hard, and yet are
poor, and therefore it is as good never to labour at all ;' you will
not say, ' Many that go to school learn nothing, and therefore
they may learn as much though they never go :^ or many that
are great tradesmen break, and therefore it is as good never
trade at all : or many great eaters are as lean as others, and
many sick men recover no strength though they eat, and there-
B Qui vel frigide de pietatis studiis ipsi sentiunt, vel aliis autores sunt, ut
h. teneris uiiguiculis qiiam diligentissime in religione suos institui neglis^ant,
videant quid velint olini Cliristo Domino respondert-, qui per os sacrum Pauli
pneris commendat sacrarum literarum studium. — Hemmhig. in Eph. vi. 4.
l* Verum, bone Deus, quam paucos hodie reperias qui tarn sint soliciti quo-
modo post se, recte et honeste vivant filii, qiiani curant ut amplam illis hae-
reditatem relinquant, qua post obitum ipsorum splendide et otiose deiicientur!
— Muse, in Gen, xviii. 19. p. (inihi) 427.
I
I
EVERLASTING REST. 157
fore it is as good for men never to eat more : or many plough
and sow, and have nothing come up, and therefore it is as good
never to plough more.' What a fool were he that should reason
thus ! And is he not a thousand times worse that shall reason
thus for men's souls ? Peter reasons the clean contrary way,
*^ If the righteous he scarcely saved, where shall the ungodly
and the sinner appear?" (1 Pet. iv. 18.) And so doth Christ,
*' Strive to enter in at the strait gate, for many shall seek to
enter, and not he able." (Luke xiii. 24.) Other men's miscar-
riages should quicken our diligence, and not make us cast away
all. What would you think of that man that should look over
into his neighbour's garden, and because he sees here and there
a nettle or weed among much better stuff, should say, ^ Why,
you may see these men that bestow so much pains in digging
and weeding, have weeds in their garden as well as I that do
nothing, and therefore who would be at so much pains?' Just
thus doth the mad world talk ; you may see now that those that
pray, and read, and follow sermons, have their faults as well as
we, and have wicked persons among them as well as we. Yea,
but that is not the whole garden, as yours is ; it is but here and
there a weed, and as soon as they spy it, they pluck it uj), and
cast it away.
But, however, if such men be as wicked as you imagine, can
you for shame lay the fault upon the Scripture, or ordinances of
God? Do they find any thing in the Scriptures to encourage
them to sin ? You may far better say ' It is wrong of the judge
and the law which hangs them, that there are so many thieves/
Did you ever read a word for s\n in the Scripture; or ever
hear a minister or godly man persuade people to sin, or from it
rather ? I speak not of sectaries, who usually grow to be ene-
mies to Scripture. Lord, what horrible impudence is in the
faces of ungodlv men ! When a minister hath spent himself
in studying and persuading his people from sin, or when parents
have done all they can to reform their children, yet people will
say, ' It is long of this that they are so bad.' What! will
reproving and correcting for sin bring them soonest to it ? I
dare challenge any man breathing, to name any one ruler tiiat
ever was in the world, that was so severe against sin as Jesus
Christ ; or to show me any law that ever was made in the world
so severe against sin as the laws of God ? And yet it must be
long of Christ and Scripture that men are evil ! A\'hcn he
threateneth damnation against impenitent sinners, it is yet
158 THE saint's
long of him. Yea, see how these wicked men contradict
themselves ! What is it that they hate the Scripture for, but
that it is so strict and precise, and forbids them their pleasures
and fleshly liberties, that is their sins ? And yet if any fall into
sin, they will blame the Scripture, that forbids it. 1 know in
these late years of licentiousness and apostacy, many that talk
much of religion, prove guilty of grievous crimes, but then they
turn away so far from Christ and Scripture. As bad as the
godly are, I dare yet challenge you to show me any society under
heaven like them that most study and delight in the Scriptures:
or any school, like the scholars of Christ. Because parents
cannot, by all their diligence, get their children to be as good as
they should be, shall they therefore leave them to be as bad as
they will ? Because they cannot get them to be perfect saints,
shall they therefore leave them to be as incarnate devils ? Cer-
tainly, your children untaught will be little better.'
Sect. XIII. 2. Some will further object, and say, It is the
work of ministers to teach both us and our children, and there-
fore we may be excused.
Answ. 1. It is first your duty, and then the ministers' ; It will
be no excuse for you, because it is their work, except you could
prove it were only theirs : magistrates must govern both you
and your children : doth it therefore follow that you must not
govern them ? It belongs to the schoolmaster to correct them,
and doth it not belong also to you ? There must go many hands
to this great work, as to the building of a house there must be
many workmen, one to one part, and another to another ; and
as your corn must go through many hands before it be bread :
the reaper's, the thresher's, the miller's, the baker's ; and one
must not leave their part, and say,.It belongs to the other : so it
is here in the instructing of your children : first, you must do your
work, and then the minister do his : you must be doing it pri-
vately night and day ; the minister must do it publicly, and
privately as oft as he can.^
2. But as the case now stands with the ministers of England,
they are disabled from doing that which belongs to their office,
' Liberi pnideuter et dili^euter educati sunt oplimi ; et parentes cum
ornare turn juvare possunt. — fFblf. in Psal. cxxviii. Homil. 153. p. 131. B. c. 3.
^ Familiffi patrum eraiit domesticae ecclesia; ; pastores, sacerdotes, et doc-
tores, erant parentes; liberi et domestici erant catechumeni, discentes doc-
trinam de Deo, creatione, de lapsu et peccato, de ira et judiciis Dei adversus
peccata, de gratia et misericordia Dei, de Messia venture, et reparatioiie hu«
maui generis per eum, &c. — Parceus in Gen, xviii. 19.
EVERLASTING REST. 159
and therefore you cannot now cast your work on them. I will
instance but in two things. First, It belongs to their office to
govern the church, and to teach with authority ; and great and
small are commanded to obey them. (Heb. iii. 7, 17, &;c.) But
now this is unknown, and hearers look on themselves as free-
men, that may obey or not, at their own pleasure : a parent's
teaching which is with authority, will take more than one's that
is taken to have none : people think we have authority to speak
to them when they please to hear, and no more. Nay, few
of the godly themselves do understand the authority that their
teachers have over them from Christ : they know how to value
a minister's gifts, but not how they are bound to learn of him,
and obey him because of his office. Not that they should obey
hini in evil, nor that he should be a final decider of all contro-
versies, nor should exercise his authority in things of no moment;
but as a schoolmaster mav command his scholars when to come
to school, and what book to read, and what form to be of ; and
as they ought to obey him, and to learn of him, and not to set
their wits against his, but to take his word, and believe him as
their teacher, till they understand as well as he, and are ready
to leave his school;^ just so are people bound to obey and
learn of their teachers, and to take their words while they are
learners, in that which is beyond their present capacity, till they
are able to see things in their proper evidence. Now this minis-
terial authority is unknown, and so ministers are the less capable
of doing their work, which comes to pass. First, From the pride
of man's nature, especially novices, which makes men impatient
of the reins of guidance and command ; Secondly, From the
popish error of implicit faith; to avoid which we are driven as
far into the contrary extreme ; Thirdly, And from the modesty
of ministers that are loth to show their commission, and make
known their authority, lest they should be thought proud. As
if a schoolmaster should let his scholars do what they list : or a
pilot let the seamen run the ship whither they will, for fear of
being thought proud in exercising their authority. Secondly,
But a far greater clog than this yet doth lie upon the ministers,
which few take notice of; and that is, the fewness of minis-
ters, and the greatness of congregations. In the apostles' time
' Nemo cxistemet parochorum tantuin esse, et pripceptorum, teneros puer-
oruii) animus pietatis doctrina imbuere ; verum etiaiii id inulto luagis pa-
reDtura ; quorum interest una cum lacte, iu eus semina pietatis jacerc, uiudu
contumaces erga Deum baberi nolint. — Henungius in Evh, vi. 4.
160 THE saint's
every church had a multitude of ministers, and so it must be
again, or we shall never come near that primitive pattern ; and
then they could preach publicly, and from house to house. But
now, when there is but one or two ministers to many thousand
souls, we cannot so much as know them, much less teach them
one by one : it is as much as we can do to discharge the public
work. So that you see, you have little reason to cast your work
on the ministers, but should the more help them by your dili-
gence, in your several families, because they are already so over
burdened.
Sect. XIV. '3. But some will say, ^ We are poor men, and must
labour for our living, and so must our children, and cannot have
while to teach them the Scriptures, we have somewhat else for
them to do.'
Answ. And are not poor men subject to God, as well as rich ;
and are they not Christians : and must they not give account
of their ways ; and have not your children souls to save or lose,
as well as the rich ? Cannot you have while to speak to them
as they are at their work ? Have you not time to instruct them
on the Lord's-day ? You can find time to talk idly, as poor as
you are, and can you find no time to talk of the way to life ?
You can find time on the Lord's-day for your children to play,
or walk or talk in the streets, but no time to mind the life to
come. ^ Methinks you should rather say to your children, ' I
have no lands or lordships to leave you, nothing but hard labour
and poverty in the world ; you have no hope of great matters
here, be sure therefore to make the Lord your portion, and to
get interest in Christ, that you may be happy hereafter : if you
could get riches, they would shortly leave you, but the riches of
grace and glory will be everlasting.' Methinks you should say
as Peter, " Silver and gold I have none, but such as I have I
give you." The kingdoms of the world cannot be had by beg-
gars, but the kingdom of heaven may. O what a terrible
reckoning will many poor men have, when Christ shall plead his
cause, and judge them 1 May not he say, ' I made the way to
worldly honours inaccessible to you, that you might not look
»n Crates cried out in anger " To what end do men take so much care in
heaping^ up i^oods, ami so little care of those to whom they shall leave them ?
What should he do with riches that is not wise, and knows not how to use
them ? It is as if a man should take care of his shoe, and not of his foot ; or
set a rich saddle on a jade's back." — Charron. lib. iii. p. 491. Plato saith, he
knew not in what a man should be more careful and diligent than to make a
ffood son. — Ibid,
I
EVERLASTING REST. 161
nfter it for yourselves, or your children ; but heaven I set open,
that you might have nothing to discourage you; I confined
riches and honour to a few, but my blood and salvation I offered
to all, that none may say, I was not invited ; I tendered heaven
to the poor, as well as the rich ; I made no exce])tion against
the meanest beggar, that did not wilfully shut out themselves :
why then did you not come yourselves, and bring your children,
and teach them the way to the eternal inheritance ? Do you say,
you were poor ? Why, I did not set heaven to sale for money,
but I called those that had nothing, to take it freely ; only on
condition they would take me for their Saviour and Lord, and
give up themselves unfeignedly to me in obedience and love.*
What can you answer Christ, when he shall thus convince you ?
It is not enough, that your children are poor and miserable here,
but vou would have them be worse for everlasting too ! If your
children were beggars, yet if they were such beggars as Lazarus,
they may be conveyed by angels into the presence of God. But
believe it, as God will save no man because he is a gentleman, so
will he save no man because he is a beggar. God hath so
ordered it in his providence, that riches are exceeding occasions
of men's damnation, and will you think poverty a sufficient
excuse ? The hardest point in all our work is to be weaned from
the world, and in love with heaven ; and if you will not be weaned
from it, who have nothing in it but labour and sorrow, you have
no excuse. The poor cannot have while, and the rich will not
have while, or they are ashamed to be so forward : the young
think it too soon, and the old too late : and thus most men, in-
stead of being saved, have somewhat to say against their salva-
tion : and when Christ sendeth to invite them, they say, ' I pray
thee have me excused ;' O unworthy guests of such a blessed
feast, and most worthy to be turned into the everlasting
burnings !
Sect. XV. 4. But some will object, We have been brought up
in ignorance ourselves, and therefore we are unable to teach our
children.
Answ. Indeed this is the very sore of the land : but is it not
pity that men should so receive their destruction by tradition ?
Would you have this course to go on thus still ? Your parents
did not teach you, and therefore you cannot teach your children,
and therefore they cannot teach theirs : by this course the know-
ledge of God should be banished out of the world, and never be
recovered. But if your parents did not teach you, why did not
VOL. XXIII. M
162 THE saint's
you learn when you came to age ? The truth is, you had no
hearts to it; for he that hath not knowledge, cannot value it,
or love it. But yet, though you have greatly sinned, it is not
too late, if you will but follow my faithful advice in these four
points :
1. Get your hearts deeply sensible of your own sin and
misery, because of this long time which you have spent in ig-
norance and neglect. Bethink yourselves sometimes when you
are alone ; did not God make you, and sustain you for his ser-
vice ? Should not he have had the youth and strength of your
spirits ? Did you live all this while at the door of eternity ?
What, if you had died in ignorance, where had you been then ?
What a deal of time have you spent to Httle purpose 1 Your
life is near done, and your work all undone. You are ready to
die, before you have learned to live. Should not God have had
a better share of your lives, and your souls been more duly re-
garded and provided for ? In the midst of these thoughts, cast
down yourselves in sorrow, as at the feet of Christ ; bewail your
folly, and beg pardon, and recovering grace.
2. Then think as seriously how you have wronged your chil-
dren : if an unthrift, that hath sold all his lands, will lament it
for his children's sake, as well as his own, much more should
you.
3. Next set presently to work, and learn yourselves. If you
can read, do ; if you cannot, get some that can ; and be much
among those that will instruct and help you : be not ashamed
to be seen among learners, though it be to be catechised, but be
ashamed that you had not learned sooner. God forbid you
should be so mad, as to say, I am now too old to learn : except
you be too old to serve God, and be saved, how can you be too
old to learn to be saved ? Why not rather, I am too old to serve
the devil and the world, I have tried them too long to trust them
any more. What if your parents had not taught you any trade
to live by ; or what if they had ^never taught you to speak ;
would not you have set yourselves to learn, when you had come
to age ? Remember, that you have souls to care for, as well as
your children, and therefore first begin with yourselves."
4. In the mean time while you are learning yourselves, teach
your children what you do know : and what you cannot teach
" Job ita regebat filios suos ut tam pro prassentibus criminibus, quam pro
occultis in corde peccatis, quae hominum fugere notitiam possunt, divinara
clementiam assiduis sacrificiis exoraret.— /f<V/wi«/»t, in Job u
EVERLASTING REST. 163
them yourselves, put them on to learn it of others that can :
persuade them into the company of the godly, who will he glad
to instruct them. If Frenchmen or Welshmen lived in the
town among us, that could not understand our language, would
they not converse with those that do understand it ? and would
they not daily send their children to learn it, hy heing in the
company of those that speak it ? So do you, that you may learn
the heavenly language : get among those that use it, and en-
courage your children to do so : have you no godly neighbours
that will be helpful to you herein ? O do not keep yourselves
strange to them, but go among them, and desire their help ;
and be thankful to them, that they will entertain you into their
company. God forbid you should be like those that Christ
speaks of, (Luke xi. 52,) that would neither enter into the king-
dom of God themselves, nor suffer those that would to enter.
God forbid you should be such cruel, barbarous wretches, as to
hinder your children from being godly, and to teach them to be
wicked ! ° And yet, alas ! how manv such are tliere swarming
every where among us? If God do but touch the heart of their
children or servants, and cause them to hear and read the word,
and call upon him, and accompany with the godly, who will
sooner scorn them, and revile them, and discourage them, than
an ungodly parent? What, say they, ' You will now be one of the
holy brethren ! You will be wiser than your parents !' Just such
as Pharaoh was to the Israelites, such are these wicked wretches
to their own children, (Exod. v. 3, S, 9,) when Moses said,
" Let us go sacrifice to the Lord, lest he fall upon us with pes-
tilence or sword," &c. Pharaoh answers, " They are idle,
therefore they say, Let us go sacrifice : lay more work upon
them," Sjc. Just so do these people say to their children.
You know Pharaoh was the representer of the devil, and yet let
me tell you, these ungodly parents are far worse that Pharaoh :
for the children of Israel were many thousands, and were to go
three days' journey out of the land, but these men hinder their
children i"rom serving God at home : Pharaoh was not their
father, but their king j but these men are enemies to the children
• Adolescentiores etiam invitos, parentes miuislris ecclesiaj sistant, ut ilc
fide et oratioiie Christiaiiorum, deque pra?ceptis deralo^i et gratiie Cliristi sa-
crameutis iiiterrogati respondentes iiibtruiuaiir : tt si qua in re culpaljiles
fueriut, ad judicia inajorum corrigaiitur, et ad sludiutii pietaiis iucitcutur, et
ad domiiiicx iiiensa* coinmuniuaem uisi explorati iiou adiuittautur. — Muscul.
in Matt, ii, lom. 1, p. 2o".
m2
162 THE saint's
of their bodies : nay, more, let me tell you, I know none on
earth that play the part of the devil himself more truly than
these men. And if any thing that walks in flesh may be called
a devil, I think it is a parent that thus hindereth his children from
salvation. I solemnly profess 1 do not speak one jot worse of
these men, than I do think and verily believe in my soul : nay,
take it how you will, I will say thus much more, I verily think
that in this they are far worse than the devil. God is a righteous
judge, and will not make the devil himself worse than he is : I
pray you be patient while you consider it, and then judge your-
selves. They are the parents of their children, and so is not
the devil. Do you think then that it is as great a fault in him
to seek their destruction, as in them ? Is it as great a fault for
the wolf to kill the lambs, as for their own dams to do it ? Is it
so horrid a fault for an enemy in war to kill a child ; or for a
bear or a mad dog to kill it, as for the mother to dash its brains
against the wall ? You know it is not : do not you think then
that it is so hateful a thing in Satan to entice your children to
sin and hell, and to discourage and dissuade them from holiness
and from heaven, as it is in you. You are bound to love them
by nature, more than Satan is. O then what people are those
that will teach their children, instead of holiness, to curse, and
swear, and rail, and backbite, to be proud and revengeful, to
break the Lord's-day, and to despise his ways, to speak wantonly,
and filthily, to scorn at holiness, and glory in sin ! O when God
shall ask these children, ^ Where learned you this language and
practice ?' and they shall say, * I learned it of my father or
mother j'p 1 would not be in the case of those parents for all the
world ! Alas, is it a work thafis worth the teaching, to undo
themselves for ever ? Or can they not without teaching learn it
too easily of themselves ? Do you need to teach a serpent to
sting, or a lion to be fierce ? Do you need to sow weeds in your
garden ? Will they not grow of themselves ? To build a house,
requires skill and teaching ; but a Utile may serve to set a town
on fire. To heal the wounded or the sick, requireth skill 5 but
to make a man sick, or to kill him, requireth but little. You
may sooner teach your children to swear, than to pray ; and
to mock at godliness, than to be truly godly. If these parents
were sworn enemies to their children, and should study seven
J" CarpendiE suut matrcs quae coram liberis nihil honestum uec loquuntur
pec a°,uut, — Megander in 1 7''im, iii. 12,
EVERLASTING REST. 165
years how to do them the greatest mischief, they could not
possibly find out a surer way, than by drawing them to sin, and
withdrawing them from God.
Sect. XV'l. I shall therefore conclude with this earnest re-
quest to all Christian parents that read these lines, that they
would have compassion on the souls of their poor children, and
be faithful to the great trust that God hath put in them. ^ O
sirs, if you cannot do what you would do for them, yet do what
you can ; both church and state, city and country, do groan
under the neglect of this weighty duty ; your children know not
God, nor his laws, but take his name in vain, and slight his
worship, and you do neither instruct them nor correct them ;
and therefore doth God correct both them and you. You are so
tender of them that God is the less tender both of them and you.
Wonder not if God make you smart for your children's sins ;
for you are guilty of all they commit, by your neglect of doing
your duty to reform them ; even as he that maketh a man
drunk, is guilty of all the sin that he committeth in his drunken-
ness. Will you resolve therefore to set upon this duty, and
neglect it no longer ? Remember Eli. Your children are like
Moses in the basket in the water, ready to perish if they have
not help. As ever you would not be charged before God for
murderers of their souls, and as ever you would not have them
cry out against you in everlasting fire, see that you teach them
how to escape it, and bring them up in holiness, and the fear
of God. You have heard that the God of heaven doth flatly
command it you ; I charge every one of you, therefore, upon
your allegiance to him, as you will very shortly answer the con-
trary at your peril, that you neither refuse nor neglect this most
necessary work.'' If you are not willing, now you know it to be
so plain and so great a duty, you are flat rebels, and no true
subjects of Christ. If you are willing to do it, but know not
how, I will add a few words of direction to help you. 1. Teach
1 Officium pii patrisfamilias est, liheros et familiam educare ad pietatciu,
docereque (|uo modo o])cra Dei recte debeaiit coiisiderare. — Piscalor m Gen.
xviii. It). Si paterfamilias fueris, eiit tihi primo loco considerauda et eiuen.
danda douuis tua. Neque euim cum i'ructu alios corriges, tuoruai neglector.
— Muscul.inMatt. vii. p. 154.
' Bodiii ' De Repub.' lib. i. c. 4, writes very coufideiitly that parents have, by
the law of God and uature, power of life and death over llieir children ; and
that the want of it is very injurious tu commonwealths ; and how only the am-
bition of princes took it frutn the Romans and others : but, as wise men think,
he is mistaken.
166 THE saint's
them by your own example, as well as by your words. Be
yourselves such as you would have them be : practice is the
most effectual teaching of children, who are addicted to imita-
tion, especially of their parents. Lead them the way to prayer,
and reading, and other duties : be not like base commanders,
that will put on their soldiers, but not go on themselves. Can
you expect your children should be wiser or better than you ?
Let them not hear those words out of your mouths, nor see those
practices in your lives, which you reprove in them. No man
shall be saved because his children are godly, if he be ungodly
himself. Who should lead the way in holiness, but the father
and master of the family ? It is a sad time when he must be
accounted a good master or father that will not hinder his
family from serving God, but will give them leave to go to hea-
ven without him.
I will but name the rest of your direct duty for your family.
You must help to inform their understandings. 2. To store
their memories. 3. To rectify their wills. 4. To quicken their
affections. 5. To keep tender their consciences. 6. To re-
strain their tongues, and help them to skill in gracious speech ;
and to reform and watch over their outward conversation.
To these ends, 1 . Be sure to keep them, at least, so long at
school till they can read English. It is a thousand pities that
a reasonable creature should look upon a Bible as upon a stone,
or a piece of wood. 2. Get them Bibles and good books, and see
that they read them. 3. Examine them often what they learn.
4. Especially bestow the Lord's-day in this work, and see that
they spend it not in sports or idleness. 5. Show them the
meaning of what they read and learn. (Josh. iv. 6, 21, 22 j
Psal. Ixxviii. 4 — 6, and xxxiv. 11.) 6. Acquaint them with the
godly, and keep them in good company, where they may learn
good, and keep them out of that company that would teach
them evil. 7. Be sure to cause them to learn some catechism
containing the chief heads of divinity.
Sect, XVII. These heads of divinity, which you must teach
them first, are these : ^
* Nil enim fide Christiana iniquius csset si in doctos solum et artibus hisce
excultos competeret. — Nazianzen, orat. 21. referente Davenantio Jldhm-t. fro
Pace, p. 85. Si quis seponeret totam qu£e hoc seculo nostro viget comrover-
sam theologiam, atque in unum corpus colligeret illos Christianae doctrinae
articulos, de quibus bene convenit inter universas ecclesias, quae Christum
^fdvBpionov colunt et pro servatore suo agiioscunt, posse Christianos in illi
tautum salutiferae veritatis et scientiae invenire, quantum credentibus sufficere
EVERLASTING REST. 167
1. That there is one only God, who is a Spirit invisible, in-
finite, eternal, almighty, good, merciful, true, just, holy, &c.
2. That this (jod is one in three. Father, Son, and Holy Ghost.
3. That he is the Maker, Maintainer, and Lord of all. 4. That
man's happiness consisteth in the enjoying of this God, and
not in fleshly pleasure, profits, or honours. 5. That God made
the first man upright and happy, and gave him a law to keep,
with condition, that if he kept it perfectly, he should live happy
for ever, but if he broke it he should die. 6. That man broke
this law, and so forfeited his welfare, and became guilty of
death as to himself and all his posterity. 7. That Christ the
Son of God did here interpose, and prevent the full execution,
undertaking to die instead of man, and so to redeem him ;
whereupon all things were delivered into his hands as the Re-
deemer, and he is under that relation the Lord of aU. 8. That
Christ hereupon did make with man a better covenant or law,
which proclaimed pardon of sin to all that did but repent, and
believe, and obey sincerely. 9. That he revealed this cove-
nant and mercy to the world by degrees ; first, in darker pro-
mises, prophecies, and sacrifices ; then, in many ceremonious
types; and then, by more plain foretelling by the prophets.
posset ad consecutionem vitac aeternae ; si ad cognitionem accesserit obedi-
entia, et studium sanctitatis. — Usserius Arniachan. hi Cone, coram Rege,
p. 28, re/erente Davena?itio ubi sup. 84. That the Creed, in the beginning,
contained only the profession of belief in Father, Sou, and Holy Ghost, taken
from Matt, xxviii. 19, and how it was, in time, by degrees, enlarged. See it
excellently handled by those excellent, learned, judicious, pious divines,
Sandford and Parker, in that most learned treatise ' De'Descensu Christi,'
lib. iv. initio, prsecipue pp. 5, 6, ad 50. Ecclesia per universum orbem
disseminata banc fidem ab apostolis accepit, atque diligenter custodit : per
consensum in hac fide quasi unam domum inhabitot, et uuam animam habet.
— Jrenceus, lib. i. cap. 2, 3. Vide plura testimonia pro sufficientia symbol i in
Davenantii Adhort. ad Pacem, pp. 93 — 9^, Et in Parkero de Descens.
Et in Conrad. Bergio fere per totam Prax. Cathol. Canon. Una definitio
fidei est, coufiteri, et recte glorificare Patrem, et Christum Filium Dei, et Spiri-
tum Sanctum. Istam confessionem conservamus, in qua et baptizati sumus ;
donatam quidera a, maguo Deo servatore nostro Jesu Christo Sanctis suis dis-
cipulis et apostolis : ab iis autem confessionem, i. e. sanctum mathema et
symbolum fidei, 318. sancti patres in Nicea coUecti tradiderunt. — Justinian
Imper. in Act. C'oncil. Tolet. i. Sicut ha!retici in moribus, omnes rimas cavil-
landi indagantes, in causa fuerunt, ut contractus instrunienta, olim compen-
dinsa, in infinitas conditiones, clausula?, et provisiones jam hodie extendan-
tur; sic illud pactum in baptismo inter Christianum ct Dcum suuni in hac
brevitate tuni sufficiebat. Haeretici vero in fide curiosis dubitationibus, per-
versisciue altercatiouibus octasiouem dederuut explicationis cujusdam niagis
popularis illius symboli, quod antea in majestate quasi sua complicatuni
fuerat. — Doctis. Parker, de Descendu, lib. iv. p. !>. Read also of this, honest
Bishop Hall's book called ' The Peacemaker."
168 THE saint's
10. That in the fulness of time Christ came and took our na-
ture unto union with his godhead, being conceived by the Holy
Ghost, and born of the Virgin Mary. 11. That while he was
on earth he lived a life of sorrows, was crowned with thorns,
and bore the pains that our sins deserved ; at last, being crucified
to death, and buried, so satisfied the justice of God. 12. That he
also preached himself to the Jews, and by constant miracles did
prove the truth of his doctrine and mediatorship before thousands
of witnesses ; that he revealed more fully his new law or covenant;
that whosoever will believe in him, and accept him for Saviour
and Lord, shall be pardoned and saved, and have a far greater
glory than they lost ; and they that will not, shall lie under the
curse and guilt, and be condemed to the everlasting fire of hell.
13. That he rose again from the dead, having conquered death,
and took fuller possession of his dominion over all, and so as-
cended up into heaven, and there reigneth in glory. 14. That
before his ascension he gave charge to his apostles to preach
the foresaid Gospel to all nations and persons, and to offer
Christ, and mercy, and life, to every one without exception,
and to entreat and persuade them to receive him ; and that he
gave them authority to send forth others on the same message,
and to baptize, and to gather churches, and confirm and order
them, and settle a course for a succession of ministers and or-
dinances to the end of the world. 15. That he also gave them
power to work frequent and evident miracles for the confirma-
tion of their doctrine, and the convincing of the world ; and to
annex their writings to the rest of the Scriptures, and to finish
and seal them up, and deliver them to the world as his infallible
word and laws, which none must dare to alter, and which
all must observe. 16. That though his free grace is offered to
the world, yet the heart is by nature so desperately wicked,
that no man will believe and entertain Christ sincerely, except
by an almighty power he be changed and born again; and
therefore doth Christ send forth his Spirit with his word, which
secretly and effectually worketh holiness in the hearts of the
elect, drawing them to God and the Redeemer. 17- That the
means by which Christ worketh and prcserveth this grace, is
the word read and preached, together with frequent fervent
prayer, meditation, sacraments, gracious conference ; and it is
much furthered also by special providences keeping us from
temptation, fitting occurrences to our advantage, drawing us by
mercies, and driving us by afflictions ; and therefore it must be
EVERLASTING REST. 169
the great and daily care of every Christian to use faithfully all
the said ordinances, and improve the said providences. IS. That
though the new law or covenant he an easy yoke, and there is
nothing grievous in Christ's commands, yet so bad are our
hearts, and so strong our temptations, and so diligent our ene-
mies, that whosoever will be saved, he must strive, and watch,
and bestow his utmost care and pains, and deny his flesh, and
forsake all that would draw him from Christ, and herein cou-
tinue to the end, and overcome. And because this cannot be
done without continual supplies of grace, whereof Christ is the
only fountain, therefore we must live in continual dependence
on him by faith, and know that our life is hid with God in him.
19. That Christ will thus by his word and Spirit gather him a
church of all the elect out of the world, which is his body, and
spouse, and he their head and husband, and will be tender of
them as the apple of his eyes, and preserve them from danger,
and continue among them his presence and ordinances ; and
that the members of this church must live together in most en-
tire love and peace, delighting themselves in God and his wor-
ship, and the forethoughts and mencion of their everlasting
happiness ; forbearing and forgiving one another, and relieving
each other in need, as if that which they have were their bro-
ther's. And all men ought to strive to be of this society. Yet
will the visible churches be mixed of good and bad. 20. That
when the full number of these elect are called home, Christ
will come down from heaven again, and raise all the dead, and set
them before him to be judged; and all that have loved God
above all, and believed in Christ, and been willing that he should
reign over them, and have improved their mercies in the day of
grace, them he will justify, and sentence them to inherit the
everlasting kingdom of glory ; and those that were not such,
he will condemn to everlasting fire : both which sentences shall
be tlien executed accordingly.
This is the creed, or brief sum, of the doctrine which you
must teach your children. Though our ordinary creed, called
the apostles' creed, contains all the absolute fundamentals; yet
in some it is so generally and darkly expressed, that an explica-
tion is necessarv.
- •
Sect. XVIll. Then, for matter of practice, teach them
the meaning of the commandments,' especially of the great
' Noy^Tjcria in gencrc talem ndmonitioiieni iiotat, (jiia alicui vcluti iu aui-
muin pouas ac iiigeras ijuitl factu ojius sit, — JJemiugius hi Epii. vi, 4.
1 70 THE saint's everlasting REST,
commands of the Gospel ; ^how them what is commanded
and forbidden, in the first table and in the second, towards God
and men, in regard of the inward and the outward man ; and
here show them, 1. The authority commanding; that is, the
Almighty God, by Christ the Redeemer. They are not now to
look at the command as coming from God immediately, merely
as God, or the Creator, but as coming from God by Christ the
Mediator, who is now the Lord of all, and only lawgiver; seeing
the Father now judgeth no man, but hath committed all judg-
ment to the Son. (John v. 21 — 24.) 2. Show them the terms
on which duty is required, and the ends of it. 3. And the na-
ture of duties, and the way to perform them aright. 4. And the
right order ; that they first love God above all, and then their
neighbour : first seek the kingdom of God and his righteousness.
5. Show them the excellences and delights of God's service.
6. And the flat necessity. 7. Especially labour to get all to
their hearts, and teach them not only to speak the words.
And for sin, show them its evil and danger, and watch over
them against it. Especially, 1. The sins that youth is com-
monly addicted to. 2. And which their nature and constitu-
tion most lead them to. 3. And which the time and place
do most strongly tempt to. 4. But especially be sure to kill
their killing sins ; those that all are prone to, and are of all
most deadly : as, pride, worldliness, ignorance, profaneness,
and flesh-pleasing.
And for the manner, you must do all this : 1 . Betimes, be-
fore sin get rooting. 2. Frequently. 3. Seasonably. 4. Se-
riously and diligently. 5. Affectionately and tenderly. 6. And
with authority ; compelling where commanding will not serve,
and adding correction where instruction is frustrate.
And thus I have done with the use of exhortation to do our
utmost for the salvation of others. The Lord give men com-
passionate hearts that it may be practised : and then, I doubt
not, but he will succeed it to the increase of his church.
THE
SAINT'S EVERLASTING REST.
THE FOURTH PART.
CONTAINING
A DIRECTORY FOR THE GETTING AND KEEPING OF THE
HEART IN HEAVEN,
By the Diligent Practice of tliat excellent unknown Duty of Heavenly Medl-
tatioH. Being the 7nain thing intended by the Author in the writing of this
Book, and to which all the rest is but subservient.
TO
MV DEARLY BELOVED FRIENDS IN THE LORD,
THE
INHABITANTS OF THE TOWN OF SHREWSBURY,
BOTH MAGISTRATES, MINISTERS, AND PEOPLE,
^s also of the neighbouring Parts,
Richard Baxter devoteth this part of this Treatise as a testimony of his
love to his native soil, and to his many godly and faithful friends there
living;
Heartily praying the Lord and Head of the Church to keep
them in unity, peace, liumility, vigilancy, and steadfastness
in the truth ; and to cause them to contribute their utmost en-
deavours for the setting up of able, faithful teachers, and build-
ing up the House of God, which hath so long been neglected,
and which hath now so many hands employed to divide and
demolish it : and that the Lord would save them in this hour
of temptation, that they may be approved in this trial, and not
be found light when God shall weigh them : and that he
would acquaint them with the daily serious exercise of this
most precious, spiritual, soul-exalting work of heavenly medi-
tation, and that when the Lord shall come, he may find them
so doing.
THE
INTRODUCTION.
In the former part, I have chiefly pressed those duties which
must be used for the attainment of this everlasting rest. In
this I shall chiefly handle those which are necessary to raise the
heart to God, and to a heavenly and comfortable life on earth.
It is a truth too evident, which an inconsiderate zealot repre-
hended in Master Culverwell as an error, that manv of God's
children do not enjoy that sweet life and blessed estate in this
world, which God their Father hath provided for them ; that is,
which he oflfereth them in his promises, and chargeth upon them
as their duty in his precepts, and bringeth even to their hands in
all his means and mercies. God hath set open heaven to us in
his word, and told every humble, sincere Christian that they
shall shortly there live with himself in inconceivable glory;
and yet, where is the person that is affected with this promise ;
whose heart leaps for joy at the hearing of the news ; or that is
willing, in hopes of heaven, to lea.ve this world ? But even the
godly have as strange unsavoury thoughts of it, as if God did
but delude us, and there were no such glory; and are almost as
loth to die as men without hope. The consideration of this
strange disagreement between our professions and affections,
caused me to suspect that there was some secret, lurking un-
belief in all our hearts ; and therefore I wrote those arguments
in the second part, for the divine authority of the Scripture :
and because I find another cause to be, the carelessness, forget-
fulness, and idleness of the soul, and not keeping in action that
faith which we have, I have here attempted the removal of that
cause, by prescribing a course for the daily acting of those
graces which must fetch in the celestial delights into the heart.
INTRODUCTION. 175
Oh ! the princely, joyful, blessed life, that the godly lose through
mere idleness ! As the papists have wronged the merits of
Christ by their ascribing too much to our own works, so it is
almost incredible, how much they, on the other extreme, have
wronged the safety and consolation of men's souls, by telling
them that their own endeavours are only for obedience and gra-
titude, but are not so much as conditions of their salvation, or
means of their increased sanctification or consolation. And
while some tell them that they must look at nothing in them-
selves, for acceptation with God, or comfort, and so make that
acceptance and comfort to be equally belonging to a Christian
and a Turk ; and others tell them that they must look at no-
thing in themselves, but only as signs of their good estates ;
this hath caused some to expect only enthusiastic consolation,
and others to spend their days in inquiring after signs of their
sincerity. Had these poor souls well understood that God's
way to persuade their wills, and to excite and actuate their affec-
tions, is by the discourse, reasoning, or consideration of their
understandings, upon the nature and qualifications of the
objects which are presented to them : and had they bestowed
but that time in exercising holy affections, and in serious
thoughts of the promised happiness, which they have spent in
inquiring only after signs, I am confident, according to the ordi-
nary working of God, they would have been better provided,
both with assurance and with joys. How should the heir of a
kingdom have the comfort of his title, but by fore-thinking on
it ? It is true, God must give us our comforts by his Spirit :
but how ? By quickening up our souls to believe, and consider
of the promised glory ; and not by comforting us, we know not
how, nor why : or by giving men the foretastes of heaven, when
they never think of it.
1 have here prescribed thee, reader, the delightfulest task to
the spirit, and the most tedious to the flesh, that ever men on
earth were employed in. I did it first only for myself, but am
loth to conceal the means that 1 have found so consolatorv. If
thou 1)6 one that wilt not be persuaded to a course so laborious,
but wilt only go on in thy task of common formal duties, thou
mayest let it alone, and so be destitute of delights, except such
as the world and thy forms can afford thee ; but then, do not,
for shame, complain for want of comfort, when thou dost wil-
fully reject it : and be not such a hypocrite as to pray for it,
176 INTRODUCTION.
while thou dost refuse to labour for it. If thou say thy comfort
is all in Christ, I must tell thee it is a Christ remembered and
loved, and not a Christ forgotten or only talked of, that will
solidly comfort. Though the directory for contemplation was
only intended for this part, yet I have now premised two other
uses. The heart must be taken off from resting on earth be-
fore it will be fit to converse above. The first part of saving
religion, is the taking God only for our end and rest.
TUT?
SAINT'S EVERLASTING REST.
THE FOURTH PART.
CHAP. I.
Use. VI. — Reproving our Eoqjectations of Rest on Earth.
Sect. I. Doth this rest remain ? How great, then, is our sin
and folly to seek and expect it here ? Where shall we find the
Christian that deserves not this reproof? Surely, we may all
cry * Guilty !' to this accusation. We know not how to enjoy
convenient houses, goods, lands, and revenues, but we seek rest
in these enjoyments. We seldom, I fear, have such sweet and
heart-contenting thoughts of God and glory, as we have of our
earthly delights. How much rest do the voluptuous seek, in
buildings, walks, apparel, ease, recreation, sleep, pleasing meats
and drinks, merry companv, health and strength, and long life !
Nay, we can scarce enjov the necessarv means which God hath
appointed for our spiritual good, but we are seeking rest in them.
Do we want ministers, godly society, or the like helps ? Oh !
think we, if it were but thus and thus with us, we were well.
Do we enjoy them ?" Oh ! how we !?etile upon them, and bless
ourselves in them, as the rich fool in his wealth ? Our books,
our preachers, sermons, friends, abilities for duty, do not our
hearts hug them, and (luiet themselves in them, even more than
in God ? Indeed, in words we disclaim it, and God hath usually
the pre-eminence in our tongues and professions ; but it is too
ap|)arent that it is otherwise in our hearts, by these discoveries:
First, Do we not desire these more violently, when we want
them, than we do the Lord himself? Do we not cry out more
• These must be delighted in, but as means only to help us to God, not as
a ba]>piuess to content us without God.
VOL. XXIII. N
17S THE saint's
sensibly, *0 my friend, my goods, my health,' than 'O my
God ! ' Do we not miss ministry and means more passionately
than we miss our God ? Do we not bestir ourselves more to
obtain and enjoy these than we do to recover our communion
with God ? Secondly, Do we not delight more in the possession
of these than we do in the fruition of God himself? Nay, be
not those mercies and duties most pleasant to us, wherein we
stand at greatest distance from God ? We can read, and study,
and confer, preach, and hear, day after day, without much wea-
riness, because in these we have to do with instruments and crea-
tures ; but in secret prayer and conversing with God immediately,
where no creature interposeth, how dull, how heartless and
weary are we ! Thirdly, And if we lose creatures or means, doth
it not trouble us more than our loss of God ? If we lose but a
friend, or health, &c., all the town will hear of it ; but we can
miss our God, and scarce bemoan our misery. Thus it is appa-
rent, we exceedingly make the creature our rest. Is it not enough
that they are sweet delights, and refreshing helps in our way
to heaven, but thev must also be made our heaven itself? Chris-
tian reader, I would as willingly make thee sensible of this sin
as of any sin in the world, if 1 could tell how to do it ; for the
Lord's greatest quarrel with us is in this point. Therefore 1
most earnestly beseech thee to press upon thine own conscience
these following considerations.
Sect. II. 1 , It is gross idolatry to make any creature or means our
rest. To settle the soul upon it, and say, ' Now I am well,' upon
the bare enjoyment of the creature. What is this but to make
it our God ? Certainly, to be the soul's rest, is God's own pre-
rogative. And as it is palpable idolatry to place our rest in
riches and honours ; so it is but a more spiritual and refined
idolatry to take up our rest in excellent means, in the church's
prosperity, and in its reformation. When we would have all
that out of God which is to be had only in God, what is this but
to turn away from him to the creature, and in our hearts to deny
him ? When we fetch more of our comfort and delight from the
thoughts of prosperity, and those mercies which here we have at
a distance from, than from the fore-thoughts of our everlasting
blessedness, in him : nay, when the thought of that day when we
must come to God is our greatest trouble, and we would do any
thing in the world to escape it ; but the enjoyment of creatures,
though absent from him, is the very thing our souls desire :
when we had rather talk of him than come to enjoy him 5 and
EVERLASTING REST. 179
had rather go many miles to hear a powerful sermon of Christ
and heaven, than to enter and possess it ; Oh 1 what vile idolatry
is this ! VVHien we dispute against epicures, academics, and all
pagans, how earnestly do we contend that God is the chief good,
and the fruition of him our chief happiness ! What clear argu-
ments do we bring to evince it I But do we believe ourselves ;
or are we Christians in judgment, and pagans in affection ? Or
do we give our senses leave to be the choosers of our happiness,
while reason and faith stand by ? O Christians ! how ill must
our dear Lord needs take it, when we give him cause to com-
plain, as sometimes he did of our fellow-idolaters, (Jer. 1. 6,)
that we have been lost sheep, and have forgotten our resting-
place ! "When we give him cause to say, ' Why, my people can
find rest in any thing rather than in me ! They can find delight
in one another, but none in me ; they can rejoice in my crea-
tures and ordinances, but not in me; yea, in their very labours
and duty they seek for rest, and not in me; they had rather be
any where than be with me. Are these their gods ? Have these
delivered and redeemed them ? Will these be better to them
than I liave been, or than I would be? If vourselves have but
a wife, a husband, a son, that had rather be any where than in
your company, and is never so merry as when farthest from you,
would you not take it ill yourselves?' Why so must our God
needs do : for what do we but lay these things in one end of the
balance and God in the other, and foolishly, in our choice, prefer
them before him ? As Elkanah said to Hannah, " Am not I
better to thee than ten sons?" (I Sam. i. S.) So when we are
longing after creatures, we may hear God say, ' Am not I better
than all the creatures to thee?*
2. Consider, How thou contradictest the end of God in giving
these things.'' He gave them to help thee to him, and dost thou
take up with them in his stead ? He gave them that thcv might
be comfortable refreshments in thy journey, and wouldst thou
now dwell in thy inn, and go no further ? Thou dost not only
contradict God herein, but losest tliat benefit which thou
mightest receive by them, yea, and makest them thy great hurt
and hinderance. Surely, it may be said of all our comforts and
all ordinances, and the blcssedest enjoyments in the church on
earth, as God said to the Israelites of his ark, " The ark of the
covenant went before them, to search out for tliem a resting-
place." (Numb. X. 33.) So do all God's mercies here. Tiicy
• ''I uieau the end of precept, not of his purpose.
N 2
180 THE saint's
are not that rest, (as John professeth he was not the Christ,)
but they are voices crying in this wilderness, to bid us prepare,
for the kingdom of God, our true rest, is at hand. Therefore,
to rest here, were to turn all mercies clean contrary to their own
ends, and our own advantages, and to destroy ourselves with
that which should help us.
Sect. IV. 3. Consider, Whether it be not the most probable
way, to cause God, either First, To deny those mercies which we
desire; or. Secondly, To take from us these which we enjoy; or.
Thirdly, To embitter them at least, or curse them to us ? Cer-
tainly, God is no where so jealous as here. If you had a servant
whom your own wife loved better than she did yourself, would
you not both take it ill of such a wife, and rid your house of such
a servant ? You will not suffer your child to use a knife till he
have wit to do it without hurting him. Why so, if the Lord see
you begin to settle in the world, and say, ' Here I will rest,' no
wonder if he soon in his jealousy unsettle you. If he love you,
no wonder if he take that from you wherewith he sees you are
about to destroy yourselves. It hath been my long observation
of many, that when they have attempted great works, and have
just finished them, or have aimed at great things in the world,
and have just obtained them ; or have lived in much trouble and
unsettlement, and have just overcome them, and begin with some
content to look upon their condition, and rest in it, they are
usually near to death or ruin.'^ You know the story of the fool
in the Gospel. When a man is once at this language. Soul, take
thy ease or rest ; the next news usually is. Thou fool, this night,
or this month, or this year, shall they require thy soul, and then
whose shall these things be ? Oh, what house is there where
this fool dwelleth not ! Dear Christian friends, you to whom I
have especially relation, let you and I consider whether this be
not our own case. Have not I, after such an unsettled life, and
after four years' living in the weary condition and the unpleasing
state of war, and after so many years' groaning under the chinch's
unreformedness, and the great fears that lay upon us, and after
so many longings, and prayers for these days : have 1 not
' Mundus iste periculosior est blaiidus quam molestiis : et magis cavendus
cum se illicit dili^i, quam cum admonet cogitque contemni; ssepe etiam iis
(jui spiritualia, iuvisibilia, a;terna tcrrenis prffiponuiit, infert se terreiiEe suavi-
tatls ati'ectus, et delectatioiiibus suis nostra comitatur ofhcia. Quanto eiiim
charitati sunt futura meliora, tanto sunt infirmitati violentiora praesentia: et
iitinam ii qui ea videre et gemere noveruut, vincere et evadere niereautur.— •
Jug-ust, Epist. 144.
EVERLASTING UEST. 181
thought of them with too much content? And been ready to
say, * Soul, take thy rest?' Have not I comforted myself more
in the forethoughts of enjoying these, than of coming to heaven
and enjoying God ? What wonder, then, if God cut me off,
when I am just sitting down in this supposed rest ? And hath
not the like been your condition ? Many of you have been sol-
diers, driven from house to home, endured a life of trouble and
blood, been deprived of ministry and means, longing to see the
church's settling. Did you not reckon up all the comforts you
should have at your return j and glad your hearts with such
thoughts more than with the thoughts of your coming to heaven?
Why, what wonder if God now somewhat cross you, and turn
some of your joy into sadness? Many a servant of God hath
been destroyed from the earth by being overvalued and over-
loved. I prav God you may take warning for the time to come,
that you rob not yourselves of all your mercies. I am persuaded
our discontents, and murmurings with our unpleasing condition,
and our covetous desires after more, are not so provoking to God,
nor so destructive to the sinner, as our too sweet enjoying, and
rest of spirit in a pleasing state. If God have crossed any of
you in wife, children, goods, friends, Sec, either by taking them
from you, or the comfort of them, or the benefit and blessing,
try whether this above all other be not the cause. For where-
soever your desires stop, and you say, ' Now I am well,' that
condition you make your God, and engage the jealousy of God
against it. Whether you be friends to God or enemies, you can
never expect that God should wink at such idolatry, or suffer you
quietly to enjoy your idols.
Sect. V. 4. Consider, If God should suffer thee thus to take
up thy rest here, it were one of the surest plagues and greatest
curses that could possibly befall thee. It were better for thee,
if thou never hadst a day of ease or content in the world, for
then weariness might make thee seek after the true rest. (Psalm
xvii. 14; Luke xvi. 25.) But if he should suffer thee to sit
down and rest here, where were thy rest when this deceives
thee? A restless wretch thou wouldst be through all eternity.
To have their portion in this life, and their good things on the
earth, is the lot of the most miserable, perishing sinners. And
doth it become Christians, then, to expect so much here ? Our
rest is our heaven, and where we take our rest, there we make
our heaven. And wouldst thou have but such a heaven as this?
Certainly, as Saul's messengers found but Michal'a man of straw
182 1HE saint's
when they expected David, so wilt thou find but a rest of straw,
of wind, of vanity, when thou most needest rest. It will be but
a handful of waters to a man that is drowning, which will help
to destroy, but not to save him. But that is the next.
Sect. VJ. 5. Consider, Thou seekest rest where it is not to be
found, and so wilt lose all thy labour, and, if thou proceed, thy
soul's eternal rest, too. I think I shall easily evince this by
these clear demonstrations following :
First, Our rest is only in the full obtaining of our ultimate
end, but that is not to be expected in this life, therefore, neither
is rest to be here expected. Is God to be enjoyed in the best
reformed church, in the purest and most powerful ordinances
here, as he is in heaven? I know you will all confess he is not.
How little of God, not only the multitude of the blind world,
but sometimes the saints themselves do eryoy, even under the
most excellent means, let their own frequent complainings testify.
And how poor comforters are the best ordinances and enjoy-
ments, without God, the truly spiritual Christian knows ! Will
a stone rest in the air in the midst of its fall, before it comes to
the earth ? No, because its centre is its end. Should a tra-
veller take up his rest in the way ? No, because his home is
his journey's end. When you have all that creatures and means
can afford, have you that you sought for ? Have you that you
believe, pray, suffer for ? I think you dare not say so. Why,
then, do we once dream of resting here ? We are like little
children strayed from home, and God is now fetching us home;
and we are ready to turn into any house, stay and play with
every thing in our way, and sit down on every green bank, and
much ado there is to get us home.
Secondly, As we have not y?t obtained our end, so are we in
the midst of labours and dangers, and is there any resting here ?
What painful work doth lie upon our hands ! Look to our
brethren, to godly, to ungodly, to the church, to our souls, to
God, and what a deal of work in respect of each of these doth
lie before us I And can we rest in the midst of all our labours ?'^
d Quufn transient tempus pugnae, et venerit pax ilia quae praecellit omnem
intellectum, (quantum cumque enim co^itaverit de pace ilia, minus earn capit
animus in ista corporis gravetline constitutns) cum venerit inquam ilia pax et
patria, jam domus erit Deo, qui in pugnatabernaculum. Non procedimus ad
pugnandum, sed permauebimus ad laudaudum. Quid enim dicitur de ilia
domo ? Beati qui habitant in domo tua, Domine, in secula seculorum lauda-
bunt te. in tabernaculo adhuc gemimus ; in domo laudabimus. Quare ?
Quia gemitus est peregriuantium, laudatiu jam in patria et in domo comuio*
EVERLASTING REST. 183
Indeed, we may take some refreshing, and ease ourselves some-
times in our troubles, if you will call that rest, but that is not the
settling rest we now are speaking of; we may rest on earth, as
the ark is said to have rested in the midst of Jordan. (Josh,
iii. 13.) A short and small rest, no ([ucstion; or as the angels
of heaven are desired to turn in, and rest them on earth. (Gen.
xviii. 4.) They would have been loth to have taken up their
dwelling there. Should Israel have settled his rest in the wil-
derness among serpents, and enemies, and weariness, and
famine ? Should Noah have made the ark his home, and have
been loth to come forth when the waters were fallen ? Should
the mariner choose his dwelling on the sea, and settle his rest
in the midst of rocks, and sands, and raging tempests ? Though
he may adventure through all these for a commodity of worth,
vet I think he takes it not for his rest. Should a soldier rest in
the midst of fight, when he is in the very thickest of his enemies,
and the instruments of death compass him about ? I think he
cares not how soon the battle is over. And though he may ad-
venture upon war for the obtaining of peace, yet 1 hope he is
not so mad as to take that instead of peace. And are not
Christians such travellers, such mariners, such soldiers ? Have
you not fears within, and troubles without? Are we not in the
thickest of continual dangers ? We cannot eat, drink, sleep,
labour, pray, hear, confer, &:c., but in the midst of snares and
perils, and shall we sit down and rest here ? Oh, Christian, follow
thy work, look to thy danger, hold on to the end; win the field
and come off the ground, before thou think of a settling rest. I
read indeed that Peter on the mount, when he had seen a glimpse
of glory, said, " It is good for us to be here." But surely, when
he was on the sea, in the midst of the waves, he doth not then
say, *' It is good to be here." No, then he hath other language,
" Save, Master, we perish. "And even his desires to rest on the
mount, are noted in Scripture to come from hence. He knew
not what he said: it was on earth, though with Christ in his
transfiguration. And I dare say the like of thee, whenever thou
rantiuin. Qui in illam intrant ut inhabitent, ipsi sunt qui intrant ut inhahi-
teutur. In donium tuani intra ut iiihahites. In domuin Dei ut iiihabiteris. Est
eaini uielior Domus : qui cuin te caperit iniiabitaie, beatum te lacit. Nam si
tu ab illo not] habitaris, miser es. — August, in Psalm xxvi. et xxxi. Veruni
ecce ; vivat ut vult, quoniam extorsit, sibiijiie impeiavit, iion vclle qu(iii non
potest, atque hoc velie (|Uo(J potest (ut ait 'I'erentius, ([uoniani non potest id
fieri quod vis, id veils quod pussit). Non tameu ideo beatus e^t, qui patieu-
ter miser est. — August, de Civit. lib. xiv. c. 25.
184 THE saint's
talkest of resting on earth, Thou knowest not what thou sayest.
I read that Christ, when he was on the cross, comforted the
converted thief with this, " This day shalt thou be with me in
paradise." But if he had only comforted him with telling him
that he should rest there on that cross, would he not have taken
it for a derision ? Methinks it should be ill resting in the midst
of sicknesses and pains, persecution and distresses. One would
think it should be no contentful dwelling for lambs among
wolves. The wicked have some slender pretence for their sin
in this kind; they are among their friends, in the midst of their
portion, enjoying all the happiness that they are likely to enjoy.
But is it so with the godly ? Surely, the world is at best but a
stepmother to them ; nay, an open enemy. But if nothing else
would convince us, yet surely the remainders of sin which doth
so easily beset us, would quickly satisfy a believer that here is
not his rest. What, a Christian ! and rest in a state of sinning 1
It cannot be ; or do they hope for a perfect freedom here ? That is
impossible. I say, therefore, to every one that thinketh of rest
on earth, as Micah, " Arise ye, depart; this is not your rest,
because it is polluted." (Chap. ii. v. 10.)
Thirdly, The nature of all these things may convince you,
that they cannot be a Christian's true rest. They are too poor
to make us rich, and too low to raise us to happiness ; and too
empty to fill our souls ; and too base to make us blessed : and of
too short continuance to be our eternal contents. They cannot
subsist themselves without support from heaven ; how, then,
can they give subsistence to our souls? Surely, if prosperity, or
whatsoever we here can desire, be too base to make us gods of,
then are they too base to be our rests.
Fourthlyj That which is the soul's true rest, must be suffi-
cient to afford it perpetual satisfaction ; but all things below do
delight us only with fresh variety. ^ The content which any
creature affordeth, doth wax old and abate after a short enjoy-
ment. We pine away for them, as Amnon for his sister j and
when we have satisfied our desire, we are weary of them and
loathe them. If God should rain down angels' food, after awhile
• Summum bonum imraortale est; nescit exire. Nee satietatem habet,
nee poeniteiitiam. At voluptas tunc cum niaxirae delectat, extinjuitur. Nee
multum loci habet ; itaque cito iniplet : et ta;dio est, ct post primum impe-
tum marcet. Nee id uiiquam ceitum est, cujus in niotu natura est. Nee
ulla potest ejus esse substantia, quod venit transitvu celerrime, in ipso usu sui
periturum. Eo enini pervenit, ubi desiuat : et dum incipit, special ad^finem.
'—Seneca de Vita JSeat, c. 7.
EVEilLASTING REST. 1S5
our souls would loatlie that dry manna. The most dainty fare,
the most costly clothinc; would not please us, were we tied to
them alone. The most sumptuous house, the softest bed, were
we confined to them, would be but a prison. One recreation
pleaseth not long, we must have supply of new, or our delights
will languish. Nay, our delight in our society and friendship,
especially if carnal, is strongest while fresh : and in the ordi-
nances of God tliemselves, so far as we delight in them for
themselves, and not for God, if novelty support not our delight,
grows dull. Jf we hear still the same minister, or if in preaching
and praving, he use oft the same expressions, or if he preach oft
the same sermon, how dull grows our devotion, though the
matter be never so good, and at first did never so highly please
us 1 If we read the most excellent and pleasing books, the third
or fourth reading is usually more heartless than the first or
second; nay, in our general way of Christianity, our first godly
acquaintance, our first preachers, our first books, our first duties,
have too conmionly our strongest aflfections. All creatures are
to us, as the flowers to the bee ; there is but little of that matter
which affords them honey on any flower, and therefore they
must have supply of fresh variety, and take of each a superfi-
cial taste, and so to the next; yea, some having gone through
variety of states, and tasted of the pleasures of their own country,
do travel for fresh variety abroad, and when they come home,
they usually betake themselves to some solitary corner, and sit
down, and cry with Solomon, ' \^anity and vexation !' And
with David, ' I have seen an end of all perfection:' and can this
be a place of rest for the soul ?
Fifthly, Those that know the creature least, do affect it most ;
the more it is known, the less it satisfieth : those only are taken
with it, who can see no farther than its outward beauty, not
beholding its outward vanity ; it is like a comely picture, if you
stand too near it, it 'appears less beautiful ; we are prone to
over-admire the persons of men, places of honour, and other
men's happy condition ; but it is only while we do but half know
them : stay but a while till we know them thoroughly, and have
discovered the evil as well as the good, and the defects as well
as the perfections, and we then do cease our admiration.
Sect. VII. 6. To have creatures and means without God,
who is their end, is so far from being our ha|:)i)iness, that it is an
aggravation of our misery, even as to have food without strength,
and starve in the midst of plenty, and as Pharaoh's kinc, to
186 THE saint's
devour all, and lean still. What the better were you if you had
the best minister on earth, the best society, the purest church ;
and therewithal the most plentiful estate, but nothing of God ?
If God should say. Take my creatures, my word, my servants, my
ordinances, but not myself, would you take this for a happiness ?
If you had the word of God, and not the Word which is God ? ^
Or the bread of the Lord, and not the Lord, which is the
true bread ? Or could cry with the Jews, " The temple of the
Lord," and had not the Lord of the temple ? this were a poor
happiness.
Was Capernaum the more happy, or the more miserable, for
seeing the mighty works which they had seen, and hearing the
words of Christ which they did hear? Surely, that which aggra-
vates our sin and misery cannot be our rest.
7. If all this be nothing, do but consult with experience,
both other men's and your own, too many thousands and mil-
lions have made trial, but did ever one of these find a sufficient
rest for his soul on this earth ? s Delights I deny not but they
have found, and imperfect temporary content, but rest and satis-
faction they never found : and shall we think to find that which
never man could find before us ? Ahab's kingdom is nothing to
him, except he had also Naboth's vineyard, and did that satisfy
him, think you, when he obtained it ? If we had conquered to
ourselves the whole world, we should perhaps do as Alexander
is fabled to have done, sit down and weep because there is never
another world to conquer. If 1 should send you forth as Noah's
dove, to go through the earth, to look for a resting-place, you
would return with a confession, that you can find none : go ask
honour. Is there rest here ? Why you may as well rest on the
top of the tempestuous mountains, or in ^Etna's flames, or on
the pinnacle of the temple. If you ask riches, Is there rest
* Panem Domini, non panem Dominum, ut Aug. Matt. i. 21 — 23.
s Hinc evidentior miseria est quia homo non vivit ut vult. Nam sicut vellet,
vivere, beatum se putaret, sed nee sic tamen esset si turpiter viveret. Quan-
quam si diligentius attendemus, nisi beatus, non vivit ut vult ; et nuUus
beatua nisi Justus. Sed etiam ipse Justus non vivit ut vult, nisi eo pervenerit
ubi mori, falli, ofFendi omnino non possit, eique sit certura ita semper futu-
rum. Hoc enim natura expetit ; nee plene et perfecte beata erit, nisi adepta
quod expetit. Nunc vero quis hominum potest ut vult vivere, quando ipsum
vivere non est in potestate ? Vivere enim vult, mori cogitur. Quoniodo ergo
vivit ut vult, qui non vivit quamdiu vult ? Quod si mori voluerit, quomodo
potest ut vult vivere, qui non vult vivere ? Et si ideo mori velit, nun quod nolit
vivere, sed ut post mortem melius possit vivere, noudum ergo ut vult vivit, sed
cum ad id quod vult moriendo pervenerit. — ^ug, de Civ, Ijb, wv. c, 24, 25.
EVERLASTING KBST. 18?
here ? Even such as is in a bed of thorns ; or were it a bed of
down, yet you must arise in the morning, and leave it to the
next guest that shall succeed you ; or if you incjuire of worldly
pleasure and ease, can they give you any tidings of true rest ?
Even such as the fish or bird hath in the net, or in swallowing
down the deceitful bait ; when the pleasure is at the sweetest,
death is the nearest : it is just such a content and happiness, as
the exhilarating vapours of the wine do give to a man that is
drunk : it causeth a merry and cheerful heart, it makes him
forget his wants and miseries, and conceive himself the happiest
man in the world, till his sick vomitings have freed him of his
disease, or sleep hath assuaged and subdued those vapours which
deluded his phantasy, and perverted his understanding, and
then he awakes a more unhappy man than ever he was before.
Such is the rest and happiness that all worldly pleasures do
afford. As the phantasy may be delighted in a pleasant dream,
when all the senses are captivated by sleep j so may the flesh
of sensitive appetite, when the reasonable soul is captivated by
security : but when the morning comes, the delusion vanisheth,
and where is the pleasure and happiness then ? Or if you should
go to learning, to purest, plentifulest, powerfulest ordinances,
or compass sea and land to find out the perfectest church, and
holiest saints, and inquire whether there your soul may rest :
you might happily receive from these indeed an olive-branch of
hope, as they are means to your rest, and have relation to eter-
nity ; but in regard of any satisfaction in themselves, you would
remain as restless as ever before. Oh how well might these
answer many of us, with that indignation, as Jacob did Rachel,
" Am I instead of God ? " Or as the king of Israel said to the
messengers of the king of Assyria, when he required him to
restore Naaman to health, " Am 1 God, to kill and make alive,
that this man sends to me to recover a man of his leprosy ?" So
may the highest perfection on earth say, ' Are we God, or in-
stead of God, that this man comes to us to give a soul rest ? '
Go take a view of all estates of men in the world, and see
whether any of them have found this rest. Go to the husband-
man, and demand of him, behold his circular endless labours,
his continual care and toil and weariness, and you will easily
see, that there is no rest : go to the tradesman, and you shall
find the like : if I should send you lower, you would judge your
labour lost ; or go to the conscionable painful minister, and there
you will yet more easily be satisfied -, for though his spending,
188 THE saint's
killing, endless labours are exceeding sweet, yet it is not because
they are his rest, but in reference to his people's, and his own
eternal rest, at which he aims, and to which they may conduce :
if you should ascend to magistracy, and inquire at the throne,
you would find there is no condition so restless, and your hearts
would even pity poor princes and kings. Doubtless neither
court nor country, towns or cities, shops or fields, treasuries,
libraries, solitariness, society, studies, or pulpits, can afford any
such thing as this rest. If you could inquire of the dead of all
generations, or if you could ask the living through all dominions,
they would all tell you, * Here is no rest;' and all mankind may
say, " All our days are sorrow, and our labour is grief, and our
hearts take not rest." (Eccles. ii. 23.) Go to Geneva, go to
New England, find out the church which you think most happy,
and we may say of it, as lamenting Jeremy of the church of the
Jews, " She dwelleth among the heathen, she findeth no rest, all
her persecutors overtake her." (Lam. i. 3.) The holiest prophet,
the blessedest apostle would say, as one of the most blessed did,
" Our flesh had no rest, without were fightings, within were
fears." (2 Cor. vii. 5.) If neither Christ nor his apostles, to
whom Avas given the earth and the fulness thereof, had no rest
here, why should we expect it ? ^
Or if other men's experiences move you not, do but take a
view of your own : can you remember the estate that did fully
satisfy you ? Or if you could, will it prove a lasting state ? For
njy own part, I have run through several places and states of
life, and though I never had the necessities which might occa-
sion discontent, yet did I never find a settlement for my soul ;
and I believe we may all say of our rest, as Paul of our hopes,
" If it were in this life only, we were of all men most miserable."
(1 Cor. XV. 19.) Or if you will not credit your past experience,
you may try in your present or future wants : when conscience
is wounded, God offended, your bodies weakened, your friends
afflicted, see if these can yield you rest. If then either Scrip-
ture, or reason, or the experience of ourselves, and all the world,
will satisfy us, we may see there is no resting here. And yet
how guilty are the generality of professors of this sin ! How
'■ Aliae setates hominum exilia videre : nostra totos populos patria extorres,
bella ubiqiie, et in ipsis bellis alia bella per militum sajvitiatn ac rapacitatera.
Ja tot mails aut circumstantibus, aut impeudentibus, tutum nihil nisi mors.
Qui tanto rerum turbiui eripitiir, quid aliud qiiaiu evasisse censendus est ?— .
Crotiusad Gallos, Epist. 178. p. 432,
EVERLASTING REST. 1S9
many halts and stops do we make, before we will make the Lord
our rest ! How must God even drive us, and fire us out of every
condition, lest we should sit down and rest there ! If he give us
prosperity, riches, or honour, we do in our hearts dance before
them, as the Israelites before their calf, and say, ' These are
thy gods,' and conclude it is good being here. If he imbitter
all these to us by crosses, how do we strive to have the cross
removed, and the bitterness taken away, and are restless till
our condition be sweetened to us, that we may sit down again
and rest where we were ! If the Lord, seeing our perverseness,
shall now proceed in the cure, and take the creature quite away,
then how do we labour, and care, and cry, and pray, that God
would restore it, that if it may be, we may make it our rest
again I And while we are deprived of its actual enjoyment, and
have not our former idol to delight in, yet rather than come to
God, we delight ourselves in our hopes of recovering our former
state ; and as long as there is the least likelihood of obtaining
it, we make those very hopes our rest : if the poor by labouring
all their days, have but hopes of a fuller estate when they are
old (though a hundred to one they die before they have ob-
tained it, or certainlv at least immediately after), yet do they
labour with patience, and rest themselves on these expectations.
Or if God doth take away both present enjoyments, and all
hopes of ever recovering them, how do we search about, from
creature to creature, to find out something to supply the room,
and to settle upon, instead thereof? Yea, if we can find no
supply, but are sure we shall live in poverty, in sickness, in dis-
grace, while we are on earth, yet will we rather settle in this
misery, and make a rest of a wretched being, than we will leave
all and come to God. A man would think, that a multitude of
poor people, who beg their bread, or can scarce with their
hardest labour have sustenance for their lives, should easily be
driven from resting here, and willingly look to heaven for rest ;
and the sick who have not a day of ease, nor any hope of reco-
very left them. But oh the cursed averseness of these souls
from God ! We will rather account our misery our happiness ;
yea, that which we dailv groan under as intolerable, than we will
take up our happiness in God. If any place in hell were tolera-
ble, the soul would rather take up its rest there, than come to
God. Yea, when he is bringing us over to him, and hath con-
vinced us of the worth of his ways and service, the last deceit of
all is here, we will rather settle upon those ways that lead to
190 THE saint's
him, and those ordinances which speak of him, and those gifts
which flow from him, than we will come clean over to himself.
Christian, marvel not that I speak so much of resting in these ;
beware lest it should prove thy own case : 1 suppose thou art so
far convinced of the vanity of riches, and honour, and carnal
pleasure, that thou canst more easily disclaim these, and it is
well if it be so ; but for thy more spiritual mercies in thy way
of profession, thou lookest on these with less suspicion, and
thinkest they are so near to God, that thou canst not delight in
them too much, especially seeing most of the world despise
them, or delight in them too little. But doth not the increase
of those mercies dull thy longings after heaven ? Jf all were
according to thy desire in the church, wouldest thou not sit
down and say, I am well. Soul, take thy rest ; and think it a
judgment to be removed to heave n ? Surely if thy delight in
these excel not thy delight in God, or if thou wouldest gladly
leave the most happy condition on earth, to be with God, then
art thou a rare man, a Christian indeed. I know the means of
grace must be loved and valued, and the usual enjoyment of God
is in the use of them ; and he that delighteth in any worldly
thing more than in them, is not a true Christian : but when we
are content with duty instead of God, and had rather be at a
sermon than in heaven j and a member of a church here, than
of that perfect church, and rejoice in ordinances, but as they are
part of our earthly prosperity ; this is a sad mistake. Many
were more willing to go to heaven in the former days of perse-
cution, when they had no hopes of seeing the church reformed,
or delivered : but now men are in hopes to have all things almost
as they desire, the case is altered ; and they begin to look at
heaven as strangely and sadly, as if it would be a loss to be re-
moved to it. Is this the right use of reformation ? Or is this the
way to have it continued or perfected ? Should our deliverances
draw our hearts from God ? Oh, how much better were it, in
every trouble, to fetch our chief arguments of comfort, from the
place where our chiefest rest remains ! And when others com-
fort the poor with hopes of wealth, or the sick with hopes of
health and life, let us comfort ourselves with the hopes of heaven.
So far rejoice in the creature, as it comes from God, or leads to
him, or brings thee some report of his love : so far let thy soul
take comfort in ordinances, as God doth accompany them with
quickening, or comfort, or gives himself unto thy soul by them :
still remembering, when thou hast even what thou dost desire,
EVERLASTING REST. 15^1
yet this Is not heaven ; yet these are but the first-fruits. Is it
not enough that God alloweth us all the comfort of travellers,
and accordingly to rejoice in all his mercies, but we must set
up our staff as if we were at home ? " While we are present in
the body, we are absent from the Lord ;" (2 Cor. v. 6 — 9 ;)
and while we are absent from him, we are absent from our rest.
If God were as willing to be absent from us as we from him,
and if he were as loth to be our rest as we are loth to rest in
him, we should be left to an eternal restless separation. In a
word, as you are sensible of the sinfulness of your earthly dis-
contents, so be you also of your irregular contents, and pray
God to pardon them much more. And above all the plagues
and judgments of God on this side hell, see that you watch and
pray against this (of settling any where short of heaven, or re-
posing your souls to rest on any thing below God). Or else,
when the bough which you tread on breaks, and the things
which you rest upon deceive you, you will perceive your labour
all lost, and vour sweetest contents to be preparatives to your
woe, and your highest hopes v/ill make you ashamed. Try, if
you can persuade Satan to leave tempting, and the world to
cease both troubling and seducing, and sin to cease inhabiting
and acting ; if you can bring the glory of God from above, or
remove the court from heaven to earth, and secure the con-
tinuance of this through eternity, then settle yourselves below,
and say. Soul, take thy rest here ; but till then, admit not such
a thought.
CHAP. II.
Use VII. — Reproviny our Unwillingness to Die.
Sect. I. Is there a rest remaining for the people of God ?
Why are we then so loth to die, and to depart from hence
that we may possess this rest ? If I may judge of other men's
hearts by my own, we are exceeding guilty in this ])()int.
We linger, as Lot in Sodom, till God being merciful to us, doth
pluck us away against our wills.' How rare is it to meet with a
' We resist and struggle, and, like froward servants, we are bailed to our
Master's presence with sadness and unwillingness ; going out hence as com-
pelled by necessity, and not in williug obedience ; and, would we be bonoarcd
192 THE saint's
Christian, though of strongest parts, and longest profession, that
can die with an unfeigned willingness ! Especially if worldly
calamity constrain them not to be willing ! Indeed, we sometime
set a good face on it, and pretend a willingness when we see
there is no remedy, and that our unwillingness is only a disgrace
to us, but will not help to prolong our lives : but if God had
enacted such a law for the continuance of our lives on earth, as
is enacted for the continuance of that parliament, that we should
not be dissolved till our own pleasure; and that no man should die
till he were truly willing ; I fear heaven might be empty for the
most of us ; and if our worldly prosperity did not fade, our lives
on earth would be very long, if not eternal. We pretend
desires of being better prepared, and of doing God some greater
service, and to that end we beg one year more, and another, and
another j'^' but still our promised preparation and service are as far
to seek as ever before, and we remain as unwilling to die, as we
were when we begged our first reprival. If God were not more
willing of our company, than we are of his, how long should we
remain thus distant from him ? And as we had never been sanc-
tified if God had staid till we were willing ; so if he should refer
it wholly to ourselves, it would at least be long before we should
be glorified. I confess that death of itself is not desirable ; but
the soul's rest is with God, to which death is the common
passage. And because we are apt to make light of this sin,
and to plead our common nature to patronize it, let me here
set before you its aggravations ; and also propound some fur-
ther considerations, which may be useful to you and myself
against it.
Sect. II. And, first, consider what a deal of gross infidelity
doth lurk in the bowels of this sin. Either paganish unbelief
of the truth of that eternal blessedness, and of the truth of the
Scripture which doth promise it to us ; or, at least, a doubting
by him with the heavenly rewards, to whom we go against our wills ? Wliy
pray we that the kingdom of heaven may come, if this earthly captivity do
delight us? — Cyprian, de Mortalitat. p. 355.
'' We are all naturally desirous to live, and though we prize life above all
earthly things, yet we are ashamed to profess that we desire it for its own sake,
but pretend some other reason ; one for this, and another for that, &c. After
all this hypocrisy, nature above all things would live, and makes life the
main end of living : but grace hath higher thoughts, &c. — Bishop Hall, Sold.
p. 21, 79, 80. For mere moral considerations against the fear of death, read
Sen. Epist. 20. ad Lucilium, and Charon of Wisdom, lib. ii. c. 11. For spiritual
considerations (among many larger) Cypr, de Mortalitale (and others of his)
is excellent.
EVERLASTING REST. 193
of our own interest ; or most usually somewhat of both these.
And though Christians are usually most sensible of the latter,
and therefore complain most against it, yet I am apt to suspect
the former to be the main radical master-sin, and of greatest
force in this l)usiness. Oh ! if we did but verily believe that
the promise of this glory is the word of God, and that God doth
truly mean as he speaks, and is fully resolved to make it good ;
if we did verilv believe that there is, indeed, such blessedness
prepared for believers as the Scripture mentioneth, surely we
should be as impatient of living as we are now fearful of dying,^
and should think everv dav a vear till our last day should come.
We should as hardly refrain from laying violent hands on our-
selves, or from the neglecting of the means of our health and
life, as we do now from overmuch carefulness and seeking of
life by unlawful means. If the eloquent oration of a philoso-
pher, concerning the soul's immortality and the life to come,
could make his affected hearer presently to cast himself head-
long from the rock, as impatient of any longer delay, what
would a serious christian belief do, if God's law against self-
murder did not restrain ? Is it possible that we can truly be-
lieve that death will remove us from misery to such glory, and
yet be loth to die ? If it were the doubts of our interest which
made us afraid, yet a true belief of the certainty and excellency
of this rest would make us restless till our interest be cleared.
If a man that is desperately sick to-day, did believe he should
arise, sound the next morning ; or a man to-day, in despicable
poverty, had assurance that he should to-morrow arise a prince;
would thev be afraid to go to bed, or rather think it the longest
day of their lives, till that desired night and morning came?
The truth is, though there is much faith and Christianity in our
mouths, yet there is much infidelity and paganism in our hearts,
which is the main cause that we are so loth to die.
Sect. III. 3. And as the weakness of our faith,'" so also the cold-
' Let him fear to die, who hein j not horn again of water and the Spirit, is
condemned lo the flames of liell. Let him fear to die, who is not judged to
he Christ's in his cross and passion. Let liim fear to die, who must from
tliis death pass to the second death. Let him fear to die, whom eternal fire
must torment will) everlasting pains, when he di-parieth hence. Let him
fear to die, who hy his long^er delay doth gain only the, deferring of his groans
and torments. — Cyprian, de MortalUalc, sec. x. p. (mihi) 344.
™ Beata vita si non amatur, non habetur : porro si amatur et hahetur,
cseteris omnibus rehus excelleutius necesse est ametur ; quoniam propter
hanc amaudum est, quicquid aliud amatur : porro si tantum amatur quantum
amari digna est, (non enim beatus est i quo ipsa beata vita non amatur ut
VOL, XXIII. O
194 THE saint's
ness of our love, is exceedingly discovered by our unwillingness
to die. Love doth desire the nearest conjunction, the fullest
fruition, and closest communion. Where these desires are
absent, there is only a naked pretence of love. He that ever
felt such a thing as love working in his breast, hath also felt
these desires attending it. If we love our friend, we love his
company : his presence is comfortable, his absence is trouble-
some. When he goes from us, we desire his return : when he
comes to us, we entertain him with welcome and gladness :
when he dies, we mourn, and usually overmourn. To be sepa-
rated from a faithful friend, is to us as the renting of a member
from our bodies ; and would not our desires after God be such,
if we really loved him ? Nay, should it not be much more than
such, as he is above all friends most lovely ? The Lord teach
us to look closely to our hearts, and take heed of self-deceit in
this point : for, certainly, whatever we pretend or conceit, if
we love either father, mother, husband, wife, child, friend,
wealth, or life, more than Christ, we are yet none of his sincere
disciples. When it comes to the trial, the question will not be
who hath preached most, or heard most, or talked most, but
who hath loved most. When our account is given, Christ will
not take sermons, prayers, fastings ; no, not the giving of our
goods, nor the burning of our bodies instead of love. (1 Cor,
xiii. 1 — 4, 8, 13, and xvi. 22 ; Eph. vi. 24.) And do we love
him, and yet care not how long we are from him ? If I be
deprived of my bosom friend, methinks I am as a man in a wil-
derness, solitary and disconsolate : and is my absence from
God no part of my trouble ; and yet can I take him for my
chiefest friend ? If I delight but in some garden, or walk, or
gallery, 1 would be much in it : if" I love my books, I am much
with them, and almost unvveariedly poring on them. The food
which I love, I would often feed on : the clothes that I love, I
would often wear : the recreations which I love, I would often
use them : the business which I love, I would be much employed
in. And can I love God, and that above all these, and yet have
(liajna est) fieri non potest ut earn qui sic ainat, nori seternani velit. Tunc
)o;itur beata crit, quamlo ciit tcterna. — .■Jug. dc Civit. l\h, xiv. c. 25. Solus est
qui sine amico est. — Jug: Herodotus tells ns uf a country where men have
many wives, and when a man dieth all bis wives must be examined, that it
may be known which he loved best, and that must be slain and buried with
him ; and that they used to strive tor this as a high privilege, and take it to
heart as a great dishonour to be put by it. — Herodot. iih. v. p. (edit. Syiburg.)
284. Aud will not the love of Christ uiaUe a Christi;iu as wilJiu^ to die ?
EVERLASTING REST. 195
no desires to be with him ? Is it not a far likelier sign of hatred
than of love, when the thoughts of our appearing before God
are our most grievous thoughts ; and when we take ourselves as
undone, because we must die and come unto him ? Surely, I
should scarce take him for an unfeigned friend, who were as well
contented to be absent from me, as we ordinarily are to be
absent from God. Was it such a joy to Jacob to see the face
of Joseph in Egypt, and shall we so dread the sight of Christ in
glory, and yet say we love him ? I dare not conclude that we
have no love at all when we are so loth to die ; but I dare say,
were our love more, we should die more willingly. Yea, I dare
say, did we love God but as strongly as a worldling loves his
wealth, or as an ambitious man his honour, or a voluptuous man
his pleasure, yea, as a drunkard loves his swinish delight, or an
unclean person his brutish lust ; we should not then be so ex-
ceeding loth to leave the world, and go to God. Oh ! if this
holy flame of love were thoroughly kindled in our breasts,
instead of our pressing fears, our dolorous complaints, and ear-
nest prayers against death, we should join in David's wilderness
lamentations. " As the hart panteth after the water-brooks,
so panteth my soul after thee, O God : my soul thirstcth for God>
for the living God ; when shall I come and appear before God?"
(Psalm xlii. 1, 2.) The truth is, as our knowledge of God is ex-
ceeding dark, and our faith in him exceeding feeble ; so is our love
to him but little, and therefore are our desires after him so dull.
Sect. IV. 3. It appears we are little weary of sinning, when
we are so unwilling to be freed by dying. Did we take sin for
the greatest evil, we should not be willing of its company so long;
did we look on sin as our cruellest enemy, and on a sinful life
as the most miserable life, sure we should then be more willing
of a change. But, oh ! how far are our hearts from our doc-
trinal profession, in this point also ! We preach, and write, and
talk against sin, and call it all that naught is : and when we are
called to leave it, we are loth to depart : we brand it with the
most odious names that we can imagine, and all fall short of
expressing its vileness ; but when the approach of death puts lis
to the trial, we choose a continuance with these abominations, be-
fore the presence and fruition of God. But as Ncmon smote his
soldier for railing against Alexander's enemy, saying, " I hired
thee to fight against him, and not to rail against him ;"" so may
God smite us also when he shall hear our tongues reviling that siu
" Plutarch, in Apothcg.
o2
196 THE saint's
which we resist so slothfully, and part with so unwillingly.
Christians, seeing we are conscious that our hearts deserve a
smiting for this, let us join together to chide and smite our own
hearts, hefore God do judge and smite them. O foolish, sin-
ful, heart ! hast thou heen so long a sink of sin, a cage of all
unclean lusts, a fountain incessantly streaming forth the bitter
and deadly waters of transgression : and art thou not yet more
weary ? Wretched soul ! hast thou been so long wounded in
all thy faculties ; so grievously languishing in all thy perform-
ances j so fruitful a soul for all iniquities ; and art thou not yet
weary? Hast thou not yet transgressed long enough 5° nor
long enough provoked thy Lord 5 nor long enough abused love ?
Wouldst thou yet grieve the Spirit more, and sin against thy
Saviour's blood, and more increase thine own wounds, and still
lie under thy grievous imperfections ? Hath thy sin proved so
profitable a commodity, so necessary a companion, such a de-
lightful employment, that thou dost so much dread the parting
day ? Hath thy Lord deserved this at thy hands, that thou
shouldst choose to continue in the suburbs of hell, rather than
live with him in light; and rather stay and drudge in sin, and
abide with his and thy own professed enemy, than come away
and dwell with God ? May not God justly grant thee thy wishes,
and seal thee a lease of thy desired distance, and nail thy ear
to these doors of misery, and exclude thee eternally from his
glory ? Foolish sinner ! who hath wronged thee, God or sin ?
Who hath wounded thee and caused thy groans ? Who hath
made thy life so woful, and caused thee to spend thy days in
dolour? Is it Christ, or is it thy corruption ; and art thou yet
so loth to think of parting ? Shall God be willing to dwell
with man, and the Spirit to abide in thy peevish heart ; and
that where sin doth straiten his room, and a cursed inmate
inhabit with him, which is ever quarrelling and contriving against
him : and shall man be loth to come to God, where is nothing
but perfect blessedness and glory? Is not this to judge ourselves
unworthy of everlasting life ? If they in Acts xiii. 46, who put
the Gospel from them, did judge themselves unworthy, do
not we who flee from life and glory ?
" Cum Schescius medicus cjecus fieret, jiatienter fert, Quid, inquit, multa
In vita vidi, quiE maluissem non videre. Optavi ad non nulla etiam fuisse
surdum. Why do we over and over in our prayers beg; and entreat that God's
kingdom might hasten, if we have greater desires and stronger wishes to serve
the devil here, than to go and reign with Christ }— Cyprian, de Mortal, sec. xiii,
p. 345.
EVERLASTING REST. 107
Sect. V. 4, It sliows tliat we are insensible of the vanity of the
creature, and of the vexation accompanying our residence here,
when we are so loth to hear or think of a removal. What-
ever we say against the world, or how grievous soever our com-
plaints may seem ; we either believe not, or feel not what we
sav, or else we should be answerably affected to it. We call the
world our enemv, and cry out of the oi)pression of our task-
masters, and groan under our sore bondage; but either we
speak not as we think, or else we imagine some singular hap-
piness to consist in the possession of worldly things, for which
all this should be endured. Is any man loth to leave his pri-
son, or to remove his dwelling from his cruel enemies, or to
escape the hands of murderous robbers ?p Do we take the
world indeed for our prison, our cruel, spoiling, murderous foe ;
and yet are we loth to leave it ? Do we take this flesh for the
clog of our spirits ; and a veil that is drawn betwixt us and
God; and a continual in-dwelling traitor to our souls; and yet
are we loth to lay it down ? Indeed, Peter was smitten by the
angel,'! before he arose and left his prison; but it was more from
his ignorance of his intended deliverance, than any unwillingness
to leave the place. I have read of Joseph's long imprisonment^
and Daniel's casting into the den of lions, and Jeremiah's stick-
ing fast in the dungeon, and Jonah's lying in the belly of the
whale, and David from the deep crying to God; but I remember
not that any were loth to be delivered. I have read, indeed,
that they suffered cheerfully, and rejoiced in being afflicted, des-
titute, and tormented ; yea, and that some of them would not ac-
cept of deliverance:'' but not from any love to the suffering, or any
unwillingness to change their condition, but because of the hard
terms of their deliverance, and from the hope they had of a bet-
ter resurrection. Though Paul and Silas could sing in the stocks,**
P Inquit Platenis ille felix aegrotiis, finem fac doloruni Dominer sordent enini
mihi oniuia terreua. Uliiiani, utinam vel hoc iiKiuicuto hora ineas mortis
iiistaret ; ex anitno cujiio dissolvi, et esse cum Cliristo. Even because we
despise death, you may judge well of us. For 1 myself, wheu I deliglitcd iu
the doctrine of Plato, when 1 beard the Christians reproached, and saw that
they feared not deatli, nor any thiii|^- which was tcrrd)le to other men, I be-
thought myself, that it was impossible that these nicu should be servants to
vice and i)lcasures. For what man that is j;ivcn to jileasure, or is intemperate,
or sweetly jjluttctli in human bowls, can delight in ileatli, which deprivcth
him of his delights ; and would not rather endeavour to live here still, and to
dissemble with the magistrates (that would kill him) ? much less will he give
himself up to death. — Justin Martyr. Apolo^'. 1.
1 Acts xii. 7— y. ' Hebrews xi. • Acts xvi. 25.
198 THE saint's
and comfortably bear the cruel scourgings, yet I do not believe
they were unwilling to go forth, nor took it ill when God re-
leased them/ Ah, foolish, wretched soul ! doth every prisoner
groan for freedom, and every slave desire his jubilee, and every
sick man long for health, and every hungry man for food ; and
dost thou alone abhor deliverance ? Doth the seaman long to see
the land ? Doth the husbandman desire the harvest, and the
labouring man to receive his pay ? Doth the traveller long to be
at home, and the runner long to win the prize, and the soldier
long to win the field ? And art thou loth to see thy labours
finished, and to receive the end of thy faith and sufferings, and to
obtain the thing for which thou livest ? Are all thy sufferings
only seeming ? Have thy gripes, thy griefs and groans, been only
dreams ? If they were, yet methinks we should not be afraid
of waking. Fearful dreams are not delightful. Or, is it not
rather the world's delights that all were dreams and shadows?
Is not all its glory as the light of the glow-worm, a wandering
fire, yielding but small directing light, and as little comforting
heat in all our doubtful and sorrowful darkness ? Or, hath the
world, in these its latter days, laid aside its ancient enmity? Is
it become of late more kind ? Hath it left its thorny, renting na-
ture ? Who hath wrought this great change, and who hath made
this reconciliation? Surely, not the great Reconciler. He hath
told us, in the world we shall have trouble, and in him only we
shall have peace. We may reconcile ourselves to the world at
our peril, but it will never reconcile itself to us. O foolish,
unworthy soul, who hadst rather dwell in this land of darkness,
and rather wander in this barren wilderness, than be at rest with
Jesus Christ ; who hadst rather stay among the wolves, and daily
suffer the scorpions' stings, than to praise the Lord with the hosts
of heaven. If thou didst well know what heaven is, and what
earth is, it would not be so.
Sect. VI. This unwillingness to die, doth actually impeach
us of high treason against the Lord : is it not a choosing of
earth before him ; and taking these present things for our hap-
piness, and consequently making them our very God ? If we
f Cotnpara nunc si placeat banc vitam cum ilia. Elige si potes perpetuam
corporis vitam in labore, aerumnaque miserabili tantarum commutatiunum,
votonimque taedio, fastidio voluptatura. Nam si Deus ista perpetuate velii,
ilia diligeres? Nam si perse vitafugienda est, ut si molestiarum fuga, requies
aerumnarum, quanto niagis ea requies est expetenda, cui futuras resurrectionis
voluptas perj)elua succedet ? Ubi nulla criminura series, nulla illecebra de-
lictorum. — Ambros, Lib. de Resurrect, John xvi, 20, 22.
EVERLASTING REST. 199
did indeed make God our God ; that is, our end, our rest, our
portion, our treasure, how is it possible but we should desire to
enjoy him ? It believes us the rather to be fearful of this, it
being utterly inconsistent with saving grace, to value any thing
before God, or to make the creature our highest end. Many
other sins, foul and great, may possibly yet consist with sin-
cerity; but so, I am certain, cannot that. But concerning this
I have spoken before.
Sect. VII. 6. And all these defects being thus discovered,
what a deal of dissembling doth it moreover show ! * We take
on us to believe undoubtedly the exceeding, eternal weight of
glory; we call God our chiefest good, and say, We love him above
all ; and for all this, we flee from him as if it were from hell
itself. Would you have any man believe you, when you call
the Lord your only hope, and speak of Christ as all in all, and
talk of the joy that is in his presence, and yet would endure the
hardest life rather than die, and come into his presence ? What
self-contradiction this, to talk so hardly of the world and flesh,
to groan and complain of sin and suffering, and yet fear no
day more than that which we expect should bring our final
freedom I What shameless, gross dissembling is this, to spend
so many hours and days in hearing sermons, reading books,
conferring with others, and all to learn the way to a place
which we are loth to come to ; to take on us all our lifetime
to walk towards heaven, to run, to strive, to fight for heaven,
which we are loth to come to ! What apparent, palpable hy-
pocrisy is this, to lie upon our knees in public and private, and
spend one hour after another in prayer for that which we would
not have ! If one should overhear thee in thy daily devotions
crying out, ' Lord, deliver me from this body of death, from
this sin, this sickness, this poverty, these cares and fears ; how
long, Lord, shall I suflFer these ?' And withal should hear thee
praying against death, can he believe thy tongue agrees with
thy heart ? Except thou have so far lost thy reason as to ex-
* Transi circa natalia suorum atqiie obitus hoc factitant ; edito puero pro-
pimiui eum circuinsidentes cum ploratioiie proscquuntur, ob ea mala quae
iiecesseest illi quod vitam ingiessus sit,perpeti ; humauas omues calainitates,
recenseutes. Hominem autein fato fuiictuni, per lusum atque lietitiam terrse
demandant, refereiites (|uot malis lilieratus, iu omui sit t'reiicitate. — Hero-
dotus, lib. V. (edit. Sylburg.) p. 284. It seems these believed the soul's immor-
tality and future happiness, llow preposterous is it, and how perverse, that
when we pray that God's will be done ; yet when he calleth us out ol" this
world, we will not readily obey the command of his will ! — Cyprian, de Mor-
talit. sect. xii. p. 345.
200 THE saint's
pect all this here ; or except the papist's doctrine were true,
that we are able to fulfil the law of God; or our late perfec-
tionists were truly enlightened, who think they can live and not
sin : but if thou know these to be undoubtedly false, how canst
thou deny thy gross dissembling?
Sect. VIII. 7. Consider, How do we wrong the Lord and his
promises, and disgrace his ways in the eyes of the world !*■ As
if we would actually persuade them to question, whether God be
true of his word or not ; whether there be any such glory as
Scripture mentions ; when they see those who have professed
to live by faith, and have boasted of their hopes in another
world, and persuaded others to let go all for these hopes, and
spoken disgracefully of all things below, in comparison of these
inexpressible things above; I say, when they see these very
men so loth to leave their hold of present things, and to go to
that glory which they talked and boasted of, how doth it make
the weak to stagger, and confirm the world in their unbelief and
sensuality ; and make them conclude. Sure if these professors
did expect so much glory, and make so light of the world as
they seem, they would not themselves be so loth of a change.
Oh, how are we ever able to repair the wrong which we do to
God and poor souls by this scandal ! and, what an honour to
God ; what a strengthening to believers ; what a conviction to
unbelievers would it be if Christians in this did answer their pro-
fessions, and cheerfullv welcome the news of rest I
Sect. IX. S. It evidently discovers that we have been careless
loiterers, that we have spent much time to little purpose, and
that we have neglected and lost a great many warnings." Have
' How oft hath it lieen revealed to me th'at I shouhl daily preach and pub-
licly contest, that our brethren are not to be lamented, who are delivered from
this world by the cull of God, when we know that they are not lost, but sent
before ! Departing, they lead us the way, as travellers and sailors use to do ;
that they may be desired, but not bewailed. And that we should notputon
black clothes for them here, when they have put on white raiment there •
that we should i^ivc the heathen occasion justly to reprehend us ; that we
lament thise as dead and lost, whom we aflirm to be with God ; and that we
condemn that faith l)y the testimony of our hearts, which we profess by the
testimcmy of our S])eech. AVe are prevaricators of our faith and hope ; and
make that which we teach seem to them counterfeit, feigned, and dissembled.
It will do us no good to prefer virtue in words, and destroy verity by our deeds.
Ctfprian. de Morttililate , sect. 14. p. (mihi) 345.
• Ultima verbi nobilis Andr. Duditliii ad Ruterum discedentem verissima •
Vale, inquit, et focliciter vive, et inter vivcndum bene mori ilisce ; quce ars est
artium omnium difficillima, simulque pra!5tantissima. Non pudet te reliquias
vjt(5 tibi reservare ? Et idsqlwm tempus bonae meuti dcstioare; quod in nuUam
EVERLASTING REST. 201
we not had all our lifetime to prepare to die ? So many years
to make ready for one hour, and are we so unready and unwil-
ling yet ? What' have we done, why have we lived, that the
business of our lives is so much undone ? Had we any greater
matters to mind ? Have we not foolishly wronged our souls in
this ? Would we have wished more frequent warnings ! How
oft hath death entered the habitations of our neighbours ! How
oft hath it knocked at our own doors ! We have first heard
that ' such an one is dead,' and then ' such an one,' and ' such
an one,' till our towns have changed most of their irdiabitants ;
and was not all this a sufficient warning to tell us that we were
also mortals, and our own turn would shortly come ? Nay, we
have seen death raging in towns and fields, so many hundred a
day dead of the pestilence, so many thousands slain by the sword ?
and did we not know it wonld reach to us at last ? How many
distempers have vexed our bodies ; frequent languishings, con-
suming weaknesses, wasting fevers ; here pain, and there trouble,
that we have been forced to receive the sentence of death ; and
what were all these but so many messengers sent from God to
tell us we must shortly die, as if we had heard a lively voice bid-
ding us, ' Delay no more, but make you ready ;' and are we
unready and unwilling after all this ? O careless, dead-hearted
sinners, unworthy neglecters of God's warning, faithless be-
trayers of your own souls I
All these heinous aggravations do lie upon this sin of unwil-
lingness to die, which I have laid down to make it hateful to
my own soul, which is too much guilty of it, as well as yours;
and for a further help to our prevailing against it, I shall adjoin
these following considerations :
Sect. X. 1. Consider, "Not to die," were "never to be
happy." "" To escape death, were to miss of blessedness ; except
God should translate us as Enoch and Elias, which he never did
before or since. If our hope in Christ were in this life only, we
were then of all men most miserable : the epicure hath more
pleasure to his flesh than the Christian ; the drunkard, the whore-
rem coufcrri possit ? Quain serum est tunc viveie incipere, cum desiuendum
est ? — Seneca de Jirev. fit. c. 4.
•■* When wc die, we pass over by death to immortality ; and it is impossible
that we should come to eternal lilc if we go not hence. Tliis is no ending,
but a passing on ; and a rcachin-i to eternity by the dispatch of our temporal
journey. \Vho would not hasten to a better state ? Who would not wisii to
be chanjjed and relormcd to the imag^e of Christ, and to come (juiiUly to the
disjuity of the lieavenly grace ? — Cyprian, ile Alurtalit. sect 15. j).34().
202 THE saint's
master, and the jovial lads, do swagger it out with gallantry and
mirth, when a poor saint is mourning in a corner : yea, the very
beasts of the field do eat, and drink, and skip, and play, and
care for nothing, when many a Christian dwells with sorrows :
so that if you would not die, and go to heaven, what would you
have more than an epicure or a beast ? What doth it avail us to
fight with beasts, as men, if it were not for our hopes of a life to
come : why do we pray, and fast, and mourn : why do we suffer
the contempt of the world : why are we the scorn and hatred
of all : if it were not for our hopes after we are dead ? Why are
we Christians, and not pagans and infidels, if we do not desire a
life to come ? Why, Christian, wouldst thou lose thy faith,
and lose thy labour in all thy duties, and all thy sufferings ?
Wouldst thou lose thy hope, and lose all the end of thy life,
and lose all the blood of Christ, and be contented with the por-
tion of a worldling or a brute ? If thou say No to this, how
canst thou then be loth to die ? As good old Milius said, when
he was dying, and was asked whether he was willing to die or
not, ** lUius est nolle mori, qui nolit ire ad Christum/'^ A saying
of Cyprian's, which he oft repeated, " Let him be loth to die,
who is loth to be with Christ." '
Sect. XI. 2. Consider, Is God willing by death to glorify us;
and are we unwilling to die that we may be glorified ? Would
God freely give us heaven ; and are we unwilling to receive it ?
As the prince who would have taken the lame beggar into his
coach, and he refused, said to him, " Optime mereris qui in luto
haereas," "Thou well deservest to stick in the dirt;" so may
God to the refusers of rest, ' You well deserve to live in
trouble.' Methinks, if a prince were willing to make you his
heir, you should scarce be unwilling to accept it. Surely the re-
fusing of such a kindness must needs discover ingratitude and
unworthiness. As God hath resolved against them who make
excuses when they should come to Christ, *' Verily, none of
these that were bidden shall taste of my supper ;" so is it just
y Melch. Adam in vita Milii.
* Regnum Dei ccepit esse in proximo : praemium vitse, et gaudium salutis
seternae, et perpetua Isetitia, et possessio paradisi nuper amissa, mundo trans-
eunte jam veniunt; jamterrenis coelestia, et magna parvis, et cadticis sterna
succedunt. Quis hinc anxietatis et solicitudinis locus est ? Quis inter hffic
trepidus et moestus est, uisi cui spes et fides deest ? Ejus est enim mortem
timere, qui ad Christum nolit ire. Ejus est ad Christum nolle ire, qui se non
credat cum Christo iucipere regnare; Justus enim fide \\\Qt.—Q/j)rian. de
Mortalit. sect. 2. p. 341.
EN'ERLASTING REST. 203
with him to resolve against us who frame excuses when we should
come to glory."* Ignatius, when he was condemned to be torn
with wild beasts, was so afraid, lest by the prayers and means of
his friends, he should lose the opportunity and benefit of mar-
tyrdom, that he often entreated them to let him alone, and not
hinder his happiness ; and tells them he was afraid of their love,
lest it would hurt him, and their carnal friendship would keep
him from death.
Sect. XII. 3. The Lord Jesus was willing to come from hea-
ven to earth for us, and shall we be unwilling to remove from
earth to heaven for ourselves and' him }^ Surely if we had been
once possessed of heaven, and God should have sent us to earth
again, as he did his Son for our sakes, we should then have been
loth to remove indeed. It was another kind of change than
ours is, which Christ did freely submit unto, to clothe himself
with the garments of flesh, and to take upon him the form of
a servant ; to come from the bosom of the Father's love to bear
his wrath which we should have borne. Shall he come down to
our hell, from the height of glory to the depth of misery, to
bring us up to his eternal rest? and shall we be after this un-
willing P*^ Sure Christ had more cause to be unwilling j he
might have said, ' What is it to me if these sinners suffer ? If
they value their flesh above their spirits, and their lusts above
my Father's love, if they needs will sell their souls for nought,
who is it fit should be the loser ; and who should bear the blame
and curse ? Should I whom they have wronged ? Must they
wilfully transgress my law, and I undergo their deserved
pain ? Is it not enough that I bear the trespass from them, but
I must also bear my Father's wrath, and satisfy the justice which
they have wronged ? Must I come down from heaven to earth,
and clothe myself with human flesh; bespit upon, and scorned
by man ; and fast, and weep, and sweat, and suffer, and bleed,
and die a cursed death ? And all this for wretched worms, who
would rather hazard all they had, and venture their souls and
• toPov^ai yap r^v hyaTnjv vnwy, fiij aW^ fie hSiKii<T7j' Vfuy yap fvxfpfs tffriy t>
6i\fT( iroiijcrat' tfiol Sk tv(TKo\6v i(m tov 6(uv iirnvx^y, &c, — Ignat. Epist. ad
Romanos, Edit. Usserii, p. 82.
i* Cum dicis, Reate vivere volo, bonam rem quaeris, sed nou hie; si habuit
bicistud Christus, babe et tu regione mortis tuas : Quid iile iiiveiiit, atteiide.
<= Veuit de alta regioue, et quid invenit nisi quod hie abuiidavit ' Labores,
dolores, mortem : Ecce quod hie halies et quod abuudat, mandueavit tecum.
<2uod hie in cella miseriae tuae abundavit, acetum hie bibit, fei hie bibit : ecce
quod in cella tua invenit. At ad magnam mensam te invitavit, meusam solis
nieusani aogeloruni, ubi ipse panis est,— August, sup. Joan. 13.
204 THE saint's
God's favour, than they would forbear one forbidden morsel !
Do they cast away themselves so slightly, and must I redeem
them again so dearly ?' Thus we see that Christ had much to
have pleaded against his coming for man, and yet he pleaded
none of this ; he had reason enough to have made him unwil-
ling, and yet did he voluntarily condescend. But we have no
reason against our coming to him, except we will reason against
our hopes, and plead for a perpetuity of our own calamities.
Christ came down to fetch us up, and would we have him lose
his blood and labour, and go away again without us ? Hath he
bought our rest at so dear a rate ? Is our inheritance purchased
with the blood of God, and are we after all this loth to enter ?
Ah ! sirs^ it was Christ, and not we, that had cause to be loth.
The Lord forgive and heal this foolish ingratitude.
Sect. XIII. 4. Consider, Do we not combine with our most
cruel, mortal foes, and jump with them in their most malicious
design, while we are loth to die and go to heaven ? '^ Where is
the height of their malice ; and what is the scope of all tempt-
ations; and what is the devil's daily business? Is it not to
keep our souls from God ? And shall we be well content with
•this, and join with Satan in our desires ? What though it be
not those eternal torments, yet it is the one half of hell which
we wish to ourselves, while we desire to be absent from heaven
and God. If thou shouldst take counsel of all thine enemies,
if thou shouldst beat thy brains both night and day in studying
to do thyself a mischief, what greater than this could it possibly
be, to continue here on earth from God ; excepting only hell
itself? Oh, what sport is this to Satan, that his desires and
thine should so concur; that when he sees he cannot get thee to
hell, he can so long keep thee out of heaven, and make thee
the earnest petitioner for it thyself 1 Oh, gratify not the devil
so much to thy own displeasure !
Sect. XIV. 5. Do not our daily fears of death make our
lives a continual torment? The fears of death being, as Eras-
mus saith, a sorer evil than death itself. ^ And thus, as
Paul did die daily in regard of preparation, and in regard of the
necessary sufferings of this life, so do we in regard of the tor-
ments and the useless sutferings which we make ourselves.
d Posse mori nunquam toUitur, nisi niorte : quare Christus per mortem
tulit posse mori, ut per resurrectiouem natura perveuiret ad iuimortalitateni.
<^~Card, Cusanvs Opcrutn, vol. ii. exercit. lib. vii. p, j;^3.
« Timor mortis pejor quam ipsa mors, — Erasm. Colloq,
EVERLASTING REST, 205
Those lives which might he full of joys in the daily contempla-
tion of the life to come, and the sweet, delightful thoughts of
bliss, how do we fill them up with terrors through all these
causeless thoughts and fears ! Thus do we consume our own
comforts, and prev upon our truest })leasures. When we might
lie down, and rise up, and walk abroad, with our hearts full of
the joys of God, we continually fill them with perplexing fears.
For he that fears dying, must be always fearing, because he hath
always cause to expect it. And how can that man's life be
comfortable, who lives in continual fear of losing his comforts ?
Sect. XV. 6. Moreover, All these are self-created sufferings : as
if it were not enough to be the deservers, hut we must also be the
executioners of our own calamities. As if God had not inflicted
enough upon us, but we must inflict more upon ourselves 1 Is
not death bitter enough to the flesh of itself, but we must double,
and treble, and multiply its bitterness ? Do we complain so
much of the burden of our troubles, and yet daily add unto the
weight ? Surely, the state of poor mortals is sufficiently calamitous ;
they need not make it so much worse. The sufferings laid upon us
by God, do ail lead to happy issues; the progress is from suffering
to patience, from thence to experience, and so to hope, and at last
to glory. (Rom. v. 3, 4, viii. 17.) But the sufferings which we do
make ourselves, have usually issues answerable to their causes.
The motion is circular and endless ; from sin to suffering, from
suffering to sin, and so to suffering again, and so in infinitum ;
and not only so, but they multiply in their course; every sin is
greater than the former, and so every suffering also greater. This
is the natural progress of them, which, if mercy do intercept, no
thanks to us. So that, except we think that God hath made us
to be our own tormenters, we have small reason to nourish our
fears of death. ^
Sect. XVI. 7. Consider, further, They are all but useless,
improfitable fears. (Matt. vi. 27, 3G.) As all our care cannot
make one hair white or black, or add one cubit to our sta-
ture, so can neither our fear prevent our sufferings, nor delay
our dying time an hour: willing or unwilling, we must away.
Many a man's fears have hastened his end, but no man's ever
did avert it. It is true, a cautelous fear or care concerning the
danger after death, hath profited many, and is very useful to the
preventing of that danger ; but for a member of Christ, and an
' Eheu quam miserum est, fieri metuendo senem.«-/'j<i/j«*.
206 THE saint's
heir of heaven, to be afraid of entering his own inheritancej this
is a sinful, useless fear.^
Sect. XVII. 8. But though it be useless in respect of good,
yet to Satan it is very serviceable. Our fears of dying ensnare
our souls, and add strength to many temptations. Nay, when
we are called to die for Christ, and put to it in a day of trial, it
may draw us to deny the known truth, and forsake the Lord God
himself. You look upon it now as a small sin, a common frailty
of human nature ; but if you look to the dangerous consecjuen-
ces of it, methinks it should move you to other thoughts. What
made Peter deny his Lord ? What makes apostates in suffering
times forsake the truth, and the green blade of unrooted faith
to wither before the heat of persecution? Fear of imprison-
ment and poverty may do much, but fear of death will do much
more. When you see the gibbet, or hear the sentence, if this
fear of dying prevail in you, you will straight begin to say as
Peter, " I know not the man." When you see the faggots set,
and fire ready, you will say as that apostate to the martyr, " Oh!
the fire is hot, and nature is frail," forgetting that the fire of hell
is hotter : Sirs, as light as you make of it, you know not of what
force these fears are to separate your souls from Jesus Christ.
Have we not lately had frequent experience of it ? How many
thousands have fled in fight, and turned their backs on a good
cause, where they knew the honour of God was concerned, and
their country's welfare was the prize for which they fought, and
the hopes of their posterity did lie at the stake, and all through
unworthy fear of dying ! Have we not known those who, lying
under a wounded conscience, and living in the practice of some
known sin, durst scarce look the enemy in the face, because they
durst not look death in the face, but have trembled, and drawn
back, and cried, ' Alas ! I dare not die : if I were in the case of
such or such, I durst die.' He that dare not die, dare scarce
fight valiantly. Therefore, we have seen in our late wars, that
there is none more valiant than these two sorts: 1. Those who
have conquered the fear of death by the power of faith ; 2. And
those who have extinguished it by desperate profaneness, and
cast it away through stupid security. So much fear as we have
of death, usually so much cowardice in the cause of God. How-
s If mortality do no more, yet this good it will do to Christians and the
servants of God, tliat we be willing to desire martyrdom, when we learn not
to fear death. They are our exercises, and not our funerals ; they give to the
soul the glory of fortitude, and by contempt of death, prepare for glory. —
Cyprian, de MortaUUtt, p. 344,
EVERLASTING REST. 207
ever, it is an evident temptation and snare. Beside the mul-
titude of unbelieving contrivances and discontents at the wise
disposals of God, and hard thoughts of most of his providen-
ces, which this sin doth make us guilty of: besides, also, it
loseth us much precious time, and that for the most part near
our end. When time should be most precious of all to us, and
when it should be employed to better purpose, then do we vainly
and sinfully waste it in the fruitless issues of these distracting
fears. So that you see how dangerous a snare these fears are,
and how fruitful a parent of many evils.
Sect. XVIII. 9. Consider, What a competent time the most
of us have had; some thirty, some forty, some fifty or sixty
years. How many come to the grave younger, for one that lives
to the shortest of these ! Christ himself, as is generally thought,
lived but thirty-three years on earth.'* If it were to come as it is
passed, you would think thirty years a long time. Did you not,
long ago, in your threatening sickness, think with yourselves,
* Oh, if 1 might but enjoy one seven years more, or ten years
more!' And now you have enjoyed perhaps more than you
then begged, and are you nevertheless unwilling yet? except you
would not die at all, but desire an immortality here on earth,
which is a sin inconsistent with the truth of grace. If your
sorrow be merely this, that you are mortal, you might as well
have lamented it all your lives, for surely you could never be igno-
rant of this. Why should not a man that would die at all, be as
well willing, at thirty or forty, if God see it meet, as at seventy
or eighty ; nay, usually when the longest day is come, men are
as loth to depart as ever.' He that loseth so many years, hath
more cause to bewail his own neglect, than to complain of the
•" Helvetius and some other modern chronologers think he died in the
thirty-fifth year of his age.
' Quid de rerum uatura querimur? ilia se henig^ne gessit. Vita, si scias
uti, lotiira est. — Seneca de lirevit. fit. c. 2. IS'ou exiguum teinporis hahemus,
sed niultum perdinius. Satis longe vila, et in niaxiniaruni rerum cousum-
iiiationem larfjc data est, si tota bene collocetiir. Sed ubi per luxum et ne|^-
lis^eiitiaiii detluit, ubi nulli rei bonne im|)enditur, ultima deinum necessi-
tate cogente quam ire non iutellexinms, transisse sentiutus. Non accepinius
breveiii vitani, sed fccimus : nee inopes ejus, sed prodi^i sumus. — Ibid. c. 1.
'J'iie elect man hath a care in ihe body, of the worldly things of tlie place
where he sojourneih, as a traveller in the inns and houses in his way ; but
without any trouble he leavelh llie liabitation, possession, and use, with a
ready and cheerful miud, following him that leadeth him out of this life, upon
no occasion turning back : he is thankful for his entertainment here, but he
blesseth God for his departure, embiaciug the celestial mansiuu, — (JUwens
4lex(md. Stromal, lib. iv. prope fiu.
208 THE saint's
shortness of his time, and were better lament the wickedness
of his hfe, than the brevity. Length of time doth not conquer
corruption, it never withers nor decays through age. Except
we receive an addition of grace, as well as time, we naturally
grow the older the worse. Let us, then, be contented with our
allotted proportion. And as we are convinced that we should
not murmur against our assigned degree of wealth, of health,
of honour, and other things here, so let us not be discontented
with our allowed proportion of time. O my soul, depart in
peace ! Hast thou not here enjoyed a competent share ? As
thou wouldst not desire an unlimited state in wealth and
honour, so desire it not in point of time. Is it fit that God or
thou should be the sharer. If thou wert sensible how little thou
deservest an hour of that patience which thou hast enjoyed,
thou wouldst think thou hast had a large part. Wouldst
thou have thy age called back again ; canst thou eat thy bread,
and have it too ? Is it not divine wisdom that sets the bounds ?
God will not let one have all the work, nor all the suffering, nor
all the honour of the work. He will honour himself by variety
of instruments 3 by various persons and several ages, and not by
one person or age. Seeing thou hast acted thine own part,
and finished thine appointed course, come down contentedly,
that others may succeed, who must have their turns as well as
thou. As of all other outward things, so also of that time and
life, thou mayest as well have too much, as too little : only of
God and eternal life, thou canst never enjoy too much, nor too
long. Great receivings will have great accounts ; where the
lease is longer, the fine and rent must be the greater. Much
time hath much duty. Is it not as easy to answer for the re-
ceivings and the duties of thirty years, as of an hundred ? Beg
therefore for grace to improve it better, but be contented with
thy share of time.
Sect. XIX. 10. Consider, Thou hast had a competency of the
comforts of life, and not of naked time alone. God might have
made thy life a misery; till thou hadst been as weary of pos-
sessing it, as thou art now afraid of losing it. If he had denied
thee the benefits and ends of living, thy life would have been
but a slender comfort. They in hell have life as well as we, and
longer far than they desire. God might have suffered thee to
have consumed thy days in ignorance, or to have spent thy life
to the last hour, before he brought thee home to himself, and
given thee the saving knowledge of Christ, and then thy life had
EVERLASTING REST. 209
been short, though thy time long. But he liath opened thine
eyes in the morning of thy days, and ac(|uaintcd thee betimes
with the trade of thy hfe. I know the best are but negligent
loiterers, and spend not their time according to its worth;'' but
yet he that hath a_;hundrcd years' time, and losetli it all, lives not
so long as he that hath but twenty, and bestows it well. It is too
soon to go to hell at a hundred years old, and not too soon to
go to heaven at twenty.* The means are to be valued in re-
ference to their end ; that is the best means which speedliest and
surest obtaineth the end. He that hath enjoyed most of the
ends of life, hath had the best life, and not he that hath lived
longest. You that are acquainted with the life of grace, what,
if you live but twenty or thirty years, would you change it for a
thousand years of wickedness ? God might have let you have
lived like the ungodly world, and then you would have had cause
to be afraid of dying. We have lived in a place and time of
light ; in Europe, not in Asia, Africa, or America ; in England,
not in Spain or Italy; in the age when knowledge doth most
abound, and not in our forefathers' days of darkness. We have
lived among Bibles, sermons, books, and Christians. As one
acre of fruitful soil is better than many of barren commons ; as
the possession of a kingdom for one year, is better than a lease
of a cottage for twenty ; so twenty or thirty years living in such
a place or age as we, is better than Methuselah's age, in the case
of most of the world liesides. And shall we not then be con-
tented with our portion ? If we who are ministers of the Gospel
have seen abundant fruit of our labours ; if God hath blessed
our labour in seven years, more than some others in twenty or
thirty ; if God have made us the happy, though unworthy, means
of converting and saving more souls at a sermon^ than some
^ Solus sapiens generis humani legibiis solvitur : omnia illi sccula, autDeo
serviunt. Transivit tempus ? Aliquid ex hoc, recurdatioue comi)iehendit.
Iiistat? Hoc utiiur. Veiiturum est ? Hoc percipit. Long;um illi vitam lacit
omnium temporum in unum collutio. Jlloruin brcvissima ac solicitissima
ietas est, qui prsEteritorum obliviscuntur, prajsentia negli^unt, de fiituro timeut :
cum ad extremum veneriut, sero iutelligunt, miseri, tamdiu se cum nihil aguut
occupatos fuissc. — Seneca de Jitevit. lit. 15.
' Iter imperfeclum ent, si in media parte, aut cilra petitum locum steleris.
Vita uon est imperfecta, si honesta est. Ubicunque desiues, si bene desinis
tola est. — Seneca, Epist. "7. ji. 688. Nemo tarn imperitus e^.t, ut nesciat iibi
quandoque moriendum ; tamen cum prope acccsserit, tergiversatur, tremit
plorat. Nonue tibi videbitur stultissimus umuium (|ui fleverit quod ante anuos
mille non vixerat .' Atqui stultiis est qui tlet, quod post anuos mille non vivei,
Hffic paria sunt, uou cris uec luisti. — lOid. p. (iSD.
VOL. XXIII, V
210 THE saint's
better men in all their lives, what cause have we to complain of
the shortness of our time in the work of God ? Would unpro-
fitable, unsuccessful preaching have been comfortable? Will it
do us good to labour to little purpose, so we may but labour
long ? If our desires of living are for the service of the church,
as our deceitful hearts are still pretending, then surely if God
honour us to do the more service, though in the lesser time, we
have our desire. God will have each to have his share; when
we have had ours, let us rest contented. Persuade, then, thy
backward soul to its duty, and argue down these dreadful
thoughts. Unworthy wretch 1 hath thy Father allowed thee
so large a part, and caused thy lot to fall so well,"^ and given thee
thine abode in pleasant places, and filled up all thy life with
mercies, and dost thou think thy share too small ? Is not that
which thy life doth want in length, made up in breadth, and
weight, and sweetness ? Lay all together, and look about thee,
and tell me how manv of thy neighbours have more ; how many
in all the town or country have had a better share than thou.
Why mightest not thou have been one of the thousands, whose
carcasses thou hast seen scattered as dung on the earth ; or why
mightest not thou have been one that is useless in the church, and
an unprofitable burden to the place thou livest in ? What a
multitude of hours of consolation; of delightful sabbaths; of
pleasant studies ; of precious companions ; of wondrous deli-
verances ; of excellent opportunities; of fruitful labours; of
joyful tidings; of sweet experiences; of astonishing providen-
ces ; hath thy life partaked of ! So that many a hundred who
have each of them lived a hundred years, have not altogether
enjoyed so much, and yet art thou not satisfied with thy lot ?
Hath thy life been so sweet that .thou art loth to leave it? Is
that the thanks thou returnest to him, who sweetened it to
draw thee to his own sweetness ? Indeed, if this had been all
. thy portion, I could not blame thee to be discontented. And
yet let me tell thee too, that of all these souls, who have no
other portion, but receive all their good things in this life, there
is few or none even of them who ever had so full a share as
thyself. And hast thou not, then, had a fair proportion, for
one that must shortly have heaven besides? O foolish soul !
"> The merchant that arriveth safely with a rich lading of gold, spices, and
precious things, doth more heartily thank God for his voyage, than he that
goes as far for some smaller commodity ; so here, saith Seneca, Epist. lih. iii.
p. 671.
EVERLASTING RKST. 211
would thou wert as covetous after eternity, as thou art for a
fading, perishing life ; and after the blessed |)resence of God,
asthouart for continuanee with earth and sin I Then thouwouldst
rather look through the windows, and crv through the lattices,
*' Why is his chariot so long a coming; why tarry the wheels of
his chariots ?" (Judges v. 28.) How long. Lord 1 how long 1
Sect. XX. 1 1. Consider, W'hat if God should grant thy desire,
and let thee live yet many years, but withal should strip thee of
the comforts of life, and deny thee the mercies which thou hast
hitherto enjoyed : would this be a blessing worth the begging
for?" Might not God in judgment give thee life, as he gave
the murmuring Israelites quails ; or as he ofttimes gives men
riches and honour, v/hen he sees them over-earnest for it ?
Might he not justly say to thee. Seeing thou hadst rather linger
on earth, than come away and enjoy my presence; seeing thou
art so greedy of life, take it, and a curse with it; never let fruit
grow on it more, nor the sun of comfort shine upon it, nor the
dew of my blessing ever water it. Let thy table be a snare ;
let thy friends be thy sorrow ; let thy riches be corrupted, and
the rust of thy silver eat thy flesh. (Jam. v. 2, 3.) Go, hear
sermons as long as thou wilt, but let never sermon do thee good
more ; let all thou hearest make against thee, and increase the
smart of thy wounded spirit. If thou love preaching better than
heaven, go and preach till thou be wearv, but never profit soul
more. Sirs, what if God should thus chastise our inordinate de-
sires of living, were it not just ; and what good would our lives
then do us ? Seest thou not some that spend their days on
their couch in groaning; and some in begging by the highway
sides; and others in seeking bread from door to door ; and most of
the world in labouring for food and raiment, and living only that
they may live, and losing the ends and benefits of life ? Why,
what good would such a life do thee, were it never so long;
when thy soul siiall serve thee only instead of salt, to keep thy
body from stinking? God might give thee life, till thou art
weary of living, and as glad to be rid of it, as Judas or Ahit-
ophel, and make thee like many miserable creatures in the
world, who can hardly forbear laying violent hands on them-
" How far a man may desire death, and liow far not, see Calvin on Jonah iv.
p. '.V>\. In SKui, lie shows that we may not desire it out of mere impatience
uniler poveity, siikness, or other suft'erin,'^ ; hut in weariness of siuuinef we
hiay : V)nl so, as yet patieuily to stay God's time, and he willing lo die when
he calls.
p2
212 THE saint's
selves. Be not, therefore, so importunate for life, which may
prove a judgment instead of a blessing.
Sect. XXI. 12. Consider, How many of the precious saints of
God, of all ages and places, have gone before thee. Thou art
not to enter an untrodden path, nor appointed first to break the
ice. Except only Enoch and Elias, which of the saints have
escaped death ? And art thou better than they ? There are
manv millions of saints dead, more than do now remain on
earth. What a number of thine own bosom friends, and inti-
mate acquaintance, and companions in duty, are now there ; and
wliy shouldst thou be so loth to follow? Nay, hath not Jesus
Christ himself gone this way ? ° Hath he not sanctified the grave
to us, and perfumed the dust with his own body ; and art thou
loth to follow him too ? Oh ! rather let us say as Thomas,
"Let us also go, and die with him;" or rather, let us suffer
with him, that we may be glorified together with him.P
Many suchlike considerations might be added, as that Christ
hath taken out the sting. How light the saints have made of it:
how cheerfully the very pagans have entertained it! Scc.^i But
because all that is hitherto spoken, is also conducible to the
same purpose, I pass them by. If what hath been said will not
persujide, Scripture and reason have little force.
1 have said the more on this subject, finding it so needful to
myself and others ; finding that among so many Christians, who
could do and suffer much for Christ, there is yet so few that can
willingly die j and of many who have somewhat subdued other
corruptions, so few have got the conquest of this. This caused
me to draw forth these arrows from the quiver of Scripture, and
spend them against it.
Sect. XXII. I will only yet artswer some objections, and so
conclude this use.
o Heretofore indeed, before the coming of our Saviour, death was terrible
even to holy men, and all men lamented the dyings, as if they were perishing :
but when Christ had raised his body, death was no more to be feared ; and all
that believe in Christ do trample upon it as nothing^, and had rather die a
thousand times, than deny the faith of Christ. For they know that by dying
they do not perish, but live, and by the resurrection are made immortal. —
ylthayius. de hicarnat. Verbi.
p It is certainly reported that St. Peter, when he saw his wife led to death,
was glad that she was called to it, and that she was going home ; and strongly
exhorting and comforting lu-r, he called her by her name, saying, " Ho ! see
thou remember the Lord," — Clem. Alexand. Stromat. lib. vii.
<i Read the strange examples of heathens iu Seneca Epist. ad Lucil. 24.
EVERLASTING REST. 213
1. Object. Oh! if I were but certain of heaven, I should
then never stick at dying.
Answ. 1. Search, for all that, whether some of the fore-
mentioned causes may not be in fault, as well as this.
2. Didst thou not say so long ago ? Have you not been in
this song this many years ? If you are vet uncertain, whose fault
is it? You have had nothing else to do with your lives, nor no
greater matter than this to mind. Were you not better pre-
sently fall to the trial, till you have put the question out of
doubt? Must God stay while you trifle; and must his pa-
tience be continued to cherish your negligence ? If thou have
played the loiterer, do so no longer. Go, search thy soul, and
follow the search close, till thou come to a clear discovery.
Begin to night ; stay not till the next morning. Certainty comes
not bv length of time, but by the blessing of the Spirit upon
wise and faithful trial. You may linger out thus twenty years
more, and be still as uncertain as now you are.
3. A perfect certainty may not be expected ; we shall still be
deficient in that as well as in other things. They who think the
apostle speaks absolutely, and not comparatively, of a perfect
assurance in the very degree, when he mentions a plcropliory
or full assurance, I know no reason but they may expect perfec-
tion in all things else as well as this. Wlien you have done all,
you will know this but in part. If .your belief of that scrip-
ture which saith, "Believe and be saved," be imperfect; and if
vour knowledge, whether your own deceitful hearts do sincerely
l)elieve or not, be imperfect; or if but one of these two be im-
perfect, the result or conclusion must needs be so too. If vou
would then stav till vou are ])crfcctlv certain, vou mav stav for
ever : if you have attained assurance but in some degree, or got
but the grounds for assurance laid, it is then the speediest and
surest way, to desire rather to be quickly in rest ; for then, and
never till then, will both the grounds and assurance be fully
perfect.
4. Both your assurance, and the comfort thereof, is the gift
of the Spirit, who is a free bcstoucr : and God's usual time to
be largest in mercy, is when his people are dec|)est in necessity,
A mercy in season is the sweetest mercy. 1 could give you
here abundance of late examples of those who have languishcil
for assurance and comfort; some all their sickness, and some
most of their lives : and when they have been near to death
they have received in abundance. Never fear death, then,
214 THE saint's
through imperfection of assurance; for that is the most usual
time of all, when God most fully and sweetly bestows it.
Object. 2. Oh ! but the church's necessities are great. God
hath made me useful in my place ; so that the loss will be to
many ; or else, methinks I could willingly die.
Sect. XXIII. Answ. This may be the case of some, but yet
remember the heart is deceitful. God is often pretended, when
ourselves are intended. But if this be it that sticks with thee
indeed, consider, Wilt thou pretend to be wiser than God ? Doth
not he know how to provide for his church ? Cannot he do his
work without thee, or find out instruments enough besides thee ?
Think not too highly of thyself, because God hath made thee
useful. Must the church needs fall when thou art gone ? Art thou
the foundation on- which it is built ? Could God take away a
Moses, an Aaron, David, Elias, &c., and find a supply for all their
places ; and cannot he also find a supply for thine ? This is to
derogate from God too much, and to arrogate too much unto
thyself. Neither art thou so merciful as God, nor canst love the
church so well as he. As his interest is infinitely beyond thine,
so is his tender care and bounty. But of this before.'^
Yet mistake me not in all that I have said. I deny not but
that it is lawful and necessary for a Christian, upon both the be-
fore-mentioned grounds, to desire God to delay his death, both
for a further opportunity of gaining assurance, and also to be fur-
ther serviceable to the church. See Phil. ii. 26, 27. Time and
life is a most precious mercy ; not so much because of what we
here enjoy, but because eternity of joy or torment dependeth on
this time, when it must go with man for ever in heaven or hell,
■^ As Jac. Monacli. said to Dr. Havere^iter (ut Melch. Adam in ejus vita) , so
Frederick the Third, Prince Elector Palsgrave of Rhine, when he was dying
at Heidelberg, said to his friends, " 1 have lived long enough on earth for you,
I must now go live for myself in heaven for ever." As Jac.Grynajus in the
last words in his ' Commentary on the Hebrews :' " So, methinks, when mi-
nisters have lived long in hard labour and sufferings for Gud and the church,
they should be willing to live in heaven for God and themselves." I may
say of our service, as Cyprian to some that were loth to die, because they
would fain die martyrs ; " I had," saith one, " fully set my heart on it, and
devoted myself to martyrdom ;" martyrdom is not in tliy power, but is God's
gift. Nor canst thou say, tliou hast lost that which thou knowest not wiiether
tliou wert wortliy to receive. God, the Searclier of the heart, who saw thee
prepared in resolution, will give the reward for thy resolution. As an evil
thought is seen in the wicked; so a purpose to confess Clirist, and a soul
given up to good, shall be crowned by God the Judge. For it is one thing to
want a heart for martyrdom, and another to want martyrdom, when we have
a heart. God will judge thee such as he finds thee. For it is not our blood that
God desires, but our faith or fidelity. — Cypr. de Mortalitat. sect. xii. p. 345.
EVERLASTINfi REST. 215
according to tlie provision he makes on earth ; and they that will
find a treasure in heaven must now hty it up there. (Matt. vi. 19,
20.) I do not blame a man that is well in his wits, if he be loth
to die, till he hath some comfortable assurance that it shall cer-
tainly go well with him in another world. And every man's
assurance, as I have proved, is imperfect. And there I doubt
not but, 1. We may pray for recovery from sicknesses. 2. And
may rejoice in it, and give thanks for it, as a great mercy. 3.
And may pray hard for our godly and ungodly friends in their
sickness. 4. And must value our time highly, and improve it,
as a mercy which we must be accountable for. 5. And every
godly man is so useful to the church, ordinarily, that, even for
the church's service, he may desire to live longer, as Paul did,
even till he come to the full age of man, and while he is able to
serve the church, and it hath need of liim. No man should
be over hasty to a state that must never be changed, when both
assurance of glory and his fitness for it are still imperfecta and
ordinarily the saints grow fitter in their age. But then this
must not be in love of earth, but we must take it as our present
loss to be kept from heaven, though it may tend to the church's
and our own future advantage, and so may be desired : so that
you must still see that heaven be valued and loved above earth,
even when you have cause to pray for longer time, as she that
longs to be married to a prince, may desire delay for preparation.
But, First, This is nothing to their case who are still delaying,
and never willing ; whose true discontents are at death itself,
more than at the unseasonableness of dying. Secondly, Though
such desires are sometimes lawful, yet must they be carefully
bounded and moderated ; to which end are the former consi-
derations. We must not be too absolute and peremptory in
our desires, but cheerfully yield to God's disposal. The rightest
temper is that of Paul's, to be in a strait between two; desiring
to depart, and be with Christ, and yet to stay while God will
have us, to do the church the utmost service. But, alas ! we
are seldom in this strait: our desires run out all one way, and
that for the flesh, and not the church. (Phil. i. 23.) Our straits
are only for fear of dying, and not betwixt the earnest desires of
dying, and of living. He that desireth life only to prepare for
heaven, doth love heaven better than life on earth , for the end
is still more beloved than all the means.
Sect. XXIV. Object. But is not death a punishment of God
216 THE saint's
for sin? Doth not Scripture call it the "king of fears 5" and
nature, above all other evils, abhor it?^
Answ. I will not meddle with that which is controversial in
this : whether death be properly a punishment or not : but
grant, that, in itself considered, it may be called evil, as being
naturally the dissolution of the creature. Yet being sanctified
to us by Christ, and being the season and occasion of so great
a good, as is the present possession of God in Christ, it may be
welcomed with a glad submission, if not with desire. Christ
affords us grounds enough to comfort us against this natural
evil ; and therefore endues us with the principle of grace, to
raise us above the reach of nature.
For all those low and poor objections, as leaving house, goods,
and friends, leaving our children unprovided, &:c., I pass them
over, as of lesser moment, than to take much with men of
grace.
Sect. XXV. Lastly, Understand me in this also, that I have
spoken all this to the faithful soul. J persuade not the ungodly
from fearing death. It is a wonder rather that they fear it no
more, and spend not their days in continual horror, as is said
before. Truly, but that we know a stone is insensible, and a
hard heart is dead and stupid, or else a man would admire how
poor souls can live in ease and quietness, that must be turned
out of these bodies into everlasting flames ; or that be not sure,
at least, if they should die this night, whether they shall lodge
in heaven or hell the next, especially when many are called, and
so few chosen, and the righteous themselves are scarcely saved.
One would thiidi such men should eat their bread with trembling,
and the thoughts of their danger should keep them waking in
the night, and they should fall presently a searching themselves,
inquiring of others, and crying to God, that if it were possible
they might quickly be out of this danger, and so their hearts be
freed from horror. For a man to quake at the thoughts of
** Jam nemo est^ qui esse nolit, quam nemo est qui iion heattis esse velit.
Quoinodo eiiim jiotcst heatus esse, si niliil sit? Ita vi quadam naturaii ipsum
esse jucunduin est, nt nou oh aiiud, et lii qui niiscri sunt, nolint interire. Et
cum se niiscros esse seutiaut, uou seipsos de rebus, sed miseriam suam potius
auferri \elint ; eliain miserriiuus, siquis iiumortalitatem daret, qua nee ipsa
iniseria niorerctur ; proposito sihi quod si in eadem miseria semper esse nol-
leut, nuUi etnusquam essent futuri, sedomni modo perituri ; profecto exuita-
rcut la'titia, et sic semper eligerent esse, quam omnino non esse. — August, de
Civ'it. lib. xi. caj>, 20". Sed lioc dc tolerabili lautum miseria iutelligeudum est.
EVERJ-ASTING REST. 217
death that looks by it to l)e dispossessed of his happiness, and
knoweth not whither he is next to go, this is no wonder. But
for the saints to fear their passage by death to rest, this is an
unreasonable, hurtful fear. •■
CHAP. III.
Motives to a heavenly Life,
Sect. I. We have now, by the guidance of the word of the
Lord, and by the assistance of his Spirit, showed you the nature
of the rest of the saints, and acquainted you with some duties
in relation thereto. We come now to the close of all, to press
you to the great duty, which 1 chiefly intended, when I begun
this subject, and have here reserved it to the last place, because
I know liearers are usually of slippery memories, yet apt to re-
tain the last that is spoken, though they forget all that went be-
fore. Dear friends, it is pity that either you or I should forget
any thing of that which doth so nearly concern us, as this eternal
rest of the saints doth. But if you must needs forget something,
let it be any thing else, rather than this : let it be rather all
that I have hitherto said (though I hope of better) than this one
ensuing use.
Is tiiere a rest, and such a rest remaining for us ? Why then
are our thoughts no more upon it ? Why are not our hearts
continually there ? Why dwell we not there in constant con-
templation ? Sirs, ask your hearts in good earnest. What is the
cause of this neglect ? Are we reasonable in this, or are we not ?
Hath the eternal God provided us such a glory, and promised
to take us up to dwell with himself, and is not this worth the
thinking on ? Should not the strongest desires of our hearts be
after it, and the daily delights of our souls be there ? Do we
helieve this; and can we yet forget and neglect it? ^V'hat is
' For comfort in the death of friends, tlie nine considerations of Gerson are
excellent, Operum, part. iv. fr)l. lAH ; and his followinij tractate De Consola-
tione Mortis Parentuin. Lege et (Jrotii Epist. ad Gal. 2G. p. 67 : Mali cum
lion possintdc sua vita rectam ratiuuem redderc, cunuiue tinieant coram judice
sistere, dilatant mortem quantum possunt, corpus iautis upiparis(|ue ciboruni
generibus pascendo : ul si i>ossent in perpetuam in hac vita permanerent.
Mulier adultera, qiuBdouii atlullerum habet, (luando maritus ad ostium j)ul-
s^t, noil ita cito a|>erit, sed tardatur, nt interim abscouderc possit adullerum ;
ila raali, &c. — Stella hi Lulte xii. torn. ii. p. lOD. a.
218 THE saint's
the matter ? Will not (lod give us leave to approach this light ;
or will he not suffer our souls to taste and see it ? Why, then,
what mean all his earnest invitations ? Why doth he so con-
demn all our earthly-mindedness, and command us to set our
affections above ? Ah, vile hearts ! if God were against it, we
were likelier to be for it ; when he would have us to keep our
station, then we are aspiring to be like God, and are ready to
invade the divine prerogatives ; but when he commands our
hearts to heaven, then they will not stir an inch : like our pre-
decessors the sinful Israelites : when God would have them
inarch for Canaan, then they mutiny, and will not stir ; either
they fear the giants, or the walled cities, or want necessaries ;
something hinders them ; but when God bids them not go,
then will they needs be presently marching, and fight they will,
though it be to their overthrow. If the fore-thoughts of glory
were forbidden fruits, perhaps we should be sooner drawn unto
them, and we should itch, as the Bethshemites, to be looking
into this ark. Sure I am, where God hath forbidden us to place
our thoughts and our delights, thither it is easy enough to draw
them. If he say, " Love not the world, nor the things of the
world," we dote upon it nevertheless. LWe have love enough if
the world require it, and thoughts enough to pursue our profits.
How delightfully and unweariedly can we think of vanity ; and
day after day employ our minds about the creature ! And have
we no thoughts of this our rest ? How freely and how fre-
quentlv can we think of our pleasures, our friends, our labours,
our flesh, our lusts, our common studies, our news ; yea, our
very miseries, our wrongs, our sufferings, and our fears I But
where is the Christian whose heart is on his rest ? Why, sirs,
what is the matter ? Why are we not taken up with the views
of glory, and our souls more accustomed to these delightful
meditations ? Are we so full of joy that we need no more : or,
is there no matter in heaven for our joyous thoughts : or rather,
are not our hearts carnal and blockish ? Earth will to earth.
Had we more spirit, it would be otherwise with us. As the
Jews use to cast to the ground the book of Esther before they
read it, because the name of God is not in it; and as Augustin
cast by Cicero's writings, because they contained not the name
of Jesus ; so let us humble and cast down these sensual hearts
that have in them no more of Christ and glory. As we should
not own our duties any further than somewhat of Christ is in
them, so should we no further own our hearts ; and as we should
EVERLASTING REST. 210
delight in the creatures no further than they have reference to
Christ and eternity, so should we no further approve of our own
hearts. If there were little of Christ and heaven in our mouths,
hut the world were the only subject of our speeches, then all
would account us to be ungodly, why then may we not call our
hearts ungodly that have so little delight in Christ and heaven ?
A holy tongue will not excuse or secure a profane heart.
^Vhv did Christ pronounce his disciples' eyes and ears so blessed,
but as they were doors to let in Christ by his works and words
into their heart ? Oh, blessed are the eyes that so see, and the
ears that so hear, that the heart is thereby raised to this blessed,
heavenly frame ! Sirs, so much of your hearts as is empty of
Christ and heaven, let it be filled with shame and sorrow, and
not with ease.
Sect. II. But let me turn my reprehension to exhortation, that
you would turn this conviction into reformation. And I have
the more hope because I here address myself to men of con-
science, that dare not wilfully disobey God ; and to men whose
relations to God are many and near, aud therefore, methinks,
there should need the fewer words to persuade their hearts to
him ; yea, because I speak to no other men but only them whose
portion is there, whose hopes are there, and who have forsaken
all, that thev may enjoy this glory ; and shall I be discouraged
from persuading such to be heavenly-minded ? Why, fellow
Christians, if you will not hear and obey, who will ? 'WeW may
we be discouraged to exhort the poor, blind, ungodly world, and
may sav, as Moses, " Behold the children of Israel have not
hearkened unto me, how then shall Pharaoh hear me?" (Exod.
xvi. 12.) Whoever thou art, therefore, that readest these lines, I
re([uire thee, as thou tenderest thine allegiance to the God of
heaven, as ever thou hopest for a part in this glory, that thou
presently take thy heart to task ; chide it for its wilful strange-
ness to God ; turn thy thoughts from the pursuit of vanity ; bend
thv soul to study eternity ; busy it about the life to come ; ha-
bituate thyself to such contemplations, and let not those
thoughts be seldom and cursory ; but settle upon them : dwell
here; bathe thy soul in heaven's delights; drench thine affec-
tions iti these rivers of pleasure, or rather, in this sea of consola-
tion ; and if thy backward soul begin to flag, and thy loose
thoughts to fly abroad, call them back, hold them to their work,
put them on, bear not with their laziness, do not connive at one
neglect; and when thou hast once in obedience to God tried this
220 THE saint's
work, and followed on till thou hast got acquainted with it,
and kept a close guard upon thy thoughts till they are accus-
tomed to obey, and till thou hast got some mastery over them,
thou wilt then find thyself in the suburbs of heaven, and, as it
were, in a new world ; thou wilt then find, indeed, that there is
sweetness in the work and way of God, and that the life of
Christianity is a life of joy. Thou wilt meet with those abun-
dant consolations, which thou hast prayed, and panted, and
groaned after, and which so few Christians do here obtain, be-
cause they know not the way to them, or else make not con-
science of walking in it.
You see the work now before you : this, this is that I would
fain persuade your souls to practise. Beloved friends, and
christian neighbours, who hear me this day, let me bespeak
your consciences in the name of Christ, and command you by
the authority 1 have received from Christ, that you faithfully set
upon this weighty duty, and fix your eye more steadfastly on your
rest, and daily delight in the forethoughts thereof. I have per-
suaded you to many other duties, and (I bless God) many of you
have obeyed, and I hope never to find you at that pass as to say,
when you perceive the command of the Lord, that you will not
be persuaded, nor obey ; if I should, it were high time to bewail
your misery. Why, you may almost as well say, ' We will not
obey,' as sit still and not obey. Christians, I beseech you, as
you take me for your teacher, and have called me hitherto, so
hearken to this doctrine. If ever I shall prevail with you in
any thing, let me prevail with you in this, to set your hearts
where you expect a rest and treasure. Do you not remember
that when you called me to be your teacher, you promised me
under your hands that you would 'faithfully and conscionably
endeavour the receiving every truth, and obeying every com-
mand which I should from the word of God manifest to vou ?
I now charge your promise upon you : I never delivered to you a
more apparent truth, nor pressed upon you a more apparent duty
than this. Jf I knew you would not obey, what should I do
here preaching ? Not that I desire you to receive it chiefly as
from me, but as from Christ, on whose message I come. Me-
thinks, if a child should show you Scripture, and speak to you
the word of God, you should not dare to disobey it. Do not
wonder that I persuade you so earnestly, though indeed if we
were truly reasonable in spiritual things, as we are in common,
it would be a real wonder that men should need so much per-
EVERLASTING REST.
221
suasion to so sweet and plain a duty ; but I know the employ-
ment is high, the heart is earthly, and will still draw back ; the
temptations and hinderances will be many and great, and there-
fore I fear before we have done, and laid open more fully the
nature of the duty, that you will confess all these persuasions
little enough. The Lord grant they prove not so too little, as
to fail of success, and leave you as they find you. Say not, ' We
are unable to set our own hearts on heaven, this must be the
work of God onlv, and therefore all your exhortation is in vain,'
for I tell vou, though God be the chief disposer of your hearts,
yet next under him you have the greatest command of them
yourselves, and a great power in the ordering of your own
thoughts, and for determining your own wills in their choice :
though without Christ you can do nothing, yet under him you
may do much, and must do much, or else it will be undone, and
you undone through your neglect. Do your own parts, and you
have no cause to distrust whether Christ will do his. Do not
your own consciences tell you, when your thoughts fly abroad,
that you might do more than you do to restrain them ; and
when your hearts lie flat, and neglect eternity, and seldom mind
the joys before you, that most of this neglect is wilful ? If you
be to studv a set speech, you can force your thoughts to the in-
tended subject ; if a minister be to study a sermon, he can
force his thoughts to the most saving truths, and that without
any special grace ; might not a true Christian then mind more
the things of the life to come, if he did not neglect to exercise
that authority over his own thoughts which God hath given
him ? Especially in such a work as this, where he may more
confidently expect the assistance of Christ, who useth not to
forsake his people in the work he sets them on. If a carnal
minister can make it his work to study about Christ and heaven
through all his lifetime, and all because it is the trade he lives
by, and knows not how to subsist without it, why, then, me-
thinks a spiritual Christian should study as constantly the joys
of heaven, because it is the very business he lives for, and that
the place he must be in for ever. If the cook can find in his
heart to labour and sweat about your meat, because it is the
trade that maintains him, though perhaps he taste it not him-
self, methinks then you, for whom it is prepared, should will-
ingly bestow that daily pains to taste its sweetness, and feed
upon it ; and if it were about your bodily food, you would think
it no great pains neither. A good btomach takes it for no great
222 THE saint's
abour to eat and drink of the best till it be satisfied ; nor needs
it any great invitation thereto. Christians, if your souls were
sound and right, they would perceive incomparably more delight
and sweetness in knowing, thinking, believing, loving, and re-
joicing in your future blessedness in the fruition of God, than
the soundest stomach finds in its food, or the strongest senses in
the enjoyment of their objects ; so little painful would this
work be to you, and so little should I need to press you to it.
It is no great pains to you to think of a friend, or any thing else
that you dearly love, and as little would it be to think of glory,
if your love and delight were truly there. If you do but see some
jewel, or treasure, you need not long exhortations to stir up your
desires, the very sight of it is motive enough. If you see the
fire when you are cold, or see a house in a stormy day, or see a
safe harbour from a tempestuous sea, you need not be told what
use to make of it; the sight doth presently direct your thought:
you think, you look, you long, till you obtain it. Why should
it not be so in the present case ? Sirs, one would think, to show
you this crown and glory of the saints, should be motive enough
to make you desire it; to show you that harbour where you may
be safe from all dangers, should soon teach you what use to
make of it, and should bend your daily studies towards it ; but
because I know while we have flesh about us, and any remnants
of that carnal mind which is enmity to God, and to this noble
work, that all motives are little enough ; and because my own,
and others' sad experiences tell me, how hardly the best are
drawn to a constancy and faithfulness in this duty, I will here
lay down some moving considerations, which, if you will but
vouchsafe to ponder thoroughly, and deliberately weigh with an
impartial judgment, I doubt not l^ut they will prove effectual
with your hearts, and make you resolve upon this excellent
duty. I pray you, friends, let them not fall to the ground, but
take them up, and try them, and if you find them concern you,
make much of them, and obey them accordingly.
Sect. III. 1. Consider, A heart set upon heaven will be one
of the most unquestionable evidences of thy sincerity, and a
clear discovery of a true work of saving grace upon thy soul.'*
You are much in inquiring after marks of sincerity, and 1 blame
vou not : it is dangerous mistaking when a man's salvation lies
" In this do true Christians differ from all other men ; and the difference is
very great ; to wit, in that the mind and understanding of Christians is always
conversant about heavenly cogitations, and is beholding of celestial excel-
lences, because of the participation of the Holy Ghost ; as, also, in that they
EVERLASTING REST. 223
upon it. You are oft asking, ' How shall 1 know that I am
truly sanctified?' VVhy, here is a mark that will not deceive
you, if you can truly say that you are possessed of it : even, a
heart set upon heaven. Would you have a sign infallible, not
from me, or from the mouth of any man, but from the mouth
of Jesus Christ himself, which all the enemies of the use of
marks can lay no exception against ? Why, here is such an one,
" Where your treasure is, there will your heart be also." (Matt.
vi. 21.) Know once assuredly where your heart is, and you
may easily know that your treasure is there. God is the saints'
treasure and happiness : heaven is the place where they must
fully enjoy him. A heart therefore set upon heaven is no more
but a heart set upon God, desiring after this full enjoyment :
and, surely, a heart set upon God through Christ, is the truest
evidence of saving grace. External actions are easiest disco-
vered, but those of the heart are the surest evidences. When
thy learning Mill be no good proof of thy grace; when thy
knowledge, thy duties, and thy gifts, will fail thee ; when argu-
ments from thy tongue and thy hand may be confuted, yet then
will this argument from the bent of thy heart prove thee sincere.
Take a poor Christian that can scarce speak true English about
religion, that hath a weak understandings a failing memorv, a
stammering tongue, yet his heart is set on God, he hath chosen
him for his portion ; his thoughts are on eternity ; his desires
there, his dwelling there; he cries out, ' O that I were there ! '
He takes that day for a time of imprisonment, wherein he hath
not taken one refreshing view of eternity. I had rather die in
this man's condition, and have my soul in his soul's case, than
in the case of him that hath the most eminent gifts, and is most
admired for parts and duty, whose heart is not thus taken up
with God. The man that Christ will find out at the last day,
and condemn for the want of a wedding garment, will he be
that wants this frame of heart. The question will not then be,
'How much you have known, or professed, or talked?* but,
* How much you have loved, and where was your heart ?* \A'hv,
then, Christians, as you would have a sure testimony of the love
of God, and a sure proof of your title to glory, labour to get
your hearts above. God will acknowledge that you really love
him, and take you for faithful friends indeed, when he sees your
are born of God from above, and thought meet to be the sons of God in trutli
and in power ; and by -reat labours, and sweat, after lonjj time, they shall
arrive at perfection, stability, and rest.— Mavmius Horn. Hinc sequitur, calo
renuuciare qui in uiundo fa-iices esse appctuuU— Calvin iu lUaU. vi. 21.
224 THE saint's
hearts are set upon him. Get but your hearts once truly in
heaven, and, without all question, yourselves^ will follow. If
sin and Satan keep not thence your affections, they will never be
able to keep away your persons.
Sect. IV. 2. Consider, A heart in heaven is the highest ex-
cellency of your spirits here, and the noblest part of your
christian disposition : as there is not only a difference between
men and beasts, but also among men, between the noble and the
base ; so there is not only a common excellency, whereby a
Christian differs from the world, but also a peculiar nobleness
of spirit, whereby the more excellent differ from the rest : and
this lies especially in a higher and more heavenly frame of spirit.
Only man, of all inferior creatures, is made with a face directed
heavenward : but other creatures have their faces to the earth.
As the noblest of creatures, so the noblest of Christians are they
that are set most direct for heaven.* As Saul is called a choice
and goodly man, higher by the head than all the company; so is
he the most choice and goodly Christian, whose head and heart is
thus the highest. (1 Sam. iv. 2, and x. 23, 24.) Men of noble birth
and spirits, do mind high and great affairs, and not the smaller
things of low poverty .^ Their discourse is of councils and matters
of state, of the government of the commonwealth, and public
things : and not of the countryman's petty employments. Oh ! to
hear such a heavenly saint, w?io hath fetched a journey into hea-
ven by faith, and hath been raised up to God in his contemplations,
and is newly come down from the views of Christ, what discoveries
will he make of those superior regions ! What ravishing expres-
sions drop from his lips ! How high and sacred is his discourse !
Enough to make the ignorant world astonished, and perhaps say,
" Much study hath made them mad :" (Acts xxvi. 24 :) and
enough to convince an understanding hearer that they have seen
theLord : and to make one say, ' No man could speak such words
" Read Bishop Hall's thirty- second soliloquy, called, ' Acquaintance with
Heaven,' p. 131. Os homiui sublime dedit, &c.
y Of so many divers religions and manners of scrvino- God, which are or
may be in the world, they seem to be the most noble, and to have the greatest
appearance of truth, which without great external and corporal service, such
as popish superstitions and formalities are, draw the soul into itself, and raise
it by pure contemplation, to admire and adore .the greatness and infinite ma-
jesty of the first Cause of all things, and the Essence of essences, without any
great declaration or determination thereof, aclinowledging it to be goodness,
perfection, and infiniteness, wholly incomprehensible. This is to approach
to the religion of angels, and adore God iu spirit and truth. — Charronof JVisd,
lib. ii. cap, 2. p. 297.
EVERLASTING REST, 225
as tliese, except he had been with God.' This, this is the noble
Christian ; as Bucholcer's hearers concluded, when he had
preached his last sermon, being carried between two into the
church, because of his weakness, and there most admirably dis-
coursed of the blessedness of souls departed this life, " C;eteros
concionatores a Bucholcero semj)er omnes, illo autem die etiam
ipsuni a sese superatum," that Inicholcer did ever excel other
preachers, but that day he excelled himself: so may I conclude
of the heavenly Christian, he ever excelleth the rest of men,
but when he is nearest heaven he excelleth himself. As those
are the most famous mountains that are highest ; and those the
fairest trees that are tallest ;^ and those the most glorious pyra-
mids and buildings whose tops do reach nearest to heaven ; so
is he tlie choicest Christian, M'hose heart is most frequently and
most delightfully there, if a man have lived near the king, or
have travelled to see the sultan of Persia, or the great Turk, he
will make this a matter of boasting, and thinks himself one stej)
higher than his private neighbours, that live at home. What
shall we then judge of him that daily travels as far as heaven,
and there hath seen the King of kings ? That hath frequent
admittance into the Divine presence, and feasteth his soul upon
the tree of life ? For my part, I value this man before the ablest,
the richest, the most learned in the world.
Sect. V. 3. Consider, A heavenly mind is a joyful mind ; this
is the nearest and the truest way to live a life of comfort." And
without this, you must needs be uncomfortable. Can a man be
at the fire, and not be warm ; or in the sunshine, and not have
light ? Can your heart be in heaven, and not have comfort ?
The countries of Norway, Iceland, and all the northward, are
cold and frozen, because they are farther from the power of the
* Fraxinus in sylvis pulcherriina, piiius in liortis ; populus in fluviis, abiea
in inontibus altis. — l^irgil.
» Lord, if I had the skill and scrace to be ever communing with my own
heart, and with thee, 1 should never want either work or company; neve?
have cause to complain of solitariness or tedious hours ; for there is no time
wherein there is not some main business to be done between thee and my soul.
— Bishop Hull, soliloq, xiii. p. 45. Aristoteles dicit (juod homo se ad divina
et immortalia trahere debet quantum potest; unde in 11 de Animal, dicit,
<iii()d, (luamvis parum sit quod de substantiis superinribus percipinuis ; tametv
id modicum est niagis aniatum et desideratum omni cn^nitione (|uam de sub-
stantiis inleriorihus habemus. Dicit etiam in 2(lo Cujli et Munili, (luod cum
de cori>oribus cuelestiljus t|uestiones jjossunt solvi parva et topica solutione,
continjjit auditori ut vehemens sit guudiuiu ejus. Ex quihus omnibus apparet,
quod de rebus noliilissimis (luanluuicuntpu^ imjierfccta co;^nitio maximam
perfectionem animu; conlert. — ^quiii. coni, Oentilca, lil). i. cap. 6.
VOL. XXlIl. Q
226 THE saint's
sun ; but in Egypt, Arabia, and the southern parts, it is far
otherwise, where they live more near its powerful rays. What
could make such frozen, uncomfortable Christians, but living so
far as they do from heaven ? And what makes some few others
so warm in comforts, but their living higher than others do,
and their frequent access so near to God? When the sun in the
spring draws near our part of the earth, how do all things con-
gratulate its approach ! The earth looks green, and casteth off
her mourning habit : the trees shoot forth ; the plants revive ;
the pretty birds, how sweetly do they sing ! the face of all things
smiles upon us, and all the creatures below rejoice. Beloved
friends, if we would but try this life with God, and would but
keep these hearts above, what a spring of joy would be within
us ; and all our graces be fresh and green ! How would the face
of our souls be changed ; and all that is within us rejoice ! How
should we forget our winter sorrows ; and withdraw our souls
from our sad retirements ! How early should we rise (as those
birds in the spring) to sing the praise of our great Creator ! O
Christian, get above : believe it, that region is wanner than this
below. Those that have been there, have found it so, and those
that have come thence have told us so : and 1 doubt not but
that thou hast sometime tried it thyself. I dare appeal to thy
own experience, or to the experience of any soul that knows
what the true joys of a Christian are : when is it that you have
largest comforts ? Is it not after such an exercise as this, when
thou hast got up thy heart, and conversed with God, and talked
with the inhabitants of the higher world, and viewed the man-
sions of the saints and angels, and filled thy soul with the fore-
thoughts of glory ? If thou know by experience what this prac-
tice is, I dare say thou knowesf what spiritual joy is. David
jjrofesseth that the light of God's countenance would make his
heart more glad than theirs that have corn, and wine, and oil.
''Thou shalt fill me full of joy with thy countenance." (Psal. iv.
6, 7 ; and Acts ii. 28 , out of Psal. xvi.) If it be the counte-
nance of God that fills us with joy, then surely they that draw
nearest, and most behold it, must needs be fullest of these joys.
Sirs, if you never tried this art, nor lived this life of heavenly
contemplation, I never wonder that you walk uncomfortably,
that you are all complaining, and live in sorrows, and know not
■what the joy of the saints means. Can you have comforts from
God, and never think of him ? Can heaven rejoice you, when
you do not remember it ? Doth any thing in the world glad you,
EVERt.ASTING REST. 227
when you think not on it? Must not every thing first enter your
judgment and consideration, before it can delight your heart and
affection? If you were possessed of all the treasures of the
earth ; if you had title to the highest dignities and dominions,
and never think on it ; surely it would never rejoice you.*^ Whom
should we blame then, that wc are so void of consolation, but
our own negligent, unskilful hearts ? God hath provided us a
crown of glory, and promised to set it shortly on our heads,
and we will not so much as think of it : he holdeth it out in the
Gospel to us, and biddeth us behold and rejoice ; and we will
not so nuich as look at it ; and yet we complain for want of
comfort. What a perverse course is this, both against God and
our own joys ! I confess, though in fleshly things, the present-
ing of a comforting object is sufficient to produce an answerable
delight, yet in spirituals we are more disabled. God must give
the joy itself, as well as afford us matter for joy : but yet withalj
it must be remembered, that God doth work upon us as men^
and in a rational way doth raise our comforts : he enableth and
exciteth us to mind and study these delightful objects, and from
thence to gather our own comforts, as the bee doth gather her
honey from the flowers ; therefore lie that is most skilful and
painful in this gathering art, is usually the fullest of this spiritual
sweetness. W^here is the man that can tell me from experience,
that he hath solid and usual joy in any other way but this, and
that God workcth it immediately on his affections, without the
means of his understanding antl considering ? *^ It is by believing
that we are filled with joy and peace ; (Rom. xv. 13 :) and no
longer than we continue our believing. It is in hope that the
saints rejoice, yea, in this hope of the glory of God, (Rom. v. 2,)
and no longer than they continue hoping. And here let me
^ If there l)e delight iu God it) letting uut hinisilt' to the saints, in reason
there must needs be delight in the saints in letting out themselves into God,
in llorting into God. The deli'jhl that the saints have in communicating them-
selves unto Christ is unutterable. Take this note, The more fnily you lay out
yourselves for Christ, the more comfort you shall have of your Vives,— burroughs
on Hos. ii. I'J. lect. xvii, pp. C05,G0G.
•= 1 I'et. i. 8. Cum contemplator inflammatus desiderio fccllcitatis, totara
siiani ponit conversationem in ca.'!estihus ; cum ad coclestia toto nisu a«pirat,
ex caiore ciiarilatis cor delitatur ; et tcstinionio con«cientitc ades^e sentitur,
et spiiitualitcr videtur oculo aiiimse, qui est intcliectus ; ubi enim ardenter
desideratur, adest ; et ibi mansioneni facit et in saiictas illas aiiimas se trans-
fert. Oritur ex liac dulci visitatione (([ua sicut fu!;^tir mumentaneus adessc
se osteiidit) mentis suhlcvatio, et inter brachia amati incipit ali(|uantuluni
consopiri, ut non solum dclcctabiliter, sed tennciier illi adlia-reat ; ut <|ua>i
vi quudam ab omnium visibilium, seiisu et menioria ahstrahatur, et pone
Mimet wbliviacatur.— C«rrf, Cusan, vol. ii, cxercitat, libi iv; fol. GU,
q2
228 THE saint's
warn you of a dangerous snare, an opinion which will rob you
of all your comfort: some think, if they should thus fetch in
their comfort by believing and hoping, and work it out of Scrip-
ture promises, and extract it by their own thinking and studying,
that then it would be a comfort only of their own hammering
out, (as they say,) and not the genuine joy of the Holy Ghost.
A desperate mistake, raised upon a ground that would overthrow
almost all duty, as well as this, which is their setting the work-
ings of God's Spirit and their own spirits in opposition, when
their spirits must stand in subordination to God's ; they are
conjunct causes, co-operating to the producing of one and the
same effect. God's Spirit worketh our comforts, by setting our
own spirits a-work opon the promises, and raising our thoughts
to the place of our comforts. As you would delight a covetous
man by showing him gold, or a voluptuous man with fleshly de-
lights J so God useth to delight his people, by taking them, as it
were, by the hand, and leading them into heaven, and showing
them himself, and their rest with him. God useth not to cast
in our joys while we are idle, or taken up with other things. It
is true, he sometime doth it suddenly, but yet usually in the
aforesaid order, leading it into our hearts by our judgment and
thoughts : and his sometime sudden extraordinary casting of
comforting thoughts in our hearts, should be so far from hinder-
ing endeavours in a meditating way, that it should be a singular
motive to quicken us to it ; even as a taste given us of some
cordial or choicer food, will make us desire and seek the rest.
God feedeth not saints as birds do their young, bringing it to
them, and putting it into their mouths, while they lie still in the
nest, and only gape to receive it. But as he giveth to man the
fruits of the earth, the increase of their land in corn and wine,
while we plough, and sow, and weed, and water, and dung, and
dress, and then with patience expect his blessing; so doth he
give the joys of the soul. Yet I deny not, that if any should so
think to work out his own comforts by meditation, as to attempt
the work in his own strength, and not do all in subordination to
God, nor perceive a necessity of the Spirit's assistance, the work
would prove to be like the workman, and the comfort he
would gather would be like both : even mere vanity : even as
the husbandman's labour without the sun, and rain, and blessing
of God.
So then you may easily see, that close meditation on the mat-
ter and cause of our joy, is God's way to procure solid joy. For
i
EVERLASTING REST. 229
my part, if I should find my jov of another kind, I should be
very j)rone to doubt of its sincerity. If I find a great deal of
comfort in my heart, and know not how it came thither, nor upon
what rational ground it was raised, nor what considerations do
feed and continue it, 1 should be ready to question, How 1 know
whether this be from God ? And though, as the cup in Benja-
min's sack, it might come from love, yet it would leave me but
in fears and amazements, because of uncertainty. As I think,
our love to God should not be like that of fond lovers, who love
violently, but they know not why ; so I think a Christian's joy
should be grounded, rational joy, and not to rejoice, and know
not why. Though perhaps in some extraordinary case, God
may cast in such an extraordinary kind of joy, yet I think it is
not his usual way. And if you observe the spirit of most for-
lorn, uncomfortable, despairing Christians, vou shall find the
reason to be, their ungrounded expectation of such unusual
kind of joys ; and accordingly are their spirits variously tossed,
and most unconstantly tempered : sometime, when they meet
with such joys, (or at least think so,) then they are cheerful and
lifted up : but because these are usually short-lived joys, there-
fore they are straight as low as hell ; and ordinarily that is their
more lasting temper. And thus they are tossed as a vessel at
sea, up and down, but still in extremes j'^ whereas, alas ! God is
most constant, Christ the same, heaven the same, and the pro-
mise the same: and if we took the right course for fetching in our
comfort from these, surely our comforts should be more settled
and constant, though not always the same. Whoever thou art,
therefore, that readest these lines, I entreat thee in the name of
the Lord, and as thou valuest the life of constant joy, and that
good conscience which is a continual feast, that thou wouldst
but seriously set upon this work, and learn the art of heavenly-
mindedness, and thou shalt find the increase a hundredfold,
and the benefit abundantly exceed thy labour. But this is the
misery of man's nature : though every man naturally abhorreth
sorrow, and loves the most merry and joyful life ; yet few do
love the way to joy, or will endure the |)ains by which it is ob-
tained ; they will take the next that comes to hand, and content
themselves with earthly pleasures, rather than they will ascend
to heaven to seek it ; and yet when all is done, they must have
it there, or be without it.
■I Jam jam tacturos sMlera summa putes ; jarp jam tactu|:o3 tartara nigra
putes,— Or«^
230 THE saint's
Sect. VI. 4. Consider, A heart in heaven will be a most ex-
cellent preservative against temptations, a powerful means tOr
kill thy corruptions, and to save thy conscience from the wounds
of sin. God can prevent our sinning, though we be careless;
and keep off the temptation which we would draw upon our-
selves, and sometimes doth so, but this is not his usual course,
nor is this our safest way to escape. When the mind is either
idle, or ill employed, the devil needs not a greater advantage :
when he finds the thoughts let out on lust, revenge, ambition, or
deceit, what an opportunity hath he to move for execution, and
to put on the sinner to practise what he thinks on ! Nay, if he
find but the mind empty, there is room for any thing that he will
bring in : but when he finds the heart in heaven, what hope that
any of these motions should take ? Let him entice to any for-
bidden course, or show us the bait of any pleasure, the soul will
return Nehemiah's answer, " I am doing a great work, and can-
not come." (Neh. vi. 3,) Several ways will this preserve us
against temptation. First, By keeping the heart employed;
Secondly, By clearing the understanding, and so confirm.ing the
will : Thirdly, By prepossessing the affections with the highest
delights : Fourthly, And by keeping us in the way of God's
blessing.
First, By keeping the heart employed : when we are idle, we
tempt the devil to tempt us ; as it is an encouragement to a
thief, to see your doors open, and nobody within ; and as we
use to say, * Careless persons make thieves :' so it will encou-
rage Satan, to find your hearts idle ; but when the heart is
taken up with God, it cannot have while to hearken to tempta-
tions ; it cannot have ,while to be lustful and wanton, ambitious
or worldly ; if a poor man have a suit to any of you, he will not
come when you are taken up in some great man's company or
discourse ; that is but an ill time to speed.
If you were but busied in your lawful callings, you would not
be so ready to hearken to temptations ; much less if you were
busied above with God : will you leave your ])lough and harvest
in the field, or leave the quenching of a fire in your houses, to
run with children a hunting of butterflies? would a judge be per-
suaded to rise from the bench, when he is sitting upon life and
death, to go and play among the boys in the streets ? No more
will a Christian, when he is busy with God, and taking a survey
of his eternal rest, give ear to the alluring charms of Satan.
No7i vacat exiyuis, &:c., is a character of the truly prudent man;
EVERLASTING REST. 231
the children of that kingdom should never have while for trifles,
but especiallv when they are employed in the affairs of the
kingdom ; and this employment is one of the saints' chief pre-
servatives against temptation. For, as Gregory saith, " Nun-
quam Dei amor otiosus est : operatur enim magna, si est : si
vero operari renuit, non est amor ;" The love of God is never
idle ; it worketh great things when it truly is ; and when it will
not work, it is not love. Therefore, being still thus working, it
is still preserving.
Secondly, A heavenly mind is freest from sin, because it is of
clearest understanding in spiritual matters of greatest concern-
ment. A man that is much in oonversing above, hath truer
and livelier apprehensions of things concerning God and his
soul, than any reading or learning can beget : though, perhaps,
he mav be ignorant in divers controversies; and matters that less
concern salvation ; yet those truths which must establish his
soul, and preserve him from tem})tation, he knows far better
than the greatest scholars ; he hath so deep an insight into the
evil of sin, the vanity of the creature, the brutishness of fleshly,
sensual delights, that temptations have little power on him ; for
these earthly vanities are Satan's baits, which, though they may
take much with the undiscerning world, yet, with the clear-
sighted, they have lost their force. " In vain," saith Solomon,
*' the net is spread in the sight of any bird." (Prov. i. 17.) And
usually in vain doth Satan lay his sna.es to entrap the soul that
plainly sees them. When a man is on high, he may see the
farther : Ave use to set our discovering sentinels on the highest
place that is near unto us, that they may discern all the motions
of the enemy. In vain doth the enemy lay his ambuscados
when we stand over him on some high mountain, and clearly
discover all he doth : when the heavenly mind is above with
God, he may far easier from thence discern every danger that
lies below, and the whole method of the devil in deceiving ;
nay, if he did not discover the snare, yet were he more likely far
to escape it than any others that converse below. A net or bait
that is laid on the ground, is unlikely to catch the bird that flies
in the air ; while she keeps above, she is out of danger, and the
higher the safer ; so it is with us. Satan's temptations are laid
on the earth, earth is the place, and earth is the ordinary bait :
how shall these ensnare the Christian who hath left the earth,
and walks with God ? But, alas ! we keep not long so high,
but down wc must to the earth again, and then we arc taken.
232 THE saint's
If conversing with wise and learned men is the way to make
one wise and learned, then no wonder if he that converseth
with God, hecome wise.*^ If men that travel about the earth,
do think to return home with more experience and wisdom,
how much more he that travels to heaven ! As the very air
and climate that we most abide in, do work our bodies to their
own temper, no wonder if he that is much in that sublime and
purer region, have a purer soul and quicker sight, and if he have
an understanding full of light, who liveth with the Sun, the
Fountain, the Father of light ; as certain herbs and meats we
feed on, do tend to make our sight more clear, so the soul that is
fed with angels' food, must needs have an understanding much
more clear, than they that dwell and feed on earth. And,
therefore, you may easily see that such a man is in far less
danger of temptation, and Satan will hardlier beguile his soul,
even as a wise man is hardlier deceived than fools and children.
Alas ! the men of the world that dwell below, and know no other
conversation but earthly, no wonder if their understandings be
darkened, and they be easily drawn to every wickedness ', no
wonder if Satan take them captive at his will, (2 Tim. ii. 26,)
and lead them about, as we see a dog lead a blind man with a
string. The foggv air and mists of earth do thicken their sight;
the smoke of worldly care and business blinds them, and the
dungeon which they live in, is a land of darkness. How can
worms and moles see, whose dwelling is always in the earth ?
While this dust is in men's eyes, no wonder if they mistake gain
for godliness, sin for grace, the world for God, their own wills
for the law of Christ, and in the issue, hell for heaven. If the
people of God will but take notice of their own hearts, they
shall find their experiences confirming this that I have said.
Christians, do you not sensibly perceive, that when your hearts
are seriously fixed on heaven, you presently become wiser than
before ? Are not your understandings more solid, and your
thoughts more sober ? Have you not truer apprehensions of
things than you had ? For my own part, if ever I be wise, it is
when I have been much above, and seriously studied the life to
come. Methinks I find mv understanding after such contem-
plations, as nuich to differ from what it was before, as I before
differed from a fool or idiot. When my understanding is weak-
ened, and befooled with common employment, and with con-
e Itali liabent proverbiuiii hoc, Qui Venetias non vidit, non credit: et qui
aliquaudo ibi uoa vixit, iiou iiitelli^iit, Quod de vita hac coelesti verissimutii.
EVKRLA STING REST. 233
versing long with tlie vanities below, niethinks a few sober
thoughts of my Father's house, and the blessed provision of his
family in heaven, doth make me, with the prodigal, to come to
myself again. Surely, when a Christian withdraws himself from
his earthly thoughts, and begins to converse with God in heaven,
lie is as Nebuchadnezzar, taken from the beasts of the field to
thetlirone, and his understanding returneth to him again. Oh,
when a Christian hath had but a glimpse of eternity, and then
looks down on the world again, how doth he befool himself for
his sin ; for neglects of Christ; for his fleshly pleasures ; for his
earthly cares ! How doth he say to his laughter, ' Thou art
mad !' and to his vain mirth, ' What dost thou?' How could
he even tear his very flesh, and take revenge on himself for his
folly ! How verily doth he think there is no man in Bedlam so
truly mad as wilful sinners and lazy betrayers of their own souls,
and unworthy slighters of Christ and glory !
This is it that makes a dying man to be usually wiser than
other men are, because he looks on eternity as near, and knowing
he must verv shortly be there, he hath more deep and heart-
piercing thoughts of it than ever he could have in health and
prosperity. Therefore it is that the most deluded sinners that
were cheated with the world, and bewitched with sin, do then
most ordinarily come to themselves, so far as to have a righter
judgment than they had ; and that many of the most bitter
enemies of the saints would give a world to be such themselves,
and would fain die in the condition of those whom they hated ;
even as wicked Balaam, when his eyes are opened to see the
perpetual blessedness of the saints, will cry out, " Oh ! that I
might die the death of the righteous, and that my last end
might be like his." As witches when they are taken, and in
prison, or at the gallows, have no power left them to bewitch
any more, so we see commonly the most ungodly men, when
they see they must die, and go to another world, their judgments
are so changed, and their speech so changed, as if they were
not the same men, as if they were come to their wits again, and
sin and Satan had power to bewitch them no more. Yet let the
same men recover, and lose their apprehension of the life to
come, and how (piicklv do tliev lose their understandings with it !
In a word, those that were befooled with the world and the
flesh, are far wiser when they come to die ; and those that were
wise before, are now wise indeed. If you would take a man's
judgment about sin, or grace, or Christ, or heaven, go to a dying
234 THE saint's
man, and ask him which you were best to choose ? Ask him
whether you were best be drunk or no ; or be lustful, or proud,
or revengeful, or no? Ask him whether you were best pray,
and instruct your families, or no ; or to sanctify the Lord's-day,
or no? though some to the death may be desperately hardened,
yet, for the most part, I had rather take a man's judgment then,
about these things, than at any other time. For my own part,
if my judgment be ever solid, it is when I have the most serious
apprehensions of the life to come ; nay, the sober mention of
death sometimes will a little compose the most distracted un-
derstanding. Sirs, do you not think, except men are stark
devils, but that it would be a harder matter to entice a man to
sin when he lies a dying, than it was before? If the devil, or
his instruments, should then tell him of a cup of sack, of merry
company, of a stage-play, or morris-dance, do you think he
would then be so taken with the motion ? If he should then
tell him of riches, or honours, or show him a pair of cards, or
dice, or a whore, would the temptation, think you, be as strong
i> before ? Would he not answer, Alas ! what is all this to me,
who must presently appear before God, and give account of all
my life, and straightways be in another world 1 Why, Christian,
if the apprehension of the nearness of eternity will work such
strange effects upon the ungodi)', and make them wiser than to
be deceived so easily as they were wont to be in time of health,
oh ! then, what rare effects would it work with thee, and make
thee scorn the baits of sin, if thou couldst always dwell in the
views of God, and in lively thoughts of thine everlasting state !
Surely, a believer, if he improve his faith, may ordinarily have
truer and more quickening apprehensions of the life to come,
in the time of his health, than an unbeliever hath at the hour
of his death.
Thirdly, Furthermore, a heavenly mind is exceedingly forti-
fied against temptations, because the affections are so thoroughly
prepossessed with the high delights of another world. Whether
Satan do not usually by the sensitive appetite prevail with the
will, without any further prevailing with the reason, than merely
to suspend it, I will not now dispute; but, doubtless, when the
soul is not affected with good, though the understanding do never
so clearly apprehend the truth, it is easy for Satan to entice that
soul. Mere speculations, be they never so true, whicli sink
not into the affections, are poor preservatives against tempta-
tions. He that loves most, and not only he that knows most.
F.VEUl-ASTING. JIEST. 235
will easiest resist the motions of sin. There is in a Christian a
kind of spiritual taste whereby he knows these things, besides
his mere discursive reasoning power : the will doth as sweetly
relish goodness, as the understanding doth truth, and here lies
much of a Christian's strength. If you should dispute with a
simple man, and labour to persuade him that sugar is not sweet,
or that wormwood is not bitter, perhaps you might by sophistry
over-argue his mere reason, but yet you could not persuade him
against his sense ; whereas, a man that hath lost his taste, is
easier deceived for all his reason. So is it here ; when thou
hast had a fresh delightful taste of heaven, thou wilt not be so
easily persuaded from it; you cannot jjcrsuade a very child to
part with his apple while the taste of its sweetness is yet in his
mouth. O that you would be persuaded to try this course, to
he much in feeding on the hidden manna, and to be frequently
tasting the delights of heaven. It is true, it is a great way off
from our sense, but faith can reach as far as that. How would
this raise thy resolutions, and make thee laugh at the fooleries
of the world, and scorn to be cheated with such childish toys 1
Reader, I pray thee tell me in good sadness, dost thou think, if
the devil had set upon Peter in the mount, when he saw Christ
in his transfiguration, and Moses and Elias talking with him,
would he so easily have been drawn to deny his Lord ? W'hat !
with all that glory in his eye? No, the devil took a greater
advantage, when he had him in the high priest's hall, in the
midst of danger and evil company, when he had forgotten the
sight of the mount, and then he prevails; so if he should set
upon a believing soul, when he is taken up in the mount with
Christ, what would such a soul say ? ' Get thee behind me,
Satan; wouldst thou persuade me from hence with trifling
pleasures, and steal my heart from this my rest ; wouldst thou
have me sell these joys for nothing? Is there any honour or
delight like this; or can that be profit which loseth me this?'
Some such answer would the soul return. But, alas ! Satan
stavs till we are come down, and the taste of heaven is out of
our mouths, and the glory we saw is even forgotten, and then
he easily deceives our hearts. What! if the devil had set upon
Paul, when he was in the third heaven, and seeing those unutter-
able things, could, he then, do you think, have persuaded his
heart to the pleasures, or profits, or honours of the world ?
If his prick in the flesh, which he after received, were not af-
fliction, but temptation, surely it prevailed not, but sent him to
236 THE saint's
heaven again for preserving grace. Though the Israelites below
may be enticed to idolatry, and from eating and drinking to
rise up to play, yet Moses in the mount with God will not do so ;
and, if they had been where he was, and had but seen what he
there saw, perhaps they would not so easily have sinned. If he
give a man aloes after honey, or some loathsome thing when he
hath been feeding on junkets, will he not soon perceive, and spit
it out ? Oh, if we could keep the taste of our soul continually
delighted with the sweets above, with what disdain should we
spit out the baits of sin !
Fourthly, Besides, whilst the heart is set on heaven, a man is
under God's protection ; and therefore, if Satan then assault
him, God is more engaged for his defence, and will doubtless
stand by us, and say, ' My grace is sufficient for thee :' when a
man is in the way of God's blessing, he is in the less danger of
sin's enticings.
So that now, upon all this, let me entreat thee, christian
reader, if thou be a man that is haunted with temptation, (as
doubtless thou art, if thou be a man,) if thou perceive thy dan-
ger, and wouldst fain escape it, O use much this powerful re-
medy ; keep close with God by a heavenly mind ; learn this
art of diversion ; and when the temptation comes, go straight
to heaven, and turn thy thoughts to higher things ; thou shalt
find this a surer help than any other resisting whatsoever : as
men will do with scolding women, let them alone and follow
their business, as if they heard not what they said ; and this
will sooner put them to silence, than if they answered them
word for word ; so do by Satan's temptations j it may be he
can over-talk you, and over-wit you in dispute, but let him
alone, and study not his temptations, but follow your business
above with Christ, and keep your thoughts to their heavenly
employment, and you sooner will this way vanquish the tempta-
tion, than if you argued or talked it out with the tempter ; not
but that sometimes it is most convenient to over-reason him ;
but in ordinary temptations, you shall find it far better to fol-
low this vour work, and neglect the allurements, and say, as
Gryneus (out of Chrysost.) when he sent back Pistorius's let-
ters, not so much as opening the seal, " Jnhonestum est hones-
tarn matronam cum meretrice litigare :" It is an unseemly
thing for an honest matron to be scolding with a whore ; so it
is a dishonest thing for a son of God, in apparent cases, to stand
wrangling with the devil, and to be so far at his beck as to
EVERLASTING REST. 237
dispute with liini at his pleasure, even as oft as he will he
pleased to tempt us. Christian, if thou remeniher that of Solo-
mon, (Prov. XV. 24,) thou hast the sum of what 1 intend, "The
way of life is ahove to the wise, to avoid the path of hell he-
neath;" and withal remeniher Noah's example, " Noah was a
just man, and perfect in his generation;" (Gen. vi. 9;) and no
wonder, for Noah " walked with God." (Gen. xl. 40.) So I
may say to thee, even as God to Ahrahani, "Walk hefore God,
and thou wilt he upright." (Gen. xvii. I.)
Sect. VII. 5. Consider, The diligent keeping of your hearts
on heaven, will preserve the vigour of all your graces, and put
life into all your duties. ^ It is the heavenly Christian, that is,
the lively Christian. It is our strangeness to heaven that makes
us so dull ; it is the end that quickens to all the means : and
the more frequently and clearly this end is beheld, the more vi-
gorous will all our motion be. How doth it make men un-
weariedly labour, and fearlessly venture, when they do but think
of the gainful prize I How will the soldier hazard his life, and
the mariner pass through storms and waves ; how cheerfully do
they compass sea and land 1 And no difficulty can keep them
back, when they think of an uncertain, perishing treasure. Oh,
what life then would it put into a Christian's endeavours, if he
would frecjuently forethink of his everlasting treasure ! We run
so slowly, and strive so lazily, because we so little mind the
prize. When a Christian hath been tasting the hidden manna,
and drinking of the streams of the paradise of God, what life doth
this ambrosia and nectar put into him ! How fervent will his
spirit be in prayer, when he considers that he prays for uo less
than heaven ! If Enoch, Elias, or any of the saints who are
now in heaven, and have been partakers of the vision of the
living God, should be sent down to the earth again to live on
the terms as we now do, would they not strive hard, and pray
earnestly, rather than lose that blessed rest ? No wonder, for they
would know what it is they pray for. It is true, we cannot know
it here so thoroughly as they, yet if we would but get as high as
we can, and study but that which may now be known, it would
strangely alter both our spirits and our duties. Observe but the
man who is much in heaven, and you shall see he is not like
other Christians. There is somewhat of that which he hath
seen above, appeareth in all his duty and conversation ; nay,
take but the same man immediately when he is returned from
' Nou est viveie, sed valere vita ; ut proverb.
238 THE saint's
these views of bliss, and you sliall easily perceive that he excels
himself, as if he were not, indeed, as before. If he be a
preacher, how heavenly are his sermons j what clear descrip-
tions ; what high expressions ; what savoury passages, hath he
of that rest ! If he be a private Christian, what heavenly con-
ference ; whart heavenly prayers ; what a heavenly carriage
hath he I JNI ay you not even hear in a preacher's sermons, or
in the private duties of another, when they have been most
above? ^Vhen ]\Ioses had been with God in the mount, he
had derived so much glory from God that made his face to
shine, that the people could not behold him. Beloved friends^
if you but set upon this employment, even so would it be
with you. Men would see the face of your conversation shine,
and say, * Surely, he hath been with God.' As the body is
apt to be changed into the temper of the air it breathes in, and
the food it lives on, so will your, spirits receive an alteration ac-
cording to the objects which they &re exercised about. If your
thoughts do feed on Christ and heaven, you will be heavenly ;
if they feed on earth, you will be earthly. It is true, a heavenly
nature goes before this heavenly employment ; but yet the work
will make it more heavenly. There must be life before we can
feed ; but our life is continued and increased by feeding : there-
fore, reader, let me here inform thee, that if thou lie complain-
ing of deadness and dulness, that thou canst not love Christ,
nor rejoice in his love ; that thou hast no life in prayer, nor any
other duty, and yet never tried this quickening course, or at
least art careless and inconstant in it. Why, thou art the cause
of thy own complaints ; thou deadest and dullest thine own
heart; thou deniest thyself that life which thou talkest of. Is
not thy " life hid with Christ in God ?" (Col. iii. 3.) Whither
must thou go but to Christ for it ? and whither is that but to
heaven, where he is ? Thou wilt not come to Christ, that thou
mayest have Christ. (John v. 42.) If thou wouldst have light
and heat, why ait thou then no more in the sunshine ? If thou
wouldst have more of that grace which flows from Christ, why
art thou no more with Christ for it ? Thv strentrth is in hea-
ven, and thy life in heaven, and there thou must daily fetch it
if thou wilt have it. For want of this recourse to heaven, thy
soul is as a candle that is not lighted, and thy duties as a sa-
crifice which hath no fire. Fetch one coal daily from this altar,
and see if thy offering will not burn. Light thy candle at this
flame, and feed it daily v.ith oil from hence, tnid gee if it will not
EVERLASTING REST,
239
gloriously sliinc ; keep close to this reviving fire, and see if thy
affections will not be warni. Thou bewailest thy want of love
to God, and well thou niayest, for it is a heinous crime, a killing
sin; why, lift uj) thy eye of faith to heaven, behold his beauty,
contemplate his excellences, and sec whether his amiableness
will not fire thy affections, and his perfect goodness ravish thy
heart. As the eye doth incense the sensual affections by its
over- much gazing on alluring objects, so doth the eye of our
faith in meditation inflame our affections towards our Lord, by
the frequent gazing on that highest beauty. Whoever thou art,
that art a stranger to this employment, be thy parts and pro-
fession ever so great, let me tell thee, tho\i spendest thy life but
in trifling or idleness ; thou seemest to live, but thou art dead.
I may say of thee, as Seneca of idle Vacia, " Scis latere, vivere
nescis," Thou knowest how to lurk in idleness, but how to live
thou knowest not; and as the same Seneca would say, when
he passed by that sluggard's dwelling, " Ibi situs est Vacia ;" so
it may be said of thee, There lies such an one, but not there
lives such an one ; for thou spendest thy days liker to the dead
than the living. One of Draco's laws to the Athenians was,
that he who was convict of idleness should be put to death. s
Thou dost execute this on thy own soul, whilst by thy idleness
thou dcstroyest its liveliness.
Thou mayst many other ways exercise thy parts, but this is
the wav to exercise thv jxraces. They all come from God as
their fountain, and lead to God as their ultimate end ; and are
exercised on God as their chiefest object, so that God is their
all in all. From heaven they come, and heavenly their nature
is, and to heaven they will direct and move thee. And as ex-
ercise maintaineth appetite, strength, and liveliness, to the body,
fso doth it also to the soul. " Use limbs, and have limbs," is
the known proverb ; and use grace and spiritual life in these hea-
venly exercises, and you shall find it quickly cause their increase.
The exercise of your mere abilities of speech will not much ad-
vantage your graces, but the exercise of these heavenly soul-
exalting gifts will inconceivably help to the growth of both.
For as the moon is then most full and glorious* when it doth
most directly face the sun, so will your souls be both in gifts and
B Deanimohoc coclesti dicout Rabinus ille de operibus : Dnctrina sine opere
non est doctrina : cadit eiiiin super corda, siciit imber super saxa. Kt lit
Clirysost.: Nihil fri^idius est doctore verbis soluuimodo pbilosopLaute : hoc
euiin uuu Cbt ductoris scd hiitriouis.
240 THE saint's
graces when you do most nearly view the face of God. This
will feed your tongue with matter, and make you abound and
overflow, both in preaching, praying, and conferring : besides,
the fire which you fetch from heaven for your sacrifices, is no
false or strange fire, as your liveliness will be much more, so will
it be also more sincere. A man may have a great deal of fer-
vour in affections and duties, and all prove but common and
unsound when it is raised upon common grounds and motives :
your zeal will partake of the nature of those things by which it
is acted ; the zeal therefore which is kindled by your medita-
tions on heaven, is most likely to prove a heavenly zeal ; and the
liveliness of the spirit, which you fetch from the face of God,
must needs be the divinest, sincerest life. Some men's fervency
is drawn only from their books, and some from the pricks of
some stinging affliction, and some from the mouth of a moving
minister, and some from the encouragement of an attentive au-
ditory ; but he that knows this way to heaven, and derives it
daily from the pure fountain, shall have his soul revived with
the water of life, and enjoy that quickening which is the saint's
peculiar. Bvthis faith thou mayest offer Abel's sacrifice, more
excellent than that of common men, and by it obtain witness
that thou art righteous, God testifying of thy gifts that they are
sincere, (Heb. xi. 4,) when others are ready, as Baal's priests,
to beat themselves, and cut their flesh, because their sacrifice
will not burn ; then if thou canst get but the spirit of Elias,
and in the chariot of contemplation canst soar aloft, till thou
approachest near to the quickening Spirit, thy soul and sacrifice
will gloriously flame, though the flesh and the world should cast
upon them the water of all their opposing enmity. Say not
now, ' How shall we get so high, or how can mortals ascend to
heaven ?' For faith hath wings, and meditation is its chariot;
its offiv.-e is to make absent things as present. Do you not see
how a little piece of glass, if it do but rightly face the sun, will
so contract its beams and heat as to set on fire that which is
behind it, which without it would have received but little
warmth ? Why, thy faith is as the burning-glass to thy sacri-
fice, and meditation sets it to face the sun ; only take it not
away too soon, but hold it there awhile, and thy soul will feel
the hap])y effect. The slanderous Jews did raise a foolish tale
of Christ, that he got into the holy of holies, and thence stole
the true name of God ; and lest he should lose it, cut a hole in
his thigh, and sewed it therein, and by virtue of this he raised
EVERLASTING REST. 2U
the dead, gave sight to the blind, cast out devils, and performed
ail his miracles. Surely, if we can get into the holy of holies,
and bring thence the name and image of God, and get it closed
■up in our hearts, this would enable us to work wonders ; every
duty we performed would be a wonder, and they that heard
would be ready to say, ' Never man spake as this man speak-
eth.' The Spirit would possess us, as those flaming tongues,
and make us every one to speak, not in the variety of the con-
founded languages, but in the primitive, pure language of Ca-
naan, the wonderful works of God. We should then be in
every duty, whether prayer, exhortation, or brotherly reproof,
as Paul was at Athens, his spirit (^a^wlmTo) was stirred withiu
him, (Actsxvii. 16,) and should be ready to say, as Jeremy did,
" His word was in my heart, as a burning fire shut up in mv
l)ones ; and I was weary with forbearing, and 1 could not stay.''
(Jer. XX. 9.)
Christian reader, art thou not thinking when thou seest a
lively believer, and hearest his soul-melting prayers, and soul-
ravishing discourse. Oh, how happy a man is this ! Oh, that
my soul were in this blessed plight ! Why, I here direct and
advise thee from God : try this fore-mentioned course, and set
thy soul conscionably to this work, and thou shalt be in as good
a case. Wash thee frequently in this Jordan, and thy leprous,
dead soul will revive, and thou shalt know that there is a God
in Israel, and that thou maysl live a vigorous and joyous life,
if thou wilfully cast not by this duty, and so neglect thine own
mercies. If thou be not a lazy, reserved hypocrite, but most
truly value this strong and active frame of spirit, show it then
l)y thy i)resent attempting this heavenly exercise. Say not now,
but thou hast heard the way to obtain this life into thy soul,
and into thy duties. If thou wilt yet neglect it, blame thyself.
But, alas ! the multitude of professors come to a minister just
as Naaman came to Elias ; they ask us, ' How shall I know J.
am a child of God ? How shall I overcome a hard heart, and
get such strength, and life of grace?' But they expect that
some easy means should do it ; and think we should cure them
with the very answer to their question, and teach them a way
to be quickly well ; but when they hear of a daily tradinir in
heaven, and the constant meditations on the joys above; this is
a greater task than they expected, and they turn their backs as
Naaman to Elias, or the young man on Christ, and few of the
most conscionable will set upon the duty. \V\\\ not prcachingj
VOL. XXI II. R
242 THE saint's
and praying, and conference, serve, say they, without this dwell- "
ing still in heaven ? Just as country people come to physicians ;
wlien they have opened their case, and made their moan, they
look he should cure them in a day or two, or with the use of
some cheap and easy simple ; but when they hear of a tedious
method of physic, and of costly compositions, and bitter potions,
they will hazard their lives with some sottish empiric, who tells
them an easier and cheaper way ; yea, or venture on death itself
before they will obey such difficult counsel. Too many that we
hope well of, I fear, will take this course here. If we could
give them life, as God did, with a word, or could heal their
souls, as charmers do their bodies, with easy stroking, and a
few good words, then they would readily hear and obey. I en-
treat thee, reader, beware of this folly : fall to the work ', the
comfort of spiritua' health will countervail all the trouble of the
duty. It is but the flesh that repines and gainsays, which thou
knowest was never a friend to thy soul. If God had set thee
on some grievous work, shouldst thou not have done it for the
life of thy soul ? How much more when he doth but invite thee
heavenward to himself!
Sect. VIII. 6. Consider, The frequent believing views of glory
are the most precious cordial in all afflictions. First, To sustain
our spirits, and make our sufferings far more easy. Secondly,
To stay us from repining, and make us bear with patience and
joy : and, Thirdly, To strengthen our resolutions, that we forsake
not Christ for fear of trouble. Our very beast will carry us more
cheerfully in travel, when he is coming homeward, where he ex-
pecteth rest. A man will more quietly endure the lancing of his
sores, the cutting out the stone, when he thinks on the ease that
will afterwards follow. What, then, will not a believer endure,
when he thinks of the rest to which it tendeth ? What, if the
way be never so rough, can it be tedious if it lead to heaven !
Oh ! sweet sickness, ^ sweet reproaches, imprisonments, or
death, which is accompanied with these tastes of our future
•' Contumeliis, quae vulgo tales habentur, nimio otio ingenia nostra infirma
et muliebria, et inopia verae injuriae lascivientia commoventur. Venit tandem
mors cpapfxaKevTiKr] Ka^apa-is omnium malorum, qua omnes pares facit, et victo
"victorique finem asque maturuui affert. — Chytrcnis. Read TertuUian, Cyprian,
&c., -when it was ordinary to die for Christ ; and see what other argument
they so much encourage with, as this certain crown of glory. Nos non annec-
timus arescentem coronam ; sed k Deo aeternis floribus vividara sustinemus :
qui et modeste Dei nostri liberalitate securi, spe future foelicitaiis, fide pra;-
sentisejus majestatis animamur; sic et beate resurgimus et futuri contenipla-
tione jam vivimus.—^/mMf. falix, Octav. p. 40i.
EVERLASTING RHST. 243
rest. This doth keep the sufTeriiif; from the soul, so that it can
work upon no more but our fleslily outside, even as alexiphar-
niieal medicines preserve the heart, that the contagion reach not
the vital spirits. Surely, our sufferings trouble not the mind,
according to the degrees of bodily pain, but as the soul is more
or less fortified with this preserving antidote. Believe it, reader,
thou wilt have a doleful sickness, thou wilt suffer heavily, thou
wilt die most sadly, if thou have not at hand the foretastes of
rest. For my own part, if thou regard the experience of one
that hath often tried, had it not been for that little (alas ! too
little) taste which I had of rest, my sufferings would have been
grievous, and death more terrible. 1 may say, as David, " I had
fainted, unless I had believed to see the goodness of the Lord
in the land of the living." (Psalm xxvii. 13.) And, as the same
David, " I looked on my right hand, and beheld, but there was
no man that would know me : refuge failed me : no man cared
for my soul. 1 cried unto thee, O Lord, and said, Thou art my
refuge and my portion in the land of the living." (Psalm cxlii.
4, 5.) I may say of the promise of this rest, as David said of
God's law, " Unless this had been my delight, I had perished
in mine aflliction." (Psalm cxix. 92.) " One thing," saith he, "I
have desired of the Lord, that will 1 seek after, that 1 may dwell
in the house of the Lord all the days of my life, to behold the
beauty of the Lord, and to inquire in his temple : for in time of
trouble he shall hide me in his pavilion ; in the secret of his
tabernacle he shall hide me ; he shall set me upon a rock. And
then shall mine head be lifted up above mine enemies round
about me ; therefore shall I offer in that his tabernacle sacrifices
of joy, and sing, yea, sing praises unto the Lord." (Psalm xxvii.
4 — (),) Therefore as thou wilt then be readv, with David, to
pray, " Be not fur from me, for trouble is near." (Psalm xxii. 1 1.)
So let it be thy own chiefest care not to be far from God and
heaven, when trouble is near, and thou wilt then find him to be
unto thee a very present help in trouble. (Psal. xliv.) Then,
though the fig-tree should not blossom, neither should fruit be
in the vines, the labour of the olive should fail, and the fields
should yield no meat, the flock should be cut off from the fold,
and there were no herd in the stalls ; yet thou mightest rejoice in
the Lord, and joy in the God of thy salvation. (Hab. iii. 17, 18.)
All sufferings are nothing to us, so far as we have the foresight of
this salvation. No bolts, nor bars, nor distance of place, can
r2
244 THE saint's
shut out these supporting joys, because they cannot confine our
faith and thoughts, although they may confine our flesh. Christ
and faith are both spiritual, and therefore prisons and banish-
ments cannot hinder their intercourse.^ Even when persecution
and fear hath shut the doors, Christ can come in, and stand in
the midst, and say to his disciples, " Peace be unto you." And
Paul and Silas can be in heaven, even when they are locked up
in the inner prison, and their bodies scourged, and their feet in
the stocks. No wonder if there be more mirth in their stocks
than on Herod's throne, for there was more of Christ and hea-
ven. The martyrs find more rest in the flames than their perse-
cutors can in their pomp and tyranny, because they foresee the
flames they escape, and the rest which that fiery chariot is con-
veying them to. It is not the place that gives the rest, but the
presence and beholding of Christ in it. If the Son of God will
walk with us in it, we may walk safely in the midst of those
flames which shall devour those that cast us in, (Dan. iii.)
Why, then, Christian, keep thy soul above with Christ : be as
little as may be out of his company, and then all conditions will
be alike unto thee. For that is the best estate to thee, in which
thou possessest most of him. The moral arguments of a hea-
then philosopher may make the burden somewhat lighter, but
nothing can make us soundly joy in tribulation, except we can
fetch our joy from heaven. How came Abraham to leave his
country, and follow God he knew not wliither ? Why, because
''he looked for a city which hath foundations, whose builder and
maker is God." (Heb. xi. 8 — 10.) What made Moses choose
affliction with the people of God^ rather than to enjoy the plea-
sures of sin for a season, and to esteem the reproach of Christ
greater riches than the treasures of Egypt ? Why, because he
had respect to the recompense of reward. (Heb. xi. 24 — 26.)
What made him to forsake Egypt, and not to fear the wrath of
the king ? Why, he endured, as seeing him who is invisible.
(Ver. 27.) How did they quench the violence of firej and out
» Cum revocatio ilia venerit, cum claritas super nos fulserit, tam beati eri-
jnus et laeti dignatione Domini honorati, quam rei remanebunt et miseri qui
Dei desertores, et contra Deum rebellis voluntatem fecerunt diaboli. Haec
fratres, heereant cordibus vestris: haec sit armorum vestrorum prjeparatio :
haec diurna ac nocturna meditatio ; ante oculos habere et cogitatione semper
ac sensibus volvere iniquoruin supplicia, et praBtnia ac merita justorum. Si
haec meditantibus nobis supervenit persecutionis dies, miles Cbristi non ex-
paveseit ad pugnam, sed paratus est ad coronaui. — Cypriun, epist. Ivi. p. 156.
EVERLASTING REST.
245
of weakness were made strong ? Why would they not accept
deliverance when they were tortured?'' Why, they had their
eye on a better resurrection which they might obtain. Yea, it is
most evident that our Lord himself did fetch his encouragement
to sufferings from the foresight of his glory ; for, to this end, he
both died and rose, and revived, that he might be the Lord both
of the dead and living. (Rom. xiv. 9.) " Even Jesus, the author
and finisher of our faith, for the joy that was set before him,
endured the cross, despising the shame, and is set down at the
right-hand of the throne of God." (Heb. xii. 2.) Who can won-
der that pain and sorrow, poverty and sickness, should be ex-
ceeding grievous to that man who cannot reach to see the end ?
Or that death should be the king of terrors to him who cannot
see the life beyond it ? He that looks not on the end of his suf-
ferings, as well as on the suffering itself, he needs must loose the
whole consolation : and if he see not the quiet fruit of righteous-
ness which it afterward yieldeth, it cannot to him be joyous, but
grievous. (Heb. xii. 11.) This is the noble advantage of faith ;
it can look on the means and end together. This, also, is the
reason why we oft pity ourselves more than Cod doth pity us,
though we love not ourselves so much as he doth ; and why
we would have the cup to pass from us, when he will make us
drink it up. We pity ourselves with an ignorant pity, and
would be saved from the cross, which is the way to save us.
God sees our glory as soon as our suffering, and sees our suffer-
ing as it conducteth to our glory. He sees our cross and our
crown at once, and therefore pitieth us the less, and will not
let us have our wills. Sirs, believe it, this is the great reason of
our mistakes, impatience, and censuring of God, of our sadness
of spirit at sickness and at death, because we gaze on the evil
itself, but fix not our thoughts on what is beyond it. We look
only on the blood, and ruin, and danger ; but God sees these,
with all the benefits to souls, bodies, church, state, and posterity,
all with one single view. We see the ark taken by the Philis-
tines, but we see not their god falling before it, and themselves
returning it home with gifts. They that saw Christ only on the
cross, or in the grave, do shake their heads, and think him lost;
but God saw him dying, buried, rising, glorified, and all this with
one view. Surely, faith will imitate God in this, so far as it hath
the glass of a promise to help it. He that sees Joseph only in
^ Omnia facile contemnere potest, qui se raoriturura esseserio cogitat, in*
quit Cliytifipus.
246 THE saint's
the pit, or in the prison, will more lament his case, than he that
sees his dignity beyond it. Could old Jacob have seen so far,
it might have saved him a great deal of sorrow. He that sees
no more than the burying of the corn under ground, or the
threshing, the winnowing, and the grinding of it, will take both
it and the labour for lost; but he that foresees its springing and
increase, and its making bread for the life of man, will think
otherwise. This is our mistake : we see God burying us under
ground, but we foresee not the spring when we shall all revive :
we feel him threshing and winnowing and grinding us, but we
see not when we shall be served to our Master's table. If we
should but clearly see heaven as the end of all God's dealings
with us, surely none of his dealings could be so grievous.
Think of this, I entreat thee, reader. If thou canst but learn
this way to heaven, and get thy soul acquainted there, thou
needest not be unfurnished of the choicest cordials to revive thy
spirits in every affliction : thou knovvest where to have them
whenever thou wantest. Thou mayest have arguments at hand,
to answer all that the devil or flesh can say to thy discomfort.
Oh ! if God would once raise us to this life, we should find that
though heaven and sin are at a great distance, yet heaven and a
prison, or remotest banishment ; heaven and the belly of a
whale in the sea; heaven and a den of lions; a consuming sick-
ness, or invading death ; are at no such distance. But as Abra-
ham so far off saw Christ's day, and rejoiced, so we, in our
most forlorn estate, might see that day when Christ shall give us
rest, and therein rejoice.^ I beseech thee, Christian, for the
honour of the Gospel, and for the comfort of thy soul, that thou
be not to learn this heavenly art, when in the greatest extremity
thou hast most need to use it. I know thou expectest suffering
days ; at least, thou lookest to be sick and die. Thou wilt then
have exceeding need of consolation. Why, whence dost thou
think to draw thy comforts ? If thou broach every other vessel,
none will come. It is only heaven that can afford thee store.
The place is far oft': the well is deep; and if, then, thou have
not wherewith to draw, nor got thy soul acquainted with the
place, thou wilt find thyself at a fearful loss. It is not an easy
nor a common tiling, even with the best sort of men, to die with
1 Nullus iis dolor est de incursationemalorum praesentium, quibus fiducia
est futurorum bonorum. Nee coiisternamur adversis, uec frangimur, iiec do-
lemiis, neque iu ulla aut rerum clade rebelles aut corporuin valetudiiie mus-
sitamus, spiritu niagis quam came viveiites, firniitate auimi infirmitatem
corporis viucimus, — CiiprUm ad Demetriart, sect. lib. 15. ed. Goulart. p. 329,.'
EVERLASTING REST. 247
joy. As ever thou wouldst shut up thy days hi peace, and close
thy dying eyes with comfort, die daily. Live now above, be
much vvitli Christ, and thy own soul and the saints about thee
shall bless the day that ever thou tookest this counsel. When
God shall call thee to a sick bed, and a grave, thou wilt perceive
him saying to thee, " Come, my peo|)le, enter into thy cham-
bers, and shut thy doors about thee : hide thyself as it were for
a little moment, until the indignation be overpast." (Isa. xxvi,
20.) It is he that, with Stephen, doth see heaven opened, and
Christ sitting at the right-hand of God, who will comfortably
bear the storm of stones. (Acts vii. 5(5.) Thou knowest not yet
what trials thou mayest be called to. The clouds begin to rise
again, and the times to threaten us with fearful darkness : few
ages so prosperous to the church, but that still Me must be
saved so as by fire, (1 Cor. ii. 15,) and go to heaven by the old
road. Men that would fall if the storm should shake them, do
freciuently meet with that which tries them. Why, what wilt
thou do if this should be thy case ? Art thou fitted to suffer
imprisonment, or banishment ; to bear the loss of goods and life ?
How is it possible thou shouldst do all this, and do it cordially
and cheerfully, except thou hast a taste of some greater good,
which thou lookest to gain by losing these ? Will the merchant
throw his goods overboard till he sees he must otherwise lose his
life? And wilt thou cast away all thou hast before thou hast felt
the sweetness of that rest, which else thou must lose by saving
these ? Nay, and it is not a speculative knowledge, which thou
hast got only by reading or hearing of heaven, which will make
thee part with all to get it. As a man that only hears of the
sweetness of pleasant food, or reads of the melodious sounds of
music, this doth not much excite his desires ; but when he hath
tried the one by his taste, and the other by his ear, then he
will more lay out to get them : so if thou shouldst know
only by the hearing of the ear what is the glory of the in-
heritance of the saints, this would not l)ring thee through
sufferings and death; but if thou take this trying, tasting
course, by daily exercising thy soul above, then nothing will
stand in thy way, but thou wouldst on till thou art there^
though through fire and water. What state more terrible than
that of an apostate, when God hath told. us, if any man
draw back, his soul shall have no pleasure in him; (Hcb. x,
38;) because they take not their pleasure in God, and fill not
themselves with the delights of his ways, and of his heavenly
paths, which drop fatness: (Psal, Ixv, 1 1 ;) therefore do they
24 S THE saint's
prove backsliders in heart, and are filled with the bitterness of
their own ways ? (Prov. xiv. 14.)"*
Nay, if they should not be brought to trial, and so not actually
deny Christ, yet they are still interpretatively such, because they
are such in disposition, and would be such in action, if they
were put to it. I assure thee, reader, for my part, I cannot see
how thou wilt be able to hold out to the end, if thou keep not
thine eye upon the recompense of reward, and use not frequently
to taste this cordially ; for the less thy diligence is in this, the
more doubtful must thy perseverance needs be ; for the joy o»
the Lord is thy strength, and that joy must be fetched from the
place of thy joy : and if thou walk without thy strength, how
long dost thou think thou art like to endure ?
Sect. JX. 7. Consider, It is he that hath his conversation
in heaven, who is the profitable Christian to all about him :
with him you may take sweet counsel, and go up to the celestial
house of God. When a man is in a strange country, far from
home, how glad is he of the company of one of his own nation !
How delightful is it to them to talk of their country, of their
acquaintance, and the affairs of their home ; why, with a hea-
venly Christian thou mayest have such discourse : for he hath
been there in the Spirit, and can tell thee of the glory and rest
above. What pleasant discourse was it to Joseph to talk with
his brethren in a strange land, and to inquire of his father, and
his brother Benjamin ? Is it not so to a Christian to talk with
his brethren that have been above, and inquire after his Father,
and Christ his Lord? When a worldling will talk of nothing
but the world, and a politician of nothing but the affairs of the
state, and a mere scholar of human learning, and a common
professor of duties, and of Christians; the heavenly man will be
speaking of heaven, and the strange glory which his faith hath
seen, and our speedy and blessed meeting there. I confess, to
discourse with able men, of clear understandings and piercing
wits, about the controverted difficulties in religion, yea, about
some criticisms in languages and sciences, is both pleasant and
profitable ; but nothing to this heavenly discourse of a believer.
Oh, how refreshing and savoury are his expressions ! How
his words do pierce and melt the heart ! How they trans-
form the hearers, into other men, that they think they are in
heaven all the while ? How doth his doctrine drop as the rain,
" Nemo potest personam diu ferre. Ficta in naturam suam cito recidunt.
Quibus Veritas subest, quaque ex solido enascuutur, tempore ipso iu majus
uieliusque procedujit.— /Sfwem dc Clement, lib, i, c. 1. p.4t;3.
EVERLASTING UEST. 249
and his speech distil as the gentle dew ; as the small rain upon
the tender iierb ; and as the showers upon the grass ; while
liis tongue is expressing the name of the Lord, and ascribing
greatness to his God ! (Dcut. xxxii. 1 — 3.) Is not his feeling,
sweet discourse of heaven, even like that box of precious oint-
ment, which being opened to pour on tlie head of Christ, doth
lill the house with the pleasure of its perfume ? All that are near
may be refreshed by it. His words are like the precious ointment
on Aaron's head, that ran down upon his beard, and the skirts
of his garments, even like the dew of Hermon ; and as the dew
that descendeth from the celestial Mount Zion, where the Lord
hath commanded the blessing, even life for evermore. (Psal.
cxxxiii. 3.) This is the man who is as Job ; " When the candle
of God did shine upon his head, and when by his light he walked
through darkness : when the secret of God was upon his taber-
nacle, and when the Almighty was yet with him : then the ear
that heard him, did bless him ; and the eye that saw him, gave
witness to him." (Job xxix. 3 — 5, 11.) Happy the people
that have a heavenly minister ; hajjpy the children and ser-
vants that have a heavenly father or master ; happy the man
that hath heavenly associates, if they have but hearts to know
their happiness ! This is the conipanion who will watch over
thy ways j who will strengthen thee when thou art weak ; who
will cheer thee when thou art drooping, and comfort thee with
the same comforts wherewith he hath been so often comforted
himself. (2 Cor. i. 4.) This is he that will be blowing at the
spark of thy spiritual life, and always drawing thy soul to God,
and will be saying to thee, as the Samaritan woman, ' Come
and see one that hath told me all that ever I did, one that hath
ravished my heart with his beauty ; one that hath loved our
souls to the death.' Is not this the Christ ? Is not the know-
ledge of God and him eternal life ? Is not it the glory of the
saints to see his glory ? If thou come to this man's house, and sit
at his table, he will feast thy soul with the dainties of heaven :"
thou shalt meet with a better than Plato's philosophical feast,
even a taste of that feast of fat things ; " of wines on the
kes, of fat things full of marrow, of wine on the lees well re-
fined ;" (Isa. XXV. G ;) that thy soul may be satisfied as with
" Junius writes of himself in his Life, that when he lay in tliesin of atheism
he was driven by a tumult into a countryman's house, where he retei\ eil tl.e
first spark of zeal, kindled in him by the countryman's zealous discourse ;
and the countryman also received au increase ol' Uuuwlcdjji; from him, "ho
then had knowledge without zeal.
250 THE saint'^
marrow and fatness, and thou mayest praise the Lord with joy-
ful lips. (Psal. Ixiii. 5.) If thou travel with this man on the
way, he will be directing and quickening thee in thy journey to
heaven : if thou be buying or selling, or trading with him in
the world, he will be counselling thee to lay out for the in-
estimable treasure. If thou wrong him, he can pardon thee,
remembering that Christ hath not only pardoned great offences
to him, but will also give him this invaluable portion. If thou
be angry, he is meek, considering the meekness of his heavenly
pattern ; or if he fall out with thee, he is soon reconciled, when
he remembereth that in heaven you must be everlasting friends.
This is the Christian of the right stamp : this is the servant that
is like his Lord ; these be the innocent that save the island, and
all about them are the better where they dwell. O sirs, I fear
the men I have described are very rare, even among the religious;
but were it not for our own shameful negligence, such men
we might all be. What families ; what towns ; what common-
wealths ; what churches, should we have, if they were but com-
posed of such men ! but that is more desirable than hopeful,
till we come to that land which hath no other inhabitants, save
what are incomparably beyond this, Alas ! how empty are the
speeches, and how unprofitable the society, of all other sorts of
Christians in comparison of these 1 A man might perceive by
his divine song, and high expression, (Deut. xxxii. and xxxiii.)
that Moses had been often with God, and that God showed him
part of his glory. Who could have composed such spiritual
psalms, and poured out praises as David did, but a man after
God's own heart; and a man that was near the heart of God,
and no doubt had God also near his heart ? Who could have
preached such spiritual doctrine, and dived into the precious
mysteries of salvation, as Paul did, but one who had been called
Avith a light from heaven, and had been wrapped up into the
third heavens, in the Spirit, and there had seen the unutterable
things ? If a man should come down from heaven amongst us,
who had lived in the possession of that blessed state, how would
men be desirous to see or hear him ! and all the country, far
and near, would leave their business and crowd about him :
happy would he think himself that could get a sight of him j
how would men long to hear what reports he would make of the
other world ; and what he had seen ; and what the blessed
there enjoy 1 Would they not think this man the best com-
panion, and his discourse to be of all most profitable ? Why,
EVERLASTING REST. 251
sirs, every true believinir saint shall be there in person, and is
frecjuently there in spirit, and hath seen it also in the glass of the
Gospel. Why then do you value their com])any no more; and
why do you inquire no more of them ; and why do you relish
their discourse no better ? . W^cll, for my part, I had rather have
the fellowship of a heavenly-minded Christian, than of the
most learned disputers, or princely commanders.
Sect. X. 8. Consider, There is no man so highly honoureth
God, as he who hath his conversation in heaven ; and without
this we deeply dishonour him. Is it not a disgrace to the
father, when the children do feed on husks, and are clothed in
rags, and accompany with none but rogues and beggars ? Is it
not so to our Father, when we who call ourselves his children,
shall feed on earth, and the garb of our souls be but like that of
the naked world ? And when our hearts s«hall make this clay
and dust their more familiar and fretjuent company, who should
always stand in our Father's presence, and be taken up in his
own attendance ? Surely, it beseems not the spouse of Christ, to
live among his scullions and slaves, when they may have daily
admittance into his presence-chamber ; he holds forth the scep-
tre, if they will but enter. Surely we live below the rates of the
Gospel, and not as becometh the children of a king, even of the
great King of all the world. We live not according to the
height of our hopes, nor according to the plenty that is in the
promises, nor according to the provision of our Father's house,
and the great preparations made for his saints. It is well we
have a Father of tender bowels, who will own his children, even
in dirt and rags : it is well the foundation of God stands sure,
and that the Lord knoweth who are his : or else he would
hardly take us for his own, so far do we live below the honour
of saints : if he did not first challenge his interest in us, neither
ourselves nor others could know us to be his people. But, oh !
when a Christian can live above, and rejoice his soul in the
things that are unseen ; how doth God take himself to be
honoured bv such a one ! The Lord may say, ' ^^'hy, this man
believes me : i see he can trust me, and take my word : he re-
joiceth in my promises, before he hath possession : he can be
glad and thankful for that which his bodily eyes did never see :
this man's rejoicing is not in the flesh : 1 see he loves me, be-
cause he minds me : his heart is with me, he loves my presence :
and he shall surelv enjov it in mv kingdom for ever.' " Because
thou hast seen," saith Christ to Thomas, " thou hast believed ;
252 THE saint's
but blessed are they that have not seen, and yet have believed."
(John XX. 29.) How did God take himself honoured by Caleb
and Joshua, when they went into the promised land, and brought
back to their brethren a taste of the fruits, and gave it com-
mendation, and encouraged the people ! And what a promise
and recompense do they receive ! (Numb. xiv. 24, 30.) For
those that honour him, he will honour. (I Sam. ii. 30.)
Sect. XI. 9. Consider, If thou make not conscience of this
duty of diligent keeping thy heart in heaven. First, Thou dis-
obeyest the flat commands of God : Secondly, Thou losest the
sweetest parts of Scripture : Thirdly, And dost frustrate the
most gracious discoveries of God.
God hath not left it as a thing indifferent, and at thy own
choice, whether thou wilt do it or not. He hath made it
thy duty, as well as the means of thy comfort, that so a double
bond might tie thee not to forsake thy own mercies. '' If ye then
be risen with Christ, seek those things which are above ; set your
affections on things above, not on things on earth." (Col. iii. 1,2.)
The same God that hath forbidden thee to murder, to steal, to
commitadultery,incest,or idolatry, hath forbidden thee the neglect
of this great duty ; and darest thou wilfully disobey him ? Why
makest thou not conscience of the one as well as of the other? Se-
condly, Besides, thou losest the most comfortable passages of the
Word. All those most glorious descriptions of heaven, all those
discoveries of our future blessedness, all God's revelations of his
purposes towards us, and his frequent and precious promises of
our rest ; what are they all but lost to thee ? Are not these the
stars in the firmament of the Scripture, and the most golden
lines in that book of God ? Of* all the Bible, methinks thou
shouldst not part with one of those promises or predictions ; no,
not for a world. As heaven is the perfection of all our mercies,
so the promises of it in the Gospel, are the very soul of the
Gospel. That word, which was sweeter to David than the
honey and the honeycomb, and to Jeremy, the joy and rejoicing
of his heart, (Jer. xv. 16,) the most pleasant part of this thou
losest. Thirdly, Yea, thou dost frustrate the preparations of
Christ for thy joy, and makest him to speak in vain. Is a com-
fortable word from the mouth of God of so great worth, that all
the comforts of the world are nothing to it; and dost thou
neglect and overlook so many of them ? Reader, I entreat thee
to ponder it, why God should reveal so much of his counsel,
and tell us beforehand of the joys we shall possess, but only that
EVERLASTING REST. 253
he would have us know it for our joy? If it had not been to
make comfortable our present life, and fill us with the delights
of our foreknown blessedness, he migiit have kept his purpose
to himself, and never have let us know till we come to enjoy it,
nor have revealed it to us till death had discovered it, what he
meant to do with us in the world to come; yea, when we had
got possession of our rest, he might still have concealed its
eternity from us, and then the fears of losing it again, would
have bereaved us of much of the sweetness of our joys. But
it hath pleased our Father to open his counsel, and to let us
know the very intent of his heart, and to acquaint us with the
eternal extent of his love ; and all this that our joy may be full,
and we might live as the heirs of such a kingdom. And shall
we now overlook all, as if he had revealed no such matter ?
Shall we live in earthly cares and sorrows, as if we knew of no
such thing ? And rejoice no more in these discoveries, than if
the Lord had never written it? If thy prince had sealed thee
but a patent of some lordship, how oft wouldnt thou be casting
thine eye upon it, and make it thy daily delight to study it, till
thou shouldst come to possess the dignity itself. And hath
God sealed thee a patent of heaven, and dost thou let it lie by
thee, as if thou hadst forgot it 1 O that our hearts were as high
as our hopes, and our hopes as high as these infallible promises 1
Sect. XII. 10. Consider, It is but equal that our hearts
should be on God, when the heart of God is so much on us.
If the Lord of glory can stoop so low, as to set his heart on
sinful dust, surely one would think we should easily be persuaded
to set our hearts on Christ and glory, and to ascend to him in
our daily affections, who vouchsafeth to condescend to us 1
Oh, if God's delight were no more in us, than ours is in him,
what should we do ; what a case were we in I Christian, dost
thou not perceive that the heart of God is set upon thee, and
that he is still minding thee with tender love, even when thou
forgettest both thyself and him ? Dost thou not find him fol-
lowing thee with daily mercies, moving upon thy soul, providing
for thy body, preserving both? Doth he not bear thee conti-
nually in the arms of love ; and promise that all shall work to-
gether for thy good ; and suit all his dealings to thy greatest
advantage, and give his angt^ls charge over thee; and canst thou
find in thy heart to cast him by, and be taken up with the joys
below, and forget thy Lord, who forgets not thee ? Fie uj)on
this unkind ingratitude ! Is not this the sin that Isaiah so so-
254 THE saint's
lemnly doth call both heaven and earth to witness agahist?
" The ox knoweth his owner, and the ass his master's crib, but
Israel doth not knowj my people doth not consider." (Isa.
i. 2, 3.) If the ox or ass do straggle in the day, they likely
come to their home at night, but we will not so much as once a
day, by our serious thoughts ascend to God. When he speaks
of his own respects to us, hear what he saith, " when Zion
saith. The Lord hath forsaken, my Lord hath forgotten me : Can
a woman forget her sucking child, that she should not have
compassion on the son of her womb ? Yea, they may forget, yet
will I not forget : behold ! I have graven thee upon the palms
of my hands, thy walls are continually before me." (Isa. xlix. 14.)
But, when he speaks of our thoughts to him, the case is other-
wise. " Can a maid forget her ornaments, or a bride her
attire ; yet my people have forgotten me days without number."
(Jer. ii. 32.) As if he should say, You will not forget the
clothes on your backs, you will not forget your braveries and
vanities ! you will not rise one morning, but you will remember
to cover your nakedness. And are these of more worth than
your God j or of more concernment than your eternal life ; and
yet you can forget these day after day? O brethren, give not
God cause to expostulate with us, as " Ye are they that
have forsaken the Lord, and that forget my holy mountain."
(Isa. Ixv. II.) But rather admire his minding of thee, and let
it draw thy mind again to him, and say, " What is man, that
thou shouldst magnify him ; and that thou shouldst set thy
heart upon him ; and that thou shouldst visit him every morn-
ing, and try him every moment?" (Job vii. 17, 1^.) So let
thy soul get up to God, and visit him every morning, and thy
heart be towards him every moment.
Sect. XIII. 11. Consider, Should not our interest in heaven,
and our relation to it, continually keep our hearts upon it;
besides that excellency which is spoken of before. Why, there our
Father keeps his court. Do we not call him " Our Father which
art in heaven ?" Ah ! ungracious unworthy children, that can ]>e so
taken up in their play below as to be mindless of such a Father?
Also, there is Christ our Head, cur Husband, our Life; and shall
we not look towards him, and send to him, as oft as we can,
till we come to see him face to face ? If he were, by transub-
stantiation, in the sacraments, or other ordinances, and that as
cloriouslv as he is in heaven, then there were some reason for
our lower thoughts ; but when the heavens must receive him till
EVERLASTING UEST. 25;>
the restitution of all things, let them also receive our hearts
with him. There, also, is our mother. For Jerusalem, which is
above, is the mother of us all. (Gal. iv. 2{).) And there are
multitudes of our elder brethren. There are our friends and
our ancient acquaintance, whose society in the flesh we so much
delighted In, and whose departure hence we so much lamented.
And is this no attractive to thy thoughts ? If they were within
thy reach on earth, thou wouldst go and visit them ; and why
wilt thou not oftener visit them in spirit, and rejoice before-
hand to think of thy meeting them there again ? Saith old Bul-
lingCr, " Socrates gaudet sibi moriendum esse, propterea quod
Homerum, Hesiodum, et alios pnestantissimos viros se visurum
crederet ; quanto magls ego gaudeo, qui certus sum me visurum
esse Christum, Servatorem meum, seternum Dei Filium, in as-
sumptil carne ; et pra^terea tot sanctissimos et eximios Patri-
archas," &c. Socrates rejoiced that he should die, because he
believed he should see Homer, Hesiod, and other excellent men ;
how much more do I rejoice, who am sure to see Christ, my
Saviour, the eternal Son of God, in his assumed flesh ; and,
besides, so many holy and excellent men. When Luther de-
sired to die a martyr, and could not obtain it, he comforted
himself with these thoughts, and thus did write to them in
prison: " Vestra vincula mea sum, vestri carceres et ignes mei
sunt, dum confiteor et prxdico, vobisque simul compatior et
congratulor ;" Yet this is my comfort, your bonds are mine,
your prisons and fires are mine, while I confess and preach the
doctrine for which vou suffer, and while I suffer and congratu-
late with vou in your sufferings. Even so should a believer
look to heaven, and contemplate the blessed state of the saints,
and think with himself, Though I am not yet so hapi>y as to be
with you, yet this is my daily comfort, you are my brethren and
fellow members in Christ, and therefore your joys are my joys,
and your glory, by this nearrelation, is my glory, especially while
I believe in the same Christ, and hold fast the same faith and
obedience, by which you were thus dignified; and also, while I
rejoice in spirit with you, and in my daily meditations con-
gratulate your happiness. Moreover, our house and home is
above," for we know if this earthly house of our tabernacle were
dissolved, we have a building of God, a house not made with
hands, eternal in the heavens." Why do we, then, look no
oftener towards it, and groan not earnestly, desiring to be clothed
upon with our house, which i^ from heaven? (2 Cor. v. 1, 2.)
256 THE saint's
Surely, if our home were far meaner, we should yet remember it,
because it is our home. You use to say, " Home is home, be it
never so poor j" and should such a home then be no more re-
membered ? If you were but banished into a strange land, how
frequent thoughts would you have of home ; how oft would you
think of your old companions ! which way ever you went, or
what company soever you came in, you would still have your
hearts and desires there. You would even dream in the night
that you were at home ; that you saw your father, or mother, or
friends ; that you were talking with wife, or children, or neigh-
bours. And why is it not thus with us in respect of heaven ?
]s not that more truly and properly our home where we must take
up our everlasting abode than this, which we are looking every
hour, when we are separated from, and shall see it no more ;
we are strangers, and that is our country. (Heb. xi. 14, 15.)
We are heirs, and that is our inheritance ; even an inheritance
incorrupt! ble and undefiled, that fadeth not away, is reserved
in heaven for us. (1 Pet. i. 4.) We are here in continual
distress and want, and there lies our substance ; even that better
and more enduring substance. (Heb. x. 34.) We are here fain
to be beholden to others, and there lies our own perpetual
treasure. (Matt. vi. 21.) Yea, the very hope of our souls is
there ; all our hope of relief from our distresses ; all our hope
of happiness, when we are here miserable; all this hope
is laid up for us in heaven, whereof we hear in the true
word of the Gospel. (Col. i. 5.) Why, beloved Christians, have
we so much interest, and so seldom thoughts; have we so near
relation, and so little affection ? are we not ashamed of this ?
Doth it become us to be delighted in the company of strangers,
so as to forget our Father and our Lord, or to be so well pleased
with those that hate and grieve us, as to forget our best and
dearest friends ; or to be so besotted with borrowed trifles, as
to forget our own profession and treasure ; or to be so taken up
with a strange place, as not once a day to look toward home ;
or to fall in love with tears and wants, as to forget our eternal
joy and rest ? Christians, I pray you think whether this become
us, or whether tliis be the part of a wise or thankful man ?
Why, here thou art like to other men, as the heir under age,
who differs not from a servant ; but there it is that thou shalt
be promoted, and fully estated in all that was promised. Surely,
God uscth to plead his ])ropriety in us, and from thence to
conclude to do us good, even because we are his own people,
EVERLASTING REST. 257
whom he hath chosen out of all the world ; and why then do we
not plead our interest in him, and thence fetch arguments to raise
up our hearts, even because he is our own God, and because the
place is our own possession ? Men use in other things to over-love
and over-value their own, and too much to mind their own
things. Oh, that we would mind our own inheritance, and value
it but half as it doth deserve!
Sect. XIV. 12. Lastly, Consider, There is nothing else that
is worth the setting our hearts on.** Jf God have them not, who
or what shall have them ? If thou mind not thy rest, what wilt
thou mind ? As the disciples said of Christ, Hath any man
given him meat to eat, that we know not of? (John iv. 32, 33 ;)
so say I to thee. Hast thou found out some other God or
heaven, that we know not of; or something that will serve thee
instead of rest ? Hast thou found on earth an eternal happiness;
where is it, and what is it made of: or who was the man that
found it out, or who was he that last enjoyed it ? Where dwelt
he, and what was his name ? Or art thou the first that hast
found this treasure, and that ever discovered heaven on earth ?
Ah, wretch ! trust not to thy discoveries, boast not of thy gain
till experience bid thee boast, or rather take up with the expe-
rience of thy forefathers, who are now in the dust, and
deprived of all, though sometime they were as lusty and jovial
as thou. I would not advise thee to make experiments at so
dear rates, as all those do that seek after happiness below, lest,
Avhen the substance is lost, thou find too late that thou didst
catch but a shadow ; lest thou be like those men that will needs
search out the philosopher's stone, though none could effect it
that went before them ; and to buy their experience with the
loss of their own estates and time, which they might have had at
a cheaper rate, if they would have taken up with the experience
of their predecessors. So I would wish thee not to disquiet
thyself in looking for that which is not on earth; lest thou
learn thy experience with the loss of thy soul, which thou
mightest have learned at easier terms, even by the warnings of
° Simile tu putas esse, utrum cures de frumento, &c. an ad hsec sacra e'
sublimia accedas ? scitiirus i|ua; iiatura sit Diis, quic voluntas, quae conditio,
qua; forma, quis animuni tuum casus expectet, ubi nos Jl corporibus dismisses
natura conijiouit ? l^uid sit quod bujus mundi tjravissima qua'que ia medio
sustineat? supra levia suspcudat ? in summum iijncm ferat ? Sjdera cursibua
suis excitet ? Cetera deiuceps ingentibus plena miraculis. — Seneca de Bievit.
Vita", cap. 19. How much more may a Ciiristian say so of his expected glory !
VOL. XXI II. S
258 THE saint's
God in his word, and loss of thousands of souls before thee. It
would pity a man to see that men will not believe God in this,
till they have lost their labour, and heaven, and all. Nay, that
many Christians, who have taken heaven for their resting place,
do lose so many thoughts needlessly on earth, and care not how
much they oppress their spirits, which should be kept nimble
and free for higher things. As Luther said to Melancthon,
when he over-pressed himself with the labours of his ministry,
so may I much more say to thee, who oppressest thyself with
the cares of the world : " Vellem te adhuc decies plus obrui.
Adeo me nihil tui miseret, qui toties monitus, ne onerares teip-
sum tot oneribus, et nihil audis, omnia bene monita contemnis.
Erit cum sero stultum tuum hunc velum frustra damnabis, quo
jam ardes solus omnia portare, quasi ferrum aut saxum sis." "It
were no matter if thou wert oppressed ten times more ; so little
do I pity thee, who, being so often warned that thou shouldst
not load thyself with so many burdens, dost no whit regard it,
but contemnest all these wholesome warnings. Thou wilt shortly,
when it is too late, condemn this thy foolish forwardness, which
makes thee so desirous to bear all this, as if thou wert made of
iron or stone." Alas ! that a Christian should rather delight to
have his heart among these thorns and briars, than in the bosom
of his crucified, glorified Lord ! Surely, if Satan should take
thee up to the mountain of temptation, and shov/ thee the king-
doms and glory of the world, he could show thee nothing that
is worthy thy thoughts, much less to be preferred before thy
rest. Indeed, so far as duty and necessity require it, we must
be content to mind the things below; but who is he that contains
himself within the compass of those limits ? And yet if we
bound our cares and thoughts as diligently as ever we can, we
shall find the least to be bitter and burdensome ; even as the
least wasp hath a sting, and the smallest serpent hath his poison.
As old Hiltenius said of Rome: "Est proprium Romanre potesta-
tis ut sit ferrum, et licet digiti minorentur ad parvitatem acus, ta-
men manent ferrei." " It is proper to the Roman power to be of
iron, and though tlie fingers of it be diminished to the smallness
of a needle, yet they are iron still." The like may I say of our
earthly cares ; it is their property to be hard and troublous, and
so they will be wlien they are at the least. Verily, if we had
no higher hopes than what are on earth, I should take man for a
most silly creature, and his work and wages, all his travel and
his felicity, to be no better than dreams and vanity, and scarce
EVERLASTING REST. 259
worth the minding or mentioning; especially to thee, a Chris-
tian, should it seem so, whose eyes are opened by the Word and
Spirit, to see the emptiness of all these things, and the precious
worth of tlie things above. Oh, tlien, be not detained by these
silly things, but if Satan present them to thee in a temptation,
send tiiem away from whence they came, as Pellicanns did send
back the silver bowl vvliich the bishop had sent him for a token,
with this answer : " Astricti sunt quotquot Tiguri cives et in-
quilini, bis singulis annis, solemni jura mento, ne quis eorum
uUum munus ab ullo principe accipiat." "All that are citizens
and inhabitants of Zurich, are solemnly sworn twice a year not to
receive any gift from any prince abroad." Say thou, We the citi-
zens and inhabitants of heaven, are bound by solemn and frequent
covenants, not to have our hearts enticed or entangled with any
foreign honours or delights, but only with those of their own country.
If thy thoughts should, like the laborious bee, go over the world
from flower to flower, from creature to creature, they would bring
thee no honey or sweetness home, save what they gathered from
their relations to eternity.
Object.^But you will say, perhaps, Divinity is of larger extent
than only to treat of the life to come, or the way thereto ; there
are many controversies of great difficulty, which therefore re-
quire much of our thoughts, and so they must not be all of
heaven.
Answ. For the smaller controversies which have vexed our
times, and caused the doleful divisions among us, I express my
mind as that of Graserus : p " Cum in visitatione aegrotorum, et
ad emigrationem ex hac vita ad beatam prieparatione dopre-
hendisset, controversias illas theologicas, quai scicntiam quidem
inflantem pariunt, conscientias vero fluctuantes non sedant,
quieque hodie magna animorum contentione agitantur, et
magnos tumultus in rebus publicis excitant, nullum prorsis usum
habere, (juinimo conscientias siuqjliciorum non aliter ac olim in
pajiatu humana figmenta intricare ; ca?pit ab eis toto animo ab-
horrere, et in publicis concionibus tantum ea proponere, quae ad
1' He that comes to us is either learned or unlearnetl ; if learned, then he
can iiKiuire into the weakness of reasons, and upon prayers fi)r ihe Spirit's il-
lumination, he may know wli;it party to join wiili ; hnl if lie he unlearned, let
him follow the simjilicity of Scripture, and he will not easily he deceive<l; lot
him go to the middle way hetween extremes, and he shall not err.— Dr. John
Slcsman. Doihcod. de Eccles. /'tutor, p. 219. And I think it were well if the
learned would do as he adviseth the unlearne.l. 1 am sure it were better for
the church and themselves, unless he would have the unlearned the wiser,
hunester, and happier men.
s 2
260 THE saint's
fidem salvificam in Christum accedendam, et ad pietatem veram
juxta verbum Dei exercendam, veramque consolationem in vita
et morte praestandam faciebant :" " When he had found in his
visiting the sick, and in his own preparations for well dying,
that tiie controversies in divinity, which beget a swelling know-
ledge, but do not quiet troubled consciences, and which are at
this day agitated with such contention of spirits, and raise such
tumults in commonwealths, are indeed utterly useless ; yea, and
moreover do entangle the consciences of the simple, just as the
human inventions in popery formerly did ; he begun with full
bent of mind to shun or abhor them, and in his public preaching
to propound only those things which tended to the kindling a
true faith in Jesus Christ, and to the exercise of true godliness,
according to the word of God, and to the procuring of true con-
solation both in life and death." I can scarcely express my own
mind more plainly than this historian's expressions of the mind
of Graserus. ^ While I had some competent measure of health,
and looked at death as at a greater distance, there was no man
more delighted in the study of controversy; but when I saw
dying men have no mind on it, and how unsavoury and uncom-
fortable such confarence was to them, and when I had oft been
near to death myself, and found no delight in them further than
they confirmed or illustrated the doctrine of eternal glorv, I
have minded them ever since the less, though every truth of
God is precious, and it is the sin and shame of professors that
they are no more able to defend the truth ; yet should all our
study of controversy be still in relation to this perpetual rest,
and consequently be kept within its bounds, and with most
Christians, not have the twentiebh part of our time or thoughts.
Who that hath tried both studies, doth not cry out, as Summer-
hard was wont to do of the popish school-divinity, "Quis me
1 Sacrilegae sine dubio blasphemise alligatis, cum quis vestras coutroversiaa
noniiiiare ausit stultas; ineruditas qusestioiies, profanas inauiaS) verborum
pugnas ; h. e. uno verbo, nugas. Ego verb quid de me seutiatis parum euro :
hoc palam dico : stolidas, vatias, inutiles, iudoctas disputationes ; vid. nsenias
et gerras esse omiies eas, quae vel niliil faciunt ad pietatem et aedificationem
ecclesise, vel in verbo Dei non sunt, plene revelatae, explicatae, decisae, et sic k
Spiritu Sancto ad salutem minus necessaritc judicatae. At tales non sunt ho-
diernaiquaidam ccutru\ersiae. Vera me scribere, judicabit olim ecclesia ; judi-
cabit ipse Christus. Soletis supra modum exag-gerare minutissimas liticulas
quasi a quibus cardo semiiiteniae salutis unicti dependeat. At longe aliter
sentiunt quicunque nondum sunt vestris praeconceptis opiuionibus fascinati ;
et contagio vestro infecti. — Kujpert. Meldenius Pai-(Enesi Votiv, pro Pace Eccles,
fol. d. 3.
EVERLASTING REST.
261
miserum tandem liberabit ab ista rixosa theologia?" "Who
will once deliver me, wretch, from this wrangling kind of dig-
nity?" And as it is said of Bucholcer : " Cum eximiis a Deo
dotibus esset decoratus, in certamen tamen cum rabiosis illius
seculi theologis descendere noluit. Desii (inquit) disputare,
ccepi supputare : quoniam illud dissipationem, hoc collectionem
significat. Vidit enim ah iis controversias moveri, quas nulla
unquam amoris Dei scintilla calefecerat : vidit ex diuturnis the-
ologorum rixis, utilitatis nihil, detrimenti plurimum in ecclesias
redundassi :" i.e. "Though he was adorned by God with excel-
lent gifts, yet would he never enter into contention with the
furious divines of that age. I have ceased," saith he, " my
disputations, and now begin my supputation ; for that signifieth
dissipation, but this collection." For he saw, that those men
were the movers of controversies who had never been warmed
with one spark of the love of God j he saw, that from the con-
tinual brawls of divines, no benefit, but much hurt, did accrue to
the churches." And it is worth the observing, which the historian
adds : " Quapropter omnis ejus cura in hoc erat, ut auditores
fidei suae commissos, doceret bene vivere et beate mori ; et an-
notatum in universariis amici ejus repererunt, permultos in ex-
tremo agone constitutos gratias ipsi hoc nomine egisse, quod
ipsius ductu servatorem suum Jesum agnovissent, cujus in cog-
nitione pulchrum vivere, mori vero longe pulcherrimum ducerent.
Atque baud scio annon hoc ipsum longe Bucholcero coram Deo
sit gloriosius futurum, quam si aliquot contentiosorum libellorum
myriadas posteritatis memorise consecrassat :" i.e. " Therefore
this was all his care, that he might teach liis hearers committed
to his charge, to live well, and die happily ; and his friends
found noted down in his papers a great many of persons, who
in their last agony did give him thanks for this very reason,
that by his direction they had come to the knowledge of Jesus
their Saviour; in the knowledge of whom, they esteem it
sweet to live, but to die far more sweet. And 1 cannot tell
whether this very thing will not j)rove more glorious to Bu-
cholcer before God, than if he had consecrated to the memory
of posterity many myriads of contentious writings." And as the
study of controversies is not the most pleasant nor the most
profitable, so much less the public handling of them ; for to do
it with the greatest meekness and ingenuity, yet shall we meet
with such unreasonable men, as the said Bucholcer did, " (|ui
arrepta ex aliquibus voculis calumniandi materia, hsereseos insi-
262 THE saint's
mulare et traducere optimum virum non erubescerent ; frustra
obtestante ipso, dextre data, dextre acciperent :" i.e., "who,
taking occasion of reproach from some small words, were not
ashamed to traduce the good man, and accuse him of heresy,
while he in vain obtested with them, that they should take in
good part what was delivered with a good intention." Siracides
saith, in Ecclesiasticus, chap, xxvi., that a scolding woman
shall be sought out for to drive away the enemies, but experi-
ence of all ages tells us, to our sorrow, that the wrangling divine
is- their chiefest inlet, and no such scarecrow to them at all.
So then it is clear to me that there is nothing worth our
minding but heaven, and the way to heaven.
All the question will be about the affairs of church and state.
Is not this worth our minding, to see what things will come to,
and how God will conclude our differences ?
Answ. So far as they are considered as the providences of
God, and as they tend to the settling of the Gospel, and govern-
ment of Christ, and so to the saving of our own, and our pos-
terity's souls, they are well worth our diligent observation : but
these are only their relations to eternity. Otherwise, I should
look upon all the stirs and commotions in the world, but as the
busy gadding of a heap of ants, or the swarming of a nest of
wasps or bees ; the spurn of a man's foot destroys all their labour :
or as an interlude, or a tragedy, of a few hours long. '^ Thev
first quarrel, and then fight, and let out one another's blood,
and bring themselves more speedily and violently to their graves,
which, however, they could not have long delayed, and so come
down, and the play is ended. And the next generation suc-
ceeds them in their madness, and makes the like bustle in the
world for a time ; and so they also come down, and lie in the
dust. Like the Roman gladiators, that would kill one another
by the hundreds, to make the beholders a solemn show ; or as
the young men of Joab and Abner, that must play before them,
by stabbing one another to the heart, and fall down and die,
and there is an end of the sport. And is this worth a wise man's
observance ?
Surely, our very bodies themselves, for which we make all this
ado in the world, are very silly pieces : look upon them (not as
they are set out in a borrowed bravery) but as they lie rotting
in a ditch, or grave ; and you will say, they are silly things
» Read Cypriau's excellent contemplation of the world's vanity and wicked-
ness, from his prospect in the mount, Epist. i. ad Donat.
EVERLASTING REST. 263
indeed. Why then, surely all our dcalinejs in the world, our
buyings and sellings, and eating and drinking, our building and
marrying, our wealth and honours, our peace and our war, so
far as they relate not to the life to come, but tend only to the
support and pleasing of this silly flesh, must needs themselves
be silly things, and not worthy the frecjuent thoughts of a
Christian : for the means (as such) is meaner than their end.
And now doth not thy conscience say as 1 say, that there is
nothing but heaven, and the way to it, that is worth thy
minding ?
Sect. XV. Thus I have given thee these twelve arguments to
consider of, and, if it maybe, to persuade thee to a heavenly mind,
I now desire thee to view them over ; read them deliberately,
and read them again, and then tell me, are they reason, or are
they not ? Reader, stop here, while thou ansvverest my (juestion :
Are these considerations weighty, or not ? Are these arguments
convincing, or not ? Have I proved it thy duty, and a flat neces-
sity, to keep thy heart on things above, or have I not ? Say yea,
or nay, man ! If thou say nay, I am confident thou contradictest
thine own conscience, and speakest against the light that is in
thee, and thy reason tells thee, thou speakest falsely : if thou
say yea, and acknowledge thyself convinced of the duty, bear
witness then, that I have thine own confession : that very tongue
of thine shall condemn thee, and that confession be pleaded
against thee if thou now go home, and cast this off, and wilfully
neglect such a confessed duty ; and these twelve considerations
shall be as a jury to convict thee, which I propounded, hoping
they might be effectual to persuade thee. 1 have not yet fully
laid open to you the nature and particular way of that duty,
which 1 am all this while persuading you to; that is the next
thing to be done : all that I have said hitherto, is but to make
you willing to perform it. 1 know the whole work of man's
salvation doth stick most at his own will ; if we could once get
over this block well, I see not what could stand before us. Be
soundly willing, and the work is more than half done. I have
now a few plain directions to give you, for to help you in doing
this great work ; but, alas ! it is in vain to mention them, ex-
cept you be willing to put them in practice. \\'liat savest thou,
reader ? Art thou willing, or art thou not ? Wilt thou obey, if
1 show thee the v/ay of thy duty? However, I will ^ct tlicni
down, and tender them to thee, and the Lord persuade thy heart
to the work.
264 THE saint's
CHAP. IV.
Containing some Hinderances of a Heavenly Life.
Sect. I. The first task that I must here set thee, consists in
the avoiding some dangerous ^ hinderances, which otherwise will
keep thee off from this work, as they have done many a thou-
sand before thee. If I show thee briefly where the rocks and
gulf do lie, I hope thou wilt beware. If I stick up a mark at
every quicksand, I hope I need to say no more, to put thee by
it. Therefore, as thou valuest the comforts of a heavenly con-
versation, I here charge thee from God to beware most carefully
of these impediments.
1. The first is, the living in a known unmortified sin. Ob-
serve this : O what havoc will this make in thy soul ! O the
joys that this hath destroyed ! The blessed communion with
God that this hath interrupted I The ruins it hath made amongst
men's graces ! The soul-strengthening duties that this hath
hindered ! And above all others, it is especially an enemy to
this great duty.
Christian reader, I desire thee, in the fear of God, stay here a
little, and search thy heart, Art thou one that hath used vio-
lence with thy conscience ? Art thou a wilful neglecter of known
duties, either public, private, or secret ? Art thou a slave to
thine appetite, in eating or drinking, or to any other command-
ing sense ? Art thou a proud seeker of thine own esteem, and
a man that must needs have men's good opinion, or else thy
mind is all in a combustion ? Art thou a wilfully peevish and
passionate person, as if thou wert made of tinder, or gunpow-
der, ready to take fire at every word, or every wry look, or every
•Ad illam vitam requiritur, 1. Quod homo per virtuosam assuefactiouem
et gratiam, sit radicatus in virtutibus. Quod imllam dclectationem habeat in
appetitu vanae gloria;, in cupiditate divitiarum ; iu concupiscentia oculoruin
et gulae. 2. Requiritur internum silentium, ut non occupet se circa exte-
riora; quod audierit, vel viderit foris, nihil curando, tanquam in somno oc-
currissent. 3. Amoroso adhajsiocum Deo : ut omnia ejus judicia, omnia facta,
omnes doctrinas cum revereutia amplectatur. 4. Quod nihil aliud quaerat, sed
reputet sibi ilium dilectum sufficientissimunij superexcellentem ilium in corde
suo diligat super omne quod potest videri, audiri, vel cogitari, vel iriia^nari,
quia totus araabilis, totus desiderabilis, &c. 5. Quod saepe reducat ad memo-
riani perfectinnes Dei, et illis inlinie congratuletur. — Geison. 3. Part, in Al»
phabete Divini Jmoris.
EVERLASTING REST. 265
supposed slighting of thee ; or every neglect of a compliment
or courtesy ? Art thou a knowing deceiver of others in thy deal-
ing, or one that hath set thyself to rise in the world ? not to
speak of greater sins, which all take notice of. If this be thy
case, I dare say, heaven and thy soul are very great strangers :
I dare say, thou art seldom in heart with God, and there is little
hope it should ever be better, as long as thou continuest in these
transgressions. These beams in thine eyes will not suffer thee
to look to heaven ; these will be a cloud between thee and God.
When thou dost but attempt to study eternity, and to gather
comfort from the life to come,' thy sin will presently look thee
in the face, and say. These things belong not to thee. How
shouldst thou take comfort from heaven, who takest so much
pleasure in the lusts of thy flesh ? O, how this will damp thy
joys, and make the thoughts of that day and state to become
thy trouble, and not thy delight ! Every wilful sin that thou
livest in, will be to thy comforts as water to the fire, when thou
thinkest to quicken them, this will quench them ; when thy
heart begins to draw near to God, this will presently come in
thy mind, and cover thee with shame, and fill thee with doubt-
ing. Besides (which is most to the point in hand), it doth
utterly indispose thee, and disable thee to this work : when
thou shouldst wind up thy heart to heaven, alas I it is biassed
another way ; it is entangled in the lusts of the flesh ; and can
no more ascend in divine meditation, than the bird can fly,
whose wings are clipped, or that is entangled in the lime twigs,
or taken in the snare. Sin doth cut the very sinews of the soul,
therefore, 1 say of this heavenly life, as Mr. Bolton saith of
prayer, Either it will make thee leave sinning, or sin will make
thee leave it, and that quickly too, for these cannot continue
together. If thou be here guilty, who readest this, I require
thee sadly to think of this folly. O man ! what a life dost thou
lose ; and what a life dost thou choose ; what daily delights
« Nam absque munditia animi, et vila sanctitalis xmula, possibile non est
sanctorum dicta iutelligere. Ut siquis vult iiilueri lucem solis, oculum pur-
gat, 6lc. Aut siquis civitatem aiit regioncm iuspicere cupiat, perj;it ad locum
iuspiciendi gratia. Ita et qui theolosoium conscqui intellig^entiam cupit, abluere
prius aiiimam debet, atque detergere, et per vita; nioruuique siiuilitudiuem,
ipsos adire sanctos ; ut voto atque iiistituto illis conjuiictus, ea etiam (jua:
Peus illis revelavit, iutelligat ; et quasi unus ex illus effeclus, eftugiat pecca-
torum periculum, ct iguem eis iu die judicii preparatum. Recipiatcjue reposita
Sanctis in regnis coelestibu? prxmia. — Allianas. ili- Jncitrn. I'erbi, traiislat. in
fine. " He that will do all that is lawful, will soju be drawn to that which is
unlawful," saith Clemens Alex. (Paid. I. cap. 1.)
266 THE saint's
dost thou sell for the swinish pleasure of a stinking lust ; what
a Christ ! what a glory dost thou turn thy back upon, when
thou art going to the embracements of thy hellish pleasures !
I have read of a gallant addicted to uncleanness, who at last
meeting with a beautiful dame, and having enjoyed his fleshly
desires of her, found her in the morning to be the dead body of
one that he had formerly sinned with, which had been acted by
the devil all night, and left dead again in the morning. Surely,
all thy sinful pleasures are such : the devil doth animate them
in the darkness of the night ; but when God awakes thee, at the
farthest at death, the deceit is vanished, and nothing left but a
carcass to amaze thee, and be a spectacle of horror before thine
eyes. Thou thinkest thou hast hold of some choice delight, but
it will turn in thy hand (as Moses's rod) into a serpent ; and
then thou wouldst fain be rid of it, if thou knewest how ; and
would fly from the face of it, as thou dost now embrace it : and
shall this now detain thee from the high delights of the saints ?
If heaven and hell can meet together, and if God can become a
lover of sin, then mayest thou live in thy sin, and in the tastes
of glory, and mayest have a conversation in heaven, though thou
cherish thy corruption. If, therefore, thou find thyself guilty,
never doubt on it, but this is the cause that estrangeth thee from
heaven ; and take heed lest it keep out thee, as it keeps out thy
heart ; and do not say, but thou wast bid take heed. Yea, if
thou be a man that hitherto hast escaped, and knowest no reign-
ing sin in thy soul, yet let this warning move thee to prevention,
and stir up a dread of this danger in thy spirit. As Hunnius
writes of himself, that, hearing the mention of the unpardon-
able sin against the Holy Ghost, it' stirred up such fears in his
spirit, that made him cry out. What if this should, be my case ?
and so roused him to prayer and trial. So think thou, though
thou yet be not guilty, what a sad thing were it, if ever this
should prove thy case, and therefore watch. Especially resolve
to keep from the occasions of sin, and, as much as is possible,
out of the way of temptations.* The strongest Christian is un-
safe among occasions of sin. O what need have we to pray
daily, " Lead us not into temptation, but deliver us from evil ? "
And shall we pray against them, and cast ourselves upon them ?
If David, Solomon, Peter, &:c., teach you not, at least look upon
the multitudes that have revolted of late times, and fallen into
' Nemo diu tutus periculoso proximus. Nee evadere diabolum servus Dei
poterit, qui se diaboli laqueis implicavit. — Q//wi«M. epist. Ixii. p. 169.
KVERLASTING HEST. 267
the most horrid sins, with reiitjious pretences. As Christ thouj^lit
meet to say to his disciples, " lleniember Lot's wife ; and what I
say to one I say to all, Watch j" so say I, Remember these, and
watch.
Sect. II. 2. A second hrnderance carefully to be avoided, is,
an earthly mind ; for you may easily conceive that this cannot
stand with a heavenly mind. God and Mammon, earth and
heaven, cannot both have the delight of thy heart." This makes
thee like Anselm's bird, with a stone tied to the foot, which as
oft as she took flight, did pluck her to the earth again. If
thou be a man that hast fancied to thyself, some content or
happiness to be found on earth, and beginnest to taste a sweet-
ness in gain, and to aspire after a fuller and a higher estate ;
and hast hatched some thriving projects in thy brain, and art
driving on thy rising design ; believe it, thou art marching with
thy back upon Christ, and art posting apace from this heavenly
life. Why, hath not the world that from thee, which God hath
from the heavenly believer ? When he is blessing himself in his
God, and rejoicing in hope of the glory to come, then thou art
blessing thyself in thy prosperity, and rejoicing in hope of thy
thriving here : when he is solacing his soul in the views of Christ,
of the angels and saints, that he shall live with for ever, then
art thou comforting thyself with thy w-ealth, in looking over thy
bills and bonds, in viewing thy money, thy goods, thy cattle,
thy buildings, or large possessions ; and art recreating thy mind
in thinking on thy hopes ; of the favour of some great ones, on
whom thou dependest ; of the pleasantness of a plentiful and
commanding state ; of the larger provision for thy children after
thee ; of the rising of thy house, or the obeisance of thine in-
feriors. Are not these thy morning and evening thoughts, when
a gracious soul is above with Christ ? Dost thou not delight and
please thyself with a daily rolling these thoughts in thy mind,
when a gracious soul should have higher delights ? If he were a
fool by the sentence of Christ that said, " Soul, take thy rest,
>» Nou domus aut fundus, non aeris acervus et auri segroto Domini deduxit
corpore febres ; uon animo curas : ^'aloat possessor oportet, &c.—Hoiaf.
(juis potest pauper esse (|ui non eget? qui non inhiat alieiio ? qui Deo dives
est? inagis pauper ille est qui cum multa habeat, plura desiderat. Dicani
tandem queniadnioduni seutiu ; nemo tarn pauper potest esse (|uam natus est.
Aves sine patrimonio vivuut, et indies pecua pascuntur : et ha"C nobis tamen
notasunt, quse omnia si non concupiscimus, possidemus. I^itur ut qui viani
terit, eo foclicior (juo levior incedit; ita beatior in boc itinere vivendi <iui
paupertate se subievat, uou sub divitiarum ouere suspirat. — Miiiut. Ful. Oc-
tavius, p. 398.
268 THE saint's
thou hast enough laid up for many years •" what a fool of fools
art thou, that, knowing this, yet takest not warning, but in thy
heart speakest the same words ! Look them over seriously, and
tell me what difference between this fool's expressions, and thy
affections ? I doubt not but thou hast more wit than to speak
thy mind just in his language ; but, man, remember thou hast to
do with the Searcher of hearts. It may be, thou boldest on thy
course of duty, and prayest as often as thou didst before ; it
may be, thou keepest in with good ministers, and with godly
men, and seemest as forward in religion as ever : but what is all
this to the purpose ? Mock not thy soul, man, for God will not
be so mocked. What good may yet remain in thee, I know
not ; but sure I am, thy course is dangerous, and, if thou follow
it on, will end in dolour. Methinks I see thee befooling thyself,
and tearing thy hair, and gnashing thy teeth, when thou hearest
thy case laid open by God : " Thou fool, this night shall they
require thy soul from thee; and then whose are all these things ?"
Certainly, so much as thou delightest and restest on earth, so
much is abated of thy delights in God. Thine earthly mind
may consist with thy profession and common duties, but it can-
not consist with this heavenly duty.^ I need not tell thee all this,
if thou wouldst deal impartially, and not be a traitor to thy own
soul : thou knowest thyself how seldom and cold, how cursory
and strange, thy thoughts have been of the joys hereafter, ever
since thou didst trade so eagerly for the world. Methinks I
even perceive thy conscience stir now, and tell thee plainly that
this is thy case. Hear it, man ! Oh ! hear it now, lest thou
hear it in another manner when thou wouldst be full loth. O
the cursed madness of many that' seem to be religious ; who
thrust themselves into a multitude of employments, and think
they can never have business enough till they are loaded with
labours and clogged with cares -, that their souls are as unfit to
converse with God, as a man to walk with a mountain on his
'= Cyprian, expounding the word " daily bread," saith, " We that have re-
nounced this worhl, viz., in our baptismal covenant with Christ, and have
cast away the riches and glory of it, in our belief of spiritual grace, must only
ask for food and victuals, seeing our Lord telleth us, ' He that forsaketh not
all that he hath, cannot be his disciple.'" Cypr. in Orat. Dom. in sect. xiv.
p. 31.3 : Avaritia est inordinatus amor temporalium, viz., onuiis terreiije sub-
stantiffi quae potest esse de possessione hominis; et habitudinum respectiva-
rum in rebus terrenis fundatarum, quas homo irralioiiabiliter appetit, sicut
dominia et honores mundanos, quae ex possessione talium oriuntur. Et ita 1
Tim. vi. 10 : Radix omnium malorum est cupiditas.— //7c/<^; Trialog. lib.iii.
cap. 18. pp. 72, 76.
EVERLASTING REST. 269
back, and till he hath even transformed his soul almost into the
nature of his drossy carcass, and made it as unapt to soar aloft
as his bodv is to leap above the sun : and wiicn all is done, and
they have lost that heaven they might have had upon earth,
they take up a few rotten arguments to prove it lawful, and then
they think that they have solved all. Though these sots would
not do so for their bodies, nor forbear their eating, or drinking,
or sleeping, or sporting, though they could prove it lawful so to
do, though, indeed, they cannot prove it lawful neither. They
miss not the pleasures of this heavenly life, if they can but quiet
their consciences, while they fasten upon lower and baser
pleasures. For thee, O Christian, who hast tasted of these plea-
sures, I advise thee, as thou valuest their enjoyment, as ever
thou vvouldst taste of them any more, take heed of this gulf of
an earthly mind ;y for if once thou come to this, that thou wilt
be rich, " thou fallest into temptation, and a snare, and into
divers foolish and hurtful lusts :" it is St. Paul's own words.
(1 Tim. vi. 9.) Set not thv mind, as Saul, on the asses, when
the kingdom of glory is set before thee. Keep these things as
thy upper garments, still loose about thee, that thou mayest lay
them by whenever there is cause : but let God and glory be next
thy heart, yea, as the very blood and spirit by which thou livest.
Still remember that of the Spirit, "The friendship of the world
is enmity with God : whosoever, therefore, will be a friend of
the world is the enemy of God." (James iv. 4.) And, " Love
not the world, nor the things of the world : if any love the
world, the love of the Father is not in him." (1 John ii. 15.)
This is plain dealing, and happy he that faithfully receives it.
Sect. III. 3. A third hinderancc which I must advise thee to be-
ware is, the company of ungodly and sensual men. Not that I
would dissuade thee from necessary converse,^ or from doing them
y Quicquid nobis bono fiiturum erat, Dens et parens noster in proximo
posuit. Nou expectavit iuquisitionein iiostrain, ultri) dedit ; nocitura altissi-
nie pressit. Nihil nisi de nobis queri possumus. Ea quihus perirenius, no-
lente rerum natura et abscondente, protulimus. Addiximus animuni voiup-
tati, cui indulgere initiiiin omnium malorum est. — Setieca ^ ep\st.c\. ; 1 Sam,
ix. 20. Sed amor Dei adhuc est valde modicus et debilis: niuiulanus vero
fortiset potens ; repugnatque fortiter, ne nidum suiim seu bospitium quod
habuit ab infaiitia iu honiine perdat. Et ciuod plus molestat, ipse amor mundi
oculis cernitur corporis, etsentitur dulcis esse ad rctinendum ; amarus vero ad
perdendum : amor autem Dei e contra uon videtur; et seutitur durus ad ac-
quirendum, et dulcis ad dimittendum. — Gerson, part. iii. p. 3b'2. De Monte
Contemplnt. cap. 21.
» I love the zeal of those Athenians, that would not wasli in the same bath
with the persecutors of Socrates, iiut this wise averseness from the known
270 THE saint's
any office of love, especially not from endeavouring the good of
their souls, as long as thou hast an opportunity or hope : nor
would I have thee conclude them to be dogs and swine, that so
thou mayest evade the duty of reproof; nor yet to judge them
such at all, as long as there is any hope of better, or before thou
art certain they are such indeed. Much less can I approve of
the practice of those who, because the most of the world are
naught, do therefore conclude men, dogs, or swine, before ever-
they faithfully and lovingly did admonish them, yea, or perhaps
before they have known them, or spoke with them : and here-
upon they will not communicate with them in the Lord's-supper,
but separate from them into distinct congregations. I persuade
thee to no such ungodly separation, as 1 never found one word
in Scripture where either Christ or his apostles denied admittance
to any man that desired to be a member of the church, though
but only professing to repent and believe ; so neither did I ever
there find that any but convicted heretics, and scandalous ones,
and that for the most part after due admonition, were to be
avoided or debarred our fellowship. And whereas it is urged
that they are to prove their title to the privileges which they lay
claim to, and not we to disprove it.^ I answer. If that were
granted, yet their mere sober professing to repent and believe in
Christ, is as to us a sufficient evidence of their title to church-
membership, and admittance thereto by baptism, supposing
them not admitted before ; and their being baptised persons, if
at age, or members of the universal visible church, into which
it is that they are baj)tised, and owning their baptismal profes-
sion, is sufficient evidence of their title to the supper, till they
enemies of peace, may, and must be, accompanied with a friendly correspond-
ence with differing hreihretu—jBishop Hall, in the Pmce-maher, pp. 134,
135. Quemcunf|ue Deus sistit, qua authoritate, quo jure homo depulsurus
est, donee ipse Deus aichitector suae domus, depuleiit ? Pudeat ergo Christi-
anos, qui inscientissiuiis suis praejudiciis, aut impoteutissinius studiis sic
abripiuntur, ut quaiii Deus niateriam doinus suas advocat, ipsi negeiit, aver-
tant et omnibus viribus iiiterturbent. — Junius Irenic. in Psal. cxxii. torn. i.
p. 691. An excellent book for a censorious, separating, turbulent Christian to
peruse. Lege Cypiiani Epist. li. pp. 1 ] 1 , ] 12 ; of not departing from the unity
of the ciiurch, because they are wicl-ced.
" Verbo et disciplina Domini emendoquod possum, tolero quod uon possum,
fugio paleani ne hae? siui ; non areani, ne nihil siin. As Austin excellently,
cent. Cresc. lib. iii. c. 35 ; cited also by Willet, on John xvii. p, {]Q ; i. e. What
1 can, I amend by the word and discipline of the Lord; what 1 cannot, I suf-
fer. 1 avoid the chatf, lest 1 prove such myself; but not the flour, lest I
l)rove nothing." Yet a necessary use of church censures 1 deny not ; which
how it was in the primitive times, and how terrible (pijejudicium summura
futuri judicii), TertuU. shows in Apologet, cap. 3y.
EVERLASTING REST. 271
do by heresy or scandal blot that evidence ;'' which evidence, if
they do produce in the church of which they are members, yea,
though they are yet weak in the faith of Christ, who is he that
dare refuse to receive them ? And this, after much doubting,
dispute, and study of the Scriptures, I speak as confidently as
almost any truth of equal moment : so plain is the Scripture in
this point, to a man that brings his understanding to the model
of Scripture, and doth not bring a model in his brain, and reduce
all he reads to that model. The door of the visible church is
incomparably wider than the door of heaven ; and Christ is so
tender, so bountiful, and forward to convey his grace, and the
Gospel so free an offer and invitation to all, that surely Christ
will keep no man off: if they will come quite over in spirit to
Christ, they shall be welcome ; if they will come but only to a
visible profession, he will not deny them admittance there, be-
cause they intend to go no farther, but will let them come as
near as they will ; and that they come no further, shall be their
own fault: and so it is not his readiness to admit such, nor the
openness of the door of his visible church, that m^kes men
hypocrites, but their own wickedness. Christ will not keep such
out among infidels, for fear of making hypocrites : but when the
net is drawn unto the shore, the fishes shall be separ.ited ; and
when the time of harvest comes, " then the angels shall gather
out of his kingdom all things that offend, and them that work
iniciuity." (Matt. xiii. 41.) There are many saints, or sancti-
fied men, that yet shall never come to heaven, "who are only
saints by their separation from paganism, into fellowship with
the visible church, but not saints in the strictest sense, by sepa-
ration from the ungodly into the fellowship of the mystical
body of Christ. (Heb. x. 20; Ucut. vii. 6, xiv. 2, 21, xxvi.
19, and xxviii. 9; Exod. xix. t) ; 1 Cor. vii. 13, 14 ; Rom. xi.
16; Heb. iii. 1, compared with verse 12; 1 Cor. iii. 17, and
xiv. 33 ; 1 Cor. i. 2, compared with xi. 20, 21, &:c. ; (ial. iii. 20,
compared with Gal. iii. 3, 4, iv. 11, and v. 2 — 4 ; John xv. 2.*^
" Hilarius, lib. ad Const. Aug. iiuiiiit, 'I'utissimiiiu nobis est jirimam et
solam evaugelicani fidein, in baptismate coiifessam intellectnmciue, retiuere,
&c. Oui credit omnia qua* lioc hre^i syinboio comprehcnsa habeinus, vitain-
quc Chrisii praeceptis coiil'ormeni atjirj coiiatur, ex all)o C'liristianorunj uoii
est expuiigendus, neque k commmiione cum aliis Christianaj cujuscuuquc ec-
clesia' mcnibris ahij;endiis. K contra, (jui ullam ex hisce artiuulis snrcillat et
suggillat, licet nomen Chrisliaui sii>i vendicct, ab oitliodoNoium communioue
arcenJus est, &c. — Daveiiant pro Pace, i>p. 10, 11. viil. ult.
•^ Haud dubitem afi'uinare (inter C'lerin. doctmes) illos qui falluntiir et
taiuen comoiuaiouem frateniaiu cum aliis retiuere parati sunt, esse schisiuate
272 ' THE saint's
Thus far have I digressed, by way of caution, that you may
not think that I dissuade you from lawful converse, but it is the
unnecessary society of ungodly men, and too much familiarity
with unprofitable companions, though they be not so apparently
ungodly, that I dissuade you from.'^ There are many persons
whom we may not avoid or excommunicate out of the church,
no nor out of our private society, judicially, or by way of penalty
to them, whom yet we must exclude from our too-much fami-
liarity in way of prudence for preservation of ourselves. It is
not only the profane, the swearer, the drunkard, and the ene-
mies of godliness, that will prove hurtful companions to us,
though these, indeed, are chiefly to be avoided ; but too frequent
society with dead-hearted formalists, or persons merely civil and
moral, or whose conference is empty, unsavoury, and barren,
may much divert our thoughts from heaven, and do ourselves a
great deal of wrong.^ As mere idleness and forgetting God, will
keep a soul as certainly from heaven, as a profane, licentious,
fleshly life ; so also will the useless company of such idle, for-
getful, negligent persons, as surely keep our hearts from heaven,
as the company of men more dissolute and profane. Alas !
our dulness and backwardness is such, that we have need of the
most constant and powerful helps. A clod, or a stone that lies
on the earth, is as prone to arise and fly in the air, as our hearts
are naturally to move towards heaven. You need not hold nor
hinder the earth and rocks, to keep them from flying up to the
skies; it is sufficient that you do not help them. And, surely,
if our spirits have not great assistance, they may easily be kept
from flying aloft, though they never should meet with the least
impediment. Oh, think of this in the choice of your company.
coram Deo magis excusatos, quam qui veras opiniones in hisce controversiis
tuentur, et mutuam interim communionem cum aliis ecclesiis etiatn deside-
rantibus aspernantur. — D.Davenantde Pace Eccl. pp. 24, 25.
<• Optime de liac re Calvinus in Matt. xiii. 37 — 40. ubi vid.
e I will tell who they be that may complain of the unprofitableness of Chris-
tians. It is the bawds, panders, robbers, witches, wizards ; and so ale-houses,
taverns, play-houses, gaming-houses, &c. To be unprofitable to these is no small
profit. — Tertul. Jpolog. adv. Gentes, cap. 43. There are many among us also
that teach men to say and to do things reproachful to God, and wicked, and
yet they come in the name of Jesus. And they are distinguished by several
names, taken from certain men, as every one was the author of any doc-
trine or opinion. Some of them blaspheme God, the Creator of all, and
Christ, &c. We communicate with none of these men, for we know them to
be ungodly, irreligious, unrighteous, and unjust; and that they confess
Christ only in name, but do not worship him in, deed, though they call them-
selves Christians.— c/MS<m Martyr, Dialog, mm Tnjphon.
EVERLASTING REST. 273
When your spirits are so powerfullv (lis])osecl for heaven that you
need no help to hft them nj) ; but, as the Haines, you are ahvays
mounting upward, and carrying witli you all that is in your way,
then you may, indeed, be less careful of your company : but
till then, as you love the delights of a heavenly life, be careful
therein. As it is reported of a lord that was near to his death,*^
and the doctor that prayed with him read over the Litany ; " for
all women labouring with child, for all sick persons and young
children, &;c.; from lightning and tempest, from plague, pesti-
lence, and famine; from battle, murder, and sudden death," &c.
*'Alas!" saith he, " What is this to me who must presently
die ?" &:c. so mayest thou say of such men's conference, who
can talk of nothing but their callings and vanity. Alas ! what
is this to me who must shortly be in rest, and should now be re-
freshing my soul with its foretastes ? What will it advantage
thee to a life w^ith God, to hear where the fair is such a day, or
how the market goes, or what weather is, or is like to be; or
when the moon changeth, or what news is stirring ? Whv, this is
the discourse of earthly men. What will it conduce to the
raising of thy heart God-ward, to hear that this is an able
minister, or that a serious Christian, or that this was an ex-
cellent sermon, or that an excellent book ; to hear a violent
arguing, or tedious discourse of baptism, ceremonies, the
power of the keys, the order of God's decrees, or other
such controversies of great difficulty, but little importance?
Yet this, for the most part, is the sweetest discourse that thou
art like to have of a formal, speculative, dead- hearted professor.
Nay, if thou hadst newly been warming thy heart in the con-
templation of the blessed joys above, would not this discourse
benumb thine affections and quickly freeze thy heart again ? [
'O God, let me be dumb to all the world, so as 1 may ever have a tongue for
thee and my own heart. — Bishop Hall's Soliloq. xxiii. p. -48. Seneca's sepa-
ration I allow : Sanabiniur, si niodo scparaniur ;i cretu. Haec pars major esse
videtur: ideo pejor est. Non tain bene cum rebus humauis asjitur, ut meli-
ora pluribus placeant. Argumeutum pessimi, turba est. Quairamus quid
optinic factum sit, non quid usitatissimum ; et quid nos in jiossessioiie fadici-
tatis ffiternsc coustituat ; non quid vul^^o veritatis pessimo interprcti probatuiu
sit. Vulgum autem, tam chlamydatos, quam coronam voco. Non enini
colorem vestium quibus prsetexta corpora sunt, aspicio : oculis de homine non
credo. Habeo melius, certiusque lumeu <)uo ii falsis vera dijudiceui. Aninii
bonum animus inveniat. — Seneca de Vita Beat. cap. 2. Ejo confiteor im-
becillitatem meam. Nunquam mores quos extuii (t^ turba) rcfcro. Aiiquid
ex eo quod coniposui, turbatur; ali(|uid ex his qua: fu^avi, redit. — Seneca,
epist. 7. Foelix est iiloruni conditio quibus datum est quam longissime ab
impiorum cohabitatiooe abesse. — Polanus, iu lizek. ii. p. 82.
VOL, XXFII. T
274 THE saint's
appeal to the judgment of any man that hath tried it, and
maketh observations on the frame of his spirit. Men cannot
well talk of one thing and mind another, especially things of
such differing natures. You young men, who are most liable to
this temptation, think sadly of what I say. Can you have your
hearts in heaven on an alehouse bench, among your roaring,
singing, swaggering companions, or when you work in your shops
with none but such whose ordinary language is oaths, or filthi-
ness, or foolish talking, or jesting? Nay, let me tell you thus
much more ; that if you choose such company when you might
have better, and find most delight and content in such, you are
so far from a heavenly conversation, that as yet you have no
title to heaven at all, and in that estate shall never come there :
for were your treasure there, your heart would not be on things
so distant. (Matt. vi. 21.) In a word, our company will be part
of our happiness in heaven, and it is a singular part of our fur-
therance to it, or hinderance from it. As the creatures living
in the several elements are commonly of the temperature of the
element they live in, as the fishes cold and moist like the water,
the worms cold and dry as the earth, and so the rest : so are we
usually like the society which we most converse in. He that
never found it hard to have a heavenly mind in earthly company,
it is certainly because he never tried.
Sect. IV. 4. A fourth hinderance to heavenly conversation, is,
too frequent disputes about lesser truths, and especially when a
man's religion lies only in his opinions : a sure sign of an un-
sanctified soul.s If sad examples be doctrinal to you, or the
judgments of God upon us be regarded, I need to say the less
upon this particular. It is legilply written in the faces of thou-
sands ; it is visible in the complexion of our diseased nation :
i\us fades hypocritica is our fades hyj)Ocratica. He that hath
the least skill in physiognomy may see that this complexion is
mortal, and this picture-like, shadow-like visage affordeth our
sThere must needs therefore be some toleration in controverted lesser doc-
trinals : that this is no Sociuianism, hear one that was none: Apud nos
vera fides est in Christ! nieritis ; vera de vitse sanctimonia doctrina valet ; hoc
inficiari non poterunt pontiticii. At in his duobus cardinibus omnis Christi-
anismus, vertilur. Quid erjco in nobis desiderant? — D.Jos. Stegman. Dode-
cad. de Eccles. flator. Pro-fat. Ad fidem sufficit pauca nosse ; in reliquis
sufficit, Contrarium non tueri. — Jbid. mem. ii. p. 29. Quoad elementaria
adeo dilucide S. Sanctus mentem suani in Scripturis declaravlt, ut ex ipso
verboruni sono verus sensiis statim hauriri queat. — Ibid. mem. xii. p. 229.
Quaudo consequentiae necessitas non est evidenter cognita, atque ita neg'atio
ilia ex infirmitate, non aiitem animi ex obfirmatione provenit; ut in patribus
factum est, damnabilis error non ineurritur. — Ibid. p. 226.
EVERLASTrNG REST. 275
State a sad prognostic-. You that liave been my companiens in
armies and garrisons, in cities and countries, I know have been
my companions in this observation, that they are usually men
least accpiainted with a heavenly life, wlio are the violent dis-
puters about the circumstantials of religion. He whose religion
IS all in his opinions, will be most frecjuentlv and zc^ously
speaking his opinions ; and he whose religion lies in the know-
ledge and love of God in Christ, will be most delightfully speak-
ing of that time when he shall enjoy God and Christ. As the
body doth languish in consuming fevers, when the native hej^t
abates within, and an unnatural heat inflaming the external parts
succeeds; so, when the zeal of a Christian doth leave the in-
ternals of religion, and fly to ceremonials, externals, or inferior
things, the soul must needs consume and languish : yea, though
you were sure your opinions were true, yet when the chiefest of
your zeal is turned thither, and the chiefest of your conference
there laid out, the life of grace decays within, and your hearts
are turned from this heavenly life. Not that I would persuade
you to undervalue the least truth of God, nor that I do acknow-
ledge the hot disputers of the times to have discovered the truth
above their brethren;'' but in case we should grant them to
have hit on the truth, yet let every truth in our thoughts and
speeches have their due proportion, and I am confident the
hundredth j)art of our time and our conference would not be
spent upon the now common themes. For as there are a hun-
dred truths of far greater consequence, who do all challenge the
precedency before these, so many of those truths alone are of
a hundred times nearer concermnent to our souls, and there-
fore should have an answerable proportion in our thoughts.
Neither is it any excuse for our casting by those great, funda-
mental truths, because they are common and known already ;
for the chief improvement is yet behind, and the soul must be
daily refreshed with the truth of Scripture, and the goodness of
that which it offereth and ])romiseth, as the body must be with
its daily food, or else the known truths that lie idle in your
•' Hiuc vidcas tht'olo;rastros, ut primiim eos lixc foetida scabies ac despe-
rata, ((fxAoi'eixe^a) inStulis sapientiae persiiasione tumida, octiipavit ; ru| t.i
oniui mora scripiitare. Contr.iversias anitare, iiimio pcriiKJe acsi milla; antea
esscut, novas iiir.citarc, et obviam r|i!eiijvis adversarium etiain nil talc co^^i-
tantem, nil hostile iiieruentem, deliserc, &c.—Iiiipert. J\I,:li!c)iius Piiraius.
lot. pro Pac. fol. c. 2. Ojiinioues ig^.nota; vetLri ccclesia etiamsi hoc tciiiixne
siiit receptissima', tauiLMi uoii sunt dogmata catbolica; ecclcsia'.— ;l/t/««<./AoM
npuil Luther, toui. i. dispiit. ]>. 111.
T 2
276 THE saint's
heads will no more nourish, or comfort, or save you, than the
bread that lies still in your cupboards will feed you. Ah ! he
is a rare and precious Christian who is skilled in the improving
of well-known truths. Therefore let me advise you that aspire
after this joyous life, spend not too much of your thoughts, your
time, your zeal, or your speeches, upon quarrels that less concern
your souls ', but when hypocrites are feeding on husks or shells,
or on this heated food which will burn their lips far sooner than
■warm and strengthen their hearts, then do you feed on the
joys above. T could wish you were all understanding men, able
to defend every truth of God ; and to this end that you would
read and study controversy more ; * and your understanding
and stability in these days of trial is no small part of my com-
fort and encouragement. But still I would have the chiefest to
be chiefly studied, and none to shoulder out your thoughts of
eternity. The least controverted points are usually most
weighty, and of most necessary frequent use to our souls.
For you, my neighbours and friends in Christ, I bless God
that I have so little need to urge this hard upon you, or to spend
my time and speeches in the pulpit on these quarrels, as I have
been necessitated, to my discontent, to do elsewhere ;^ I rejoice
in the wisdom and goodness of our Lord, who hath saved me
much of this labour, 1 . Partly by his tempering of your spirits to
sincerity. 2, Partly by the doleful, yet profitable example of
those few that went from us, whose former and present condi-
tion of spirit makes them stand, as the pillar of salt, for a con-
• It is a good saying of Picus Miraiulula, wherewith D. Estius condudeth
his oratiou ' De Certitudine Salutis; Veritatem Philosophia quterit, Theolo-
gie invenit, Religio possidet.' " Study lo obey, not to dispute : turn not con-
science into questions and controversies, lest while thou art resolving what to
do, thou do just nothing Draw not all to reason, leave something to faith.
Where thou canst not sound the bottom, admire the depth : kiss the book,
and lay it down ; weep over thy own ignorance, and send one hearty wish to
lieaven, O when shall I come to know as I am known ! The time is at
hand when all n>ust be accomplished, and we accountable : when arts shall
cease, and tongues be abolished, and knowledge vanish away. Do but think
now one thought, what will be the joy of thy heart when thou canst truly say,
* Lord, thou hast written to me the great things of thy law, and I have not
accounted them as strange things, ' " &c. — Pemhle in Preface to Findic. GrU'
tie. Necessaria ignoramus, quia non necessaria didicimus, inquit Rupertus,
Meldeniiis, Paia^nesi.
^ As it is said of Erasmus, in his Life, Videbat plus satis tribui theologiae ar-
gutatrici, priori prorsus abolita : sicque theologos Scoticis argutiisjncumbere,
ut non attingerent fontes divinse sapientiae. Read Bishop Hall's excellent
book called ' The Peace-maker,' and his 'Pax Terris j' and Davenant's
' Adhortatio.'
EVEKLASTING REST. 277
tiniial terror and warning; to von, and so to l)e as uscfnl as they
were like to be hurtful. 3. Partly bv the confessions and be-
uailings of this sin that you have heard from the mouth of the
dying,"^ advising you to beware of changing vour fruitful society
for the comjjanv of deceivers. I do unfeigncdlv rejoice in these
providences, and bless the Lord who thus establisheth his saints.
Study well these precepts of the Spirit, " Him that is weak in
the faith, receive, but not to doubtful disputations." (Rom.xiv.l.)
" But foolish and unlearned questions avoid, knowing that they
do gender strifes ; and the servant of the Lord must not strive,"
(2 Tim. ii. 23;) "but avoid foolish questions, and genealo-
gies, and contentions, and strivings about the law, for they are
unprofitable and vain. "(I Tit. iii. 9.) " If any man teach other-
wise, and consent not to wholesome words, even the words of
our Lord Jesus Christ, and to the doctrine which is according to
godliness ; he is proud, knowing nothing, but doting about
questions, and strifes of words, whereof cometh envy, strife,
railing, evil surmisings, perverse disputings of men of corrupt
minds, and destitute of the truth, supposing that gain is godli-
ness. From such withdraw thyself." (I Tim. iv. 3 — 5.)
Sect. V. 5. As you value the comforts of a heavenly life, take
heed of a proud and lofty spirit." There is such an antipathy
between this sin and God, that thou wilt never get thy heart near
him, nor get him near thy heart, so long as this prevaileth iu it.
If it cast the angels from heaven that were in it, it must needs
keep thy heart estranged from it. If it cast our first parents
out of paradise, and separated between the Lord and us, and
brought his curse on all the creatures here below, it must needs
then keep our hearts from paradise, and increase the cursed
separation from our God. Believe it, hearers, a proud heart
and a heavenly heart are exceeding contrary. Intercourse with
God will keep men low, and that lowliness will further their
"' Yet still 1 doubt not but we should be still learnin<;- to know more; as
Dav. ChytriL'us said, when he lay on liis death-bed: '• Jucuiidiorcm sibi dis-
cessuin fore, si nioribuudus etiaiu ali(|uid dedidisset."
"Radix oniniuni nialoruin cupiditas : radix omtiium maloruin superbia.
Ha?c setiindiim viaiu iiitentionis : ill;i secutiduiu \ iain executioiiis : lia.'o, iit
qiiwreiis quo homo satiari ])()ssit : ilia, (|uibus ad i)ro])o;5itaiu foelicitateni per-
venire. Utraque ab ilia infiuita Dei capacitate, et desceiidens et de^enerans ;
seiitiente et gaudente houiiiie etiaiu poshiiiaiu ;l Deo aherravit uoii nisi inli-
nito se posse repleri, suain(|ue vel ex hoc uiagiiitudiiiein ai)|>robante, scd
frustra infinitum inter finita quairente. Utraque ergfo pt'ioris et verae locum
occupat ; et est orig^o deinceps omnium aliorum malorum ; sed iitriusque prima
origo est vera ilia et divina capacitas : nou (|uateuus Dei capacitas et a Deo
data, sed quatenus sue actu vacua et nihilum subnotans. — Cibieit/de Libert,
lib. ii. cap. 19. sect. 11. pp. 41 1, 41.5.
278 THE saint's
interGourse." When a man is used to be much with God, and
taken up in the study of his glorious attributes, he abhors him-
self in dust and ashes, and that self- abhorrence is his best pre-
parative to obtain admittance to God again. Therefore, after a
soul-humbling day, or in times of trouble, when the soul is
lowest, it useth to have freest access to God, and savour most
of the life above. He will bring them into the wilderness, and
there he will speak comfortably to them. (Hos. ii. 14.) The
delight of God is an humble soul, even him that is contrite, and
trembleth at his word ; and the delight of an humble soul is in
God; and surely, where there is mutual delight, there will be
freest admittance, and heartiest welcome, and most frequent
converse. Heaven would not hold God and the proud angels
together, but a humble soul he makes his dwelling; and surely
if our dwelling be with him, and in him, and his dwelling also
be with us, and in us, there must needs be a most near and
sweet familiarity. But the soul that is proud cannot plead this
privilege. God is so far from dwelling in it, that he will not
admit it to any near access, but looks upon it afar off. (Psal.
cxxxviii. 6.) The proud he resisteth, and the proud resisteth him,
but to the humble he gives this and other graces. (1 Pet. v. 5.)
A proud mind is a high mind in conceit, self-esteem, and
carnal aspiring. A heavenly mind is a high mind indeed in
God's esteem, and in higher, yet holy, aspiring. These two sorts
of high-mindedness are more adverse to one another, than a high
mind and a low : as we see that most wars and bloodshed is be-
tween princes and princes, and not between a prince and a
ploughman. A low spirit and an humble is not so contrary to a
high and heavenly, as a high and a proud. A grain of mustard-
seed may come to be a tree ; a small acorn may be a great oak ;
the sail of the windmill that is now down may presently be the
highest of all ; a subject that is low may be raised high, and he
that is high may be yet higher, as long as he. stands in subordi-
nation to his prince, who is the fountain of honour ; but if he
break out of that subordination, and become a competitor, or
° Quanto excellentiiis in mandatis Deo quique proficiuiit, tanto majores.
liabeiit causas luriiiidinis et tremoris ; ne de ipsis probitatis aiigineiitis, mens
sibi conscia, et laudis avida, in superbia; rajiiatur excessus, et fiat ininiuiida
vaiiitate, diuii sibi videtur clara virtute. — Prosj). Epist. adDemctr. Superbia
est inordiiiaiiis amor excellentiBC propria;, &c. Consistit primo in hypocrisi,
quae est pessima species superbia;, et relij;iosos nustros saepe consequitur, cum
non prjesunierent superaddere traditiones supra evangelioin, quae commuui-
ter sunt contraria ratioui, nisi hypocrisi laborarcnt. — ff^ickliff'e Trialog. lib.
iii. cap. 10. pp. fiO, (il.
EVERLASTING REST. 279
will assume and arroc^atc honour to himself, he will find this
prove the falling way. A man that is swelled in a dropsy with
wind or water, is as far from a sound, well-fleshed constitution,
as he that is in a consuming atrophy. Well, then, art thou a
man of worth in thine own eyes, and very tender of thine esteem
with others ? A^t thou one that much vainest the applause of
the people, and feclest thy heart tickled with delight when thou
hearest of thy great esteem with men, and much dejected when
thou hearest that men slight thee ? Dost thon love those best
who liighlv honour thee, and doth thy heart bear a grudge at
those that thou thinkest do undervalue thee, and entertain mean
thoughts of thee, though they be otherwise men of godliness
and honesty ? p Art thou one that must needs have thy humours
fulfilled, and thy judgment must be a rule to the judgments of
others, and thy word a law to all about thee ? Art thou ready
to quarrel with every man that lets fall a word in derogation
from thy honour ?i Are thy passions kindled if thy word or will
be crossed ? Art thou ready to judge humility to be sordid
baseness, and knowest not how to stoop and submit; and wilt
not be brought to shame thyself by humble confession when
thou hast sinned against God, or injured thy brother? Art
thou one that honourest the godly that are rich, and thinkest
thyself somebody if they value and own thee, but lookest
strangely at the godlv poor, and art almost ashamed to be their
companion ? Art thou one that canst not serve God in a low
place as well as in a high ; and thinkest thyself the fittest for
offices and honours, and lovest God's service when it stands with
y Clemens. Alexaiid. Stromat. lib. ii. citeth Barnabas the apostle saying.
Woe to them that are understanding in their own conceit, and knowing
men in their own eyes.
1 Sive in lapsu diaboli, sive in prevaricatione hominis, Initium )ieccati su-
perbia est ; qua; congruenter et avaritia noniinatur, t)uia utraque appellatio
euni significai appetituni qui et suam niensurani concupiscat excedere, et noa
dignetur dives esse nisi propriis : tanquam habeat hoc simile Deo, ut hono-
rum suorum ipse sibi sit fons, ipse sibi copia. — Prosper, in Epistol. ad De-
inetr. Seneca 'De Ira,' lib. iii. cap. 22, writes of Antigonus, that hearing two
of his servants witiioul his tent speaking against him, he softly calls to them,
saying, " (io further olY lest the king hear you." And when he heard some
of his soldiers, when ihey stuck in the dirt, cursing the king that brought
them a march, he went and helped out them tliat were in the n»ost danger;
and when he- had done, said, " Now curse Antigonus that led you into the
quicksand, but thank him that helped you out." It is a shame that a heathen
king can bear an ill word, better than a mean inferior Christian. Nfmo
pluris a?stimavit virtutem, qnam ((ui boni viri famam pcrdidit ; ns conscieuti-
am perderet ; ut Seneca admudum theologice.
280 THE saint's
jjreferment ? Hast thou thine eye and thy speech much on thy
own deservings ; and are thy boastings vestrained more by wit
than by humility?'" Dost thou delight in opportunities of set-
ting forth thy parts, and lovest to have thy name made public
to the world, and wouldst fain leave behind thee some monu-
ment of thy worth, that posterity may admire thee when thou
art dead and gone ? Hast thou witty circumlocutions to com-
mend thyself, while thou seemest to abase thyself, and deny
thy worth ? Dost thou desire to have all men's eyes upon thee,
and to hear men observing thee, say, ' This is he ? ' Is this the
end of thy studies and learning, of thy labours and duties, of
seeking degrees, and titles, and places, that thou mayest be
taken for somebody abroad in the world ? Art thou unac-
quainted with the deceitfulness and wickedness of thy heart; or
knowest thyself to be vile only by reading and by hearsay, but
not by experience, and feeling of thy vileness ? Art thou readier
to defend thyself, and maintain thine innocency, than to accuse
thyself, or confess thy fault ? Canst thou hardly bear a close
reproof, and dost digest plain dealing with difficulty and dis-
taste ? Art thou readier in thy discourse to teach than to learn,
and to dictate to others than to hearken to their instructions ?
Art thou bold and confident of thy own opinions, and little
suspicious of the weakness of thy understanding, but a slighter
"^ Optime Chytraeus : Ainplum nonien et claritatem popularem in his terris
plerique iiescimus, aiitequam pcEnitere coepit, contemiiere. Usibus deuiqiie
edocti cum sevum prffilustri fiilmen ab arce venit, sero nobis et Cliristo vivere
«)ptanius. Though the saints are thus chosen and approved of God, yet in
their own eyes they are nobody, and disapproved : for it is exceeding^ natural
to them, and inseparable, to think humbly of themselves, as being nothing,
&c. For grace teacheth those that are such, to account themselves as
nothing worth, and naturally they repute themselves contemptible aiid disho-
nourable. When therefore they are excellent with God, with themselves they
are not so. And when they are in progress in the knowledge of God, they are
to themselves as if they were ignorant of all things ; and when with God they
are rich, intheirown eyes tliey are poor. And as Christ overcame the devil by
humility, in the form of a servant ; so in the l)eginning the serpent orerthrew
Adam by arrogancy and loftiness. And even now the same serpent lying hid
in the secret corners of the heart, doth by pride destroy and ruin the most
Christians, &c. — Holy Mucarius, in Hotnil. 27. Some men, void of discre-
tion, when they have got a little comfort or refreshment, and some desires or
prayer, begin presently to look high, and to be lifted up with insolency, and to
judge others, and by this means they fall into the lowest misery. For the
same serpent that overthrew Adam, saying, '• ^'e shall be as gods," doth now
suggest arrogancy into their hearts, saying, ' Thou art now perfect, thou hast
enou«;h, thou art rich, thou wautcst nothing, thou art blessed.' — .Vamrius
nbi siipia.
EVERLASTING REST. ' 2S1
of the jiuli^inent of all that are against thee ? Is thy spirit more
disposed to command and govern, than it is to obey and be ruled
by others ? Art thou ready to censure the doctrine of thy
teachers, the actions of thy rulers, and the persons of thy bre-
thren ; and to think, if thou wert a judge, thou wouldst be
more just; or, if thou wert a minister, thou wouldst be more fruit-
ful in doctrine, and more faithful in overseeing ? Or, if thou
hadst the managing of other men's business, thou wouldst have
carried it more honestly and wisely ? If these symptoms be
undeniably in thy heart, beyond doubt thou art a proud person.
I will not talk of thy following the fashions, of thy bravery and
comportment, thy proud gestures and arrogant speeches, thy
living at a rate above thy abilities. Perhaps thy incompetency
of estate, or thy competency of wit, may suffice to restrain
these unmanly fooleries. Perhaps thou mayest rather seem
sordid to others, and to live at a rate below thy worth, and yet,
if thou be guilty of the former accusations, be it known to thee
thou art a person abominably proud ; it hath seized on thy heart,
which is the principal fort; there is too much of hell abiding
in thee, for thee to have any acciuaintance in heaven. Thy
soul is too like the devil for thee to have any familiarity with
God. A proud man is all in the flesh, and he that will be hea-
venly must be much in the Spirit. It is likely that the man
whom I have here described, hath either will or skill to go out
of himself, and out of the flesh, as it were, and out of the world,
that so he may have freedom for converse above. A proud man
makes himself his God, and admires and sets himself as his idol ;
how, then, can he have his affections set on God ? As the
humble, godly man is the zealot in forward worshiping of
God, so the ambitious man is the great zealot in idolatry ; for
what is his ambition but a more hearty and earnest desire after
his idol, than the common and calmer idolaters do reach ? And
can this man possibly have his heart in heaven? It is possible
liis invention and memory may furnish his tongue both with
humble and heavenly expressions, but in his s])irit there is no
more heaven than there is humility.
I entreat you, readers, be very jealous of your souls in this
point." There is nothing in the world will more estrange vou
• Est alKiuiil humilitatis miro niodo f[U0(l sursuin facit cor, et est aliquid
clationis quod deursuin facit cor! Hoc <|uiilLMii (|iiasi contraiiuiii videtur, ut
clatio sit doorsum, ct liumilitas sursum : sed ])ia humilitas facit subdituin
2S2 THE saint's
from God. 1 speak the more of it, because it is the most
common and dangerous sin in moraHty, and most promoting the
great sin of infidelity. You would little think (yea, and the
owners do little think) what humble carriage, what exclaiming
against pride, what moanful self-accusings, may stand with this
devilish sin of pride. O, Christian, if thou wouldst live con-
tinually in the presence of thy Lord, and lie in the dust,' he
would thence take thee up : descend first with him into the
grave, thence thou mayest ascend with him to glory. Learn of
him to be meek and lowly, and then thou mayest taste of this
rest to thy soul. Thy soul else will be as the troubled sea, still
casting out mire and dirt, which cannot rest; and, instead of
these sweet delights in God, thy pride will fill thee with per-
petual disquietness. It is the humble soul that forgets not
God, and God will not forget the humble. (Psalm ix. 12, x.
12.) As he that humbleth himself as a little child, shall here-
after be greatest in the kingdom of God, (Matt, xviiii. 4,) so
shall he now be greatest in the foretastes of the kingdom; for,
as whosoever exalteth himself shall be abased, so he that
humbleth himself shall be, in both these respects, exalted.
(Matt, xxiii. 12.) God therefore dwelleth with him that is
humble and contrite, to revive the spirit of such with his pre-
sence. (Isa. Ivii. 15.) I conclude with that counsel of James
and Peter, Humble yourselves, therefore, in the sight of the
Lord, and he shall now in the spirit lift you up, (Jam. iv. 10,)
and in due time shall perfectly exalt you. (1 Pet. v. 6.) And
when others are cast down, then shalt thou say, " There is a
lifting up, and he shall save the humble person.^' (Prov. xv.
33; xviii. 22; Job xxii. 29.)
Sect. VI. 6. Another impediment to this heavenly life, is, wilful
laziness, and slothfulness of spirit; and I verily think for knowing
men, there is nothing hinders more than this.* Oh, if it were only
the exercise of the body, the moving of the lips, the bending
of the knee, then it were an easy work indeed, and men would
superiori ; nihil est autem superius Deo, et ideo exaltat humilitas, quia facit
subditiim Deo. Elatio autem quae in vitio est, eo ipso quo respuit sulijec-
tionem, cadit ab illo, quo non est superius quicquam,et ex hoc erit infeiius. —
August, de Civitat. lib. xiv. cap. KJ ; Matt. xi. 28, 29 ; Isa. Ivii. 20. Scitum est
illud Rabbi Levitae, Maxiuie humiii spiritu esto j expectatio euim horainis
sunt vermes.
* One would be holy, but he would not wait too long at the door-posts of
God's house, nor lose too many hours in the exercise of his stinted devotions.
EVERLASTING REST. 2S3
as commonly step to heaven as they go a few miles to visit a
friend ; yea, if it were to spend most of our days in numbering
beads, and repeating certain words and prayers, in vohmtary
humility, and neglecting the body, after the commandments
and doctrines of men; (Col. ii. 21 — 23;) yea, or in the out-
ward part of duties commanded by God, yet it were compara-
tively easy. Further, if it were only in the exercise of parts
and gifts, though we made such performance our daily trade,
yet it were easy to be heaveidy-minded. But it is a work more
difficult than all this to separate thoughts and affections from
the world; to force them to a work of so high a nature; to
draw forth all our graces in their order, and exercise each on its
proper object ; to hold them to this till they perceive success,
and till the work doth thrive and prosper in their hands. This,
this is the difficult task. Reader, heaven is above thee, the
way is upwards. Dost thou think, who art a feeble, short-
winded sinner, to travel daily this steep ascent without a great
deal of labour and resolution? Canst thou get that earthly
heart to heaven, and bring that backward mind to God, while
thou liest still, and takest thine ease ? If lying down at the
foot of the hill, and looking toward the top, and wishing we
were there, would serve the turn, then we should have daily tra-
vellers for heaven. But the kingdom of heaven suffereth violence,
and the violent take it by force. (Matt. xi. 12.) There must be
violence used to get these first fruits, as well as to get the full
possession. Dost thou not feel it so, though I should not tell
thee? Will thv heart get upwards, except thou drive it? Is
it not like a dull and jadish horse, that will go no longer than
he feels the spur ? Dost thou find it easy to dwell in the de-
lights above ? It is true, the work is exceeding sweet, and no
condition on earth so desirable ; but therefore it is that our
hearts are so backward, especially in the beginning, till we are
ac([uainted with it. Oh, how many hundred professors of re-
ligion, who can easily bring their hearts to ordinary duties, as
reading, hearing, praying, conferring, could never yet in all
their lives, bring them, and keep them to a heavenly contem-
Another would he ha])py ; but he would leap into heaven suddenly, not abid-
ius: to think of a leisurely towering up thither, by a thousand de^jrecs of
ascent, in the slow proficiency of g:race. Whereas the great God of heaven,
that can do all things in an instant, hath thought good to produce all the
etfects of natural agency, not without a due succession of time. — Bishop Hall' $
Soliloq. xvi. p. 5B.
284 THE saint's
plation one half hour togetlier ! Consider here, reader, as hefore
the Lord, whether this he not thine own case. Thou hast known
that heaven is all thy hopes ; thou knowest thou must shortly
he turned hence, and that nothing helow can yield thee rest ;
thou knowest, also, that a strange heart, a seldom and careless
thinking of heaven, can fetch hut little comfort thence ; and
dost thou yet for all this let slip thy opportunities, and lie below
in dust, or mere duties, when thou shouldst walk above, and
live with God ? Dost thou commend the sweetness of a hea-
venly life, and judge those the excellent Christians that use it;
and yet didst never once try it thyself? But as the sluggard
that stretched himself on his bed, and cried, ^ Oh, that this
were working !' so dost thou talk and trifle, and live at thy
ease, and say, ' Oh, that 1 could get my heart to heaven 1'
This is to lie a-bed and wish, when thou shouldst be up and
doing, * How many a hundred do read books, and hear ser-
mons, in expectation to hear of some easy course, or to meet
with a shorter cut to comforts, than ever thev are like to find
in this world ! And if they can hear of none from the preachers
of truth, they will snatch it with rejoicing from the teachers of
falsehood ; and presently applaud the excellency of the doctrine,
because it hath fitted their lazy temper, and think there is no
other doctrine will comfort the soul, because it will not comfort
it with hearing and looking on. They think their venison is
best, though accompanied with a lie, because it is the easiest
catched, and next at hand, and they think it will procure the
chiefest blessing, and so it may, if God be as subject to mistake
as blind Isaac. And while they pretend enmity only to the
impossibilities of the law, they Appose the easier conditions of
the Gospel, and cast off the burden that is light also, and which all
must bear that will find rest to their souls; and in my judgment
may as fitly be styledenemies to the Gospel,"as enemies tothelaw,
" Antinomists. Many are hindered because they refuse to give themselves
to prayer or meditation, except they feel themselves brought to it by devotion;
and except it be when these duties delight them, and 5^0 to their hearts, other-
wise all seems to them unjjrofitable. But these kind of men are like him that,
being- vexed with cold, will not go to the fire except he be first warm ; or like
one that is ready to perish with famine, and will not ask meat except he were
first satisfied. For wliy doth a man give himself to prayer and meditation,
but that he might be warmed wilh the! fire of divine love ; or that he might
be filled with the gifts and grace of God ? These men are mistaken in think-
ing the time lost in prayer or meditation, if they be not presently watered
with a shower of devotion : for, I answer them, that if they strive as much as
EVERLASTING REST. 285
from whence they receive their common title. The Lord of light
and Spirit of comfort show these men in time a surer way for
lasting comfort. The delusions of many of them are strong,
and ungrounded comforts they seem to have store. I can judge
it to be of no better a kind, because it comes not in the Scrip-
ture way.'' They will some of them i)rofess, that when they
meditate and labour for comfort themselves, they either have
none, or at least but human, and of a lower kind 5 but all the
comforts that they own and value, are immediately injected
without their pains: so do I expect my comforts to come in, in
heaven ; but till then, I am glad if they will come with labour,
and the Spirit will help me to suck them from the breasts of the
promise, and to vvalk from them daily to the face of God. It
was an established law among the Argi, that if a man were per-
ceived to be idle and lazy, he must give an account before the
magistrate, how he came by his victuals and maintenance. And
surely, when I see these men lazy in the use of God's appointed
means for comfort, I cannot but question how they came by
their comforts. I would they would examine it thoroughly
themselves, for God will require an account of it from them.
Idleness, and not improving the truth in painful duty, is the
common cause of men's seeking comfort from error ; even as
the people of Israel, when they had no comfortable answer
from God, because of their own sin and neglect, would run to
seek it from the idols of the heathens. So, when men were
false-hearted to the truth, and the Spirit of truth did deny them
comfort, because they denied him sincere obedience, therefore
they will seek it from a lying spirit.
A multitude also of professors there are, that come and in-
quire for marks and signs. How shall I know whether my heart
in them lieth fur this, and do their duty, and are in war, and in continual fight
against their own thoughts, with displeasure because they depart not, nor suf-
fer them to be quiet : such men for this time are more accepted, than if the
heat of devotion had come to them suddenly, without any such conflict ; the
reason is, because they go to warfare for God, as it were, at their own cost and
charges, and serve him with greater labour and pains, &c. — Gerson, de Monte
Contemplationis, part. iii. p. 3'J6, cap. 43. Read this, you libertines, andlearu
better the way of devotion from a papist.
» Arbitrium voluntatis humanfE nequaquara destruimus, quando Dei grati-
am, quaipsum adjuvatur arbitrium, non superbia negamus ingrata, sed grata
potius pietate praedicamus. Nostrum est enim velle, sed voluntas ipsa etiam
movetur ut surgat,et sanatur ut valeat, et dilatatur ut capiat, et implctur, ut
habeat. Nam nisi nos vellemus, nee nos utitiue acciperemus ca qua; dautur,
nee nos haberemus. — August. Lib. de Bono Fiduitatis, cap. 17.
286 THE saint's
be sincere ? and they think the bare naming of some mark is
enough to discover it; but never bestow one hour in trying
themselves by the marks they hear, y So here, they ask for
directions for a heavenly life ; and if the hearing and knowing
of these directions will serve, then they will be heavenly Chris-
tians ; but if we set them to task, and show them their work,
and tell them they cannot have these delights on easier terms,
then, here they leave us, as the young man left Christ, with sor-
row. How our comforts are only in Christ, and yet this labour
of ours is necessary thereto, I have showed vou already in the
beginning of this book, and therefore still refer you thither, when
any shall put in that objection. My advice to such a lazy sin-
ner is this : As thou art convict that this work is necessary to
thy comfortable living, so resolvedly set upon it ; if thy heart
draw back, and be undisposed, force it on with the command of
reason ; and if thy reason begin to dispute the work, force it
with producing the command of God ; and quicken it up with
the consideration of thy necessity, and the other motives before
propounded ; and let the enforcements that brought thee to the
work, be still in thy mind to quicken thee in it : do not let such
an incomparable treasure lie before thee, while thou liest still with
thy hand in thy bosom : let not thy life be a continual vexation,
which might be a continual delightful feasting, and all because
thou wilt not be at the pains. When thou hast once tasted of
the sweetness of it, and a little used thy heart to the work, thou
wilt find the pains thou takest with thy backward flesh, abun-
dantly recompensed in the pleasures of thy spirit. Only sit not
still with a disconsolate spirit, while comforts grow before thine
eyes, like a man in the midst of a garden of flowers, or delight-
ful meadow, that will not rise to get them, that he may partake
of their sweetness. Neither is it a few formal, lazy, running-
thoughts that will fetch thee this consolation from above, any
more than a few lazy, formal words will prevail with God instead
of fervent prayer. ^ I know Christ is the fountain, and 1 know
this, as every other gift, is of God j but yet if thou ask my ad-
vice, how to obtain these waters of consolation, 1 must tell thee,
y Profluens laigiter spiritus iiullis finibus premitur, nee coercentibus claus-
tris intra certa notatum ?patia frEenatur : niauat jugitcr ; exuberat affluenter.
Nostrum tantum sitiat pectus et pateat. Quantum illuc fidei capaces afferi-
mus, tantum gratia; inundautis liauiimus. — Cyprian. Epist. i. ad Donat. p. 3.
^ In omni disciplina infirma est artis praiceptio sine summa assiduitate
excrcitationis. — Cker. ad Htren.
KVERLASTING REST. 287
There is something also for thee to do : the Gospel hath its con-
ditions and works, though not such impossible ones as the Law;*
Christ hath his yoke and his burden, though easy, and thou
must come to him weary, and take it up, or thou wilt never find
rest to thy soul. The well is deep, and thou must get forth
this water before thou canst be refreshed and delighted with
it. What answer would you give a man that stands by a pump
or draw-well, and should ask you, How shall I do to get out the
water ? Why you must draw it up, or labour at the pump, and
that not a motion or two, but you must pump till it comes, and
then hold on till you have enough. Or, if a man were lifting at
a heavy weight, or would move a stone to the top of a moun-
tain, and should ask you. How he should get it up ? Why what
should you say, but that he must put to his hands, and put forth
his strength ; and what else can 1 say to you, in directing you
to this art of a heavenly life, but this : You must deal roundly
with your hearts, and drive them up, and spur them on, and
follow them close till the work be done, as a man will do a lazy,
unfaithful servant, who will do nothing longer than your eye is
on him ; or as you will your horse or ox at his labour, who will
not stir any longer than he is driven : and if your heart lie down
in the midst of the work, force it up again till the work be done,
and let it not prevail by its lazy policies. I know so far as you
are spiritual, you need not all this striving and violence, but that
is but in part, and in part you are carnal j and as long as it is
so, there is no talk of ease. Though your renewed nature do
delight in this work, yea, no delight on earth so great, yet your
nature, so far as it is fleshly and unrenewed, will draw back and
resist, and necessitate your industry. It was the Parthians' cus-
tom, that none must give their children any meat in the morn-
ing, before they saw the sweat on their faces with some labour :
and vou shall find this to be God's most usual course, not to
give his children the tastes of his delights, till they begin to
sweat in seeking after them.^ Therefore lay them both together,
» If therefore they take away the positive law, it must needs follow that
every one be led hy his own lust, and obey his pleasures, and neg;lect that
which is right and honest, and despite God, and bein^ without fear, will be
boih ungodly and unjust, as having forsaken the truth. — Cltin. Altxand. Stio-
mat. lib. ii. paulo post init.
•' (jiiid est enim 4uod cum labore niemininius, sine labore ohliviscimur ? cnin
labore discimus, sine labore nescinius ^ cum labore slrenui, sine labore iuertes
sumus ? nonue hinc apparet in (piid velut pondere suo proclivis, et prona sit
vitiosa iiatura, et quanta ope ut hinc liberetur indigeat .' — Jug. de Civil, lib.
xxii. p. 22.
288 THE saint's
and judge whether a heavenly life or thy carnal ease be better,
and, as a wise man, make thy choice accordingly. Yet this let
me say to encourage thee, Thou needest not expend thy thoughts
more than now thou dost; it is but only to employ them better :
I press thee not to busy thy mind much more than thou dost,
but to busy it upon better and more pleasant objects. As
Socrates said to a lazy fellow that would fain go up to Olympus,
but that it was so far off ; " Why," saith he, " walk but as far
every day as thou dost up and down about thy house, and in so
many days thou wilt be at Olympus." ^ So say I to thee ; Em-
ploy but so many serious thoughts every day upon the excellent
glory of the life to come, as thou now employest on thy neces-
sary affairs in the world ; nay, as thou daily losest on vanities
and impertinencies, and thy heart will be at heaven in a very
short space.
To conclude this, As I have seldom known Christians perplexed
with doubts about their state for want of knowing right evi-
dences to try by, so much as for want of skill and diligence in
using them ; so have I seldom known a Christian that wants the
joys of this heavenly life, for want of being told the means to
get it, but for want of a heart to set upon the work, and pain-
fully to use the means they are directed to. It is the field of
the slothful that is overgrown with weeds, (Prov. xxiv. 30 —
34;) and the desire of the slothful killeth his joys, be-
cause his hands refuse to labour; (Prov. xxi. 25.) While he
lies wishing, his soul lies starving. He saith. There is a lion
(there is difficulty) in the way, and turneth himself on the bed
of his ease, as a door turneth on the hinges : he hideth his hand
in his bosom, and it grieveth him to bring it to his mouth,
(Prov. xxvi. 13 — 15,) though it be to feed himself with the
food of life. What is this but despising the feast prepared,
and setting light by the dear-bought pleasures ; and conse-
quently by the precious blood that bought them, and throwing
away our own consolations ? For the Spirit hath told us, " that
he also that is slothful in his work, is brother to him that is a
great waster." (Prov. xviii. 9.) Apply this to thy spiritual work,
and study well the meaning of it.
Sect. VI f. 7. It is also a dangerous and secret hinderance to
coTitent ourselves with the mere preparatives to this heavenly
life, while we are utter strangers to the life itself. When we
take up with the mere studies of heavenly things, and the no-
* Erasm. Apoth. lib, iii.
EVERLASTING REST. 289
I
tions and thoughts of them in our brain, or the talking of them
with one another, as if this were all that makes us heavenly peo-
ple : there is none in more danger of this snare than those that
are much in public duty, especially preachers of the Gospel. Oh,
how easily may they be deceived here, while they do nothing
more than read of heaven, and study of heaven, and preach of
heaven, and pray and talk of heaven. What 1 is not this the
heavenly life ? O that God would reveal to our hearts the dan-
gers of this snare ! Alas ! all this is but mere preparation ; this
is not the life we speak of, but it is indeed a necessary help hereto.
I entreat every one of my brethren in the ministry, that they
search and watch against this temptation : alas ! this is but
gathering the materials, and not the erecting of the building
itself; this is but gathering our mannu for others, and not eat-
ing and digesting ourselves ; as he that sits at home may study
geography, and draw most exact descriptions of countries, and
yet never see them, nor travel toward them ; so may you describe
to others the joys of heaven, and yet never come near it in your
own hearts : as a man may tell others of the sweetness of meat
which he never tasted, or as a blind man by learnijig may dis-
pute of light and of colours ; so may you study and preach most
heavenly matter, which yet never sweetened your own spirits ;
and set forth to others that heavenly light, wherewith your own
souls were never enlightened ; and bring that fire for the hearts
of your people, that never once warmed your ov.n hearts/' If
you should study of nothing but heaven while you lived, and
preach of nothing but heaven to your people, yet might your
own hearts be strangers to it. What heavenly passages had
Balaam in his prophecies ! yet little of it (it is likely) in his
spirit. Nay, we are under a more subtile temptation than any
other men, to draw us from this heavenly life : if our employ-
ments did lie at a great distance from heaven, and did take up
our thoughts upon worldly things, we should not be so apt to
be so contented and deluded ; but when we find ourselves em-
ployed upon nothing else, wc are easier drawn to take uj) here.
Studying and preaching of heaven is liker to a heavenly life,
than thinking and talking of the world is, and the likeness is it
that is like to deceive us : this is to die the most miserable death,
even to famish ourselves, because we have bread on our tables,
which is worse than to famish when we cannot get it ; and to
^ Verissimiim istud Senecae Apothe^ma, Nullus pejus mcreri de omnibus
inortalil)us judico, qu^in qui aliter vivuut quam viveuduin prsecipiunt.
VOL. XXI 1 1. U
290 THE SAINT S
die for thirst while we draw waters for others; thinking it
enough that we have daily to do with it, though we never drink
it to our souls' refreshing. All that 1 will say to you more of
this, shall be in the words of my godly and judicious friend*^ Mr.
George Abbot, which I shall transcribe, lest you have not the
book at hand, in his ^ Vindicise Sabbathi,' pp. 147 — 149.
" And here let me, in a holy jealousy, annex an exhortation to
some of the ministers of this land, (for, blessed be God, it needs
not to all,) that they would carefully provide, and look that they
do not build the tabernacle on the Lord's-day j I mean, that
they rest not in the opus operatum of their holy employments,
and busying themselves about the carnal part of holy things, in
putting off the studying of their sermons, or getting them by
heart, (except it be to work them upon the heart, and not barely
commit them to memory,) till that day ; and so, though they
take care to build the tabernacle of God's church, yet they in
the mean time neglect the temple of their own hearts in serving
God in the spirit, and not in the letter or outward performance
only : but it were well if they would gather and prepare their
manna, seethe it, and break it the day before, that when the
sabbath comes they might have nothing to do but to chew and
concoct it into their own spirits, and so spiritually, in the expe-
rience of their own hearts (not heads), dish it out to their
hearers, which would be a happy means to make them see better
fruit of their labours ; for commonly that which is notionaliy
delivered, is notionaliy received ; and that which is spiritually
and powerfully delivered in the evidence of the Spirit, is spi-
ritually and savingly received ; for spirit begets spirit, as fire
begets fire, &;c. It is an easy thing to take great pains in the
outward part or performance of holy things, which oft proves a
snare, causing the neglect of the spirit of the inner man ; for
many are great labourers in the work of the Lord, that are
starvelings in the spirit of the Lord, satisfying themselves in a
popish peace of conscience in the deed-doing, instead of joy in
the Holy Ghost ; bringing, indeed, meat to their guests, but
through haste or laziness, eating none themselves j or, like tai-
lors, make clothes for other men to wear ; so they, never assay-
ing their own points how they fit, or may suit with their own
spirits, but think it is their duty to teach, and other men's duty
to do." So far the author.
e Who died, as I understand since, about the hour that I was preaching these
•words, or very near.
EVERLASTING REST. 291
CHAP. V.
Some General Helps to a Heavenly Life.
Sect. I. Having thus showed thee the blocks in thy way, and
told thee what hinderances will resist thee in the work, I shall
now lay thee down some positive helps, and conclude with a
directory to the main duty itself. ^ But first, I expect that thou
resolve against the forementioned impediments, that thou read
them seriously, and avoid them faithfully, or else thy labour will
be all in vain ; thou dost but go about to reconcile light and
darkness, Christ and Belial, and to conjoin heaven and hell in
thy spirit : thou mayest sooner bring down heaven to earth, than
do this. 1 must tell thee also, that I expect thy promise, faith-
fully to set upon the helps which I shall prescribe thee, and that
the reading of them will not bring heaven into thy heart, but in
their constant practice the Spirit will do it. It were better for
thee I had never written them, and thou hadst never seen this
book, nor read them, if thou do not buckle thyself to the duty.
As thou valuest, then, the delights of these foretastes of heaven,
make conscience of performing these following duties :
Sect. II. 1. Know heaven to be the only treasure, and labour
to know also what a treasure it is. Be convinced once that thou
hast no other happiness, and then be convinced what happi-
ness is there. If thou do not soundly believe it to be the chief-
est good, thou wilt never set thy heart upon it; and this convic-
tion must sink into thy affections ; for if it be only a notion, it
will have little operation. And surely we have reason enough to
be easily convinced of this, as you mav see in what hath been
spoken already. Read over the description and nature of this
rest, in the beginning of this book, and the reasons against thy
resting below, in chaj)ter first, and conclude that this is the onlv
happiness. As long as your judgments do undervalue it, your
affections must needs be cold towards it. If your judgments
do mistake blear-eyed Leah for beautiful Rachel, so will your
affections also mistake them. If Eve do once suppose she sees
more worth in the forbidden fruit than in the love and fruition
of God, no wonder if it have more of her heart than God. If
your judgments once prefer the delights of the flesh before the
delights in tlie presence of God, it is impossible, then, your
' Read Perkins' ' Cases of Coiiscieiice,' lib. i. cap. 'J.
u 2
292 THE saint's
hearts should be in heaven. As it is the ignorance of the emp-
tiness- of things below that makes men so overvalue them ; so it
is ignorance of the high delights above, which is the cause that
men so Httle mind them. Jf you see a purse of gold, and be-
lieve it to be but stones or counters, it will not entice your affec-
-tions to it. It is not a thing's excellency in itself, but it is ex-
cellency known that provokes desire. If an ignorant man see a
a book containing the secrets of arts or sciences, yet he values
it no more than a common piece, because he knows not what
is in it : but he that knows it, doth highly value it ; his
very mind is set upon it, he can pore upon it day and night,
he can forbear his meat, and drink, and sleep, to read it. As
the Jews inquired after Elias, when Christ tells them that
verily Elias is already come, and ye knew him not, but did
unto him whatsoever he listed; (Matt. xvii. 11,12;) somen
inquire after happiness and delight, when it is offered to them
in the promise of rest, and they know it not, but trample it
under foot ; and as the Jews killed the Messiah, while they
■waited for the Messiah, and that because they did not know him,
(John i. 10; Acts xiii. 27;) for had they known him, they
would not have crucified the Lord of glory ; (1 Cor. ii, 8 ;) so
doth the world cry out for rest, and busily seek for delight and
happiness, even while they are neglecting and destroying their
rest and happiness, and this because they thoroughly know it
not ; for did they know thoroughly what it is^ they could not so
slight the everlasting treasure.
Sect. III. 2. Labour as to know heaven to be the only hap-
piness, so also to be thy happiness. Though the knowledge of
excellency and suitableness may stir up that love which worketh
by desire ; yet there must be the knowledge of our interest or
propriety, to the setting a-work of our love of complacency.
We may confess heaven to be the best condition, though we
despair of enjoying it; and we may desire and seek it, if we see
the obtainment to be but probable and hopeful : but we can
never delightfully rejoice in it, till we are somewhat persuaded
of our title to it. What comfort is it to a man that is naked,
to see the rich attire of others ; or, to a man that hath not a
bit to put in his mouth, to see a feast which he must not taste
of? What delight hatli a man that hath not a house to put his
head in, to see sumptuous buildings of others ? Would not all
this rather increase his anguish, and make him more sensible of
his own misery ? So, for a man to know the excellences of hea-
EVliRLASTING RKST.
293
ven, and not to know whether he shall ever enjoy them, may
well raise desire, and provoke to seek it, but it will raise but little
joy and content. Who will set his heart on another man's pos-
sessions ? If your house, your goods, your cattle, your children
were not your own, you would less mind them, and delight less
in them. O, therefore. Christians, rest not till you can call this
rest your own ; sit not down without assurance ; get alone, and
question with thyself; bring thy heart to the bar of trial ; force
it to answer the interrogatories put to it; set the conditions
of the Gospel and qualifications of the saints on one side, and
thy performance of those conditions and the qualifications of
thy soul on the other side, and then judge how near they re-
semble. Thou hast the same word before thee, to judge thy-
self by now, by which thou must be judged at the great day ;
thou art there before told the questions that must then be put
to thee. Put these questions now to thyself. Thou mayest there
read the very articles upon which thou shalt be tried. Why, try
thyself by those articles now. Thou mayest there know before-
hand, on what terms men shall be then acquitted and con-
demned ; why, try now whether thou art possessed of that which
will acquit thee, or whether thou i)e upon the same terms with
those that must be condemned, and accordingly acquit or con-
demn thyself. Yet, be sure thou judge by a true touchstone, and
mistake not the Scripture description of a saint, that thou nei-
ther acquit nor condemn thyself upon mistakes : for, as ground-
less hopes do tend to confusion, and arc the greatest cause of
most men's damnation ; so groundless doublings do tend to dis'
comforts, and are the great cause of the disquieting of the saints.
Therefore lay thy grounds of trial safely and advisedly : proceed
in the work deliberately and methodically : follow it to an issue
resolutely and industriously : suffer not thy heart to give thee
the slip, and get away before a judgment, but make it stay to
hear its sentence : if once, or twice, or thrice, will not do it, nor a
few davs of hearing bring it to issue, folhnv it on with unwearied
diligence, and give not over till the work be done, and till thou
canst say knowingly off or on, either thou art, or art not a mem-
ber of Christ: eitlier that thou hast, or that thou hast not yet
title to this rest. Be sure thou rest not in wilfid uncertainties. If
thou canst not despatch the work well thyself, get the help of
those that are skilful. Co to thy minister, if he be a man of
ex|)ericnce ; or go to some al)lc, experienced friend ; oj)en thy
case faithfully, and wish them to deal plainly; and thus continue
294 THE saint's
till thou hast got assurance : not but some doubtings may still
remain ; but yet thou mayest have so much assurance as to mas-
ter them, that they may not much interrupt thy peace. If men
did know heaven to be their own inheritance, we should less
need to persuade their thoughts unto it, or to press them to set
their delight in it. Oh ! if men did truly know that God is their
own Father, and Christ their own Redeemer and Head, and that
those are their own everlasting habitations, and that there it is
that they must abide and be happy for ever ; how could they
choose but be ravished with the forethoughts thereof! If a
Christian could but look upon sun, and moon, and stars, and
reckon all his own in Christ, and say, ' These are the portion
that my Husband doth bestow ; these are the blessings that my
Lord hath procured me, and things incomparably greater than
these;' what holy raptures would his spirit feel ! The more do
they sin against their own comforts, as well as against the grace
of the Gospel, who are wilful maintainers of their own doubtings,
and plead for their unbelief, and cherish distrustful thoughts of
God, and scandalous, injurious thoughts of their Redeemer : who
represent the covenant, as if it were of works and not of grace ;
and represent Christ as an enemy rather than as a Saviour, as if
he were glad of advantages against them, and were willing that
they should keep off from him, and die in their unbelief; when
he hath called them so oft, and invited them so kindly, and borne
the hell that they should bear. Ah ! wretches that we are, that
be keeping up jealousies of the love of our Lord, when we should
be rejoicing and bathing our souls in his love ; that can question
that love which hath been so fully evidenced ; and doubt still
whether he that hath stooped so' low, and suffered so much, and
taken up a nature and office on purpose, be yet willing to be
theirs, who are willing to be his ; as if any man could choose
Christ before Christ hath chosen him, or any man could desire
to have Christ more than Christ desires to have him, or any man
were more willing to be happy than Christ is to make him
happy. Fie upon these injurious, if not blasphemous thoughts !
If ever thou have harboured such thoughts in thy breast; or if
ever thou have uttered such words with thy tongue, spit out that
venom, vomit out that rancour, cast them from thee, and take
heed how thou ever entertainest them more ! God hath written
the names of his people in heaven, as you use to write your
names in your own books, or upon your goods, or set your
marks on your own sheep : and shall we be attempting to raze
EVERLASTING REST.
205
them out, and to write our names on the doors of hell ? But
blessed bejour God, whose foundation is sure, (2 Tim. ii. 19,) and
who keepeth us by his mighty power through faith unto salva-
tion. (1 Peter i. 5.) Well, then, this is my second advice to
thee, that thou follow on the work of self-examination, till thou
hast got assurance that this rest is thy own ; and this will draw
thy heart unto it, and feed thy spirits with fresh delights, which
else will be but tormented so much the more, to think that there
is such rest for others, but none for thee.
Sect. IV. 3. Another help to sweeten thy soul with the fore-
tastes of rest, is this. Labour to apprehend how near it is, think
seriously of its speedy approach.^ That which we think is near at
hand, we are more sensible of than that which we behold at a
distance. When we hear of war or famine in another country,
it troubleth us not so much ; or if we hear it prophesied of a
long time hence : so if we hear of plenty a great way off, or of
a golden age that shall fall out who knows when, this never re-
joiceth us. But if judgments or mercies begin to draw near, then
they affect us. If we were sure we should see the golden age,
then it would take with us. When the plague is in a town but
twenty miles off, we do not fear it ; nor much, perhaps, if it be in
another street ; but if once it come to the next door, or if it seize
on one in our own family, then we begin to think on it more feel-
ingly. It is so with mercies as well as judgments. When theyare
far off, we talk of them as marvels ; but when they draw close to
us, we rejoice in them as truths. This makes men think on hea-
ven so insensibly, because they conceit it at too great a distance.
They look on it as twenty, or thirty, or forty years off; and this is
it that dulls their sense. As wicked men are fearless and sense-
less of judgment, because the sentence is not speedily executed ;
(Eccles. viii. II;) so are the godly deceived of their comforts,
by supposing them farther off than they are. This is the dan-
ger of putting the day of death far from us, when men will pro-
mise themselves longer time in the world than God hath promised
them, and judge of the length of their lives by the probabilities
they gather from their age, their health, their constitution and
temperature : this makes them look at heaven as a great way off.
If the rich fool in the Gospel had not expected to have lived
many years, he would surely have thought more of providing for
eternity, and less of his present store and possessions : (Luke xii.
17 — 20:) and if we did not think of staying many years from
f Vita optime instituitur, cum quispiam mortuis concolor sit, ut Zeuo.
29G THE saint's
heaven, we should think on it with far more piercing thoughts.
This expectation of long life, doth both the wicked and the godly
a great deal of wrong. How much better were it to receive the
sentence of death in ourselves, and to look on eternity as near at
liand ! (2 Cor. i. 8—10.) Surely, reader, thou standest at the
door ; and hundreds of diseases are ready waiting to open the
door and let thee in. Are not the thirty or forty years of thy
life that are past quickly gone ? Are they not a very little time
when thou lookest back on them, and will not all the rest be
shortly so too ? Do not days and nights come very thick ?
Dost thou not feel that building of flesh to shake, and perceive
thy house of clay to totter ? Look on thy glass, see how it runs j
look on thy watch, how fast it getteth. What a short moment
is between us and our rest : what a step is it from hence to
everlastingness ! While I am thinking and writing of it, it
hasteth near, and I am even entering into it before I am aware.
While thou art reading this it posteth on, and thy life will be
gone as a tale that is told. Mayest thou not easily foresee thy
dying time, and look upon thyself as ready to depart ? It is but
a few days till thy friends shall lay thee in the grave, and others
do the like for them. If you verily believed you should die to-
morrow, how seriously would you think of heaven to-night ! The
condemned prisoner knew before that he must die, and yet he was
then as jovial as any ; but when he hears the sentence, and knows
he hath not a week to live, then how it sinks his heart within him :
so that the true apprehension of the nearness of eternity doth
make men's thoughts of it be quick and piercing, and put life
into their fears and sorrows, if tliey are unfitted, and into their
desires and joys, if they have assurance of its glory .'^ When the
witch's Samuel had told Saul, By to-morrow this time thou shalt
be with me, (I Sam. xxviii. 19.) this quickly worked to his very
heart, and laid him down as dead on the earth. And if Christ
should say to a believing soul, ' By to-morrow this time thou
shalt be with me,' tliis would be a working word, indeed, and
would bring him in spirit to heaven before. As iMelancthon was
>> There is a great Arbiter of all things, that can thunder the proud emperor
under his Led, and write the threat tciiig at three or four words into trembling •
that can send a fly to feiih the triple crown before his tribunal; and make°a
hair, or tiie kernel of a raisin, as mortal as Goliah's spear; that can unspeak
the whole world into noihin-, and Idow down a R-reat bubble with an easy
breath; that by drawing one nail, cau throw down the stateliest building;
and undress your souls, by unpinning one pin, &c Mr. Fmes' Essex Hearse.
p. 12.
EVERLASTING REST. 207
wont to say of his uncertain station, because of the persecution of
his enemies, " Ego jam sum hie, Dei beneficio, 40 annos, et nun-
quam potui dicere aut certus esse, me per unam septimanam
mansuram esse ; " i. e. I have now been here these forty years,
and yet could never say, or be sure, that I shall tarry here for
one week : so may we all say of our abode on earth. As long
as thou hast continued out of heaven, thou canst not say thou
shalt be out of it one week longer. Do but suppose that you
are still entering in it, and you shall find it will much help you
more seriously to mind it.
Sect. V. 4. Another help to this heavenly life, is, to be
much in serious discoursing of it, especially with those that can
speak from their hearts, and are seasoned themselves with
a heavenly nature.' It is a pity, saith Mr. Bolton, that Chris-
tians should ever meet together without some talk of their
meeting in heaven, or the way to it, before they part ; it is a
pity so much precious time is spent among Christians in vain
discourses, foolish janglings, and useless disputes, and not a
sober word of heaven among them. Methinks we should meet
together of purpose to warm our spirits with discoursing of our
rest. To hear a minister, or other private Christian, set forth
that blessed, glorious state, with power and life from the pro-
mises of the Gospel, methinks should make us sav, as the two
disciples, "Did not our hearts burn within us while he was
opening to us the Scri])ture?" (Luke xxiv. 32,) while he was
opening to us the windows of heaven ? If a Felix, or wicked
wretch, will tremble, when he hears' his judgment powerfully
denounced, (Acts xxiv. 25 ;) why should not the believing soul
be revived when he hears his eternal rest revealed ? Get then
together, fellow Christians, and talk of the affairs of your coun-
try and kingdom, and comfort one another with such words.
(1 Thess. iv. IS.) if worldlings get together, they will be talk-
ing of the world ; when wantons are together, they will be
talking of their lusts, and wicked men can be delighted in talk-
ing of wickedness ; and should not Christians, then, delight
themselves in talking of Christ; and tlie heirs of heaven in
talking of their inheritance ? This may make our hearts revive
within us, as it did Jacob's, to hear the message that called him
to Goshen, and to see the chariots that should bring him to Jo-
' Eijo hoc vel praecipuum vitae mea? olVicimn ilebere me Deutu couscius sum,
duni oiiinis sermu ineus ct seiisus lo<iuatur. — Hdariusy referente vlquin. coat,
^enlij. lib, if cap. 2.
298 THE saint's
seph. Oh that we were furnished with skill and resolution to
turn the stream of men's common discourse to these more sub-
lime and precious things ; and when men begin to talk of
things unprofitable, that we could tell how to put in a word for
heaven, and say, as Peter, of his bodily food, " Not so, for I
eat not that which is common and unclean," (Acts x. 14,) this
is nothing to my eternal rest. Oh, the good that we might both
do and receive by this course ! If it had not been needful to
deter us from unfruitful conference, Christ would not have talked
of giving an account of every idle wordat judgment j (Matt.xii.
36 ;) say then, as David, when you are in conference, " Let my
tongue cleave to the roof of my mouth if I prefer not Jerusa-
lem above my chiefest mirth ;" (Psal. cxxxvii. 5, 6 ;) and then
you shall find the truth of that, " A wholesome tongue is a tree
of life." (Prov. XV. 4.)
Sect VI. 5. Another help to this heavenly life is this. Make it
thy business in every duty to wind up thy affections nearer
heaven, A man's attainments and receivings from God are an-
swerable to his own desires and ends ; that which he sincerely
seeks he finds ; God's end in the institution of his ordinances
was, that they be as so many stepping-stones to our rest, and as
the stairs, by which, in subordination to Christ, we may daily
ascend unto it in our affections. Let this be thy end in using
them, as it was God's end in ordaining them, and doubtless
they will not be unsuccessful : though men be personally far
asunder, yet they may even by letters have a great deal of in-
tercourse. How have men been rejoiced by a few lines from a
friend, though they could not see him face to face ! What
gladness have we when we do but read the expressions of his
love ; or if we read of our friend's prosperity and welfare !
Many a one that never saw the fight, hath triumphed and
shouted, made bonfires, and rung bells, when they have but
heard and read of the victory ; and may not we have inter-
course with God in his ordinances, though our persons be yet
so far remote ? May not our spirits rejoice in the reading of
those lines which contain our legacy and charter for heaven ?
With what gladness may we read the expressions of love, and
hear of the state of our celestial country ! With what tri-
umphant shoutings may we applaud our inheritance, though
yet we have not the happiness to behold it ! Men that are se-
parated by sea and land, can yet, by the mere intercourse of
letters, carry on both great and gainful trades, even to the value
E\KRLASTING KKST. 290
of their whole estate ; and may not a Christian, in the wise im-
provement of duties, drive on this happy trade for rest ? Come
not, therefore, with any lower ends to duties ; renounce for-
mality, customariness, and applause. When thou kneelest down
in secret or public prayer, let it be in hope to get thy heart
nearer God before thou risest off thy knees. When thou
openest thy Bible, or other books, let it be with this hope, to
meet with some passage of divine truth, and some such bless-
ings of the Spirit with it, as may raise thine affections nearer
heaven, and give thee a fuller taste thereof. When thou art
setting thy foot out of thy door, to go to the public ordinance
and worship, say, ' I hope to meet with somewhat from God,
that may raise my affections before I return ; 1 hope the Spirit
will give me the meeting, and sweeten my heart with those
celestial delights ; I hope that Christ will appear to me in the
way, shine about me with light from heaven, and let me hear his
instructing and reviving voice, and cause the scales to fall from
mine eyes, that I may see more of that glory than ever I yet saw;
I hope, before I return to my house, my Lord will take my heart
in hand, and bring it within the view of rest, and set it before
his Father's presence, that I may return, as the shepherds, from
the heavenly vision, glorifying and praising God for all the
things 1 have heard and seen, (Luke ii. 20,) and say, as those
that beheld his miracles, "We have seen strange things to
day." (Luke v. 26.) Remember also to pray for thy teacher,
that God would put some divine message into his mouth, which
may leave a heavenly relish on thy spirit.
If these were our ends, and this our course, when we set to
duty, we should not be so strange as we are to heaven.
When the Indians first saw the use of letters by our English,
they thought there was surely some spirit in them, that men
should converse together by a paper. If Christians would take
this course in their duties, they might come to such a holy fel-
lowship with God, and see so much of the mysteries of the
kingdom, that it would make the standers-by admire what is in
those lines, what is in that sermon, what is in this praying, that
fills his heart so full of joy, and that so transports him above
himself. Certainly, God would not fail us in our duties, if we
did not fail ourselves, and then experience would make them
sweeter to us.
Sect. Vn. 6. Another help is this, 'Make an advantage of every
object thou seest, and of every passage of Divine Providence,
300 THE saint's
and of every thing that befalls in thy labour and calling, to
mind thy soul of its approaching rest. As all providences and
creatures are means to our rest, so do they point us to that as
their end. Every creature hath the name of God, and of our
final rest, written upon it, which a considerate believer may as
truly discern, as he can read upon a post or hand, in a cross-
way, the name of the town or city which it points to. This
spiritual use of creatures and providences is God's great end in
bestowing them on man ; and he that overloooks this end must
needs rob God of his chiefest praise, and deny him the greatest
part of his thanks. The relation that our present mercies have to
our great eternal mercies, is the very quintessence and spirits of
all these mercies ; therefore do they lose the very spirits of all
their mercies, and take nothing but the husks and bran, who do
overlook this relation, and draw not forth the sweetness of it
in their contemplations. God's sweetest dealings with us at the
present would not be half so sweet as they are if they did not
intimate some further sweetness. As ourselves have a fleshly
and a spiritual substance, so have our mercies a fleshly and a
spiritual use, and are fitted to the nourishing of both our
parts. He that receives the carnal part, and no more, may
have his body comforted by them, but not his soul. It is not
all one to receive sixpence merely as sixpence, and to receive
it in earnest of a thousand pounds ; though the sum be the
same, yet surely the relation makes a wide difference. Thou
takest but the bare earnest, and overlookest the main sum, when
thou receivest thy mercies, and forgettest thy crown. Oh,
therefore, that Christians were skilled in this art ! You can
open your Bibles, and read there of God and of glory ', oh, learn
to open the creatures, and to open the several passages of pro-
vidence, to read of God and glory there. Certainly, by such a
skilful, industrious improvement, we might have a fuller taste of
Christ and heaven in every bit of bread that we eat, and in every
draught of beer we drink, than most men have in the use of the
sacrament. If thou prosper in the world, and thy labour suc-
ceed, let it make thee more sensible of thy perpetual prosperity:
if thou be weary of thy labours, let it make thy thoughts of rest
more sweet : if things go cross and hard with thee in the world,
let it make thee the more earnestly desire that day when all
thy sorrows and sufferings shall cease. ^ Is thy body refreshed
'' Socrates, quuui ex uibe Allina in vicinos agros, lons^e amcenissimos, in-
vitaretur, fertur lespoudisse, Id sibi nou esse integrum quia sit dlsceudi cupi-
EVERLASTING REST. 301
with food or sleep ? remember the inconceivable refreshings
with Christ. Dost thou hear any news that makes thee glad ?
remember what glad tidings it will be to hear the sound of the
trump of God, and the absolving sentence of Christ, our Judge.
Art thou delighting thyself in the society of the saints ? re-
member the everlasting amiable fraternity thou shalt have with
perfected saints in rest. Is God communicating himself to thy
spirit ? why, remember the time of thy highest advancement,
when thy joy shall be full, as thy communion is full. Dost thou
hear the raging noise of the wicked, and the disorders of the
vulgar, and the confusions of the world like the noise in a cloud,
or the roaring of the waters? why think of the blessed agree-
ment in heaven, and the melodious harmony in that choir of
God. Dost thou hear or feel the tempest of wars, or see any
cloud of blood arising? remember the day when thou shalt
be housed with Christ, where there is nothing but calmness and
amiable union, and where we shall solace ourselves in perfect
peace, under the wings of the Prince of Peace for ever. Thus
you may see, what advantages to a heavenly life every condition
and creature doth afford us, if we had but hearts to apprehend
and improve them. As it is said of the Turks, that they will
make bridges of the dead bodies of their men, to pass over the
trenches or ditches in their way; so might Christians of the very
ruins and calamities of the times, and of every dead body or mi-
sery that they see, make a bridge for the passage of their thoughts
to their rest. And as th?y have taught their pigeons, which
they call carriers, in divers places, to bear letters of intercourse
dus ; homiues verb, iion arbores docere. E(iuidem Socrati id laudi vertenduin
ideo existimarem, quia piiblici boui causa frequeuter consficicbatur iu pub-
lico, et alios docendo meliores efficere : et dictis ac factis prodesse oiniiibus,
obesse nemiiii, studio illi erat. Sed tanien et illud fateiidum, uatura reruni
considerationeni quasi quendaiu duceni esse ad Dei couditoris, voluutatisque
ejus agnitiouem. — Jac. Grynwus in Pre/at. ante CommtiU. in Hebr. Nam
cum oculi idcirco dati sunt corpori, ut per eos, intucamur cicaturam, ac per
Lujusmudi mirabilem baruiuniaui aguoscamus opiliceui : auresque itidem ut
per eas eloquia diviuaet Dei leges audiamus ; auiuia relicta bouurum specu-
latione, agilitute motus sui, ad ilia jam <iu;i; sunt coutraria, inovetur errans.
— j4tliunasius in lib. i. contra Gentil. Experto crede, allquid amplius in-
Tenires in sylvis, <iuam in angulis, Ligua et lapides ducebuiit te, quod i
magistris audire uou possis, iuquit vir conteniiilativus Beriiardus, refereute
GryuEBo, ubi supra. Augusiiuus pie dixit, Creatur^rum species, suntquirdam
voces laudantium Deum: prxstat non earum cunceutum, (\nnn\ ii<Tvv^icviav
im|jiorum quorundam houiinum attente audire. Teslautur ilia;, Deum sum-
mum bouum sapieiitem, et bumiuum amantem ; omnia coudidisse, et tantrs-
per dum eidem visum est, conservare, ut bomiuuni usibus, et opificis glorite
iuserviant. — Ibid,
302 THE saint's
from friend to friend, at very great distance, so might a wise,
industrious Christian get his thoughts carried into heaven, and
receive, as it were, returns from thence again by creatures of
slower wing than doves, by the assistance of the Spirit, the Dove
of God. This is the right Dedalian flight ; and thus we may
take from each bird a feather, and make us wings, and fly to
Christ.
Sect. VIII. 7. Another singular help is this ; Be much in that
angelical work of praise. As the most heavenly spirits will have
the most heavenly employment, so the more heavenly the employ-
ment, the more will it make the spirit heavenly. Though the heart
be the fountain of all our actions, and the actions will be usually
of the quality of the heart, yet do those actions, by a kind of re-
flection, work much on the heart from whence they spring : the
like also may be said of our speeches. So that the work of
praising God, being the most heavenly work, is likely to raise
us to the most heavenly temper. This is the work of those
saints and angels, and this will be our everlasting work. If we
were more taken up in this employment now, we should be liker
to what we shall be then. When Aristotle was asked what he
thought of music, he answers, " Jovem neque canere, neque
citharam pulsare;" that Jupiter did never sing, nor play on the
harp, thinking it an unprofitable art to men, which was no more
delightful to God. But Christians may better argue from the
like ground, that singing of praise is a most profitable duty,
because it is so delightful, as it were, to God himself, that he hath
made it his people's eternal work; for they shall sing the song
of Moses, and the song of the Lamb. As desire, and faith, and
hope, are of shorter continuance thdn love and joy, so also preach-
ing, and prayer, and sacraments, and all means for confirma-
tion, and expression of faith and hope, shall cease, when our
thanks, and praise, and triumphant expressions of love and jov,
shall abide for ever. The liveliest emblem of heaven that I know
upon earth, is, when the people of God, in the deep sense of
his excellency and bounty, from hearts abounding with love and
joy, do join together, both in heart and voice, in the cheerful
and melodious singing of his praises. Those that deny the
lawful use of singing the Scripture- psahns in our times, do
disclose their unheavenly, inexperienced hearts, I think, as well
as their ignorant understandings. Had they felt the heavenly
delights that many of their brethren in such duties have felt,
I think they would have been of another mind. And whereas
EVERLASTING REST.
3Q3
they are wont to question whether such delights be genuine,
or any better than carnal or delusive; surely, [the very lelish
of God and heaven that is in them, the example of the saints in
Scripture, whose spirits have been raised by the same duly, and
the command of Scripture for the use of this means, one would
think, should quickly decide the controversy. And a innn may
as truly say of these delights, as they use to say of llie tes-
timony of the Spirit, that they witness themselves to be ot God,
and bring the evidence of their heavenly parentage along with
them. And whereas they allow only extemporate psalms, nnme-
diately dictated to ihem by the Spirit,' when I am convinced
that the gift of extemporate singing is so common to the church,
that any man who is spiritually merry can use it, (Jamos v. 13,)
and when I am convinced that the use of Scripture-psalms is
abolished or prohibited, then I shall more regard their judgment.
Certainly, as large as mine acquaintance hath been with men of
this spirit, 1 never yet heard any of them sing a psalm extem-
pore, that was better than David's ; yea, or that was tolerable
to a judicious hearer, and not rather a shame to himself and his
opinion. But sweet experience will be a powerful argument,
and will teach the sincere Christian to hold fast his exeicise of
this soul- raising duty.
Little do we know how we wrong ourselves, by shutting out
of our prayers the praises of God, or allowing them so narrow
a room as we usually do, while we are copious enough in our
confessions and petitions. Reader, I entreat thee, remember
this : Let praises have a larger room in thy duties ; keep ready
at hand matter to feed thy praise, as well as matter for confes-
sion and petition. To this end, study the excellences and
goodness of the Lord, as frequently as thy own necessities and
vileness ; study the mercies which thou hast received, and which
are promised ; both their own proper worth and their aggrava-
ting circumstances, as often as thou studiest the sins thou hast
committed. Oh, let God's praise be much in your mouths, for
in the mouths of the upright, his praise is comely. (Psal. xxxiii. 1 .)
' Scio tameu quod etiain teinporibus Tertul. hoc in ecclesiis post cocnas di-
lectionis fuisseusitatuni.iii imitation em, viz., ecclesia; apostolicae, quim dona
extraordinaria uoiidum cessavere. SicTeitul. Apologet. cap. 39. Fost aiiuam
»Manualem et lumina, ut (|uisque de Scripturis Saticiis vei de proprio ingenio
potest, provocatur in medium Deo cancre. Hinc probatur quomodo bil:iTit.
Vid.etiam Epiphan. sub fiiiem lib. iii. advers. Heres. ; etPliuium Secundum,
lib. X. epist. 2 ; Euseb. Histor. lib. ii. ca(>. KJ, et lil). v. cap, 28 ; Basil, apud
Rufl'iuum, Hist. Ecdes. lib. ii.cap. D ; Atlianas. Apolo^.
304 THE saint's
Seven times a day did David praise him. (Psalm cix. 164.)
Yea, his praise was continually of him. (Psalm Ixxi. 6.) As
he that offereth praise glorifieth God, (Psalm 1. 23,) so doth
he most rejoice and glad his own soul. (Psalm xcviii. 4.)
Offer, therefore, the sacrifice of praise continually. (Heb. xiii.
15.) In the midst of the church, let us sing his praise. (Heb.
ii. 12.) Praise our God, for he is good; sing praises unto his
name, for it is pleasant. (Psalm cxxxv. 3; cxlvii. 1.) Yea, let
us rejoice and triumph in his praise. (Psalm cvi. 47.)
Do you think that David had not a most heavenly spirit, who
was so much employed in this heavenly work ? Doth it not
sometime very much raise your hearts, when you do but seriously
read that divine song of Moses, Deut. xxxii., and those heavenly
iterated praises of David, having almost nothing sometime but
praise in his mouth ? How much more would it raise and re-
fresh us, to be skilled and accustomed in the work ourselves ! I
confess, to a man of a languishing body, where the heart doth
faint, and the spirits are feeble, the cheerful praising of God is
more difficult ; because the body is the soul's instrument, and
when it lies unstringed, or untuned, the music is likely to be
accordingly but dull. Yet a spiritual cheerfulness there maybe
within, and the heart may praise, if not the voice. But where
the body is strong, the spirits lively, and the heart cheerful, and
the voice at command, what advantage have such for this hea-
venly work ! With what alacrity and vivacity may they sing
forth praises ! O the madness of heathful youth, that lay out
this vigour of body and mind upon vain delights and fleshly lusts,
which is so fit for the noblest work of man ! And O the sinful
folly of many of the saints, who drench their spirits in continual
sadness, and waste their days in complaints and groans, and fill
their bodies with wasting diseases, and so make themselves both
in body and mind unfit for this sweet and heavenly work ! That
when they should join with the people of God in his praises, and
delight their souls in singing to his name, they are questioning
their worthiness, and studying their miseries, or raising scruples
about the lawfulness of the duty, and so rob God of his praise,
and themselves of their solace. But the greatest destroyer of
our comfort in this duty, is our sticking in the carnal delight
thereof, and taking up in the tune and melody, and suffering the
heart to be all the while idle, which must perform the chiefest
part of the work, and which should make use of the melody, for
its reviving and exhilarating.
EVERLASTING REST. 305
Sect. IX. If thou wouldst have thy heart in heaven, keep
thy soul still possessed with true believing thoughts of the ex-
ceeding, infinite love of God. Love is the attractive of love.""
No man's heart will be set upon him that hates him, were he
never so excellent, nor much upon him that doth not much love
him. There are tew so vile, but will love those that love them,
be they never so mean. No doubt it is the death of our heavenly
life, to have hard and doubtful thoughts of God ; to conceive of
him as a hater of the creature (excej)t only of obstinate rebels),
and as one that had rather damn us, than save us, and that is
glad of an opportunity to do us a mischief, or at least hath no
great good-will to us : this is to put the blessed God into the
similitude of Satan. And who, then, can set his heart and love
upon him ? When in our vile unbelief and ignorance we have
drawn the most ugly picture of God in our imaginations, then we
complain that we cannot love him, and delight in him. This is
the case of many thousand Christians. Alas ! that we should thus
belie and blaspheme God, and blast our own joys, and depress
our spirits ! Love is the very essence of God. The Scripture
tells us, that " God is love ;" it telleth us, that fury dwelleth
not in him ; that he delighteth not in the death of him that
dieth, but rather that he repent and live. (1 John iv. 16 5 Isa.
xxvii. 4 ; Ezek. xviii. 32, and xxxiii. 1 1.) Much more, that he
testifieth his love to his chosen ; and his full resolution, effec-
tually to save them. Oh, if we could alwavs think of God but as
we do of a friend ! As of one that dotli unfeignedly love us,
even more than we do ourselves ; whose very heart is set upon
us to do us good, and hath therefore jjrovided us an everlasting
dwelling with himself 3 it would not then be so hard to have our
■" All our love is moved from some ijooil whicli we apprelicnd in the party
loved; when the ground and motive of our love failcth, tlie aft'ection must
needs cease. — Jiishop Hall's Select TliouiiUla, sect. Iv. p. 158. God liath put
that pity into a righteous man, as to be merciful to his very beast, and love
his enemy ; and yetpeople look 011 God as more cruel to those that are willinij
to obey him. Evon Pythagoras could not lind iu his heart to kill ami feed on
the flesh of the creatures ; and yet men tiiink the God of love delights iu the
damnation of tliosc that would fain be such as he would have them be. Se-
miferi nos hontines, quinimo feri, quos iiifnclix iiecessitas et malus usus edo-
cuit cibos ex his carpere ; miseratione iuterdum commovcmur illorum, argui-
mus nos ipsos ; pcnitusf|ue rcvisa alque inspccta damnamus, (|ii()d humauitatis
jure deposito naturalis initii consortia reperimus. Deos alii|uis credit pios,
beneficos, mites, caede pecoruni delectari ? &c. (juaiito minus (hiinnatioue
homiuum ? — .Irnoljius adti-r. Gait. lib. vii. p. 212. It seems Arnohius was of
Pythagoras's mind, ag^ainst killius; the creatures to eat. And Minut. Foclix
saith, that then Christians ate no blood, p. 3!iO.
VOL. XXIII. X
306 THE saint's
heart still with him ! Where we love most heartily, we shall
think most sweetly, and most freely ; and nothing will quicken
our love more than the belief of his love to us. Get therefore
a truer conceit of the loving nature of God, and lay up all the
experiences and discoveries of his love to thee ; and then see if
it will not further thy heavenly-mindedness. I fear, most
Christians think higher of the love of a hearty friend, than of
the love of God : and then what wonder if they love their
friends better than God, and trust them more confidently than
God, and had rather live with them than with God, when they
take them for better and trustier friends than God, and of more
merciful and compassionate nature !
Sect. X. 9. Another thing 1 would advise you to, is this : "
Be a careful observer of the drawings of the Spirit, and fearful
of quenching its motions, of resisting its workings ; if ever thy
soul get above the earth, and get acquainted with this living in
heaven, the Spirit of God must be to thee as the chariot to Elijah ;
yea, the very living principle by which thou must move and ascend.
O, then, grieve not thy guide, quench not thy life, (Eph. iv. 30;
1 Thess. V. 19,) knock not off thy chariot- wheels ! If thou do, no
wonder if thy soul be at a loss, and all stand still, or fall to the
earth. You little think how much the life of all your graces, and
the happiness of your souls doth depend upon your ready and cor-
dial obedience to the Spirit. When the Spirit urgeth thee to se-
cret prayer, and thou refusest obedience; when he forbids thee thy
known transgressions, and yet thou wilt go on ; when he telleth
thee which is the way, and which not, and thou wilt not regard ;
no wonder if heaven and thy soul be strange. If thou wilt not
follow the Spirit while it would draw thee to Christ,° and to thy
duty ; how should it lead thee to heaven, and bring thy heart
into the presence of God ? O, what supernatural help, what bold
access shall that soul find in its approaches to the Almighty,
that is accustomed to a constant obeying of the Spirit ! And how
" Hear a heathen : — Prope est u te Deus, tecum est, intus est, Ita dico;
intra iios Spiritus sedct, nialoruni bouorumque veslrorum observator ; et
custos hie proiit ^ nobis tiactatiis est, ita nos ipse tractat. Bonus vir sine Deo
nemo est. An potest aliquis supra fortunam nisi ab illo adjutus exsurgere ? —
,S^wec</,epist.41.
" I s|)eaU not of any dravNinf!^ of the Spirit above, or contrary to the Word,
hut its enforcing' the jirecepts ami i)rohil)itions of the Wo''d upon our liearts.
And that not ))oisuadinij the will, I think, iniinediately by himself, but ex-
citing, and so usiug our reason and couscience as the iustruments to persuade
the will, and alTect the heart.
EVERLASTING REST. 30?
backward, how dull, and strange, and ashamed will he he to
these addresses, who hath lonii; used to break away from the
Spirit that would have guided him ! Even as stiff and unfit will
they be for this spiritual motion, as a dead man to a natural. I
beseech thee, christian reader, learn well this lesson, and try
this course ; let not the motions of thy body only, but also the
very thoughts of thy heart, be at the Spirit's beck. Dost thou
not feel sometimes a strong impulsion to retire^from the world,
and draw near to God ? O do not thou disobey, but take the
offer, and hoist up sail while thou mayest have this blessed gale.
When the wind blows strongest, thou goest fastest, either back-
ward or forward. The more of this Spirit we resist, the deeper
will it wound; and the more we obey, the speedier is our pace ;
as he goes heaviest that hath the w-ind in his face, and he easiest
that hath it in his back.
10. Lastly, I advise as a further help to this heavenly work,
that thou neglect not the due care for the health of thy body,
and for the maintaining a vigorous cheerfulness in thy spirits;
nor yet over-pamper and please thy flesh : learn how to carry
thyself with prudence to thy body. It is a useful servant if thou
give it its due, and but its due : it is a most devouring tyrant,
if thou give it the mastery, or suffer it to have what it umeason-
ably desireth. And it is as a blunted knife, as a horse that is
lame, as thy ox that is famished, if thou injuriously deny it what
is necessary to its support. When we consider how frequently
men offend on both extremes, and how few use their bodies
aright, we cannot wonder if they be much hindered in their
heavenly conversing. Most men are very slaves to their sensi-
tive appetite, and can scarce deny any thing to the flesh, which
they can give it on easier rates, without much shame, or loss, or
grief. Tlie flesh thus used is as unfit to serve you as a wild colt
to ride on. When such men should converse in heaven, the flesh
will carry them out to an ale-house, or to their sports, to their
profits, or credit, or vain company ; to wanton practices, or
sights, or speeches, or thougiits : it will thrust a whore, or a pair
of cards, or a good bargain into their minds, instead of God.
Look to this specially, you that are young, and heathful, and
lusty: as you love your souls, remember that in Rom. xiii. If,
which converted Austin, Make not provision for the flesh,
to fulfil its desires; and that in Rom. viii. 4 — S, 12 — 14.
Some few others do much hinder their heavenly joy, by over-
rigorous denying the body its necessaries, and so making it un-
X 2
308 THE saint's
able to serve them. But the most, by surfeiting and excess, do
overthrow and disable it. ^ You love to have your knife keen,
and every instrument you use in order : when your horse goes
lustily, how cheerfully do you travel ! As much need hath the
soul of a sound and cheerful body. Jf they who abuse their
bodies, and neglect their health,^ did wrong the flesh only, the
matter were small, but they wrong the soul also : as he that
spoils the house, doth wrong the inhabitant. When the body
is sick, and the spirits do languish, how heavily move we in
these meditations and joys ! Yet where God denieth this mercy,
we may the better bear it, because he oft occasioneth our benefit
by the denial.
CHAP. VI.
Containing the Description of the great Duty of Heavenly
Contemplation.
Sect. I. Though I hope what is already spoken be not un-
useful, and that it will not by the reader be cast aside ; yet I
must tell you, that the main thing intended is yet behind, and
that which I aimed at when I set upon this work. I have ob-
served the maxim, that my principal end be last in execution,
though it was first in mv intention. All that I have said is but
, for the preparation to this : the doctrinal part is but to instruct
-you for this ; the rest of the uses^are but introductions to this :
the motives I have laid down, are but to make you willing for
this : the hinderances mentioned were but so many blocks in the
P It is ill with men when they cram into their bellies as if they were laying
provision in a °:arner, rather than eating for di^^estion : and when they are so
curious, and must have their devouring appetite so pleased, that the cook is
got in more esteem than the husbandman; this is called Aa(;uap7ia, a mad-
ness in the throat. — Clemens Alexandr. Padagog. lib. ii. cap. 1. Huinanus
animus quando corporibus nulla familiaritate conjungitur, nihilque extrinse-
cus habet concupiscentiiE carnalis admixtum, sed totus secum, ul ab initio
conditus,et in se habitat, tunc sensibilia et mortalia cuncta transcendens in
auras verse libertatis evadit, et verbum intuens, in eo etiam ipsum patrem
videt. — Athanas. cont. Geniil. lib. i.
"iTlio-ewho are pr^ne to excess in daintiness of diet, they nourish their
on diseases, and are l«'<i by the great glultou the devil, whom I will not
fear to <all tl)e hellydevil ; which indeed is the worst and most pernicious of
all devils. And it is belter to be happy than to have a devil dwelling in you.—
Clemens Alexandr. Pffdagng. lib. ii. cap. 11.
EVERLASTING REST. 309
way to this : the fj;cneral lielps which I hist dcHvercd, arc hut the
necessary attendants of this ; so tliat, reader, if thou neglect
tliis that follows, thou dost frustrate the main end of my desii^u,
and niakest me lose (as to thee) the chief of my labour. I once
more entreat thee, therefore, as thou art a man that maUeth con-
science of a revealed duty, and that darest not wilfully resist the
Spirit, as thou valuest the high delights of a saint, and the soul-
ravishing exercise of heavenly contemplation, as all my former
moving considerations seem reasonable to thee, and as thou art
faithful to the peace and prosperity of thine own soul, that thou
diligently study these directions following, and that thou speedily
and faithfully put them into practice : practice is the end of all
sound doctrine, and all right faith doth end in duty. I pray
thee, therefore, resolve before thou readest any further, and pro-
mise here, as before the Lord, that if the following advice be
wholesome to thy soul, thou wilt conscionably follow it, and
seriously set thyself to the work ; and that no laziness of spirit
shall take thee oft', nor the lesser business interrupt thy course,
but that thou wilt approve thyself a doer of this word, and not
an idle hearer only. Is this thy promise ; and wilt thou stand
to it ? Resolve, man ; and then I shall be encouraged to give
thee my advice : if 1 spread not before thee a delicious feast, if
I set thee not upon as gainful a trade, and put not into thy hand
as delightful an employment as ever thou dealtest with in all thy
life, then cast it away, and tell me I have deceived thee ; only
try it thoroughly, and then judge : I say again, if in the faithful
following of this prescribed course, thou dost not hnd an in-
crease of all thy graces, and dost not grow beyond the stature
of common Christians, and art not made more serviceable in thy
place, and more precious in the eyes of all that are discerning;
if thy soul enjoy not more fellowship with God, and thy life be
not fuller of pleasure and solace, and thou have not comfort
readier by thee at a dying hour, and when thou hast greatest
need j"^ then throw these directions back in my face, and exclaim
against me as a deceiver for ever : except God should leave thee
uncomfortable for a little season, for the more glorious manifes-
tation of his attributes, and thy integrity, and single thee »)ut
as he did Job, for an example and mirror of constancy and pa-
tience, which would be but a preparative for thy fuller comfort.
' Tanieii lirec via et scieutia lion di^citiir ex Hhris, soJ di'sursuin est: i-t
cui vult particiiiat eaiu Pater hiiiiiiaiin ; liis (jnideai tlariii-;, liis \ ero obscu-
rius. — (icrsun, in /Jljihabct. Divhti .Imoris, part. 3. caji. 11.
.310 THE saint's
Certainly, God will not forsake this his own ordinance thus
conscionably performed, but will he found of those that thus
diligently seek him. God hath, as it were, appointed to meet
thee in this way, do not thou fail to give him the meeting, and
thou shalt find by experience that he will not fail.
The duty which I press upon thee so earnestly, I shall now
describe and open to thee ; for I suppose, by this time, thou art
ready to inquire, ' What is this so highly extolled work?' Why,
it is the set and solemn acting of all the powers of the soul upon
this most perfect object, rest, by meditation.
Sect. II. 1 will a little more fully explain the meaning of this
description, that so the duty may lie plain before thee. 1. The
general title that I give this duty is meditation ; not as it is pre-
cisely distinguished from thought, consideration, and contempla-
tion ; but as it is taken in the larger and usual sense for thinking
on things spiritual, and so comprehending consideration and
contemplation.
That meditation is a duty of God's ordaining, not only in his
written law, but also in nature itself, I never met with a man that
would deny; but that it is a duty constantly and conscionably
practised even by the godly, so far as my acquaintance extends,
I must, with sorrow, deny it. It is in word confessed to be a
duty by all, but by the constant neglect denied by most ; and, I
know not by what fatal customary security it comes to pass that
men that are very tender-conscienced towards most other duties,
yet do as easily overslip this, as if they knew it not to be a duty
at all. They that are presently troubled in mind, if they omit
but a sermon, a fast, a prayer in public or private, yet were
never troubled that they have oqiitted meditation, perhaps all
their lifetime to this very day ; though it be that duty by which
all other duties are improved, and by which the soul digesteth
truths, and draweth forth their strength for its nourishment and
refreshing. Certainly, I think that a man is but half an hour in
chewing and taking into his stomach that meat which he must
have seven or eight hours at least to digest ; so a man may take
into his understanding and memory more truth in one hour than
he is able well to digest in many. A man may eat too much,
but he cannot digest too well. Therefore, God commanded
Joshua, that the book of the law depart not out of his mouth,
but that he meditate therein day and night; that he may
observe to do according to that which is written therein.
(Josh. i. 8.) As digestion is the turning of the raw food into
EVERLASTING HEST. 311
chyle and blood, and spirits and flesh, so meditation rightly ma-
naged, tmncth the truths received and renieuibered, into warm
affection, raised resolution, and holy and upright conversation.
Therefore, what good those men are like to get by sermons or
providences, who are unacquainted with, and unaccustomed to,
this work of meditation, you may easily judge. And why so
mnch preaching is lost among us, and professors can run from
sermon to sermon, and are never weary of hearing or reading,
and yet have such languishing, starved souls, I know no truer or
greater cause than their ignorance and unconscionable neglect of
meditation. If a man have the lientery, that his meat passes from
him as he took it in; or, if he vomits it up as fast as he eats it,
what strength, and vigour of body, and senses, is this man like
to have? Indeed, he may well eat more than a sounder man,
and the small abode that it makes in the stomach, may refresh it
at the present, and help to draw out a lingering, languishing,
uncomfortable, unprofitable life ; and so do our hearers that
have this disease ; perhaps they hear more than otherwise they
needed, and the clear discovery and lively delivery of the truth
of God, may warm and refresh them a little, while they are
hearing, and perhaps an hour or two after ; and, it may be,
linger out their grace in a languishing, uncomfortable, unprofit-
able life ; but if they did hear one hour, and meditate seven ;
if they did as constantly digest their sermons as they hear them
and not take in one sermon before the former is well concocted,
they would find another kind of benefit by sermons, than the
ordinary sort of the forwardest Christians do. I know many
carnal persons do make this an argument against frequent
preaching and hearing, who do it merely from a loathing of the
Word, and know far less how to meditate than they know how
understandingly to hear; only they pretend meditation again«t
often hearing, because, that being a duty of the mind, you cannot
so easily discern their omission of it. These are sick of the
anorexia and apepsia ; they have neither appetite nor digestion.
The other of the boulimia ; they have appetite, but no digestion.
Sect. 111. But because meditation is a general word, and it is
not all meditation that I here intend, I shall therefore lay thee
down the difference whereby this meditation that I am urging
thee to, is distinguished from all other kinds; and the difference
is taken from the act, and from the object of it.
1. From the act, which I call the set and solemn acting of all
the powers of the soul.
312 . THE saint's
1. I call it the acting of them ; for it is action that we are di-
recting you in now, and not relations or dispositions ; yet these
also are necessarily presupposed. It must be a soul that is qua-
lified for the work by the supernatural renewing grace of the
Spirit, which must be able to perform this heavenly exercise.^ It
is the work of the living, and not of the dead ; it is a work of all
other most spiritual and sublime, and therefore not to be well
performed by a heart that is merely carnal and terrene. Also,
they must necessarily have some relation to heaven before they
can familiarly there converse. I suppose them to be the sons of
God, when I persuade them to love him; and to be of the fa-
mily of God, yea, the spouse of his Son, when I persuade them
to press into his presence, and to dwell with him. I suppose
them to be such as have title to rest, when I persuade them to
rejoice in the meditations of rest. These, therefore, being all
presupposed, are not the duties here intended and required, but
it is the bringing of their sanctified dispositions into act, and the
delightful reviewing of their high relations. Habits and powers
are but to enable us to action. To say, I am able to do this, or
I am disposed to it, doth neither please God, nor advantage our-
selves, except withal we really do it. God doth not regenerate
thy soul that it may be able to know him, and not know him;
or that it may be able to believe, and yet not believe ; or that it
may be able to love him, and yet not to love him ; but he there-
fore makes thee able to know, to believe and love, that thou
mayest indeed both know, believe, and love him. What good
doth that power which is not reduced into act ? Therefore, I
am not now exhorting thee to be an able Christian, but to be
an active Christian, according to the degree of that ability which
thou hast. As thy store of money, or food, or raiment, which
thou lettest lie by thee, and never usest, doth thee no good but
please thy fancy, or raise thee to an esteem in the eyes of others,
so all thy gifts, and powers, and habits, which lie still in thy
soul, and are never acted, do profit or comfort thee little or
nothing, but in satisfying thy fancy, and raising thee to the repute
of an able man, so far as they are discernible to the standers-by.
Sect. IV. 2. I call this mediation, "the acting of the powers of
the soul," meaning the soul as rational, to difference it from the
cogitations of the soul as sensitive : the sensitive soul hath a kind
s God will have us to be saved by ourselves, viz., under God. This, there-
fore, is the nature of tlie soul, to he impelled, or driven on, and incited by
itsell'. — C'li'iiiois /Ikxundr, Stromut, lib. vi.
EVHRLASTING REST. 313
of meditation by the common sense, the fantasy and estimation.'
The fleshly man mindeth the thinpfs of the flesh. (Rom. viii.)
If it were the work of the ear, or the eye, or the tongue, or the
hands, which 1 am setting yon on, 1 doubt not but you would
more readily take it up ; but it is the work of the soul, for
bodily exercise doth here profit but little. The soul hath its
labour and its ease; its business and its idleness; its intention
and remission, as well as the body; and diligent students are
usually as sensible of the labour and weariness of their spirits
and brain, as thev are of that of the members of the body. This
action of the soul is it I persuade thee to.
Sect. V. 3. I call it the acting of " all " the powers of the
soul, to difference it from the common meditation of students,
which is usually the mere employment of the brain. It is not
a bare thinking that I mean, nor the mere use of invention or
memory, but a business of a higher and more excellent nature.
When truth is apprehended only as truth, this is but an unsa-
voury and loose apprehension ; but when it is apprehended as
good, as well as true, this is a fast and delightful apprehension.
As a man is not so prone to live according to the truth he
knows, except it do deeply affect him, so neither doth his soul
enjoy its sweetness, excejjt speculation do pass to affection. The
understanding is not the whole soul, and therefore cannot
do the whole work. As God hath made several parts in man
to perform their several offices for his nourishing and life, so
hath he ordained the faculties of the soul to perform their
several offices for his spiritual life : the stomach must chylify,
and prepare for the liver ; the liver and spleen must sanguify,
and i)rcj)are for the heart and brain ; and these must beget the
vital and animal spirits, &:c. ; so the understanding must take
in truths, and prepare them for the will, and it must receive
them, and commend them to the aft'ections. The best diges-
tion is in the bottom of the stomach ; the affections are, as it
were, the bottom of the soul ; and therefore the best digestion
is there. While truth is but a speculation swimming in the
brain, the soul hath not half received it, nor taken fast hold of
it ; Christ and heaven have various excellences, and therefore
God hath formed the soul v/ith a power of apprehending divers
ways, that so we might be capable of enjoying those divers ex-
* Vita est vij per (|uain aliciuid in seip^o ox scijiso ajjere potest ; phirimuin
vero ipsum actum (jiio aliiiuid vivit, duckuat. — Mat. AJarlinius Cuthol. Fid.
).ib. iii. J). ;L'1
314 THE saint's
cellcnces in Christ. Even as the creatures having their several
uses, God hath given us several senses, that so we might enjoy
the delights of them all. What the better had we been for the
pleasant, odoriferous flowers and perfumes, if we had not pos-
sessed the sense of smelling ; or what good would language or
music have done us, if God had not given us the sense of hear-
ing ? or what delight should we have found in meats, or drinks,
or sweetest things, if we had been deprived of the sense of
tasting ? So also, what good could all the glory of heaven
have done us ; or what pleasure should we have had, even in the
goodness and perfection of God himself, if we had been without
the affections of love and joy, whereby we are capable of being
delighted in that goodness ? And what benefit of strength or
sweetness canst thou possibly receive by thy meditations on
eternity, while thou dost not exercise those affections which
are the senses of the soul, by which it must receive this sweet-
ness and strength ?
This is it that hath deceived Christians in this business ; they
have thought that meditation is nothing but the bare thinking
on truths, and the rolling of them in the understanding and
memory ; when every schoolboy can do this, or persons that
hate the things which they think on.
Therefore this is the great task in hand, and this is the work
that I would set thee on : to get these truths from thy head to
thy heart, and that all the sermons which thou hast heard of
heaven, and all the notions that thou hast conceived of this rest,
mav be turned into the blood and spirits of aflFection, and thou
mayest feel them revive thee, and warm thee at the heart, and
mayest so think of heaven as heaven should be thought on.
There are two accesses of contemplation, said Bernard, one
in intellection, the other in aflfection; one in light, the other in
heat; one in acquisition, the other in devotion." If thou
shouldst study of nothing but heaven while thou livest, and
shouldst have thy thoughts at command, to turn them hither on
every occasion, and yet shouldst proceed no further than this ;
this were not the meditation that I intend, nor would it much
advantage or better thy soul ; as it is thy whole soul that
must possess God hereafter, so must the whole, in a lower
manner, possess him here. 1 have shown you in the beginning
of this treatise, how the soul must enjoy the Lord in glory ; to
" Contemplationis accessus duo sunt, unus in intellectu, alter in afFectu ;
unus in lumine, alter iu fervore ; unus in acquisitione, alter in devotione. —
Bernard, in Cant. ser. 46.
EVERLASTING KEST. 315
wit, by knowing, by loving, and joying in him. Why, the very
same way must thou begin in tiiy enjoyment here.
So much us thy understanding and affections are sincerely
acted upon by God, so niucli dost thou enjoy him : and this is
tlie happy work of this meditation. So that you see here is
somewhat more to be done than barely to remember and think of
heaven. As running, ringing, and moving, and such-like la-
bours, do not only stir a hand or foot, but do strain and exer-
cise the whole body, so doth meditation the whole soul.
As the affections of sinners are set on the world, and turned
to idols, and fallen from God, as well as the understanding, so
must the affections of men be reduced to God, and taken up
with him, as well as the understanding ; and as the whole was
filled with sin before, so the whole must be filled with God now.
As St. Paul saith of knowledge, and gifts, and faith to remove
mountains, that if thou have all these without love, " thou art
but as sounding brass, or as a tinkhng cymbal ;" (1 Cor. xiii.
1,2;) so I may say of the exercise of these, if in this work of
meditation thou do exercise knowledge, and gifts, and faith of
miracles, and not exercise love and joy, thou dost nothing; thou
playest the child, and not the man; the sinner's part, and not
the saint's. For so will sinners do also. If thy meditation
tends to fill thy note-book with notions, and good sayings, con-
cerning God, and not thy heart with longings after him, and
delight in him, for aught I know thy book is as much a Chris-
tian as thou. Mark but David's description of the blessed man:
"His delight is in the law^ of the Lord, and therein doth he
meditate day and night." (Psal. i. 3.)
Sect. VJ. 4. I call this meditation "set and solemn," to
difference it from that which is occasional and cursory. As
there is prayer which is solemn, when we set ourselves wholly
to the duty, and prayer which is sudden and short, commonly
called ejaculations, when a man, in the midst of other business,
doth send up some brief request to God ; so also there is me-
ditation solemn, when we apply ourselves only to that work ;
and there is meditation which is short and cursory, when in the
midst of our business we have some good thoughts of God in
our minds ; and as solemn prayer is either first set, when a
Christian, observing it as a standing duty, doth resolvedly prac-
tise it in a constant course ; or, secondly, occasionally, when
some unusual occasion doth put us upon it at a season extra-
* Heb. doctrine.
316 THE saint's
ordinary ; so also meditation admits of the like distinction.
Now, thougli I would persuade you to that meditation which is
mixed with your common labours in your callings, and to that
which special occasions do direct you to, yet these are not the
main things which 1 here intend ; but that you would make it a
constant, standing duty, as you do by hearing, and praying,
and reading the Scripture ; and that you would solemnly set
yourselves about it, and make it for that time your whole work,
and intermix other matters no more with it than you would do
with prayer or other duties. Thus you see, as it is differenced by
its act, M'hat kind of meditation it is that we speak of; viz., it
is the set and solemn acting of all the powers of the soul.
Sect. Vn. The second part of the difference is drawn from
its object, which is " rest," or the most blessed state of man in
his everlasting enjoyment of God in heaven. Meditation hath a
large field to walk in ; and hath as many objects to work upon,
as there are matters, and lines, and words in the Scripture, as
there are known creatures in the whole creation, and as there are
particular discernible passages of Providence in the government
of the persons and actions through the world ; but the medita-
tion that I now direct vou in, is onlv of the end of all these, and
of these as they refer to that end. It is not a walk from moun-
tains to valleys, from sea to land, from kingdom to kingdom,
from planet to planet ; but it is a walk from mountains and val-
leys to the holy mount Zion ; from sea and land to the land of
the living ; from the kingdoms of this world to the kingdom of
saints; from earth to heaven; from time to eternity. It is a
walking upon sun, and moon, and stars ; it is a walking in the
garden and paradise of God. lb may seem far off ; but spirits
are quick, whether in the body or out of the body ; their mo-
tion is swift ; they are not so heavy or dull as these earthly lumps,
nor so slow of motion as these clods of flesh. I would not have
you cast off your other meditations, but, surely, as heaven hath
the pre-eminence in perfection, so should it have the pre-emi-
nence also in our meditations. That which will make us most
happv when we possess it, will make us most joyful when we
meditate upon it, especially when that meditation is a degree of
possession, if it be such affeciing meditation as 1 here describe.
You need not here be troubled with the fears of the world,
lest studying so much on these high matters should craze your
brains, and make you mad, unless you would go mad with delight
and joy, and that of the purest and most solid kind. If I set you
EVERLASTING REST. 317
to meditate as much on sin and wrath, and to study nothing but
judgment and damnation, then you might justly fear such an
issue. But it is heaven, and not hell, that 1 would persuade you
to walk in. It is jov, and not sorrow, that 1 persuade you to
exercise. 1 woJild urge you to look upon no deformed object,
but only upon the ravishing glory of saints, and the unspeakable
excellences of the God of glory, and the beams that stream
from the face of his Son. Are these such sadding and madding
thoughts ? Will it distract a man to think of his only happiness?
Will it distract the miserable to think of mercy, or the captive or
prisoner to see deliverance, or the poor to think of riches and ho-
nour approaching ? Neither do I persuade your thoughts to mat-
ters of great difficulty, or to study thorny and knotty controversies
of heaven, or to search out things beyond your reach. If you
should thus set your wit and invention upon the tenters, you
might be quickly distracted or distempered indeed. But it is
your affections more than your wits and inventions, which must
be used in this heavenly employment we speak of. They are
truths which are commonly known and professed, that your souls
must draw forth and feed upon. The resurrection of the body,
and the life everlasting, are articles of your creed, and not
nicer controversies. Methinks it should be liker to make a man
mad, to think of living in a world of woe, to think of abiding
an poverty and sickness, among the rage of wicked men, than to
think of living with Christ in bliss. Methinks, if we be not
mad already, it should sooner distract us, to hear the tempests
and roaring waves, to see the billows, and rocks, and sands, and
gulfs, than to think of arriving safe at rest. But wisdom is jus-
tified of all her children. (Matt. xi. 19; Luke vii. 35.) Know-
ledge hath no enemy but the ignorant. This heavenly course
was never spoke against by any, but those that never either
knew it, or used it. 1 more fear the neglect of men that do ap-
prove it, than the opposition or arguments of any against it.
Truth loseth more by loose friends than by sharpest enemies.
CHAP. VII.
Contalmny the fittest Time and Place for this Coiitemjjiation,
and the Preparation of the Heart unto it.
Sect. I. Thus I have opened to you the nature of this dutv,
and by this time I suppose you partly apprehend what it is that
SIS THE saint's
I SO press upon you ; which, when it is opened more particularly,
you will more fully discern. I now proceed to direct you in the
work: where I shall first show you how you must set upon it;
and. Secondly, How you must behave yourself in it ; and, Thirdly,
How you shall shut it up. And here I suppose thee to be a man
that dost conscionablv avoid the forementioned hinderances, and
conscionably use the forementioned helps, or else it is in vain to
set thee a higher lesson, till thou hast first learned that; which, if
thou have done, I then further advise thee : First, Somewhat con-
cerning the time and season ; Secondly, Somewhat concerning
the place ; and. Thirdly, Somewhat concerning the frame of thy
spirit.
And, First, For the time, I advise thee that, as much as may
be, it may be set and constant. Proportion out such a part of
thy time to the work.
Stick not at their scruple, who question the stating of times
as superstitious. If thou suit out thy time to the advantage of
the work, and place no more religion in the time itself, thou
needest not to fear lest this be superstition. As a workman in
his shop will have a set place for every one of hi^ tools and
wares, or else when he should use it, it may be to seek ; so a
Christian should have a set time for every ordinary duty, or else
when he should practise it, it is ten to one but he will be put by
it. Stated time is a hedge to duty, and defends it against many
temptations to omission. God hath stated none but the Lord's-
day himself, but he hath left it to be stated and determined by
ourselves, according to every man's condition and occasions, lest
otherwise his law should have been a burden or a snare. Yet hath
he left us general rules, which, by the use of reason and chris-
tian prudence, may help us to determine of the fittest times. It
is as ridiculous a question of them that ask us where Scripture
commands to pray so oft, or at such hours, privately, or in fami-
lies ; as if they asked where the Scripture commands that the
church-house, or temple, stand in such a place, or the pulpit in
such a place, or mv seat in such a place; or where it commands
a man to read the Scriptures with a pair of spectacles, &c. Most
that I have known to break the bond of duty, and to argue
against a stated time, have at last grown careless of the duty
itself, and showed more dislike against the work than the time.
If God give me so much money or wealth, and tell me not in
Scripture how much such a poor man must have, nor how much my '
family, nor how much in clothes, and how much in expenses ; is
EVERLASTING REST. 319
it not lawful, yea, and necessary, that I make the division my-
self, and allow to each the due proportion? So, if God bestow
on me a day or week of time, and give me such and such work to
do in this time, and tell me not how much 1 shall allot to each
work, certaiidy 1 must make the division myself, and cut my coat
according to my cloth, and proportion it wisely and carefully too,
or else I am like to leave something undone. Though God hath
not told you at what hour you shall rise in the morning, or at
what hours you shall eat and drink, yet your own reason and
experience will tell you that, ordinarily, you should observe a
stated time. Neither let the fear of customariness and formality
deter vou from this. That argument hath brought the Lord's-
supper from once a week to once a quarter, or once a year ; and
it hath brought family duties, with too many of late, from twice
a day to once a week, or once a month ; and if it were not that
man, being proud, is naturally of a teaching humour, and ad-
dicted to works of popularity and ostentation, I believe it would
diminish preaching as much : and will it deal any better with
secret duties, especially this of holy meditation ? I advise thee,
therefore, if thou well mayest, to allow this duty a stated time,
and be as constant in it as in hearing and praying. Yet be cau-
tious in understanding this. 1 know this will not prove every man's
duty. Some have not themselves and their time at command,
and therefore cannot set their hours. Such are most servants,
and many children of poor and carnal parents ; and many are
so poor that the necessity of their families will deny them this
freedom. I do not think it the duty of such to leave their
labours for this work just at certain set times ; no, nor for prayer,
or other necessary worship. No such duty is at all times a duty.
Affirmatives, especially positive, bind not semper et ad semper.
When two duties come together, and cannot both be performed,
it were then a sin to perform the lesser. Of two duties we must
choose the greater, though of two sins we must choose neither.
1 think such persons were best to be watchful, to redeem time
as much as thev can, and take their vacant opportunities as they
fall, and especially to join meditation and prayer, as much as
they can, with the very labours of their callings. There is no
such enmitv between labouring and meditating, or praying in
the spirit, but that both may conveniently be done together.
Yet, I say, (as Paul, in another case,) if thou canst be fiee, use
it rather. Those that have more spare time from worldly neces-
saries, and are masters to dispose of themselves and their time.
320 THE saint's
I still advise that they keep this duty to a stated time : and, in-
deed, it were no ill husbandry, nor point of folly, if we did so
by all other duties. If we considered of the ordinary works of
the day, and suited out a fit season and proportion of time to
every work, and fixed this in our memory and resolution, or
wrote it in a table, and kept it in our closets, and never break
it but upon unexpected or extraordinary cause. If every work
of the day had thus its appointed time, we should be better
skilled, both in redeeming time and performing duty.
Sect. II. 2. I advise thee also, concerning thy time for this
duty, that as it be stated, so it be frequent : just how oft it
should be, I cannot determine, because men's several conditions
may vary it ; but in general, that it be frequent, the Scripture
requireth, when it mentioneth meditating continually, and
day and night. (Psal. i. 2 ; cxix. 48, 97, 99.) Circumstances
of our condition, may much vary the circumstances of our
duties. It may be one man's duty to hear or pray oftener
than another, and so it may be in this of meditation. But for
those that can conveniently omit other business, I advise, that
it be once a day at least. Though Scripture tells us not how
oft in a day we should eat or drink, yet prudence and experience
will direct us twice or thrice a day, according to the temper and
necessities of our bodies. Those that think they should not tie
themselves to order or number of duties, but should then only
meditate or pray, when they find the Spirit provoking them to
it, do go upon uncertain and unchristian grounds. I am sure,
the Scripture provokes us to frequency, and our necessity
secondeth the voice of Scripture; and if through my own
neglect, or resistance of the Spirit, I do not find it so to excite
and quicken me, I dare not therefore disobey the Scripture, nor
neglect the necessities of my own soul.>' I should suspect that
spirit which would turn my soul from constancy in duty -J if the
Spirit in Scripture bid me meditate or pray, I dare not forbear
it, because I find not the Spirit within me to second the com-
mand : if I find not incitation to duty before, yet I may find
assistance while I wait in performance. I am afraid of laying
mv corruptions upon the Spirit, or blaming the want of the Spi-
rit's assistance, when I should blame the backwardness of my
y 111 the same sense as Juslin Martyr said, be would not believe Christ
himself, if he had preached any other God, besides liim who is the Creator of all;
so may 1 say, I would not believe the spirit that should take me off my duty
and obedience to God. Vid. Mcephor. Ecdcs. Histor. lib. iv. cap. 6.
EVERLASTING REST. 1321
own heart ; nor dare I make one corruption a plea for another ;
nor urge the inward rebellion of my nature, as a reason for the
outward disobedience of my life : and for the healing of my
nature's backwardness, 1 more expect that the Spirit of Christ
should do it in a way of duty, (which I still find to be his ordi-
nary season of working,) than in a way of disobedience, and.
neglect of duty. Men that fall on duty, according to the frame
of their spirits only, are like our ignorant vulgar, (or if you will,
like the swine,) who think their appetite should be the only
rule of their eating; when a wise man judgcth both of (luantity
and (piality, by reason and experience; lest when his appetite is
depraved, he should either surfeit or famish. Our appetite is no
sure rule for our times of duty ; but the word of God in general,
and our spiritual reason, experience, necessity, and convenience
in particular, may truly direct us.
Three reasons especially should persuade thee to frequency in
this meditation on heaven.
1. J3ecause seldom conversing with him will breed a strange-
ness betwixt thy soul and God : frequent society breeds fami-
liarity, and familiarity increaseth love and delight, and maketh
us bold and confident in our addresses. This is the main end of
this duty; that thou mayest have acquaintance and fellowship
with God therein ; therefore, if thou come but seldom to it, thou
wilt keep thyself a stranger still, and so miss of the end of the
work. Oh ! when a man feels his need of God, and must seek
his help in a time of necessity, when nothing else can do him
any good, you would little think what an encouragement it is,
to go to a God that we know, and are acquainted with. Oh !
saith the heavenly Christian, I know both whither I go, and to
whom, I have gone this way many a time before now; it is the
same God that I daily conversed with ; it is the same way that
was my daily walk ; God knows me well enough, and I have
some knowledge of him. On the other side, what a horror
and discouragement to the soul will it be, when it is forced to
fly God in straits : to think, Alas ! I know not whither to go ;
I never went the way before; I have no acquaintance at the
court of heaven ; my soul knows not that God that I must
speak to; and I fear he will not know mv soul ! But especially
when we come to die, and must immediately apjjear before this
God, and expect to enter into his eternal rest, then the differ-
ence will plainly appear ; then what a joy will it be to think, I
am going to the place that 1 daily conversed in ; to the place
VOL. XXIII. Y
322 THE saint's
from whence I tasted so frequent delights ; to that God whom
1 have met in my meditation so oft ! My heart hath heen at
heaven before now, and tasted the sweetness that hath oft re-
vived it ; and (as Jonathan by his honey) if my eyes were so
enlightened, and my mind refreshed, when I tasted but a little
of that sweetness, what will it be when I shall feed on it freely ?
(1 Sam. xiv. 29.) On the other side, what a terror must it be to
think, I must die, and go I know not whither ; from a place
where I am acquainted, to a place where I have no familiarity
or knowledge ; O sirs ! it is an inexpressible horror to a dying
man, to have strange thoughts of God and heaven ; I am per-
suaded there is no cause so common, that makes death even to
godly men unwelcome and uncomfortable. Therefore, I per-
suade thee to frequency in this duty, that seldomness breed not
cstrangedness from God.
2. And besides that, seldomness will make thee unskilful in
the work, and strange to the duty, as well as to God. How un-
handsomely and clumsily do men set their hands to a work that
they are seldom employed in ! Whereas frequency will habituate
thv heart to the work, and thou wilt better know the way which
thou daily walkest, yea, and it will be more easy and delightful
also : the hill which made thee pant and blow at the first going
up, thou mayest run up easily when thou art once accustomed
to it. Tlie heart, which of itself is naturally backward, will
contract a greater unwillingness through disuse ; and as an un-
tamed colt not used to the hand, it will hardly come to hand,
when thou shouldst use it.
3. And lastly, Thou wilt lose that heat and life bv long in-
termissions, which with much ado thou didst obtain in duty. If
'thou eat but a meal in two or three days, thou wilt lose thy
strength as fast as thou gettest it ; if in holy meditation thou
get near to Christ, and warm thy heart with the fire of love, if
thou then turn away and come but seldom, thou wilt soon return
to thy former coldness. If thou walk or labour till thou hast
got thee heat, and then sit idle all day after, wilt thou not surely
lose thy heat again? Especially, it being so spiritual a work,
and so against the bent of nature, we shall be still inclining to
our natural temper.
If water that is heated be long from the fire, it will return to
its coldness, l)ecause that is its natural temper. I advise thee,
therefore, that thou be as oft as may be in this soul-raising duty,
lest when thou hast long rowed hard against the stream, or tide,
EVERLASTING REST.
323
and wind, the boat should go farther down by thy intermission,
than it was got up by all thv labour : and lest, when thou hast
been long rolling thy stony iieart towards the top of the hill, it
should go faster down when thou dost slack thy diligence. It
is true, the intermixed use of other duties mav do much to the
keeping thy heart above, especially secret prayer j but medita-
tion is the life of most other duties ; and the view of heaven is
the life of meditation.
Sect. 111. 3. Concerning the time of this duty, I advise thee
that thou choose the most seasonable time. ^ All things are
beautiful and excellent in their season. Unseasonableness may
lose thee the fruit of thy labour; it may raise up disturbances
and difficulties in the work; yea, it may turn a duty to sin :
when the seasonableness of a duty doth make it easy, doth
remove impediments, doth embolden us to the undertaking, and
doth ripen its fruit.
The seasons of this duty are either. First, Extraordinary ; or,
Secondly, Ordinary.
1. The ordinary season for vour daily performance cannot be
particularly determined by man : otherwise God would have
determined it in his word. But men's conditions of employ-
ment, and freedom, and bodily temper, are so various, that the
same may be a seasonable hour to one, which mav be unsea-
sonable to another, if thou be a servant, or a hard labourer,
that thou hast not thyself, nor thy time at command, thou must
take that season which thy business will best afford thee. Either
as thou sittest in the shop at work, or as thou travellest on the
way, or as thou liest waking in the night. Every man best
knows his own time, even when he hath the least to hinder him
of his business in the world. But for those whose necessities
tie them not so close, but that they may well lay aside their
earthly affairs, and choose what time of the day they will, my
advice to such is, that they carefully observe the temper of their
body and mind, and mark when they find their spirits most ac-
tive and fit for contemplation, and pitch upon that as the stated
time. Some men are freest for duties when they are fasting,
and some are unfittest of all. Some are fit for duties of hu-
miliation at one season, and for duties of exultation at another.
Every man is the meetest judge for himself. Only give me leave
to tender you mv observation, which time I have always found
' De tempore pretandi vide qua; scripsit Cypri. lie Oratioue Dominica, sect,
25—27. pag. (Edit. I'amel. c. Cioiilait.) 3 IB.
Y 2
324 THE saint's
fittest for myself; and that is, the evening; from sun-setting
to twilight ; and sometunes in the night, when it is warm and
clear. Whether it be any thing from the temperature of ray
body, I know not ; but 1 conjecture that the same time would
be seasonable to most tempers, for several natural reasons,
which I will not now stand to mention. Neither would 1 have
mentioned my own experience in this, but that 1 was encouraged
hereunto by finding it suit with the experience of abetter and
a wiser man than myself, and that is Isaac : for it is said in
Gen. xxiv. 63, that he went to meditate in a field at the
eventide. And his experience I dare more boldly recommend
unto you than my own ; and as I remember, Dr. Hall, in his
excellent treatise of meditation, gives you the like account of his
own experience.
Sect. IV. 2. The Lord's-day is a time exceeding seasonable
for this exercise. When should we more seasonably contem-
plate on rest, than on that day of rest which doth tvpify it to
us ? Neither do I think that typifying use is ceased, because
the antitype is not fully yet to come ; however, it being a day
appropriated to worship and spiritual duties, methinks we
should never exclude this duty which is so eminently spiritual.
I think, verily, this is the chiefest work of a christian sabbath,
and most agreeable to the intent of its positive institution.
What fitter time to converse with our Lord than on that day
which he hath appropriated to such employment, and therefore
called it the Lord's-day ? What fitter day to ascend to heaven
than that on which our Lord did arise from earth, and fully
triumph over death and hell, and take possession of heaven for
us ? The fittest temper for a true believer is to be in the Spirit
on the Lord's-day : this was St. John's temper on that day ;
(Rev. i. 13;) and what can bring us to this ravishment in the
Spirit but the spiritual beholding of our ravishing glory ? Surely,
though an outward ordinance may delight the ear, or tickle the
fancy, vet it is the view of God that must ravish the soul. There
is a great deal of difference betwixt the receiving of the word
with joy, (Matt. xiii. 20,) and being in the Spirit on the Lord's-
day. (Rev. i. 10.)
Two sorts of Christians I would entreat to take notice of this
especially.
1. Those that spend the Lord's-day only in public worship,
either through the neglect of this spiritual duty of meditation, or
else by their over-much exercise of the public, allowing no time
KVERLASTrXG RF.ST.
.325
to private duty. Tliougli there be few that offend in this last
kind, yet some there arc, and a hurtful mistake to the soul it is.
They will grow but in gifts, and common acc()mj)lishments, if
they exercise but their gifts in outward performances.
2. Those that have time on the Lord's-day for idleness and
vain discourse, and fmd the day longer than they know how
well to spend, were these but acc|uainted with this duty of con-
templation, thev would need no other recreation or pastime ;
they would think the longest day short enough, and be sorry
that the night hath shortened their ])leasure.
Whether this day be of positive divine institution, and so to
us Christians of necessary observation, is out of my way to
handle here. '^ I refer those that doubt to what is in print on
that subject, especially Master George Abbot against Broad ; and,
above all, Master Cawdry, and Master Palmer, their ' Sabbatum
Redivivum.' It is an encouragement to the doubtful, to find the
generality of its rational opposers, to acknowledge the useful-
ness, yea, the necessity, of a stated day, and the fitness of this
above all otiier days. I would I could persuade those that are
convinced of its morality, to spend a greater part of it in this
true spirituality. But we do in this as in most things else,
think it enough that we believe our duty, as we do the articles
of our faitli, and let who will put it in practice: we will dis-
pute for duty, and let others jjcrform it. As I have known some
drunkards upon the ale-bench will ])lead for godly men, while
themselves are ungodly; so do too many for the observation of the
Lord's-dav, who themselves are unaccjuainted with tiiis spiritual
part of its observation. Christians, let heaven have some share
in your sabbaths, where you must shortly keep your everlasting
* 1 confess it a very o;reat confirmation to nie, that the Lord's-day was of
divine separatit>n, to lind it so exceeding clear and certain that the church
hath still observed it ever since tiie apostles' days ; not that I take my faith
from anti(|uity. But this, as to the case of fait, is a clear jiroof tliat the
apo'lles useil it, and so a fuller exposition of Scripture concernin;^ its institu-
tiiin. lijnatius frequently presscth it. Or if any doubt of his writings, yet
Justin Martyr is a witness !)eyond exce])tioi), who, in the end of his second
Apology, tells us, t'lat the Christians still met on that day. and shous how
they spent it iu reading, exhortation, prayer, sacrament, &c. See aUo Tertul.
Apologet. cap. Ki; et Lib. dc Idololati ia, cap. \iv. p. (eilit. Pamel.) I'li. n. lOi) ;
et Lib. de Coron. Milit. p. iOfi. n. '.W, ct •20X. n. IJi) ; ct Cyprian. Ejiist. .")'.). ad
Fidem ; Kuseb. Eccles. llist. lib. i\. cap. 17, et lib. iii. rap. 27; et Au-cust.
Epist. 119. ad Januar. et Clement, (,'onsiitut. Apostol. lib. ii. cap. (J.'J : Basil,
de Spir. Sanct. ca]). 27 ; Cyril, in Joan. lib. xii. cap. ;")8 ; Amhros. Serm. (J2;
Hieron. in Vit. Paul ; Idem Epist. ad Eustach. Concil. Constantiuop; can. 8 ;
(Jirysost. Scrui. 5. de Resurrect.; August. Epist. 87. ad Ba*il.
326 THE saint's
sabbatli. As you go from stair to stair, till you come to the
top, so use your sabbaths as steps to glory, till you have passed
them all, and are there arrived. Especially you that are poor
men, and servants, that cannot take time in the week as you
desire, see that you well improve this day. Now your labour
lies not so much upon you ; now you are unyoked from your
common business, be sure, as your bodies rest from their labours,
that your spirit seek after rest with God. I admonish all those
that are possessed of the censorious devil, that if they see a poor
Christian walking privately in the fields on the Lord's-day, they
would not pharisaically conclude him a sabbath-breaker, till they
know more. It may be he takes it as the opportunest place to
withdraw himself from the world to God. Thou seest where his
body walks, but thou seest not where he is walking in spirit.
Hannah was censured for a woman drunk, till Eli heard her speak
for herself; and when he knew the truth, he was ashamed of
his censure. The silent, spiritual worshipper is most liable to
their censure, because he gives not the world an account of his
worship.
Thus I have directed thee to the fittest season for the ordinary
performance of this heavenly work.
Sect. V. 2. For the extraordinary performance, these follow-
ing are seasonable times. 1. When God doth extraordinarily
revive and enable thy spirit. When God hath enkindled thy
spirit with fire from above, it is that it may mount aloft more
freely.'' It is a choice part of a Christian's skill, to observe the
temper of his own spirit, and to observe the gales of grace, and
how the Spirit of Christ doth move upon his. Without Christ we
can do nothing; (John xv. 5 ;) therefore, let us be doing when
he is doing : and be sure not to be out of the way, nor asleep,
when he comes. The sails of the windmill stir not without the
wind; therefore, they must set them a-going when the wind blows.
Be sure that thou watch this wind and tide, if thou wouldst have
a speedy voyage to heaven. A little labour will set thy heart
a-going at such a time as this, when another time thou mayest
studv and take pains to little purpose. Most Christians do
sometime find a more than ordinary reviving and activeness of
spirit : take this as sent from heaven to raise thee thither : and
when the Spirit is lifting thy heart from the earth, be sure thou
•> As Gerson, in the ftirecitcd place, saitli, This art or way of meditation is
not learned chiefly out of hooks ; but the Spirit of God bestoweth it as he
pleaseth, on some more pleutifuUy, and on some more sparingly.
EVEULASTIN(; REST.
327
then lift at it thyself. As when the angel came to Peter in his
prison and irons, and smote him on the side, and raised him up,
saying, "Arise up (|uickly, gird thyself, bind on thy sandals, and
cast thy garments about thee, and follow me ;" and Peter arose
and followed till he was delivered ; (Acts xii. 7, S, &c.) so when
the Spirit finds thy heart in prison and irons, and smites it, and
bids thee " Arise quickly, and follow me," be sure thou then
arise and follow, and thou shalt find thy chains fall off, and all
doors will open, and thou wilt be at heaven before thou art
aware.
Sect. Vl. 2. When thou art cast into perplexing troubles of
mind, through sufferings, or fear, or care, or temptations, then
is it seasonable to address thyself to this duty. When should
we take our cordials but in our times of fainting ? When is it
more seasonable to walk to heaven, than when we know not
in what corner on earth to live with comfort ; or when should
our thoughts converse above, but when they have nothing but
grief to converse with below ? Where should Noah's dove be,
but in the ark, when the waters do cover the earth, and she can-
not find rest for the sole of her foot ? (Gen. viii. 8, 9.) What
should we think on but our Father's house, when we want even
the husks of the world to feed on ? Surely, God sends thee thy
afflictions to this very purpose. Happy, thou poor man, if thou
make this use of thy poverty ; and thou that art sick, if thou
so improve thy sickness. It is seasonable to go to the promised
land, when our burdens and tasks are increased in Egypt, and
when we endure the dolours of a grievous wilderness. Believe it,
reader, if thou knewest but what a cordial in thy griefs and
cares the serious views of glorv are, thou wouldst less fear these
harmless troubles, and more use that preserving, reviving re-
medv. I would not have thee, as mountebanks, take poison first,
and then their antidote, to show its power ; so to create thy af-
fliction to try this remedy : but if God reach thee forth the bit-
terest cup, drop in but a little of the taste of heaven, and I war-
rant thee it will sufficiently sweeten it to thy spirit. If the case
thou art in seem never so dangerous, take but a little of this
antidote of rest, and never fear the pain or danger. I will give
thee, to confirm this, but the example of David and the opinion
of Paul, and desire thee thoroughly to consider of both. " In the
multitude of my thoughts within me," saith David, " thy com-
forts delight my soul." (Psalm xcliv. IH.) As if he should say,
' I have multitudes of sadding thoughts which crowd upon me 3
328 THE saint's
thoughts of my sins, and thoughts of my foes ; thoughts of my
dangers, and thoughts of my pains ; yet, in the midst of all this
crowd, one serious thought of the comforts of thy love, and especi-
ally of the comfortahle life in glory, doth so dispel the throng, and
scatter my cares, and disperse the clouds which my troubles had
raised, that they do even revive and delight my soul.' And Paul,
when he had cast up his full accounts, gives thee the sum in Rom.
viii. iS : "For 1 reckon that tlie sufferings of this present time
are not worthy to be compared with the glorv that shall be re-
vealed in us." Study these words well, for every one of them
is full of life, if these true sayings of God were truly and
deeply fixed in thy heart, and if thou couldst, in thy sober me-
ditation, but draw out the comfort of this one scripture, I dare
affirm it would sweeten the bitterest cross, and in a sort make
thee forget thy trouble, as Christ saith, " A woman forgets her
travel, for joy that a man is born into the world." (John xvi, 21.)
\ea, and make thee rejoice in thy tribulation. 1 will add but
one text more : " For which cause we faint not ; but though our
outward man perish, yet the inward is renewed day by day. For
our light affliction which is but for a moment, worketh for us a
far more exceeding eternal weight of glory; while we look not
at the things which are seen, but the things which are not seen :
for the tilings which are seen are temporal, but the things which
are not seen are eternal." (2 Cor. iv. 16, 17.)
Sect. Vlj. 4. Another fit season for this heavenly duty is
when the messengers of God do sunnnonus to die; when either
our gray hairs, or our languishing bodies, or some such-like
forerunners of death, do tell us that our change cannot be far
off; when should we more frequently sweeten our souls with the
believing thoughts of another life, than when we find that this
is almost ended, and when flesh is raising fears and terrors?
Surely, no men have greater need of supporting joys than dying
men ; and those joys must be fetched from our eternal joy. Men
that have earthly pleasures in their hands, may think thev are
-well, though they taste no more; but when a man is dying, and
])arting with all other pleasures, he must then fetch his pleasure
from heaven, or have none : wlien health is gone, and friends
lie weeping by our beds; when houses, and lands, and goods,
and wealth, cannot afford us the least relief, but we are taking
our leave of earth for ever, except a hole for our bodies to rot
in; when we are daily expecting our final day, it is now time
to look to heaven, and to fetch in comfort and support from
EVERLASTING REST.
329
thence ; and as heavenly tlelie^hts are sweetest when they are
unmixed and pure and have no earthly delights conjoined with
them, so therefore the delights of dying Christians are ofttimes
the sweetest that ever they had. Therefore have the saints heen
generally observed to be then most heavenly when they were
nearest dving. What a prophetical blessing hath Jacob for his
sons when he lay a-dying; and so Isaac ! What a heavenly
song, what a divine benediction doth INIoses conclude his life
withal ! (Deut. xxxii.xxxiii.) Nay, as our Saviour increased in
wisdom and knowledge, so did he also in their l)lessed expres-
sions, and still the last the sweetest. What a heavenly prayer,
what a heavenly advice doth he leave his disciples, when he is
about to leave them ! When he saw he must leave the world
and go to the Father, how doth he wean them from worldly
expectations ! How doth he mind them of the mansions in his
Father's house ; and remember them of his coming again to fetch
them thither; and open the union they shall have with him, and
with each other; and promise them to be with him to behold
his glory ! There is more worth in those four chapters, John
xiv. — xvii., than in all the books in the world beside. When
blessed Paul was ready to be offered up, what heavenly exhorta-
tion doth he give the Philippians ; what advice to Timothy ;
what counsel to the elders of ihe E|)hesian church! (Acts xx.)
How near was St. John to heaven in his banishment in Patmos,
a little before his translation to heaven ! What heavenly dis-
^ course had Luther in his last sickness ! How close was Calvin
to his divine studies in his very sickness, that when they would
have dissuaded him from it, he answers, " Wiltisne me otiosum
a Domino apprehendi !" What ! would you have God find me
idle ? 1 have not lived idly, and shall I die idly ? The like n)ay
be yaid of our famous Reignolds. When excellent Biicholcer
was near his end, he wrote his book ' De Consolationc Decum-
bentium.' Then it was thatTossanus wrote hi.s ' Vade mecum.'
Then Doctor Preston was upon the ' Attributes of God.' And
then jNIr. Bolton was on the ' Joys of Heaven.' It were endless
to enumerate the eminent examples of this kind. It is the
general temper of the spirits of the saints, to be then most
heavenly when they are nearest to heaven. As we used to say
of the old and the weak, ' that they have one foot in the grave
already ;' so we may say of the godly, when they are near their
rest, ' thev have one foot, as it were, in heaven already.' \\ hen
should a traveller look homewards with joy, but when he is come
330 THE saint's
within the sight of his home ? It is true, the pains of our bodies
and the fainting of our spirits, may somewhat abate the liveliness'
of our joy; but the measure we have will be the more pure and
spiritual, by how much the less it is kindled from the flesh. Oh,
that we, who are daily languishing, could learn this daily hea-
venly conversing, and could say as the apostles in the forecited
place: (2Cor.iv. 16 — IS:) Oh, that every gripe that our bodies
feel, might make us more sensible of future ease; and that
every weary day and hour might make us long for our eternal
rest! That as the pulling down of one end of the balance is
the lifting up of the other, so the pulling down of our bodies
might be the lifting up of our souls ; that as our souls were usu-
ally at the worst when our bodies were at the best, so now they
might be at the best when our bodies are at the worst. Why
should we not think thus with ourselves ? why, every one of
these gripes that I feel, are but the cutting of the stiches for the
ripping off mine old attire, that God may clothe me with the
glory of his saints. Had I rather live in these rotten rags, than
be at the trouble and pains to shift me ? Should the infant
desire to stay in the womb, because of the straitness and pains
of the passage ; or because he knows not the world that he is to
come into ; nor is acquainted with the fashions and inhabitants
thereof? Am not I nearer to my desired rest than ever [ was ?
If the remembrance of these griefs will increase my joy, when
I shall look back upon them from above, why then should not
the remembrance of that joy abate my griefs when I look
upwards to it from below ? And why should the present feeling
of these dolours so much diminish' the foretastes of glory, when
the remembrance of them will then increase it ? All these gripes
and woes that I feel, are but the farevvell of sin and sorrows.
As nature useth to struggle hard a little before death, and as the
devil cast the man to the ground and tore him, when he was
going out of him ; (Mark ix. 26 ;) so this tearing and troubling
which I now feel, is but at the departure of sin and misery : for
as the effects of grace are sweetest at last, so the effects of sin
are bitterest at the last, and this is the last that ever I shall taste
of it ; when once the whirlwind and earthquake is past, the still
voice will next succeed, and God only will be in the voice, though
sin also was in the earthquake and whirlwind.
Thus, Christian, as every patig of sickness should mind the
wicked of their eternal pangs, and make them look into the
bottom of hell, so should all thv woe and weakness mind thee
EVERLASTING RF.ST. 831
of thy near approaching joy, and make thee look as high as
heaven. And, as a ball, the harder thou art smitten down to
earth, the higher shouldst thou rebound up to heaven. If this
be thy case, who readest these lines, (and if it be not now, it will
be shortly,) if thou lie in consuming, painful sickness, if thou
perceive the dving time draw on, O where should thy heart be
now but with Christ? IVIethiuks thou shouldst even behold
him, as it were, standing by thee, and shouldst bespeak him as
thy father, thy husband, thy physician, thy friend. Mcthinks
thou shouldst even see, as it were, the angels about thee waiting
to perform their last office to thy soul, as thy friends wait to
perform theirs to thy body ; those angels which disdained not to
bring the soul of a scabbed beggar to heaven, will not think
much to conduct thee thither. Oh, look upon thy sickness as
Jacob did on Joseph's chariots, and let thy spirit revive within
thee, and say, ' It is enough that Joseph, that Christ is yet alive;
for because he lives, I shall live also.' (John xiv. 19.) As thou
art sick, and needest the daintiest food, and choicest cordials,
so here are choicer than the world affords. Here is the food of
angels and glorified saints ; here are all the joys that heaven
doth yield, even the vision of God, the sight of Christ, and what-
soever the blessed there possess : this table is spread for thee
to feed on in thy sickness ; these dainties are offered thee by the
hand of Christ : he hath written thee the receipt in the promises
of the Gospel ; he hath prepared thee all the ingredients in
heaven ; onlv put forth the hand of faith, and feed upon them,
and rejoice and live. The Lord saith to thee, as he did to Elias,
" Arise and eat, because the journey is too great for thee."
(1 Kings xix. 7.) Though it be not long, yet the way is foul :
I counsel thee, therefore, that thou obey his voice, and arise and
eat, and in the strength of that meat thou mayest walk till
thou come to the mount of God. Die not in the ditch of horror
or stupidity ; but, as the Lord said to Moses, " Go up into the
mount, and see the land that the Lord hath promised, and die
in the mount." (Deut. xxxii. 4.9, 50.) And as old Simeon,
when he saw Christ in his infancy in the temple, so do thou
behold him in the temple of the New Jerusalem as in his glory,
and take him in the arms of thy faith, and say, " Lord, now
lettest thou thy servant depart in peace, for mine eye (of faith)
hath seen thy salvation." As thou wast never so near to heaven
as now, so let thy spirit be nearer it now than ever.
332 THE saint's
So you have seen which is the fittest season for this duty r*^ I
should here advise thee also of some times unseasonable, but I
shall only add this one caution, The unseasonable urging of the
most spiritual duty, is more from the tempter than from the Spi-
rit of God ! When Satan sees a Christian in a condition wherein
he is unable and unfit for a dutv, or wherein he mav have more
advantage against us by our performance of it than by our
omitting it, he will then drive on as earnestly to duty, as if it
were the very Spirit of holiness : that so upon our omitting, or
ill performance, be may have somewhat to cast in our teeth, and
to trouble us with. And this is one of his ways of deceiving,
when he transforms himself into an angel of light. It may be,
when thou art on thy knees in prayer, thou shalt have many
good thoughts will come into thy mind ; or when thou art hear-
ing the word, or at such unseasonable times. Resist these good
thoughts as coming from the devil, for they are formally evil,
though they are materially good ; even good thoughts in them-
selves may be sinful to thee. It may be, when thou shouldst
be diligent in thy necessary labours, thou shalt be moved to cast
aside all, that thou mayest go to meditation or to prayer : these
motions are usually from the spirit of delusion : the Spirit of
Christ doth nothing unseasonably : God is not the God of con-
fusion, but of order-
Sect. VIII. Thus much I thought necessary to advise thee
concerning the time of this duty. It now follows that I speak
a word of the fittest place.'^ Though God is everywhere to be
found by a faithful soul ; yet some places are more convenient
for a duty than others.
1. As this is a private and spiritual dutv, so it is most conve-
nient that thou retire to some private place : our spirits had
need of every help, and to be freed from every hinderance in
«= Read Master Symouds's 'Deserted Soul,' p. 225—227.
•* Every place is truly lioly where we receive the knowledg'e and cog:itati()ns
of God.— Clem. Alex. Slromat. lib. vii. Vide Gersoii, ubi ini'ra, cap. 24. Do-
minos docet nos, ut opera sua imitemur, et sicut ipse fecit ita et nos facia-
mus : ecce oraturus erat, et asceudit in moiiteni ; oportet etiam nos k neg'o-
tiis otiosos orare, et non in medio multoruni ; sed pernoctantes ne statim ut
ccEperimus cessemiis.—Theophi/lact. in JmIic, cap. (i. Yet the principal
secrecy and silence must be in the soul within, rather than witiiout ; that is,
that the soul shut out of itself a!i human, worldly cares, all vain and hurtful
thoughts, and whatsoever may hinder it front reaching- to the end which it
doth intend. For it often falls out that a man is alone, separated from the
company of men, and yet by fantasies, thoughts, and melancholies, doth suf-
EVERLASTING REST. 333
the work : and the quality of these circumstances, though to
some they may seem small things, doth much conduce to our
hinderance or our help. Christ himself thought it not vain to
direct in this circumstance of private duty. (Matt. vi. 4, 6, IS.)
Jf in private prayer we must shut our door upon us, that our
Father may hear us in secret, so it is also requisite in this me-
ditation. How oft doth Christ himself depart to some moun-
tain, or wilderness, or other solitary place ! For occasional
meditation I give thee not this advice, but for this daily set
and solemn duty I advise that thou withdraw thyself from all
society, yea, though it were the society of godly men, that thou
mayest awhile enjoy the society of Christ : if a student cannot
study in a crowd, who exercises only his invention and memory,
much less when thou must exercise all the powers of thy soul,
and that upon an object so far above nature : when thy eyes
are filled with the persons and actions of men, and thine ears
with their discourse, it is hard then to have thv thoughts and
affections free for this duty. Though 1 would not persuade
thee to Pythagoras's cave, nor to the hermit's wilderness, nor to
the monk's cell ; vet 1 would advise thee to frequent solitari-
ness, that thou mayest sometimes confer with Christ, and with
thyself, as well as with others. We are fled so far from the
solitude of superstition, that we have cast off the solitude of
contemplative devotion. Friends use to converse most fami-
liarly in private, and to open their secrets, and let out their
affections most freely. Public converse is but common con-
verse. Use, therefore, as Christ himself did, (Mark i. 35,) to
depart sometimes into a solitary place, that thou mayest be
wholly vacant for this great employment. (See Matt. xiv. 23 ;
fer the most grievous and burdensome company in Ijimself ; which fantasies
do beget in him various tumults, and conferences, and prattliugs ; bringing
before the eyes of his understanding, sometime one thing, sometime another :
leading him sometime into tlie kitchen, sometime into tlie market; bringing
thence to him the unclean delights of the flesh : showing him dances, and
beauties, and songs, and such kind of vanities drawing to sin : as St. Jerome
humbly confcsseth of himself, that when he was in the wilderness, without
any company save wild beasts and scorpions, yet he was oft, in his thoughts,
in dances, and in the company of the ladies at Ronie. So these fantasies will
make the soul, even when it is alone, to be angry, and quarrel with sonie
one that is absent, as if he were present ; to be counting money ; it will pass
over the seas; it will fly abroad the land ; sometime it will be in hii;h dig-
nities ; and so of innumerable fancies the like. Such a soul is not secret, nor
alone : nor is a devout soul in contemplation alone; for it is never le^s alone.
Jt is in the best company, even with God and saints by holy «lesires and cogi-
tations. — Ccrson, part iii. lol. j8J, JJe Monte CoiUemplutionL^, cajn 23.
334 THE saint's
Mark vi. 47; Luke ix. 18, 36 ; John vi. 15, 16.) We sel-
dom read of God's appearing, by himself, or his angels, to any
of his prophets or saints in a throng, but frequently when they
were alone.^
And as 1 advise thee to a place of retiredness, so also that
thou observe more particularly, what place and posture best
agreeth with thy spirit : whether within doors, or without ;
whether sitting still, or walking. I believe Isaac's example in
this also, will direct us to the place and posture which will best
suit with most, as it doth with me, viz., his walking forth to
meditate in the field at the eventide. And Christ's own exam-
ple in the places forecited give us the like direction. Christ
was so used to a solitary garden, that even Judas, when he came
to betray him, knew where to find him. (John xviii. 1, 2.) And
though he took his disciples thither with him, yet did he sepa-
rate himself from them for more secret devotions. (Luke xxii.
41.) And though, his meditation be not directly named, but
only his praying, yet it is very clearly implied. (Matt. xxvi.
38, 39.) His soul is first made sorrowful with the bitter medi-
tations on his death and sufferings, and then he poureth it out
in prayer. (Mark xiv. 34.) So that Christ had his accustomed
place, and consequently accustomed duty, and so must we.
Christ hath a ])lace that is solitary, whither he retireth himself
even from his own disciples, and so must we : Christ's medita-
tions do go further than his thoughts ; they affect and pierce
his heart and soul, and so must ours. Only there is a wide
difference in the object : Christ meditates on the suffering that
our sins had deserved, that the wrath of his Father even passed
through his thoughts upon all his soul : but the meditation that
we speak of, is on the glory he hath purchased ; that the love
of the Father, and the joy of the Spirit, might enter at our
thoughts, and revive our affections, and overflow our souls. So
that, as Christ's meditation was the sluice or floodgate, to let
in hell to overflow his affections, so our meditation should be
the sluice to let in heaven into our affections.
Sect. IX. So much concerning the time and place of this
duty. I am next to advise thee somewhat concerning the pre-
* Chrysostomus ait : Solitudo est locus idoneus ad philosophiam ; referente
Jac. Gryiiffio. Magisterio suo Dominus secretoorare iios i)ra;ce|)it ; in abditis
est einotis iocis, in cubiculis ipsis, quod niagis couveiiit fidei. Ut scianius,
])eun» ul)iquc esse prajsentem, audire omiies et videre, et majestatis suse ple-
uitudine ill abdita qua;((ue et occulta penetrare. — Cyprian, dc Oratlone Do-
mine, sect. ii. J), (inihi) 30i).
EVERLASTING REST. 335
parations of thy heart. The success of the work doth much
depend on the frame of thy heart. When man's heart had
nothing in it that might grieve the Spirit, then was it the de-
lightful habitation of his Maker. God did not quit his residence
there, till man did repel him by unworthy provocations. There
grew no strangeness, till the heart grew sinful, and too loath-
some a dungeon for God to delight in. And were this soul re-
duced to its former innocency, God would quickly return to his
former habitation : yea, so far as it is renewed and repaired by
the Spirit, and purged of its lusts, and beautified with his
image, the Lord will yet acknowledge it his own, and Christ
will manifest himself unto it, and the Spirit will take it for his
temple and residence. So far as the soul is qualified for con-
versing with God, so far it doth actually, for the most part, en-
joy him. Therefore, with all diligence keep thy heart, for from
thence are the issues of life. (Prov. iv. 23.)
More particularly, when thou settest on this duty; First,
Get thy heart as clear from the world as thou canst ; wholly
lay by the thoughts of thy business, of thy troubles, of thy
enjoyments, and of every thing that may take up any room in
thy soul. Get thy soul as empty as possibly thoti canst, and so
it may be the more capable of being filled with God. It is a
work, as 1 have said, that will require all the powers of thv
soul, if they were a thousand times more capacious and active
than they are, and therefore you have need to lav by all other
thoughts and affections, while you are busied here, if thou
couldst well perform some outward duty with a piece of thy
heart, while the other is absent, yet this above all I am sure
thou canst not. Surely, if thou once address thyself to the
business indeed, thou wilt be as the covetous man at the heap of
gold, that when he might take as much as he could carry awav,
lamented that he was able to bear no Tnore. So when thou
shalt get into tlie mount of contemplation, thou wilt find there
as much of God and glory, as thy narrow heart is able to con-
tain ; and almost nothing to hinder thy full possession, but only
the uncapableness of thy own spirit. O then (wilt thou think)
that this understanding were larger, that I might conceive more !
that these affections were wider to contain more ! it is more my
own unfitness than any thing else, which is the cause that even
this place is not my heaven ! God is in this i)]ace, and I know it
not. This mount is full of the angels of God, but mine eyes
are shut, and cannot see them. O the words of love that Christ
336 THE saint's
hath to speak ! O the wonders of love that lie hath to show !
But, alas! I cannot bear them yet: heaven is here ready at
hand for me, but my uucapable heart is unready for heaven !
Thus wouldst thou lament, that the deadness of thy heart doth
hinder thy joys ; even as a sick man is sorry that he wants a
stomach when he sees a feast before him.
Therefore, reader, seeing it is much in the capacity and
frame of thy heart, how much thou shalt enjoy of God in this
contemplation, be sure that all the room thou hast be empty ;
and, if ever, seek him here with all thy soul : thrust not Christ
into the stable and the manger, as if thou hadst better guests
for the chiefest rooms. Say to all thy worldly business and
thoughts, as Christ to his disciples, " Sit you here, while 1 go
and pray yonder." (Matt. xxvi. 3().) Or, as Abraham, when
he went to sacrifice Isaac, left his servant and ass below the
mount, saying, " Stay you here, and 1 and the lad will go
yonder and worship, and come again to you :" so say thou to
all thy worldly thoughts, "Abide you below, while I go up to
Christ, and then I will return to you again." Yea, as God did
terrify the people with his threats of death, if any one should
dare to come to the mount, when Moses was to receive the law
from God ; so do thou terrify thy own heart, and use violence
against thy intruding thoughts, if they offer to accompany thee
to the mount of contemplation. Even as the priests thrust
Uzziah the king out of the temple, where he presumed to burn
incense, when they saw the leprosy to arise upon him ; so do
thou thrust these thoughts from the temple of thy heart, which
have the badge of God's prohibitipn upon them. As you will
beat back your dogs, yea, and leave your servants behind you,
when yourselves are admitted into the prince's presence, so also
do by these. Yourselves may be welcome, but such followers
may not.
Sect. X. 2. Be sure thou set upon this work with the greatest
seriousness that possibly thou canst. Customariness here is a
killing sin. There is no trifling in holy things : God will be
sanctified of all that draw near him. These spiritual, excellent,
soul-raising duties are the most dangerous, if we miscarry in
them, of all. The more they advance the soul, being well used,
the more they destroy it, being used unfaithfully: as the best
meats corrupted, are the worst. To help thee therefore to be
serious when thou settest on this work ; First, Labour to have
the deepest apprehensions of the presence of God, and the in-
KVKR LA STING REST. 337
conipreliciisihle greatness of the majesty wliich thou approach-
est. If Rebecca veil her face at her approach to Isaac; if
Esther must not draw near till the king hohl forth the sceptre ;
if dust and wonns'-meat must have such respect, think, then,
with what reverence thou shouldst approach thy Maker ; tliink
thou art addressing thyself to Him that made the worlds with
the word of his mouth ; that u])holds the earth as in the palm
of his hand; that keeps the sun, and moon, and heaven, in tlieir
courses ; that bounds the raging sea with the sands, (.ler. v. 22,)
and saith, "Hitherto go, and no further:" thou art going
about to converse with Him, before whom the earth will quake,
and devils tremble ; before whose bar thou must shortly stand,
and all the world with thee, to receive their doom. O think, I
shall then have lively apprehensions of his majesty ; my drowsy
spirits will then be awakened ; and mv stupid irreverence be
laid aside : why should I not now be roused witii a sense of his
greatness, and the dread of his name possess my soul ?
Secondly, Labour to apprehend the greatness of the work
which thou attemptcst, and to be deeply sensible both of it.s
weight and height, of its concernment and excellency. If thou
wert pleading for thy life at the bar of a judge, thou wouldst be
serious ; and yet that were but a trifle to this : if timu wert
engaged in such a work as David was against Goliah, whereon
the kingdom's deliverance did depend, in itself considered, it
were nothing to this. Suppose thou wert going to such a
wrestling as Jacob's ; suppose thou wert going to see the sight
which tlie three disciples saw in the mount ; iiow seriously,
how reverently wouldst thou both approach and behold ! If the
sun do suffer any notable eclipse, how seriously do all run out
to see it ! If some angel of heaven should but appoint to meet
thee, at the same time and place of thy contemplations, how
dreadfully, how apprehensively, wouldst thou go to meet him 1
Why, consider then with what a spirit thou shouldst meet the
Lord, and with what seriousness and dread thou shouldst daily
converse with him : when Manoah had seen but an angel, he
cries out, " We shall surely die, because we have seen God."
(Judg. xiii. 22.)
Consider also the blessed issue of the work ; if it do succeed,
it will be an admission of thee into the presence of God; a
beginning of thy eternal glory on earth ; a means to make
thee live above the rate of other men, and admit thee into
the next room to the angels themselves ; a means to make thee
VOL. XXIII. Z
338 THE saint's
both live and die both joyfully and blessedly : so that the prize
being so great, thy preparation should be answerable. There
is none on earth that live such a life of joy and blessedness as
those that are acquainted with this heavenly conversation. The
joys of all other men are but like a child's play, a fool's laugh-
ter; as a dream of health to the sick, or as a fresh pasture to
a hungry beast. It is he that trades at heaven that is the only
gainer, and he that neglecteth it that is the only loser ; and,
therefore, how seriously should this work be done 1
CHAP. VIII.
Of Consideration^ the Instrument of this Work ; and what
Force it hath to move the Soul.
SfiCT. I. Having showed thee how thou must set upon this
work, I come now to direct thee in the work itself, and to show
thee the way which thou must take to perform it. All this has
been but to set the instrument (thy heart) in tune, and now we
are come to the music itself; all this hath been but to get thee an
appetite; it follows now that thou approach unto the feast; that
thou sit down and take what is offered, and delight thv soul as
with marrow and fatness. Whoever you are that are children
of the kingdom, I have this message to you from the Lord :
" Behold, the dinner is prepared ; the oxen and fatlings are
killed: come, for all things are, now ready." (Matt. xxii. 4 ;
Luke xiv. 17.) Heaven is before you ; Christ is before you ;
the exceeding, eternal weight of glory is before you : come,
therefore, and feed upon it. Do not make light of this invita-
tion, (Matt. xxii. 5,) nor put off your own mercies with excuses,
(Luke xiv. 18,) whatever thou art, rich or poor, though in
alms-houses or hospitals, though in highways or hedges, my
commission is, if possible, to compel you to come in: "And
blessed is he that eateth bread in the kingdom of God." (Luke
xiv. 15.) The manna lieth about your tents; walk forth into
the wilderness, gather it up, take it home, and feed upon it.
So that the remaining work is only to direct you how to use
your understandings for the warming of your affections, and to
fire your hearts by the help of your heads ; and herein it will be
necessary that I observe this method : First, To show you what
KVERLASTING UKST. ^30
instrument it is tliat you must work by. Secondly, Why, and
how this wav of working is hke to succeed, and attain its end.
Thirdly, What powers of the soul should here be acted, and what
are the particular affections to be excited, and what objective
considerations are necessary thereto, and in what order vou
should proceed. Fourthly, By what acts you must advance to the
height of the work. Fifthly, What advantages you must take,
and what lielps you must use for the facilitating your success.
Sixthly, In what particulars you must look narrowly to your
hearts through the whole ; and I will be the briefer in all, lest
you should lose my meaning in a crowd of words, or vour
thoughts be carried from the work itself, by an over-long and
tedious explication of it.
Sect. II. 1. The great instrument that this work is done by,
is ratiocination, reasoning the case with yourselves, discourse of
mind, cogitation, or thinking; or, if vou will, call it considera-
tion. I here suppose you to know the things to be considered,
and therefore shall wholly pass over that meditation of students
which tends only to speculation, or knowing. They are known
truths that I persuade you to consider, for the grossly ignorant
that know not the doctrine of everlasting life, are for the present
incapable of this duty.
Man's soul, as it receives and retains the ideas or shapes of
things, so hath it a power to choose out any of these deposited
ideas, and draw them forth, and act upon them again and again ;
even as a sheep can fetch U|) his meat for rumination ; or other-
wise nothing would atl'ect us but while the sense is receiving it,
and so we should be somewhat below the brutes. This is the
power that here you must use : to this choice of ideas or sub-
jects for vour cogitations, there must necessarily concur the act
of tiie will,' which indeed must go along in the whole work;
for this must be a voluntary, not a forced cogitation : some men
do consider whether they will or not, and are not able to turn
away their own thoughts ; so will God make the wicked con-
sider of their sins, when he shall set then) all in order before
them. (Psal. 1. 21, 22.) And so shall the damned consider of
heaven, and of the excellency of Christ whom they once de-
spised, and of the eternal joys which they have foolishly lost.
But this forced consideration is not that I mean, but that which
' For (as Aquinas anil otliers) ilie «ill is the hosjinnor of our actions, r/itoad
era-ciltutti actus, tlioufjli tiiC iiniJcrstnndin^ be the lief^iiiner, quoad actus sfte-
cijicationein. However that staud, jet they must concur here.
z 2
340 " THE saint'
s
thou dost willingly and purposely choose ', but though the will
be here requisite, yet still consideration is the instrument of the
work.
Sect. III. 2. Next, let us see what force consideration hath
for the moving the affections, and for the powerful imprinting
of things in the heart.
Why, First, Consideration doth, as it were, open the door
between the head and the heart ; the understanding having
received truths, lays them up in the memory ; now, consideration
is the conveyer of them from thence to the affections : there are
few men of so weak understanding or memory, but they know
and can remember that which would strangely work upon them,
and make great alterations in their spirits, if they were not
locked up in their brain, and if they could but convey them
down to their hearts : now, this is the great work of considera-
tion. O what rare men would they be, who have strong heads,
and much learning, and knowledge, if the obstructions between
the head and the heart were but opened, and their affections did
but correspond to their understanding ! Why, if they would but
bestow as much time and pains in studying the goodness and the
evil of things, as they bestow in studying the truth and false-
hood of enunciations, it were the readiest way to obtain this :
he is usually the best scholar, who hath the most quick, clear,
and tenacious apprehension. He is the best scholar who hath
the readiest passage from the ear to the brain f but he is the best
Christian who hath the readiest passage from the brain to the
heart; now, consideration is that on our parts that must open
the passage, though the Spirit open as the principal cause :
inconsiderate men are stupid and senseless.
Sect. IV. 2. Matters of great weight, which do nearly con-
cern us, are aptest to work most effectually upon the heart ;
now, meditation draweth forth these working objects, and pre-
sents them to the affections in their worth and weight ; the most
delectable object doth not please him that sees it not; nor doth
the joyfuUest news affect him that never hears it : now, consi-
deration presents before us those objects that were as absent,
and brings them to the eye and the ear of the soul. Are not
Christ, and glory, think you, affecting objects? Vv^ouldnot they
« Panels opus est ad bonam uieuteni Uteris, scil iios ut csetera in superva-
cuum dili'iunlinnis, ila philoiopliiain ipsaiu ; quem adniodum omnium, sic li-
terarum quociue intcmjierantia laboramus. Noa vit£e sed schola; discimus,
inquit Seneca.
EVKP.LASTIN'G REST. 341
work wonders upon the soul, if thev were but dearly discovered ;
and strangely transport us, if our apprehensions were any whit
answera])le to their wortii ? ^V'hy, bv consideration it is that
they are presented to us : this is the prospective glass of the
Christian, by which he can sec from eartli to lieaveii.
Sect. V. 3. As consideration draweth forth the weightiest
objects, so it presenteth them in the most affecting way, and
presseth them home with enforcing arguments. Man is a ra-
tional creature, and apt to be moved in a reasoning way;
especially when reasons are evident and strong : now, considera-
tion is a reasoning the case with a man's own heart, and what a
multitude of reasons, both clear and weighty; are always at hand
for to work upon the heart ! When a believer would reason his
heart to this heavenly work, how many arguments do offer them-
selves ! From God, from the Redeemer, from every one of the
divine attributes, from our former estate, from our present
estate, from promises, from seals, from earnest, from the evil
we now suffer, from the good we partake of, from hell, from
heaven : every thing doth offer itself to promote our joy. Now,
meditation is the hand to draw forth all these ; as when you are
weighing a thing in the balance, you lay on a little more, and a
little more, till it weigh down ; so if your affections do hang in
a dull indifferency, why, due meditation will add reason after
reason, till the scales do turn ; or, as when you are buying any
thing of necessity for your use, vou bid a little more, and a little
more, till at last vou come to the seller's ))rice ; so when medi-
tation is persuading vou to jov, it will first bring one reason,
and then another, till it have silenced all your distrust and sor-
rows, and your cause to rejoice lies plain before you. If another
man's reasons will work so powerfully with us, though we are
uncertain whether his heart do concur with his speeches, and
whether his intention be to inform us, or deceive us ; how much
more should our own reasons work with us, when we arc ac-
(|uainted with the right intentions of our own hearts ! Nay, how
much more rather should (iod's reasons work with us, which
we are sure arc neither fallacious in his intent, nor in them-
selves, seeing he did never vet deceive, nor was ever deceived !
\Vhy,now,meditation is but the rcatlingovcr and re])eatiiigGod's
reasons to our hearts, and so disputing with ourselves in his ar-
guments and terms. And is not this then likely to be a ])revail-
ing wav? \A'hat reasons doth the prodigal plead with himself,
why he should return to his Father's house ! And as many and
342 THE saint's
strong have we to plead with our affections, to persuade them
to our Father's everlasting habitations. And by consideration
it is that they must all be set a-vvork.
Sect. VI. 4. Meditation puts reason in its authority and pre-
eminence. It helpeth to deliver it from its captivity to the
senses, and setteth it again upon the throne of the soul. When
reason is silent, it is usually subject; for when it is asleep the
senses domineer. Now, consideration awakeneth our reason from
its sleep, till it rouse up itself, as Sampson, and break the bonds
of sensuality wherewith it is fettered ; and then, as a giant re-
freshed with wine, it bears down the delusions of the flesh before
it. What strength can the lion put forth when he is asleep ?
What is the king more than another man, when he is once de-
posed from his throne and authority ? When men have no better
judge than the flesh, or when the joys of heaven go no further
than their fantasies, no wonder if they work but as common
things. Sweet things to the eye, and beautiful things to the ear,
will work no more than bitter and deformed ; every thing work-
eth in its own place, and every sense hath its proper object.
Now, it is spiritual reason, excited by meditation, and not the
fantasy or fleshly sense, which must savour and judge of these
superior joys. Consideration exalteth the objects of faith, and
disgraceth comparatively the objects of sense. The most incon-
siderate men are the most sensual men. It is too easy and ordi-
nary to sin against knowledge ; but against sober, strong, conti-
nued consideration, men do more seldom offend.'^
Sect. VII. 5. Meditation also putteth reason into his strength.
Reason is at the strongest, when it is most in action. Now, me-
ditation produceth reason into act. Before, it was a standing
water, which can move nothing else when itself moveth not, but
now it is as the speedy stream which violently bears down all be-
fore it. Before, it was as the still and silent air, but now it is as
^ Voluntatis bifariam moveri et flecti potest : aut ab interno principio et
ageiite, vel ab externo. Iiiterius p'rincipium est turn naturalis inclinatio in
suum objectum, turn Deus ipse talis naturalis inclinationis author. Jdcirco
nemo potest voluntatem ut iiiterius agens movere nisi Deus, et ipse cujus est
vohuiias. Externum movens duplex, uiium ipsuiu voluntatis objectum,
bonum ; viz. ab intellectu apprehensnm, et voluDtati efficaciter oblatum.
Alterura sunt ipsjE passiones, concupiscentia, alii<|ue affectus, qui in appetitu
degunt sensitivo. Ab iis enim pwpe voluntas ad aliquid volenduni seducitur
atcpie efficitur. Naui elliciunt hae passiones ut niulta quae mala sunt, videaii-
tur voluntati bona ; ita ut oa in haec iiiclinet. Ita dsmones possunt aflfectus
turbare, cotnniovei e, afficere : et per hos voluntatem. — Zanchius de Pot. Deem.
cap. 11. p. I(i9. Nothing; more common than for a drunkard to take a forbid-
EVERLASTING REST. 343
the powerful motion of the wiufl, and overthrows the opposition
of the flesh and the devil. Before, it was as the stones which
lie still in the brook ; but now, when meditation doth set it to
work, it is as the stone out of David's sling, which smites the
Goliah of our unbelief in the forehead. As wicked men continue
wicked, not because they have not reason in the principle, but
because they bring it not into act and use ; so godly men are un-
comfortable and sad, not because they have no causes to rejoice,
nor because they have not reason to discern those causes, but be-
cause they let their reason and faith lie asleep, and do not labour
to set them a-going, nor stir them up to action by this work of
meditation. You know that our very dreams will deeply affect.
What fears, what sorrows, what joy, will they stir up ! How
much more, then, would serious meditation affect us 1
Sect. VIII. 6. Meditation can discontinue this discursive em-
ployment. That may be accomplished by a weaker motion con-
tinued, which will not by a stronger at the first attempt. A
plaster that is never so effectual to cure, must yet have time to
do its work, and not be taken off as soon as it is on. Now, me-
ditation doth hold the plaster to the sore : it holdeth reason
and faith to their works, and bloweth the fire till it thoroughly
burn. To run a few steps will not get a man heat, but walking
an hour together may. So, though a sudden occasional thought
of heaven will not raise our affections to any spiritual heat, yet
meditation can continue our thoughts, and lengthen our walk till
our hearts grow warm.
And thus you see what force meditation or consideration hath
for the effecting of this great elevation of the soul, whereto I
have told you it must be the instrument.
den cup, or a fornicator his whore, while his conscience tells him that it is a
sin, and that hie et mmc, it is better to forbear ; the good of honesty being
to be preferred before the pleasure. For when sense is violent, it is not a
bare knowiujf, or concludiiij^ against sin, that will restrain, except it be also
strong, and serious, and constant, in acting of our judgment, as is sufficientto
bear down the violence of passion. And this is the work of deep consideration.
I conclude, therefore, that the saving or losing of men's souls lies most in the
well or ill-managing of this work of consideration. This the great busi-
ness that God calls men to for their salvation, anil which he so blesseth, that
I think we may say, that every well-considering man is a godly man, that
useih it on true grounds, seriously and constantly ; and every wicked man is
an inconsiderate man.
Ml THE SAlN'r^S
CHAP. IX.
W/iat Affections must be acted, and hij what Considerations and
Objects, and in ivliat Order.
Sect. I. Thirdly, To draw the heart yet nearer to the work.
The third thing to be discovered to you is, what powers of the
soul must here be acted ; what affections excited ; what consi-
derations of their objects are necessary thereto, and in what
order we must proceed. I join all these together, because,
though in themselves they are distinct things, yet, in the prac-
tice they all concur to the same action.
The matters of God which we have to think on, have their
various qualifications, and are presented to the soul of man in
divers relative and modal considerations. According to the
several considerations of the objects, the soul itself is distin-
guished into its several faculties, powers, and capacities ; that
as God hath given man five senses to partake of the five distinct
excellences of the objects of sense, so he hath diversified the
soul of man, either into faculties, powers, or ways of acting,
answerable to the various qualifications and considerations of
himself and the inferior objects of this soul. And, as if there
be more sensible excellences in the creatures, vet thev are
J .'
un-
known to us who have but these five senses to discern them by;
so whatever other excellences are in God and our happiness,
more than these faculties or powers of the soul can aj)prehend,
must needs remain wholly unknown to us, till our souls have
senses, as it were, suitable to those objects, even as it is known
to a tree or a stone, what sound, and light, and sweetness are, or
that there are any sucli things in the world at all.
Now, these matters of God are primarily diversified to
our consideration, under the distinction of true and good :
accordingly, tlie primary distinction concerning the soul,
is into the faculties of mulerstanding and will : the former
having truth for its object, and the latter goodness. This
truth is sometimes known by evident demonstration, and so it
is tlie object of that we call knowledge, which also admits of
divers distinctions, according to several ways of demonstration,
which I am loth here to puzzle you with. Sometimes it is re-
ceived from the testimony of others, which rcceivin"- we call be-
lief. Wlicn any thing else would obscure it, or stands up in
KVEK LA STING RliST. oio
competition with it, tlien we wci,q;h tlieir several evidences, and
accordingly discover and vindicate the trnth ; and this we call
judgment. Sometime by the strength, the clearness, or the fre-
quency of the understanding's apprehensions, this truth doth
make a dee|)er impression, and so is longer retained : which
impression and retention we call memory. And as truth is thus
variously presented to the understanding, and received by it ; so
also is the goodness of the object variously represented to the
will, which doth accordingly put forth its various acts. When it
appeareth onlv as good in itself, and not good for us, or suitable,
it is not the object of the will at all; but only this enunciation,
" It is good," is passed upon it by the judgment, and withal it
raiseth an admiration at its excellency, li' it appear evil to us,
then we nill it : but if it appear both good in itself, and to us,
or suitable, then it provoketh the atfection of love. If the good
thus loved do appear as absent from us, then it exciteth the pas-
sion of desire, if the good so loved and desired do appear pos-
sible and feasible in the attaining, then it exciteth the passion
of hope, which is a compound of desire and expectation : when
we look upon it as requiring our endeavour to attain it, and as
it is to be had in a prescribed way, then it provokes the passion of
courage or boldness, and concludes in resolution. Lastly, If this
good be apprehended as present, then it provoketh to delight or
joy. If the thing itself be present, the joy is greatest, if but
the idea of it, either through the remainder or memory of the
good that is past, or through the fore-apprehension of that
which we expect, yet even this also exciteth our joy. And this
joy is the perfection of all the rest of the affections, when it is
raised on the full fruition of the good itself.'
Sect. 11. So that by this time, I suppose you see, both what
are the objects that must move our affections, and what powers
of the soul apprehend these objects. You see, also, I doubt not,
what affections you must excite, and in what order it is to be
' Lege Gibieuf de Lihertat. lib. ii. tliaj). JO. s. 7. p. 127. Vt perspicue soli-
deqiu" expciliatur hiec c(iKesti<i, ;)iriii(ie iios |)liilo;<i]>liari dchemiis ac si iiitcl-
U'ctus c't voluntas una cadenuiue c-seiit, aiiteiiam ai) t-sseima niiniiiu' distiu-
guerenlur, &c. Bonum et malum sivc coram, airipit iios, sive al)seiis, pro-
vocat aut revocat, aiit vocat ; sc. aut |ira!sens, aut rutiiiuin, ant pr.Ttcriinm,
aut pc^sll)ilL• cst. Ubi(|iiL' v(diiiitas 'juietciii <|'.la'^l'll^ iii()uiL'tat boiiiim. Hii-
dique illam iiialvnii iiKHiictat. Jstliiiic distiibimiitur all'ectus pro boui ob-
teiitione aut caiitioue. Amor recto et siniplici obtutu in luiiium ruit. Cum
istud pr;esi'!)s videt, transformatur in la'tiiiuin : cum lutuium putat, facessit
in si)cm ; cum praMeritum, aut possibile est in desidoriniu ili^teuditur. — /■^im.
A'ori-'mburg'. de Arte VoluiUutis, lib. iv. p, '2(ib. Vide ultra.
346 THE saint's
done : yet, for your better assistance, I will more fully direct
you in the several particulars.
1. Then you must, by cogitation, go to the memory, which
is the magazine or treasure of the understanding ; thence you
must take forth those heavenly doctrines which you intend to
make the subject of your meditation : for the present purpose,
you may look over any promise of eternal life in the Gospel ;
any description of the glory of the saints, or the very articles of
the resurrection of the body and the life everlasting. Some one
sentence concerning those eternal joys, may afford you matter
for many years' meditation ; yet it will be a point of wisdom
here, to have always a stock of matcer in our memory, that so
when we should use it, we may bring forth out of our treasury
things new and old. For a good man hath a good treasury in
his heart, from whence he bringeth forth good things ; (Luke vi.
45 ;) and out of this abundance of his heart he should speak to
himself as well as to others. Yea, if we took things in order,
and observed some method in respect of the matter, and did
meditate, first on one truth concerning eternity, and then ano-
ther, it would not be amiss. And if any should be barren of
matter through weakness of memory, they may have notes or
books of this subject for their furtherance.
Sect. III. 2. When you have fetched from your memory the
matter of your meditation, your next work is to present it to
your judgment. Open there the case as fully as thou canst, set
forth the several ornaments of the crown, the several dignities
belonging to the kingdom, as they are partly laid open in the
beginning of this book. Let judgment deliberately view them
over, and take as exact a survey as it can. Then put the ques-
tion, and require a determination : Is there happiness in all this,
or not ? Is not here enough to make me blessed ? Can he
want any thing who fully possesseth God ? Is there any thing
higher for a creature to attain ? Thus urge thy judgment to
pass an upright sentence, and compel it to subscribe to the per-
fection of thy celestial happiness, and to leave this sentence as
under its hand upon record. If thy senses should here begin to
mutter, and to put in a word for fleshly pleasure or profits, let
judgment hear what each can say. Weigh the arguments of the
world and flesh in one end, and the arguments for the pre-emi-
nence of glory in the other end, and judge impartially which
should be preferred. Try whether there be any comparison to
be made j which is more excellent, which is more manly, which
EVERLASTING RRST. .'^47
is more satisfactory, and which more j)ure, wliich freeth most
from misery, and advanceth us highest. And which dost thou
think is of longer continuance ? Thus let deliberate judgment
decide it, and let not flesh carry it l)y noise and by violence :
and when the sentence is passed and recorded in thy heart,
it will be ready at hand to be produced upon any occasion, and
to silence the flesh in its next attempt, and to disgrace the world
in its next competition.
Thus exercise thy judgment in the contemplation of thy rest;
thus magnify and advance the Lord in thy heart, till a holy
admiration hath possessed thy soul.
Sect. IV. 3. But the great work, which you may either pre-
mise, or subjoin to this as you please, is, to exercise thy belief
of the truth of thy rest ; and that, both in respect of the truth
of the promise, and also the truth of thy own interest and title.
As unbelief doth cause the languishing of all our graces, so
faith would do much to revive and actuate them, if it were but
revived and actuated itself, especially our belief of the verity
of the Scripture, I conceive as needful to be exercised and con-
firmed, as almost any point of faith. But of this 1 have spoken
in the second part of this book, whither I refer thee for some
confirming arguments. Though few complain of their not be-
lieving Scripture, yet I conceive it to be the commonest part of
unbelief, and the very root of bitterness, which spoileth our
graces. Perhaps thou hast not a positive belief of the contrary,
nor dost not flatly think that Scripture is not the word of God :
that were to be a downright infidel indeed. And yet thou mayest
have but little belief that Scripture is God's word, and that both
in regard of the habit and the act. It is one thing not to be-
lieve Scripture to be true, and another thing positively to believe
it to be false. Faith may be idle, and suspend its exercise
towards the truth, though it do not yet act against the truth. It
may stand still, when it goes not out of the way. It may be
asleep, and do you but little service, though it do not directly fight
against you. Besides, a great deal of unbelief may consist with
a small degree of faith. If we did soundly believe that there is
such a glory, that within a few days our eyes shall behold it;''
'' Tiiperirc Deo crcdis, si quid oculis iiostris hebetibus subtrabitur? Corpus
oiniie sive arescii in inilvereiii, sive in liunioreni solvitur, vtl iu cinerem coiiij)ri-
mitur, vel iu nidorem, teuuatur, suhducitur nobis. Sed Deo elenieiitorum cus»
todis reservatur. Nee uUum damnum sepultura^ timeas, &c. Vide quam in so,
latium uostri rebuirectioueiu futuram omiiis iiatura meditetur. Sol deinergit et
34 S THE saint's
Oh, what passions would it raise within us, were we thorougltly
persuaded that every word in the Scripture concerning the in-
conceivable joys of the kingdom, and the inexpressible blessed-
ness of the life to come, were the verv word of the livinff God,
and should certainly be performed to the smallest tittle ! O,
what astonishing apprehensions of that life would it breed !
What amazing horror would seize upon our hearts, when we
found ourselves strangers to the conditions of that life, and
utterly ignorant of our portion therein ! What love, what long-
ings, would it raise within us ! Oh, how it would actuate every
aflfection ! How would it transport us with joy upon the least
assurance of our title ! If I were as verily persuaded that 1
shall shortly see those great things of eternity promised in the
word, as I am that this is a chair that I sit in, or that this is
paper that I write on, would it not put another spirit within
me ? Would it not make me forget and despise the world, and
even forget to sleep, or to eat, and say, as Christ, " I have meat
to eat that ye know not of." (John iv. 32.) O sirs ! you little
know what a thorough belief would work. Not that every one
hath such affections who hath a true faith ', but thus would the
acting and improvement of our faith advance us.
Therefore let this be a chief part of thy business in medita-
tion. Produce the strong arguments for the truth of Scripture;
plead them against thy unbelieving nature ; answer and silence
all the cavils of infidelity; read over the promises; study all
confirming providences; call forth tliine own recorded ex-
periences ; remember the Scriptures already fulfilled both to the
church and saints in former ages, jfnd eminently to both in this
present age, and those that have been fulfilled particularly to
thee ; get ready the clearest and most convincing arguments,
and keep them by thee, and frequently thus use them. Think
it not enough that thou wast once convinced, though thou hast
now forgot the arguments that did it. No ; nor that thou hast
the arguments still in thy book, or in thy brain. This is not the
acting of thy faith ; but present them to thy understanding in
thy frequent meditations, and urge them home till they force
belief. Actual convincing, when it is clear and frequent, will
work those deep impressions on the heart, which an old, neg-
iiascitur, astra lahuntur et reclcunt ; flores occidunt et reviviscuiit ; ])ost senium
arhus-ta froiidescunt ; seinina iiou nisi cornipta rcvirescuiit. Ita corpus in se-
calo ut arbures in hvl)eiuo occultant virorum ariditate nieiitita. (^uid festiiias
ut cruda adliuc hyenie reviviscat et redeat ? Expectaiuluui nobis etiam corporis
ver est. — Minnt. Fativ, Octav, p. lidG.
KV^ERJ.ASTING REST. 349
leoted, fort^otten conviction will not. Oh, if you would not
think it enough that you have faith in the habit, and that you
did once believe, but would be daily setting this first wheel a-
going ; surely, all the inferior wheels of the affections would
more easily move. Never expect to have love and joy move
when the foregoing grace of faith stands still.
And as vou should thus act your assent to the promise, so also
your acceptation, your adherence, your affiance, and your as-
surance. These are the four steps of application of the pro-
mise to ourselves. I have said somewhat among the helps to
move vou to get assurance, but that which I here aim at is, that
vou would dailv exercise it. Set before vour faith the freeness
and the universality of the promise. Consider of God's offer,
and urging it upon all ; and that he hath excepted from the
conditional covenant no man in the w^orld : nor will exclude
any from heaven who will accept of his offer. Study also the
gracious disposition of Christ, and his readiness to entertain and
welcome all that will come. Study all the evidences of his love,
which appeared in his sufferings, in his preaching the Gospel,
in his condescension to sinners, in his easy conditions, in his
exceeding patience, and in his urgent invitations. Do not all
these discover his readiness to save ? Did he ever yet manifest
liimself unwilling ? Remember also his faithfulness to perform
his engagements. Study also the evidences of his love in thy-
self; look over the works of his grace in thy soul ; if thou do
not find the degree which thou desirest, yet deny not that degree
which thou findest; look after the sincerity more than the
quantity. Remember what discoveries of thy state thou hast
made formerly in the work of self-examination ; how oft God
hath convinced thee of the sincerity of thy heart. Remember
all the former testimonies of the Spirit, and all the sweet feel-
ings of the favour of God, and all the prayers that he hath heard
and granted, and all the rare preservations and deliverances,
and all the progress of his Spirit in his workings on thy soul,
and the disposals of providence, conducing to thy good ; the
vouchsafing of means, the directing thee to them ; the directing
of ministers to meet with thy state; the restraint of those sins
that thy nature was most prone to. And though one of these
considered alone, may be no sure evidence of his special love,
which 1 expect thou shouldst try by more infallible signs, yet
lav them all together, and then think with thyself whether all
these do not testify the good-will of the Lord concerning thy
350 THE saint's
salvation, and may not well be pleaded against thine unbelief.
And whether thou mayest not conclude with Sampson's mother,
when her husband thought they should surely die, " If the Lord
were pleased to kill us, he would not have received an of-
fering at our hands ; neither would he have showed us all these
things, nor would, as at this time, have told us such things as
these." (Judges xiii. 22, 23.)
Sect. V. 2. When thy meditation has thus proceeded about
the truth of thy happiness, the next part of the work is to me-
ditate of its goodness, that when the judgment hath determined,
and faith hath apprehended, it may then pass on to raise the
affections.
1. The first affection to be acted is love; the object of it, as
I have told you, is goodness. Here, then, here. Christian, is
the soul-reviving part of thy work : go to thy memory, thy
judgment, and thy faith, and from them produce the excellences
of thy rest ; take out a copy of the record of the Spirit in Scrip-
ture, and another of the sentence registered in thy spirit,
whereby the transcendent glory of the saints is declared j pre-
sent these to thy affection of love ; open to it the cabinet that
contains the pearl ; show it the promise, and that which it as-
sureth. Thou needest not look on heaven through a multiply-
ing glass ; open but one casement, that love may look in ; give
it but a glimpse of the back parts of God, and thou wilt find
thyself presently in another world ; do but speak out, and love
can hear ; do but reveal these things, and love can see. It is
the brutish love of the world that is blind ; divine love is ex-
ceeding quicksighted. Let thy faith, as it were, take thy heart
by the hand, and show it the sumptuous buildings of thy eternal
habitation, and the glorious ornaments of thy Father's house ;
show it those mansions which Christ is preparing, and display
before it the honours of the kingdom. Let faith lead thy heart
into the presence of God, and draw as near as possibly thou
canst, and say to it, ^ 'Behold the Ancient of days; the Lord
1 He that doubteth whether the philosophers themselves did acknowledge
these divine excellences, let him read Fernel. de Abditis Reruni Causis, c. y.
Plato in E^)inom. : Decs asserit scire, videre, audireque omnia; nihil ipsos
f'ligere, quod aut sensn aut meute pcrci])i posset. Eos omnia posse queecun-
que mortales immortalesve possuiit. Bonos ilios, immo optimos esse. Quic-
quid mortale est, quicquid vivit et spirat, quicquid usquam est, toelum, ter-
rain, maria, ab lis omnia et facta esseet possideri. Et in Parmenide : Nullum
nisi Deum supieuiam habere rerum scientiam, ueque illarum cognitioue pri-
vandum. Et in Epinomide : Ego asscro, Deum causani omnium esse, nee
aliter fieri posse. Lege etiam Aristotel. de Ccelo, lib. i. sum. nona.
EVERLASTING RUST. 351
Jehovah, wliose name is, I AM. This is he who made the
worlds with his word ; this is the Cause of all causes, the Spring
of action, the Fountain of life, the First Princii)le of the crea-
ture's motions, who upholds the earth, who ruleth the nations,
who disposeth of events, and subducth his foes; who governeth
the depths of the great waters, and boundeth the rage of her
swelling waves ; who ruleth the winds, and moveth the orbs,
and causeth the sun to run its race, and the several planets to
know their courses. - This is he that loved thee from everlast-
ing, that formed thee in the womb, and gave thee this soul ;
who brought thee forth, and showed thee the light, and ranked
thee with the chiefest of his earthly creatures; who endued
thee with thy understanding, and beautified thee with his gifts ;
who maintaineth thee with life, and health, and comforts ; who
gave thee thy preferments, and dignified thee with thy honours,
and differenced thee from the most miserable and vilest of men.
Here, O here, is an object, now, worthy of thy love ; here
shouldst thou even put out thy soul in love ; here thou mayest
be sure thou canst not love too much. This is the Lord that
hath blessed thee with his benefits ; that hath spread thy table
in the sight of thine enemies, and caused thy cup to overflow.
(Ps>al. xxiii.) This is he that angels and saints do praise, and
the host of heaven must magnify for ever.'
Thus do thou expatiate in the |)raises of God, and open his
excellences to thine own heart, till thou feel the life begin to
stir, and the fire in thy breast begin to kindle : as gazing uj)on
the dusty bcautv of flesh doth kindle the fire of carnal love ; so
this gazing on the glory and goodness of the Lord will kindle
this spiritual love in thy soul. IJruising will make the spices
odoriferous, and rubbing the pomander will bring forth the
sweetness. Act therefore thy soul \ipon this delightful object ;
toss these cogitations frequently in thy heart, rub over all thy
affections with them, as yon will do your cold hands till they
begin to warm ; what, though thy heart be rock and flint, this
often striking may bring forth tlie fire ; l)ut if yet thou feelest
not thy love to work, lead thy heart further, and show it yet
more ; show it the Son of the living God, whose name is \A^on-
derful. Counsellor, The mighty God, The everlasting Father, The
Prince of Peace ; (Isa. ix. G ;) show it the King of saints on the
throne of his glory, who is the First and the Last, who is, and was,
and is to come; who livcth and was dead, and behold, he lives for
evermore j who hath made thy peace by the blood of his cross,
352 THE saint's
and hath prepared thee, with himself, a habitation of peace : his
office is to be the great peace-maker ; his kingdom is a king-
dom of peace; his Gospel is the tidings of peace; his voice to
thee now is the voice of peace ; draw near and behold him : dost
thou not hear his voice ? (Luke xxiv. 36 — 39.) He that called
Thomas to come near, and to see the print of the nails, and to
put his finger into his wounds, He it is that calls to thee, Come
near and view the Lord thy Saviour, and be not faithless, but
believing. (John xx. 27.) Peace be unto thee, fear not, it is L
(John XX. 19 — 21.) He that calleth. Behold me, behold me,
to a rebellious people that calleth not on his name, (Isa. lix. I,)
doth call out to thee a believer to behold him ; he that calls to
them who pass by, to behold his sorrow in the day of his humi-
liation, (Lam. i. 12,) doth call now to thee to behold his glory in
the day of his exaltation ; look well upon him ; dost thou not
know him ? Why, it is He that brought thee up from the pit of
hell : it is He that reversed the sentence of thy damnation ; that
bore the curse which thou shouldst have borne, and restored thee
to the blessing that thou hast forfeited and lost, and purchased
the advancement which thou must inherit for ever : and yet
dost thou not know him ? Why, his hands were pierced, his
head was pierced, his sides were pierced, his heart was pierced,
with the sting of thy sins, that by these marks thou mightest
always know him. Dost thou not remember when he found
thee lying in thy blood, and took pity oil thee, and dressed thy
wounds, and brought thee home, and said unto thee, " Live?"
(Ezek. xvi. 6 — 9; Luke x. 30, &c.) Hast thou forgotten since
he wounded himself to cure thy, wounds, and let out his own
blood to stop thy bleeding ? Is not the passage to his heart yet
standing open ? If thou know him not by the face, the voice,
the hands, if thou know him not by the tears and bloody sweat,
yet look nearer, thou mayest know him by the heart; that broken-
healed heart is his ; that dead-revived heart is his ; that soul-
pitying, melting heart is his ; doubtless, it can be none's but his.
Love and compassion are its certain signatures ; this is He,
even this is He, who would rather die than thou shouldst die,
who chooses thy life before his own, who pleads his blood before
his Father, and makes continual intercession for thee. If he
had not suffered, O what hadst tliou suffered ! WHiat hadst thou
been, if he had not redeemed thee ! Whither hadst thou gone,
if he had not recalled thee ? There was but a step between thee
and hell, when he stepped in, and bore the stroke ; he slew- the
EVERLASTING UBST. 3j'J
"ear, atid rescued the prey, lie delivered thy soul from the roaring
Jion. And is not here yet fuel enough for love to feed on f Doth
not this loadstone snateh thy heart unto it, and almost draw it
forth of thy breast ? Canst thou read the history of love any
further at once ? Doth not thy throbbing heart here stop to ease
itself? And dost thou not, as Joseph, seek for a place to weep
in ? Or do not the tears of thy love bedew these lines ? Go on
then, for the field of love is large, it will yield thee fresh con-
tents for ever, and be thine eternal work to behold and love :
thou needest not then want work for thy present meditation.
Hast thou forgotten the time when thou vvast weeping, and lie
wiped the tears from thine eyes ? when thou wast bleeding, and
he wiped the blood from thy soul ? when pricking cares and
fears did grieve thee, and he did refresh thee, and draw out the
thorns ? Hast thou forgotten when thy folly did wound thy soul,
and the venomous guilt did seize upon thy heart ? when he
sucked forth the mortal poison from thy soul, though therewith
he drew it into his own ? ^ I remember it is written of good ]\le-
lancthon, that, when his child was removed from him, it pierced
his heart to remember, how he once sat weeping with the infant
on his knee, and how lovingly it wiped away the tears from his
father's eyes; how then should it pierce thy heart to think how
lovingly Christ hath wiped away thine ! O how oft hath he
found thee sitting weeping, like Hagar, while thou gavest up thy
state, thy friends, thy life, yea, thy soul for lost ; and he opened
to thee a well of consolation, and opened thine eyes also that
thou mightest see it! (Gen. xxi. 15 — 19.) How oft hath he
found thee in the posture of Elias, sitting down under the tree
forlorn and solitary, and desiring rather to die than to live ; and
•" If the love of God in us were but as the love of the, world in others, it
would make us wholly despise this world, and forget it, as worldly love
maketh men forget God ; and it would be so strong', and ardent, and rooted in
a man's heart, that he would not be able voluntarily and freely to think of
any thing else. He would not fear contempt, nor care for disgrace, or re-
proaches, or persecutions ; nor would he be afraid of death itself, because of
this love of Cod. And all things of the world, which he seeth and heareth,
would bring God to his memory, and themselves would seem to him hut as a
dream, or a fable, and he would esteem them as nothing iu respec of God
and his glory. Anil (to be short) in the judgment of the world he would be
taken for a fool or a drunken man, because he so little careth for the things
of the world. This is that love of God to which we should aim to attain by
this couteni))lative life. — Gcrsoii de Alonle Coutcmfilntionis, in parlc opeitim
tertia, p. 382. Meniini cum infantula mihi lachrymas ;i genis detergeret
suo indusiolo, quo uno erat induta mane : hie gestus penetravit in uninnini
meum, &c. — Melanclhon, epist. 45".
VOL. xxrii. A A
o5i THE saint's
he hath spread thee a table of relief from heaven, and sent thee
away refreshed, and encouraged to his work ! (1 Kings xix. 9.)
How oft hath he found thee in the trouble of the servant of
Elisha, crying out, " Alas ! what shall we do, for an host doth
compass the city?" (2 Kings vi. 15 — 17;) and he hath opened
thine eyes to see more for thee than against thee, both in regard
of the enemies of thy soul and thy body. How oft hath he
found thee in such a passion as Jonas, in thy peevish frenzy,
weary of thy life ! and he hath not answered passion with
passion, though he might, indeed, have done well to be angry,
but hath mildly reasoned thee out of thy madness, and said,
" Dost thou well to be angry, or to repine against me ? " How
How oft hath he set thee on watching and praying, on repenting
and believing, and when he hath returned, hath found thee fast
asleep ; (Mat. xiv. 37 ; Luke xxii. 45, 46 ',) and yet he hath not
taken thee at the worst, but instead of an angry aggravation of
thy fault, he hath covered it over with the mantle of love, and
prevented thy over-much sorrov/ with a gentle excuse, " The
spirit is willing, but the flesh is weak !" (Mark xxvi. 41.) He
might have done by thee as Epaminondas by his soldier, who, find -
ing him asleep upon the watch, ran him through with his sword,
and said, " Dead I found thee, and dead I leave thee : " but he
rather chose to awake thee more gently, that his tenderness
might admonish thee, and keep thee watching. How oft hath
he been traduced in his cause, or name, and thou hast like Peter
denied him, (at least by thy silence,) whilst he hath stood in
sight ! Yet all the revenge he hath taken, hath been, a heart-
melting look, and a silent remembering thee of thy fault by his
countenance. (Luke xxii. 61.) How oft hath law and conscience
hailed thee before him, as the Pharisees did the adulterous
woman, and laid the most heinous crimes to thy charge 1 And
when thou hast expected to hear the sentence of death, he hath
shamed away thy accusers, and put them to silence, and taken
on him he did not hear thy indictment, and said to thee,
" Neither do I accuse thee ; go thy way, and sin no more."
And art thou not yet transported and ravished with love ? Can
thy heart be cool when thou thinkest of this ? or can it hold
when thou rememberest those boundless compassions ? Re-
memberest thou not the time when he met thee in thy duties ;
Avhen he smiled upon thee, and spake comfortably to thee?
when thou didst sit down under his sliadow with great delight,
and when his fruit was sweet to thy taste ? when he brought
EVERLASTING REST. SjJ
tlice to Ills I)aiKiuettin£^-liouse, and his banner over thee was
love ? vvlien his left-hand was under thy head, and with his right-
hand he did embrace thee? And dost thou not yet cry out, " Stay
me, comfort me, for I am sick of love ?" (Cant. ii. 3 — 5.) Thus,
reader, i would have thee deal with thy heart; thus hold forth
the goodness of Christ to thy atfections. Plead thus the case
with thy frozen soul, till thou say as David in another case,
" My heart was hot within me ; while I was musing the fire
burned." (Psalm xxxix. 3.) If these foremcntioned arguments
will not rouse up thy love, thou hast more, enough of this nature
at hand. Thou hast all Christ's personal excellencies to study;
thou hast all his particular mercies to thyself, both special and
common; thou hast all his sweet and near relations to thee,
and thou hast the happiness of thy ])erpetual abode with him
hereafter: all these do offer themselves to thy meditation, with
all their several branches and adjuncts. Only follow them close
to thy heart, ply the work, and let it not cool. Deal with thy
heart, as Christ did with Peter when he asked thrice over, " Lovest
thou me?" till he was grieved, and answers, "Lord, thou
knowest that I love thee." (.John xxi. 15 — 17.) So say to thy
heart, Lovest thou thy Lord ? and ask it the second time, and
urge it the third time, Lovest thou thy Lord ? till thou grieve it,
and shame it out of its stupidity, and it can truly sav. Thou
knowest that I love him.
And thus,! have showed you how to excite the affection of love.
Sect. VI. 2. The next grace or affection to be excited, is
desire. The object of it is goodness, considered as absent, or
not yet attained. This being so necessary an attendant of love,
and being excited much by the same foremcntioned objective
considerations, I suppose you need the less direction to be here
added, and therefore I shall touch but briefly on this ; if love be
hot, I warrant vour desire will not be cold.
When thou hast thus viewed the goodness of the Lord, and
considered of the pleasures that are at his right-hand, then
proceed on with thy meditation thus : think with thyself,
' Where have F been ; what have I seen ? O the incompre-
hensible astonishing glory ! O the rare transcendent beauty !
O blessed souls that now enjov it; that see a thousand times
more clearly what 1 have seen but darkly at this distance, and
scarce discerned through the interposing clouds ! ^^'hat a dif-
ference is there betwixt my state and theirs 1 I am sighing, and
A A 2
35(> THE saint's
tliey are singing : I am sinning, and they are pleasing God :
T have an ulcerated cancerous soul, like the loathsome bodies of
Job or Lazarus, a spectacle of pity to those that behold me ; but
they are perfect and without blemish : I am here entangled in
the love of the world, when they are taken up with the love of
God : I live indeed amongst the means of grace, and I possess
the fellowship of my fellow-believers; but I have none of their
immediate views of God, nor any of that fellowship that they
possess. They have none of my cares and fears ; they weep
not in secret ; they languish not in sorrows ; these tears are
wiped away from their eyes." O happy, a thousand times
happy souls ! Alas I that I must dwell in dirty flesh, when my
brethren and companions do dwell with God ! Alas 1 that
I am lapt in earth, and tied as a mountain down to this inferior
world, when they are got above the sun, and have laid aside
their lumpish bodies I Alas ! that I must lie, and pray and
wait, and wait and pray, as if my heart were in my knees ; when
they do nothing but love and praise, and joy and enjoy, as if
their hearts were got into the very breast of Christ, and were
closely conjoined to his own heart. How far out of sight and
reach and hearing of their high enjoyments do I here live, when
they feel them, and feed and live upon them ! What strange
thoughts have I of God ! what strange conceivings ! what
strawge affections ! I am fain to superscribe my best services,
as the blind Athenians to the unknown God, when they are as
well acquainted with him as men that live continually in his
house ; and as familiar in their Iply praises, as if they were all
one with him 1 What a little of that God, that Christ, that
Spirit, that life, that love, that joy, have I ! And how soon
doth it depart and leave me in sadder darkness ! Now and then
a spark doth fall upon my heart, and while I gaze upon it,
it straight goes out ; or rather, my cold-resisting heart doth
quench it : but they have their light in his light, and live conti-
" Facilius possumus dicere quid non sit in vita ilia aaterna, quam quid sit.
Non est il)i mors, non est ibi luctus, non est ibi lassitude, non est infirmitas ;
lion est fames, nulla sitis, nnUus aestus, nulla corruptio, nulla indigeutia,
nulla molestia, nulla tristitia : ecce diximus quid ibi non sit. Quid autem ibi
sit vis nosse ? Haec nee oculus vidit, nee amis audivit, nee in cor hominis
ascendit, quae praeparavit Deus diligeiitibus se. Si in cor bominis non ascen-
dit, cor hominis illuc ascendat ; cor ibi habeamus. Sursum corda levemus
ne putrescant in terra ; quoniam placet nobis quod ibi agunt angeli. — /Jugust.
dc Symb, lib. iii. chap. 1 1.
EVERLASTING REST. 357
nually at the spring of jovs. Here are we vexing each otlier
with quarrels, and trouhling our peace with discontents, when
they are one in heart and voice, and daily sound forth their
hallelujahs to God with full deliejhtful harmony and consent.
what a feast hath my faith beheld ; and O what a famine
is yet in my spirit ! I have seen a glimpse into the court of
God, but, alas ! I stand but as a beggar at the doors, when the
souls of my companions arc admitted in. O blessed souls!
1 may not, I dare not envy your happiness : I rather rejoice in
iny brethren's prosperity, and am glad to think of the day
when I shall be admitted into your fellowship ; but I cannot but
look upon you as a child doth on his brother, who sits in the
mother's lap while himself stands by, and wish that 1 were so
haj)py as to be in your place ; not to displace you, but to rest
there with you. Why must I stay, and groan, and weep, and
wait ? My Lord is gone, he hath left this earth, and is entered
into his glory. I\Jy brethren are gone; my friends are there;
my house, my hope, my all is there ? And must I stay behind
to sojourn here ? What precious saints have left this earth !
of whom I am ready to say as Amerbachius, when he heard of
the death of Zuingcrus, " Piget me vivere post tantum virum,
cujus magna fuit doctrina, sed exigua si cum pietate conferatur;""
*' It is irksome to me to live after such a man whose learning was
so great, and vet compared with his godliness, very small." If
the saints were all here, if Christ were here, then it were no grief
for me to stay ; if the Bridegroom were present, who would
mourn ? But when my soul is so far distant from my God,
wonder not what aileth me if I now comj)lain; an ignorant
Micali will do so for his idol, and shall not then my soul do so
for God ? (Judg. xviii. 14.) And yet if I had no hope of enjoy-
ing, I would go and hide niyself in the deserts, and lie and howl
in some obscure wilderness, and s])end my days in fruitless wishes.
But seeing it is the promised land of my rest, and the state that
1 must be advanced to myself, and my soul draws near, and is
almost at it, I will love and long; I will look and desire; I will
breathe out blessed Calvin's motto," I'squecjiio, Domine." Mow
long, Lord, how long ! how long. Lord, holy and true, wilt thou
suffer this soul to pant and groan : and wilt not open and let him
in, who waits and longs to be with thee ?p
Thus, christian reader, let thv thoughts aspire: thus whet the
" iMelcli. Adam in \'iia Ziiinj^eri inter vitas medicoruai Gcrmanorum,
1' lle/.a in Vit. Calvin.
358 'iHE saint's
desires of thy soul by these meditations j till thy soul long, as
David's for the waters of Bethlehem, and say. O that one
would give me to drink of the wells of salvation! (2 Sam.xxiii.
15 ;) and till thou canst say as he, " I have longed for thy sal-
vation, O Lord." (Psal. cxix. 174.) And as the mother and
brethren of Christ, when they could not come to him because
of the press, sent to him, saying, " Thy mother and brethren
stand without, desiring to see thee ;" send thou up the same
message ; tell him thou standest here without, desiring to see
him; he will own thee even in these near relations; for he
hath said, they that hear his word, and do it, are his mother
and his brethren. (Luke viii. 20, 21.) And thus I have di-
rected vou, in the acting of your desire after your rest.
Sect. VII. 3. The next affection to be acted is hope. This
is of singular use to the soul. It helpeth exceedingly to sup-
port it in sufferings ; it encourageth to adventure upon the
greatest difficulties ; it firmly establisheth it in the most shaking
trials; and it miglitily enlivens the soul in duties; and is the
very spring that sets all the wheels a-going : who would preach,
if it were not in hope to prevail with poor sinners for their
conversion and confirmation ; who would pray, but for the hope
to prevail with God ; who would believe, or obey, or strive, or
suffer, or do any thing for heaven, if it were not for the hope
that he hath to obtain it ? Would the mariner sail, and the
merchant adventure, if they had not hope of safety and success?
Would the husbandman plough, and sow, and take pains, if he
had not hope of increase at harvest ? Would the soldier fight,
if he hoped not for victory ? Surely no man doth adventure
upon known impossibilities.'! Therefore is it that they who pray
merely from custom, or merely from conscience, considering it
as a duty only, but looking for no great matters from God
by their prayers, are generally formal and heartless therein ;
whereas the Christian that hath observed the wonderful success
of prayer, and as verily looks for benefit by it, and thriving to
his soul in the use of it, as he looks for benefit by his labours,
and thriving to his body in the use of his food, how faithfully
doth he follow it ; and how cheerfully go through it ! O how
<i Fides intuetur verbum rei : spes autera rem verbi ; ut uptime distinguit
Lutherus Fides et spes concurruut in idem rerura speraiidarum objectum ;
fides tamen intellioeiido, assentiendo, representando, id facit ; spes autem
patieuter earum coniplementum expectaiido, id peragit quod sui muneris est.
^Jacob, Grymeus in Heb, xi, lecU 23. p. (iOO.
EVERLASTING REST. 359
willingly do we ministers study ; how cheerfully do we preach ;
what life doth it put into our instructions and exhortations,
when we have but hope that our labour will succeed ! When
we discern a people attend to the word, and regard the mes-
sage, and hear thcni iiuiuirc what they shall do as men that are
willing to be ruled by Ciod, as men that wouUl fain have their
souls to be saved ; you would not think how it helpeth us, both
for invention and expression ! Oh ! who can choose but pray
heartily for, and preacii heartily to, such a p'eople ? As the suck-
ing of tlie young one doth draw forth the milk, so will the peo-
ple's desires and obedience draw forth the word : §o that a dull
people make dull preachers, and a lively j)eoplc make a lively
preacher. So great a force hath hope in all our duties. As
hope of speeding increaseth, so doth diligence in seeking in-
crease ; beside the great conduccment of it to our joy. Even
the false hope of the wicked doth much support, and maintain
a kind of comfort answerable to their hope; though, it is true,
their hope and joy will both die with them : how much more
will the saints' hopes refresh and support them ! All this I have
said, to show you the excellency and necessity of this grace,
and so to provoke you to the more constant acting of it. If
your hope dieth, your duties die, your endeavours die, your joys
die, and your souls die. And if your hope be not acted, but
lie asleep, it is next to dead, both in likeness and prej)aration.
Therefore, christian reader, when thou art winding up thy
affections to heaven, do not forget to give one lift at thy hope ;
rememher to wind up this peg also. The object of hope hath
four qualifications ; First, It must be good; Secondly, Future ;
Thirdly, Difficult ; Fourthly, Yet possible. For the goodness
of thy rest, there is somewhat said before, which thou mayest
transfer hither as thou findest it useful; so also of the difficulty
and futurity. Let faith then show thee the truth of the promise,
and judgment the goodness of the thing promised; and what
then is wanting for the raising of thy hope ? Show thy soul
from the word, and from the mercies, and from the nature of
God, what possibility, yea, what probability, yea, what certainty
thou hast of possessing the crown. Thir.k thus, and reason
thus, with thine own heart : Why should 1 not confidently and
comfortably hope, when my soul is in the hands of so compas-
sionate a Saviour ; and when the kingdom is at the disposal of
so bounteous a God ? Did he ever manifest any backwardness to
my good; or discover the least inclination to my ruin ? hath he
360 THE saint's
not sworn the contrary to me in his word, that he dehghts not
in the death of him that diethjbut rather that he should repent
and hve ? (Ezek. xviii. 32 ; and xxxiii. 1 1.) Have not all his
deahngs with me witnessed the same ? did he not mind me of
my danger, when I never feared it ? and why was this, if he
would not have me to escape it ? Did he not mind me of my
happiness, when I had no thoughts of it : and why was this, but
that he would have me to enjoy it ? How oft hath he drawn me
to himself, and his Christ, when I have drawn backward, and
would have broken from him ! what restless importunity hath
he used in his suit : how hath he followed me from place to
place ; and his Spirit incessantly solicited my heart, with win-
ning suggestions and persuasions for my good ! And would he
have done all this, if he had been willing that I should perish ?
If my soul were in the hands of my mortal foes, then, indeed,
there were small hopes of my salvation ; yea, if it were wholly
in my own hands, my flesh and my folly would betray it to
damnation. But have I as much cause to distrust God, as to
distrust my foes, or distrust myself? surely I have not. Have
J not a sure promise to build and rest on, and the truth of God
engaged to fulfil it ? would I not hope, if an honest man had
made me a promise of any thing in his power ; and shall I not
hope, when I have the covenant and the oath of God ? It is
true, the glory is out of sight ; we have not beheld the mansions
of the saints : who hath ascended up to discover it, and de-
scended to tell us what he had seen ? Why, but the word is
near me : have I not Moses and the prophets ; Christ and his
apostles ? is not the promise of, God more certain than our
sight ? It is not by sight, but by hope, that we must be saved ;
and hope that is seen is not hope ; for if we see it, why do we
yet hope for it ? " But if we hope for what we see not, then df)
we with patience wait for it." (Rom. viii. 24, 23.) I jiave been
ashamed of my hope in the arm of flesh, but hope in the pro-
mise of God maketh not ashamed, (lloni.v. 5.) I will say,
therefore, in my greatest sufferings, with tlie church : " The
Lord is my portion, therefore will I hope in him. The Lord is
good to them that wait for him, to the soul that secketh him :
it is good that I both hojic, and quietly wait for the salvation of
the Lord. It is good for a man that he bear the yoke in Ills
youth. I will sit alone and keep silence, because I have borne it
upon me. I will put my mouth in the dust, if so be there may
be hope. For the Lord will not cast off for ever ; but though
KVERLASTING REST. 361
he cause grief, yet will he have compassion according to the
multitude of his mercies." (Lam. iii. 24, &c.) Though I lan-
guish and die, yet will I have hope ; for he hath said, " The
righteous huth hope in his death." (Prov. xiv. 32.) Though I
must lie down in dust and darkness, yet there " my flesh shall
rest in hope." (Psal. xvi. 9.) And when my flesh hath nothing
in which it may rejoice, -yet will I keep " the rejoicing of hope
firm to the end." (Heb. iii. 6.) For he hath said, " The hope of
the righteous shall be gladness." (Prov. x. 28.) Indeed, if I
had lived still under the covenant of works, and been put my-
self to the satisfying of that justice, then there had been no
hope ; but Christ hath taken down these impossibilities, and
hath brouglit in a better hope, by which we may now draw nigh
to God. (Heb. vii. 19.) Or, if I had to do with a feeble crea-
ture, there were small hope, for how could he raise this body
from the dust, and lift me up above the sun ? But what is it to
the Almighty Power, who made the heavens and earth of
nothing : cannot the same Power that raised Christ, raise me ;
and that hath glorified the head, also glorify the mem-
bers ? Doubtless, by the blood of Christ's covenant will God
send forth his prisoners from tlie ))it wherein is no water ;
therefore will I turn to this strong hold, as a prisoner of hope.
(Zech. ix. 11, 12.)
And thus you see how meditation may excite your hope.
Sect. \'lll. 4. The next affection to be acted is courage, or
boldness, which'leadeth to resolution, and concludeth in action.
When vou have thus mounted your love, and desire, and hope,
go on, and think further thus with yourselves : And will God
indeed dwell with men, and is there such a glory within the
reach of hope ? Oh ! why do I not then lay hold upon it ? Where
is the cheerful vigour of my spirit ? Why do 1 not gird up the
loins of my mind, and play the man for such a prize ? Why
do I not run with speed the race before me, and set upon mine
enemies on every side, and valiantly break through all resist-
ance ? M'iiy do 1 not take this kingdom by force, and my fer-
vent soul catch at the place ? Do I yet sit still, and heaven
before me? (I Tim. vi. 12, 19; 1 Pet. i. 13; Heb. xii. 1;
I Cor. ix. 24; Matt. xi. 12.) If my beast do but see his pro-
vender, if my greedy senses perceive but their delightful objects,
I have much ado to stave them off; and should not my soul be
as eager for such a lilessed rest ? ^^'hy, then, do 1 not un-
dauntedly fall to work ? \\'hat sho\ild stop me, or what should
362 THE saint's
dismay me ? Is God with me or against me in the work ?
Will Christ stand by me, or will he not ? If it were a way of
sin that leads to death, then I miglit expect that God should
resist me, and stand in my way with the drawn sword of his
displeasure ; or at least overtake me to my grief at last. But
is he against the obeying of his own commands? Is perfect
good against any thing but evil ? Doth he bid me seek, and
will he not assist me in it ? Doth he set me a- work, and urge
me to it, and will he after all be against me in it? it cannot
be. And if he be for me, who can be against me ? (Rom. viii.
31.) In the work of sin all things almost are ready to help us,
and God only, and his servants, against us ; and how ill doth
that work prosper in our hands ! But in my course to heaven,
almost all things are against me ; but God is for me, and how
happily still doth the work succeed ! Do I set upon this work
in my own strength, or rather in the strength of Christ my
Lord ; and cannot 1 do all things through him that strengthen-
eth me ? Was he ever foiled, or subdued by an enemy ? He
hath been assaulted indeed, but was he ever conquered ? Can
they take the sheep till they have overcome the shepherd ?
Why then doth my flesh lay open to me the difficulties, and
urge me so much with the greatness and troubles of the work ?
It is Christ that must answer all these objections ; and what are
the difficulties that can stay his power ? Is any thing too hard
for the omnipotent God ? May not Peter boldly walk on the
sea, if Christ do but give the word of comnaand ; and if he
begin to sink, is it from the weakness of Christ, or the small-
ness of his faith ? The water, indeed, is but a sinking ground
to tread on, but if Christ be by, and countenance us in it; if
he be ready to reach us his hand, who would draw back for
fear of danger ? Is not sea and land alike to him ? Shall I be
driven from my God, and from my everlasting rest, as the silly
birds are frighted from their food with a man of clouts, or a
loud noise, when I know before there is no danger in it ? How
do I see men daily in these wars adventure upon armies, and
forts, and cannons, and cast themselves upon the instruments
of death ; and have not I as fair a prize before nie, and as much
encouragement to adventure as they ? What do I venture ?
My life at most ; and in these prosperous times there is not one
of many that ventures that. W^hat do I venture on ? Are they
not unarmed foes ? A great hazard, indeed, to venture on the
hard thoughts of the world; or on the scorns and slanders of a
EVERLASTING REST. 363
wicked tongue ! Surely, these serpents' teeth are out ; these
vipers are easily shaken into the fire; these adders have no stings;
these thorns have lost their prickles. As all things helow are
silly comforters, so are they silly, toothless, enemies ; bugbears
to frighten fools and children, rather than powerful, dreadful
foes. Do 1 not well deserve to be turned into hell, if the scorns
and threats of blinded men ; if the fear of silly, rotten earth
can drive me thither ? Do I not well deserve to be shut out of
heaven, if [ will be frighted from it with the tongues of sinners?
ISurely, my own voice must needs condemn me, and my own
hand subscribe the sentence, and common reason would say
that my damnation were just. What, if it were father, or mo-
ther, or husband, or wife, or the nearest friend that I have in
the world, if they may be called friends that would draw me to
danmation, should I not run over all that would keep me from
Christ ? M'^ill their friendshi)) countervail the enmity of God ;
or be anv comfort to my condemned soul ? Shall I be vieldini?
and pliable to the desires of men, and only harden myself
against the Lord ? Let men, let angels beseech me upon their
knees, 1 will slight their tears, I will scorn to stop my course to
behold them, I will shut mine ears against their cries ; let them
Hatter, or let them frown ; let them draw forth tongues and
swords against me, I am resolved to break through in the might
of Christ, and to look upon them all as naked dust. If they
would entice me with preferment, with the kingdoms of th6
world, I will no more regard them than the dung of the earth.
O blessed rest 1 O most invaluable, glorious state I Who
would sell thee for dreams and shadows ? Who would be en-
ticed or affrighted from thee ? Who would not strive, and light,
and watch, and run, and that with violence, even to the last
breath, so he might but have hope at last to obtain thee ? Surely,
none but those that know thee not, and believe not thv glory.
Thus you see with what kind of meditations you may excite
your courage, and raise your resolutions.
Sect. IX. 5. The last alTection to be acted is joy. This is
the end of all the rest ; love, desire, hope, and courage, do all
tend to the raising of our joy. This is so desirable to every
man by nature, and is so essentially necessary to the constitut-
ing of his happiness, that 1 hope I need not say much to per-
suade you to any thing that would make your life delightful.
Supposing you, therefore, already convinced, that the pleasures
of the flesh are brutish and perishing, and that your solid and
ii64 THK saint's
lasting joy must be from heaven ; instead of persuading, I shall
proceed in directing.
Well, then, by this time, if thou hast managed well the
former work, thou art got within the ken of thy rest; thou
believest the truth of it ; thou art convinced of the ex-
cellency of it; thou art fallen in love with it; thou longest
after it; thou hopest for it; and thou art resolved courage-
ously to venture for the obtaining it : but is here any work
for joy in this ? We delight in the good which we do pos-
sess. It is present good that is the object of joy ; but thou
wilt say ' Alas 1 I am yet without it ! ' Well, but vet think a
little further with thyself. Though the real presence do afford
the choicest joy, yet the presence of its imperfect idea, or image
in thy understanding, may afford me a great deal of true de-
light. Is it nothing to have a deed of gift from God ? Are
his infallible promises no ground of joy? Is it nothing to live
in daily expectation of entering into the kingdom ? Is not
inv assurance of being glorified one of these days a sufficient
ground for inexpressible joy? Is it no delight to the heir of a
kingdom to think of what he must hereafter possess, though at
present he little differ from a servant ? (Gal. iv. 1 .) Am I not
commanded to rejoice in hope of the glory of God ? (Rom. v. 2,
and xii. 12.)
Here, then, reader, take thy heart once again, as it were, by
the hand ; bring it to the top of the highest mount; if it be pos-
sible, to some atlas above the clouds. Show it the kingdom of
Christ, and the glory of it. Say to it, ' All this will thy Lord
bestow upon thee, who hast believed in him, and been a wor-
shipper of him.' It is the Father's good pleasure to give thee
this kingdojn. Seest thou this astonishing glory above thee ?
Why, all this is thy own inheritance ; this crown is thine ;
these pleasures are thine ; this company, this beauteous place
is thine ; all things are thine, because thou art Christ's, and
Christ is thine: when thou wast married to him, thou hadst all
this with him.
Thus, take thy heart into the land of promise, show it the
pleasant hills and fruitful valleys ; show it the clusters of grapes
which thou hast gathered; and by those convince it that it is
a blessed land, flowing with better than milk and honey : enter
the gates of the holy city, walk through the streets of the new
Jerusalem, walk about Sion, go round about her, tell the towers
thereof, mark well her bulwarks, consider her palaces, that thou
EVERLASTING REST. 305
niayest tell it to thy soul. (Psal. \lvlii. 12, 13.) Hath it not the
glory of God, and is not her light like to a stone most precious?
See the twelve foundations of her walls, and the names of the
twelve apostles of the Lamh therein. The huilding of the walls
of it are of jasper, and the city of pure gold, as clear as glass.
The foundation is garnished with precious stones, and the twelve
gates are twelve pearls. Every several gate is of one pearl, and
the street of the city is pure gold, as it were transparent glass ;
there is no temple in it, for the Lord God Almiglity, and the
Lamh, are the temple of it. It hath no need of sun or moon to
shine in it, for the glory of God doth lighten it, and the Lamb is
the light thereof, and the nations of them which are saved shall
M-alk in the light of it. These sayings are faithful and true,
and the Lord God of the holy prophets hath sent his angels and
his own Son, to show unto his servants the things that must shortly
be done. (Rev. xxi. 11 — 13, &;c. to the end, and xxii. G.)
What sayest thou now to all this ? This is thy rest, O my soul,
and this must be the place of thy everlasting habitation. " Let
all the sons of Sion then rejoice, and the daughters of Jerusa-
lem be glad : for great is the Lord, and greatly is he praised in
the city of our God : beautiful for situation, the joy of the whole
earth is mount Sion : God is known in her palaces for a refuge.
(Psalm xlviii. 11, 1 — 3.)
Yet proceed on ; " Anima qure amat asccndit," &c. The soul,
suith Austin, that loves, ascends frecjuently, and runs familiarly
through the streets of the heavenly Jerusalem, visiting the patri-
archs and prophets, saluting the apostles, admiring tiie armies of
martyrs and confessors, &c. So do thou, lead on thy heart as
from street to street, bringing it into the palace of the great King;
lead it, as it were, from chamber to chamber; say to it, 'Here
must 1 lodge, here must I live, here must 1 praise, here must I
love, and be beloved ; I must shortly be one of this heavenly choir;
I shall then be better skilled in the music. Among this blessed
company must I take my place. My voice must join to make up
the melody. My tears will then be wiped away, my groans
turned to another tune. My cottage of clay will be changed to
this palace, and my prison rags to these splendid robes. My sor-
did, nasty, stinking flesh shall be put off, and such a sun- like
spiritual body put on. For the former things are done away.
" Glorious things are spoken of thee, O city of God." (Psalm
Ixxxvii. 3.) There it is that trouble and lamentation qeaseth,
and the voice of sorrow is not heard. Oh ! when I look upon
this glorious place, what a dunghill and dungeon mcthinks is
36G" THE saint's
eartlV. Oh ! what a difference betwixt a man feeble, pained,
groaning, dying, rotting in the grave, and one of these trium-
phant, blessed, shining saints ! Here shall I drink of the river of
pleasure, "the streams whereof make glad the city of our God."
*' For the Lord will create a new Jerusalem and a new earth, and
the former shall not be remembered, nor come into mind. We
shall be glad and rejoice for ever in that which he creates : for
he will create Jerusalem a rejoicing, and her people a joy : and
he will rejoice in Jerusalem, and joy in his people, and the voice
of weeping shall be no move heard in her, nor the voice of crying.
There shall be no more thence an infant of days, nor an old
man that hath not filled his days." (Isa. kv. 17—20.) Must
Israel, on earth, under the bondage of the law, serve the Lord
with joyfulness and gladness of heart, because of the abun-
dance of all things which they possess ? surely, then, I shall
serve him with joyfulness and gladness, who shall have another
kind of service, and of abundance in glory. (Deut. xxviii. 47.)
Did the saints take jovfully the spoiling of their goods ? (Heb.
xi. 34.) And shall not 1 take joyfully the receiving of my good,
and such a full reparation of all my losses? Was it such a re-
markable, celebrated day, when the Jews rested from their ene-
mies, because it was turned to them from sorrow to joy, and from
mourning into a good day ? (Esther ix. 22.) What a day, then,
will that be to my soul, whose rest and change will be so much
greater 1 "\Anaen the wise men saw but the star of Christ, they
rejoiced with exceeding great joy; (Matt. ii. 10;) but I shall
shortly see the Star of Jacob, even himself who is the bright and
morning Star. (Numb.xxiv. 17; R^v, xxii. 16.) If they returned
from the sepulchre with great joy, when they had but heard that
he was risen from the dead; (Matt, xxviii. 8;) what joy, then,
will it be to me, when I shall see him risen and reigning in his
glory, and myself raised to a blessed communion with him ?
Then shall we have beauty for ashes indeed, and the oil of joy
for mourning, and the garment of praise for the spirit of heavi-
ness : (Isa Ixi. 3 :) when he hath made Sion an eternal excel-
lency, a joy of many generations. (Isa. Ix. 15.)
Why do I not, then, arise from the dust, and lav aside my sad
complaints, and cease my doleful, mourning note ? Why do I
not trample down vain delights, and feed upon tiie foreseen de-
lights of glory ? Why is not my life a continual joy, and the
savour of heaven perpetually upon my spirit ? And thus, reader,
1 have directed thee in acting thy joy.
Sect. 10. Here also, when thou findcst cause, thou hast a sin-
EVERLASTING RI-ST. 33G7
gular good ailvantage from tliy meditations of heaven, for the
acting of the contrary and more mixed passions ; as :
1. Of thy hatred and detestation of sin, which would deprive
thy soul of these immortal joys.
2. Of thy godly and filial fear, lest thou shouldst either abuse
or hazard this mercv.
3. Of thy necessary grief, for such thy foolish abuse and
hazard.
4. Of thy godly shame, which should cover thy face for the
foremen tioned folly.
5. Of thy unfeigned repentance for what thou hast done
against thy jovs.
(). Of thy holy anger or indignation against thyself for such
miscarriage.
7. Of the zeal and jealousy over thy heart, lest thou shouldst
again he drawn to the like iniquity.
8. And of thy j)ity toward those who are ignorantly walking
in the contrary course, and in apparent danger of losing all this.
But I will confine mys^T to the former chief affections, and
not meddle with these, lest I be too prolix, but leave them to thy
own spiritual prudence.
I would here also have thee to understand that I do not
place any fiat necessity in thy acting of all the foremen-
tioned affections in this order at one time, or in one duty. Per-
haps thou mayest sometimes feel some one of thy affections
more flat than the rest, and so to have more need of exciting :
or thou mayest find one stirring more than the rest, and so
think it more seasonable to help it forward ! or, if thy time be
short, thou mayest work upon one affection one day, and upon
another the next, as thou findest cause. All this J still leave to
thy own prudence.
And so I have done with the third i)art of the direction, viz.
what powers of the soul are here to be acted, what affections
excited, by what objective considerations, and in what order.
CHAP. X.
llxj what Actings of the Soul to proceed in this work of
Heavenly Contemplation.
FouuTHi.Y, The fourth part of this directory is, to show you
how and by what acts you should advance on to the height of
this work.
3(j8 THE saint's
Sect. I. The first and main instrument of this work is, that
cogitation, or consideration, which I before have opened, and
which is to go along with us through the whole. But because
mere cogitation, if it be not pressed home, will not so pierce and
affect the heart; therefore we must here proceed to a second
step, which is called soliloquy, which is nothing but a pleading
the case with our own souls. As in preaching to others, the
bare propounding and opening of truths and duties, doth sel-
dom find that success as the lively application ; so it is also in
meditating and propounding truths to ourselves. The moving,
pathetical pleadings with a sinner, will make him deeply affected
with a common truth, which before, though he knew it, yet it
never stirred him. What heart-meltings do we see under power-
ful application, when the naked explication did little move
them ? If any where there be a tender-hearted, affectionate
people, it is likely, under such a moving, close-applying ministry.
Why, thus must thou do in thy meditation to quicken thine own
heart : enter into a serious debate with it : plead with it in the
most moving and affecting language : urge it with the most
weighty and powerful arguments : this soliloquy, or self-confer-
ence, hath been the practice of the holy men of God in all
times: (Gen. xlix. 6; Judges v. 21 ; Psal. xvi. 2; and Jer.
iv. 19.) How doth David plead with his soul against its dejec-
tions, and argue it into a holy confidence and comfort ! " Why
art thou cast down, O my soul ; and why art thou so disquieted
within me ? Trust in God, for I shall yet give him thanks, who
is the health of my countenance, and my God." (Psal. xlii.
5, 1 1, and xliii. 5.) So in Psal. ciii. 1, 2, &c. " Bless the Lord,
O my soul, and all that is within me bless his holy name. Bless
the Lord, O my soul, and forget not all his benefits," &c. So doth
he also end the Psalm, and so doth he begin and end Psal. civ.;
so Psal. cxlvi. 1 ; and cxvi. 7, "Return unto thy rest, O my
soul, for the Lord hath dealt bountifully with thee." The like
you may see in the meditations of holy men of latter times, as
Austin, Bernard, &;c. : so that this is no new path which I per-
suade you to tread, but that which the saints have ever used in
their meditation.
Sect. II. This soliloquy hath its several parts, and its due
method wherein it should be managed. The parts of it are ac-
cording to the several alfectious of the soul, and according to
the several necessities thereof, according to the various argu-
ments to be used, and according to the various ways of arguing.
EVEKLASTING Rr.ST. 360
So that you see if I should attempt the full handling hereof, it
would take up more time and room than I intcntl or can allow
it. Only thus much in hrief: As every good master and father
of a fanuly is a good j)reaclier to his own family, so everv good
Christian is a good j)reachcr to his own soul. Soliloquy is a
preacliing to one's self; therefore the very same method which
a minister should use in his preaching to others, should a
Christian use in speaking to himself. Dost thou understand the
best method for a public preacher? Dost thou know the right
parts and order of a sermon ; and which is the most effectual
way of application ? Why then 1 need to lav it open no further;
thou understandest the method and parts of this soliloquy. IMark
the most affecting, heart-melting minister; observe his course,
both for matter and manner; set liim as a pattern before thee
for thy imitation ; and the same way that he takes with the
hearts of his people, do thou also take with thy own heart.
Men are naturally addicted to imitation, especially of those
whom they most affect and approve of: how near do some mi-
nisters come in their preaching to the imitation of others, whom
they usually hear, and much reverence and value ; so mavest
thou in this duty of preaching to thy heart. Art thou not ready
sometime when thou hearest a minister, to remember divers
things wliich thou thinkest might he moving and pertinent, and
to wish that he would have mentioned and pressed them on the
hearers ? Why, remember those when thou art exhorting thy-
self, and press them on thy own heart as close as thou canst.
As, therefore, this is accounted the most familiar method in
preaching, so it is for thee in meditating : First, Ex|)lain to thy-
self the subject on which thou dost meditate, both the terms
and the subject matter ; study the difficulties, till the doctrine
is clear. Secondly, Then confirm thv faith in the belief of it,
by the most clear, convincing scri])tnre reasons. Thirdly, Then
apply it according to its nature and thy necessity. As in tiie
case we are upon, that there is a rest remaining for the people'
of God.
1. Consider of the useful consectaries, or conclusions, that
thence arise, for the clearing and confirming of thy judgment,
which is commonly called a use of information. Here thou
niayest press them also by other confirming arguments, and ad-
join the confutation of the contrary errors.
2. Proceed then to consider of the duties which do appear to
VOL. XXI 11. B li
370 THE saint's
be such from the doctrine in hand, which is commonly called a
use of instruction, as also the reprehension of the contrary vices.
3. Then proceed to question, and try thyself, how thou hast
valued this glory of the saints ; how thou hast loved it ; and
how thou hast laid out thyself to obtain it. This is called a use
of examination. Here thou mayest also make use of dis-
covering signs, drawn from the nature, properties, effects, ad-
juncts, &c.
4. So far as this trial hath discovered thy neglect, and other
sins against this rest, proceed to the reprehension and censuring
of thyself; chide thy heart for its omissions and commissions,
and do it sharply till it feel the smart j as Peter preached re-
proof to his hearers, till they were pricked to the heart and
cried out : and as a father or master will chide the child till it
begin to cry and be sensible of the fault ; so do thou in chiding
thy own heart : this is called a use of reproof. Here also it
will be very necessary that thou bring forth all the aggravating
circumstances of the sin, that thy heart may feel it in its weight
and bitterness ; and if thy heart do evade or deny the sin, con-
vince it by producing the several discoveries.
5. So far as thou discoverest that thou hast been faithful in
the duty, turn it to encouragement to thyself, and to thanks to
God ; where thou mayest consider of the several aggravations of
the mercy of the Spirit's enabling thee thereto.
6. So, as it respects thy duty for the future, consider how
thou mayest improve this comfortable doctrine, which must be
by strong and effectual persuasion with thy heart. First, By
way of dehortation from the fore-mentioned sins. Secondly, By
way of exhortation to the several 'duties. And these are either,
first, internal, or secondlv, external. First, therefore, admonish
thy heart of its own inward neglects and contempts ; Secondly,
And then of the neglects and trespasses in thy practice against
this blessed state of rest. Set home these several admonitions
to the quick ', take thy heart as to the brink of the bottomless
pit; force it to look in, threaten thyself with the threatenings of
the word ; tell it of the torments that it draweth upon itself;
tell it what joys it is madly rejecting; force it to promise thee
to do so no more, and that not with a cold and heartless pro-
mise, but earnestly with most solemn asseverations and engage-
ments. Secondly, The next and last is, to drive on thy soul to
those positive duties, which are required of thee in relation to
EVERLASTING REST. ' 371
this rest : as First, To the inward duties of thy heart, and there
First, To be dihgent in making sure of this rest: Secondly, To
rejoice in the expectation of it : this is called a use of consola-
tion. It is to be furthered by first laying open the excellency
of the state; and secondly, the certainty of it in it!?rlf; and
thirdly, our own interest in it ; by clearing and proving all these,
and confuting all saddening objections that may be brought
against them : Thirdly, so also for the provoking of love, of
hope, and all other the affections in the way before more largely
opened.
And, Secondly, Press on thy heart also to all o\itward duties
that are to be performed in thy way to rest, whether in worship
or in civil conversation, whether public or private, ordinary or
extraordinary : this is commonly called a use of exhortation.
Here bring in all quickening considerations, either those that
may drive thee, or those that may draw ; which work by fear,
or which work by desire : these are conunonlv called motives :
but above all, be sure that thou follow them home ; ask thy
heart what it can say against the duty ; Is there weight in them,
or is there not ? And then, what it can say against the duty. Is
it necessary ; is it comfortable ; or is it not ? \\'hen thou hast
silenced thy heart, and brought it to a stand, then drive it fur-
ther, and urge it to a promise, as suppose it were to the duty of
meditation, which we are speaking of ; force thyself beyond these
lazy purposes ; resolve on the duty before thou stir ; enter into
a solemn covenant to be faithful ; let not thy heart go, till it
have, without all baiting and reservations, flatly promised thee,
that it will fall to the work ; write down this pronusc, show it
to thy heart the next time it loiters; then studv also the helps
and means, the hinderances and directions, that concern thy
duty. And this is in brief the exercise of this soliloquy, or the
preaching of heaven to thy heart.
Sect. ill. Object. But perhaps thou wilt say. Every man can-
not understand this method ; this is for ministers and learned
men ; every man is not able to play the preacher. I answer
thee. First, There is not that ability re(|uireil to this, as is to
the work of public preaching : here thy thoughts may serve the
turn, but there must be also the decent ornaments of language :
here is needful but an honest, understanding heart, but there must
be a good pronunciation, and a voluble tongue : here if thou
miss of the method, thou mayest make up that in one piece of
application which thou luist neglected in another : but there thy
ti a 2
372 THE saint's
failings are injurious to many, and a scandal and disgrace to the
work of God. Thou knowest what will fit thy own heart, and
what arguments take best with thy own affections ; but thou art
not so well acquainted with the dispositions of others. Se-
condly, I answer further, Every man is bound to be skilful in the
Scriptures as well as ministers : kings, and magistrates; (Deut.xvii.
18 — 20 ; Josh. i. S ;) and the people also. (Deut. vi. 6 — 8.) Do
you think, if you did as is there commanded, write it upon thy
heart, lay them up in thy soul, bind them upon thy hand, and
between thine eyes, meditate on them day and night : I say, if
you did thus, would you not quickly understand as much as
this ? (See Psal. i. 3 ; Deut. xi. IS, and vi. 6 — 8.) Doth not
God command thee to teach them diligently to thy children ;
and to talk of them when thou sittest in thy house, when thou
walkest by the way, when thou liest down, and when thou risest
up ? And if thou must be skilled to teach thy children, much
more to teach thyself; and if thou canst talk of them to others,
why not also to thine own heart? Certainly, our unskilfulness
and disability, both in a methodical and lively teaching of our
families, and of ourselves, is for the most part merely through
our own negligence, and a sin for which we have no excuse :
you that learn the skill of your trades and sciences, might learn
this also, if you were but willing and painful.
And so I have done with this particular of soliloquy.
Sect. IV. 2. Another step to arise by in our contemplation, is,
from this speaking to ourselves, to speak to God : prayer is not
such a stranger to this duty, but that ejaculatory requests may
be intermixed or added, and that as a very part of the duty it-
self. How oft doth David intermix these in his psalms, some-
time pleading with his soul, and sometime with God, and that
in the same psalm, and in the next verses ? The apostle bids
us speak to ourselves in psalms and hymns ; and no doubt we
may also speak to God in them ; this keeps the soul in mind of
the divine presence, it tends also exceedingly to quicken and
raise it : so that as God is the highest object of our thoughts,
so our viewing of him, and our speaking to him, and pleading
with him, doth more elevate the soul, and actuate the affections,
than any other part of meditation can do. IN'Ien that are care-
less of their carriage and speeches among children and idiots,
will be sober and serious with princes or grave men ; so, though
while we do but plead the case with ourselves, we are careless
and unaffected, yet when we turn our speech to God, it may
KVERLASTING REST. 373
Strike us with awfulness ; and the holiness and majesty of him
whom we speak to, may cause both tlie matter and words to
pierce the deeper. Isaac went forth to pray, the former transla-
tion saith; to meditate, saith the latter; the Hebrew verb, saith
Paraeus in loc, sii^nifieth both ad orandum et medltandumJ The
men of God, both former and latter, wlio have left their medita-
tions on record for our view, have thus intermixed solilo(iuy and
prayer ; sometime speaking; to their own hearts, and sometime
turning their speecli to God : and thougli this may seem an in-
different thing, yet I conceive it very suitable and necessary, and
that it is the highest step that we can advance to in the work.
Object. But why then is it not as good to take up with
prayer alone, and to save all this tedious work that you pre-
scribe us ?
Answ. 1. They are several duties, and therefore must be per-
formed both. Secondly, We have need of one as well as the
other, and therefore shall wrong ourselves in tlie neglecting of
either. Thirdly, The mixture, as in music, doth more affect ;
the one helps on, and puts life into the other. Fourthlv, It is
not the right order to begin at the fop, therefore meditation and
speaking to ourselves, should go before prayer, or speaking to
God ; want of this, makes ])rayer with most to have little more
than the name of prayer, and men to speak as lightly and as
stupidly to the dreadful God, as if it were to one of their com-
panions, and with far less reverence and affection than they
would speak to an angel, if he should aj)pear to them, yea, or
to a judge or prince, if they were speaking for their lives : and
consecjuently their success and answers are often like their
prayers. Oh ! speaking to the God of heaven in prayer, is a
weightier duty than most are aware of.
Sect. V. The ancients had a custom, by aj)ostrophes and
prosopopoeias, to speak, as it were, to angels and saints departed,
which, as it was used by thein, 1 take to be lawful ; but what
they spoke in rhetorieal figures, was interpreted by the succeed-
ing ages to be spoken in strict propriety ; and doctrinal con-
clusions for praying to saints and angels were raised from their
speeches ; therefore 1 will omit tliat course, which is so little
necessary, and so subject to scandalize the less jndicious readers.
And so much for the fourth part of the direction, by what
' LXX Ic'guut dSoAetrx'lTai, aJ ludcndum, se exerccndiiin, sod aliene in-
quit I'diteus.
3/4 THR saint's
steps or acts we must advance to tlie height of this work : I
should clear all this by some examples, but that I intend shall
follow in the end.
CHAP. X[.
Some Advantages and Helps, for raising and affecting the Soul
by this Meditation.
Sect. I. Fifthly : The fifth part of this directory is, to show
you what advantages you should take, and what helps you should
use, to make your meditations of heaven more quickening, and
to make you taste the sweetness that is therein. For that is the
main work that I drive at through all ; that you may not stick
in a bare thinking, but may have the lively sense of all upon
your hearts; and this you will find to be the most difficult part
of the work : and that it is easier barely to think of heaven a
whole day, than to be lively and affectionate in those thoughts
one quarter of an hour. Therefore let us yet a little further
consider what may be done, to make your thoughts of heaven to
be piercing, affecting, raising thoughts.
Here, therefore, you must understand, that the mere pure
work of faith hath many disadvantages with us, in comparison
of the work of sense. Faith is imperfect, for we are renewed
but in part; but sense hath its strength, according to the strength
of the fiesh : faith goes against a world of resistance, but sense
doth not. Faith is supernatural, and therefore prone to de-
clining, and to languish both in the habit and exercise, further
than it is still renewed and excited ; but sense is natural, and
therefore continueth while nature continueth. The object of
faith is far off; we must go as far as heaven for our joys ;^ but
the object of sense is close at hand. It is no easy matter to re-
joice at that which we never saw, nor ever knew the man that
did see it : and this upon a mere promise which is written in
the Bible : and that when we have nothing else to rejoice in,
' De c()loril)Us caecus loquelam liabet, seusum autem noii habet, teste
Aristot. Non secus tiica ilia quae divin.i et a;terna sunt, se iiabet himianus
intellectus, iiifiritnis et caecutieus, ut vere quantum fas est, praedestinationis
ffteruae, et libertatis nostice conqiossibilitateni teneanius, &c. — Arriba Concil.
de Grut. lib. i. cap. 30. p. 18S.
EVERLASTING REST. 375
but all our sensible comforts do fail us ; but to rejoice iu tbat
which we see and feel, in that which we have hold of, and pos-
session already, this is not difficult. Well, then, what should be
done in this case ? why, surely it will be a point of our spiritual
prudence, and a sint^ular help to the furthering of the work
of faith, to call in our sense to its assistance :' if we can make
us friends of these usual enemies, and make them instruments of
raising us to God, which are the usual means of drawing us
from God, I think we shall perform a very excellent work.
Surely it is both possible and lawful, yea, and necessary too, to
do something in this kind : for God would not have given us
either our senses themselves, or their usual objects, if they
might not have been serviceable to his own praise, and helps to
raise us up to the apprehension of higher things : and it is very
considerable, how the Holy Ghost doth condescend to the phrase
of Scripture, in bringing things down to the reach of sense; how
he sets forth the excellencies of spiritual things in words that
are borrowed from the objects of sense ; how he describeth the
glory of the New Jerusalem, in expressions that might take even
with flesh itself : as that the streets and buildings are pure
gold, that the gates are pearl, that a throne doth stand in the
midst of it, &;c. (Rev. xxi. 22.) That we shall eat and drink
with Christ at his table in his kingdom ; that he will drink
with us the fruit of the vine new ; that we shall shine as the
sun in the firmament of our Father : these, with most other
descriptions of our glorv, are expressed as if it were to the very
flesh and sense ; which, though they are all improper and figura-
tive, yet doubtless if such expressions had not been best, and to
us necessary, the Holy Ghost would not have so frequently used
them : he that will speak to man's understanding, must speak in
man's language, and speak that which he is capable to conceive.
And, doubtless, as the Spirit doth speak, so we must hear ; and if
our necessity cause him to condescend in his expressions, it must
needs cause us to be low in our conceivings." Those conceivings
' (Quanta lilx-t inteutioue se hiiinana mens exteruleret, etiamsi phantasias
imaginuin corporalium a coguitione compescat, si oimies circumscriptos
spiritus ad oculos cordis admoveat, adhuc taineii in came niortali posita videre
•jloriam Dei iion valcT, siciit est. Sed fpiictiuid de iliaf|iiod in mente respleii-
det, siniilitudo, et noii ipsa est. — Gmg. sup. honi. 8. Utile tanien est ul in hu-
jusmodi rationibus qiiaiitumcunque debilimus se ineus liumana exerceat,
dumniodo desit compreheiideiidi vel <leinonstrandi pra'siimptiti : (jiiia de rebus
altissiniis etiani parva et debili eniisideratione aliquid posse insi)icere jiicuii-
dissimuiu est. — Aquin. void. Genlil. lib. i. cap. 8.
" yEquuin est luemiiiisse, et me qui disseram, et vos qui juiiicabitis, ho-
3/6 THii saint's
and exj)ressioiis which we have of spirits, and things merely spi-
ritual, they are commonly hut second notions, without the first ;
but mere names that are put into our mouths, without any true
conceivings of the things which they signify ; or our conceivings
which we express by those notions or terms, are merely nega-
tive : what things are not, rather than what they are ; as, when
we mention spirits, we mean they are not corporal substances,
but what they are, we can tell no more, than we know what is
Aristotle's 'Materia Prima.' It is one reason of Christ's as-
suming and continuing our nature v/ith the Godhead, that we
might know him the better, when he is so much nearer to us j
and we might have more positive conceivings of him, and so
our minds might have familiarity v.'ith him, who before was
quite beyond our reach.
But what is my scope in all this ? is it that we might think
heaven to be made of gold and pearl ; or, that we should pic-
ture Christ as the papists do, in such a shape ;^ or, that we
should think saints and angels do indeed eat and drink ? No;
not that we should take the Spirit's figurative expressions to be
meant according to strict propriety ;y or have fleshly conceivings
of spiritual things, so as to believe them to be such indeed :
but thus to think, that to conceive or speak of them in strict
miDes esse, ut si probabilia dicentur, nihil ulterius requiiatis. — Plato in Ti-
wcFo, Idem in Epistola ad Dioiiys. iiionet, ut eos tanquam barathrum decli-
iiet, qui de Diis tanquam de iis qui manibus teneri et apprehendi possunt,
certas exigtuit demonstratioues. Et in Fha;done eo nomine gravissime re-
prehentlit eos quod ambitiosis inter se verborum pugnis et inani demonstra-
tionum coiiatu, principes se novorum et pugnantiuin dogmatum constituant,
de rebus ipsis nihil certum, nihil stabile, nihil firmum habeant. Ipseque
suam deplorat caecitatem, qui quae se prius perspicue scire exislimaret, ne per
umbram quideni sibi unquam visa esse compererit. Et quorum aliquam ejse
ratus fuerat soliditatem, ea nunc omnia non secus ac inanes soinniorum ima-
gines vanescere.
^ Ex operibus quidem opifieem, banc causam effectoremque mundi Deum
nosse datur. Ex imag;ine autem etsimulacro (utSocratis auditor Antistheues
dicebat) is non agnoscitur ; nullis oculis conspicuus, nulli rei similis, uteic
ulla effi^ie nosci possit. Atque (ut a Zenopboute Socratico scriptum leginius,
qui cuncta concdssat, ipse intrepidus et incoiicussus. Mag^nus nimirum po-
tensque eNse tii;;nosfitur. (jiiali auteni sit (acie, iguoratur. — Ftrntlius de
Abdllis llai am Cnasis^ cap. !».
y Est quidem ct de c()iiiniunii)us sensihu';, sajiere in Dei relius ; sed in tes-
timuniuni vcii, n<ui in adjutoriiun falsi. Q'^''^^' ■''''^ secundum divinam, noii
contra divinam dispositioui'in. — TcrtnUutn. Lib. de liesuriect. Cornis, cap. 3.
p. 407. Ihec omnia ab hunianis in Deum (lualitatii)iis tracta sunt, dum ad
nostra? itilii-mitatis verba descenditur. Ut <|uasi <juil)usdam nobis s^radibus
lactis, et juxta iios positis, per ea (|uaB nobis vicina conspicimus, ad summa
ejus casendere quandoqiie vaieamus. — Gregor. Morai. lib. xx. cap. 14.
EVKllLASTING REST.
377
propriety, is utterly beyond our reach and capacity j and there-
fore we must conceive of them as we are able ; and that the
Spirit would not have represented them in these notions to us,
but that we have no better notions to apprehend them by ; and
therefore that we make use of these phrases of the Spirit to
quicken our apprehensions and affections, but not to prevent
them ; and use these low notions as a glass, in which we must
see the things themselves, though the representation be exceed-
ing imperfect, till we come to an innuediate perfect sight ; yet
still concluding, that these phrases, though useful, are but bor-
rowed and improper. The like may be said of those expres-
sions of God in Scripture, wherein he represents himself in the
imperfections of creatures, as anger, repenting, willing what
shall not come to pass, &:c. Though these be improper, drawn
from the manner of men, yet there is somewhat in God which
we can see no better yet, than in this glass, and which we can
no better conceive of, than in such notions, or else the Holy
Ghost would have given us better.
Sect. II. 1. Go to, then, when thou settest thyself to medi-
tate on the joys above, think on them boldly, as Scripture hath
expressed them ; bring down thy conceivings to the reach of
sense. Excellency without familiarity doth amaze more than
delight us ; but love and joy are promoted by familiar ac-
quaintance. When we go about to think of God and glory in
proper conceivings, without these spectacles we are lost, and
have nothing to fix our thoughts upon. We set God and hea-
ven so far from us, that our thoughts are strange, and we look
at them as things beyond our reach, and beyond our line, and
are ready to say, That which is above is nothing to us ; to con-
ceive no more of God and glory, but that we cannot conceive
them, and to apprehend no more, but that tliey are past our
apprehension, will produce no more love but this, — to acknow-
ledge that they are so far above us that we cannot love them ;
and no more joy but this, — that they are above our rejoicing.
And therefore put Christ no further from you timn he hath put
himself, lest the divine nature be again inaccessible. Think of
Christ as in our own nature glorified ; think of unr fellow-saints
as men there jjcrfectcd ; think of the city and state as the spirit
hath expressed it, only with the cautions and limitations before
mentioned. * Suppose thou wcrt now ijcholding this city ol
» Ibi jni-et gratia, ibi vireutihus camins terro luxiiiiaii<! alumna se iiuliiit
'ramiue. et retloieute pascitur flore. Ibi altum iiemoia tolUnitur in verti-
37S THE saint's
God, and that thou hadst been companion with John in his
survey of its glory; and hadst seen the thrones, the ma-
jesty, the heavenly hosts, the shining splendour which he saw;
draw as strong suppositions as may be from thy sense for the
helping of thy affections. It is lawful to suppose we did see for
the present, that which God hath in prophecies revealed, and
which we must really see in more unspeakable brightness before
long. Suppose, therefore, with thyself thou hadst been that
apostle's fellow-traveller into the celestial kingdom, and that
thou hadst seen all the saints in their white robes, with palms
in their hands ; suppose thou hadst heard those songs of Moses
and of the Lamb ; or didst even now hear them praising and
glorifying the living God. If thou hadst seen these things, in-
deed, in what a rapture wouklst thou have been ! And the
more seriously thou puttest this supposition to thvself, the more
will the meditation elevate thy heart. I would not have thee,
as the papists, draw them in pictures, nor use such ways to re-
present them. This, as it is a course forbidden by God, so it
would but seduce and draw down thy heart ; but get the liveli-
est picture of them in thy mind that possibly thou canst ; medi-
tate of them as if thou wert all the while beholding them, and
as if thou wert even hearing the hallelujahs, while thou art
thinking of them ; till thou canst say, Methinks I see a glimpse
of the glory ; methinks I hear the shouts of joy and praise ;
methinks I even stand by Abraham and David, Peter and Paul,
and more of these triumphing souls ; methinks I even see the
Son of God appearing in the clouds, and the world standing at
his bar to receive their doom ; methinks I hear him say, " Come,
ye blessed of my Father," and even see them go rejoicing into
the joy of their Lord. My very dreams of these things have
deeply affected me, and should not these just suppositions affect
me much more ? What, if I had seen, with Paul, those un-
utterable things, should I not have been exalted, and that,
perhaps, above measure, as well as he ? What, if I had stood
in the room of Stephen, and seen heaven opened, and Christ
cem, et ibi arbor densidre coma vestitur, quic(ii\id curvantibus ramis scena
dejaceiis iiiumbrarit. Oinuia illic iion frig^oris nee ardoris, uec uti in autumno
arva rtHitiiescaiit, aut ut iterum vere novo tellus /necuiida parturiat. Unius
cuiicta sunt teni])oris. Unius poma feruntur a;statis ; qui|ipe cum nee
niensibus suis tunc luua deserviat, nee sol per horarum momeiita decurrat,
aut in noctem lux fugata concedat. Habet populos quies laita. Sedes tenet
placidas, ubi fons scaturiens medio sinu alvei prorumpentis emergit, et rauco
per iutervalla circuitii siniiosis flexibus labitur, ut in ora naseentium ibi flu-
rainum dividatur. — Cyprian, de Latide Martyr.
I
EVERLASTING REST. 370
.sitting at the right-hand of (Jod r Surely that one sight was
worth the suffering his btorni of stones. Oh. that I might but see
what he did see, though 1 also suffered what he did suffer !
What, if I had seen such a sight as Micaiah saw: the Lord
sitting upon his throne, and all the hosts of heaven standing on
his right-hand and on his left ? Why, these men of God did
see such things ; and I shall shortly see far more than ever they
saw till they were loosed from this flesh, as I must be. And thus
you see how the familiar conceiving of the state of blessedness,
as the Spirit hath in a condescending language expressed it, and
our strong raising of suppositions from our bodily senses will
further our affections in this heavenly work.
Sect. III. 2. There is yet another way by which we may
make our senses here serviceable to us, and that is, by compar-
ing of the objects of sense with the objects of faith ; and so
forcing sense to afford us that medium, from whence we may
conclude the transcendent worth of glory, by arguing from sen-
sitive delights as from the less to the greater. And here for
your further assistance, 1 shall furnish you with some of these
comparative arguments.
And First, You must strongly argue with your hearts, from
the corrupt delights of sensual men.'' Think, then, with your-
selves when YOU would be sensible of the joys above : Is it such
a delight to a sinner to do wickedly, and will it not be delight-
ful, indeed, then to live with God ? Hath a very drunkard''
• If the men of the world, who have the spirit of the world, are so desirous
to see an eart'uly kinjc, at least in ail his ornaments and fclwy, &c., how mucii
more should they desire to see Clirist ; into whom tlie drops of the quickening
Spirit of the Godhead hath instilled, and whose hearts he hath wounded with a
divine love to Christ the heavenly Kin<j ! They are enchained in that heauty
and unspeakalile glory, in that incorruptihle splendour and incomprehensi-
ble riches of the true and eternal King, Christ: with desire and longings after
whom tliey are wholly taken up, being wholly turned to him, and long to at-
tain that inexpressible blessedness, which by the Spirit they behold ; for the
sake of which they esteem all the beauty, and ornaments, and glory, and
riches, and honour of kings and princes, but as nothing. For they are wounded
with the bcauly of God, and the heavenly lile nf inimortaliiy hath dropped
into their souls. Ergo do they wish for the love of the heavenly King ; and
having him alone before- their eyes in all their desires, they rid themselves by
him of all worldly love, and depart from all terrene engagements, that so they
may still keep that desire alone in their hearts. — Macnritis, Homil. .'). a.
'' (laa? ergo nos angit vesania, vitiDrum sitire al)sinthium, hujus nniudi
se(iui naiifragium, vine pra;senlis pati infortunium, impia^ tyrannidis ferre
dominium, et non magis convolare ad sanctorum felicitatem, ad angeloruni
societatem, ad solemnitatem superna; la-titia", et ad jucunditatem contem-
plativa; vita', ut possimus intrare in potentias Domini, et videre superabuu-
dantes divitias bonitatis c]visl— Bernard, de Frtemio Pat. Ctrlest.
SSO THE saint's
such a delight in his cups and his companions, that the very
fears of damnation will not make him forsake them ? Hath
the hrutish whoremaster such delight in his whore, that he will
part with his credit, and estate, and salvation, rather than he
will part with her ? Surely, then, there are high delights with
God. If the way to hell can afford such pleasure, what are the
pleasures of the saints in heaven ? if the covetous man hath so
much pleasure in his wealth, and the ambitious man in power
and titles of honour, what then have the saints in the everlast-
ing treasure ? and what pleasure do the heavenly honours afford,
where we shall be set above principalities and powers, and be
made the glorious spouse of Christ ? What pleasure do the
voluptuous find in their sensual courses ? How closely will they
follow their hunting, and hawking, and other recreations, from
morning to night I How delightfully will they sit at their cards
and dice, hours and days and nights together ! O the de-
light that must needs then be in beholding the face of the living
God, and in singing' forth praises to him and the Lamb, which
must he our recreation when we come to our rest !
Sect. IV. 2. Compare also the delights above with the lawful
delights of moderated senses.*^ Think with thyself. How sweet
is food to my taste when I am hungry, especially, as Isaac said,
that which my soul loveth, that which my temperature and ap-
petite do incline to ! What delight hath the taste in some
pleasant fruits ; in some relished meats, and in divers junkets !
Oh, what delight, then, must my soul needs have in feeding
upon Christ, the living bread, and in eating with him at his
table in his kingdom! Was a' mess of pottage so sweet to
Esau, in his hunger, that he would buy them at so dear a rate as
his birth-right ? How highlv then should I value this never-
perishing food ! How pleasant is drink in the extremity of
thirst ! The delight of it to a man in a fever, or other drought,
can scarcely be expressed. It will make the strength of Sampson
revive. Oh, then, how delightful will it be to my soul to drink
of that fountain of living water, which whoso drinks shall
<= Si homines de gaudio terreno jubilant, nos de g-audio ccElesti jubilare
lion (lebcinus, quod verbis vere explicare uon possuiuus ? I'A quem decet ista
jul)ilati() nisi ineffabilem Deuni ? Et si Deum fari non potes et lacere iion
deUes ; quid restat nisi ut juliiles ? — .'liigust. in Psalm xciv. Si considereiuus
quae et quanta sunt qu;e Sanctis dal)untur in die judicii, qua; et quanta qua
nobis prtMuittuntur in ccelis, vile-cent omnia (|u;b habentur in terris. 'i'er-
rena nanique substantia, aHeiiue i'elicitati comjtaiata, poudus est, non subsi-
dium. — Gregor. in Homil.
FVERLASTINO \\T.HT. 381
thirst no more ! So pleasant is wine, and so refieshlnj^ to the
spirits, that it is said to make ejlad the heart of man : how plea-
sant, then, will that wine of the great marriac^e he ; even that
wine which our water was turned into ; that best wine, which
will be licpt till then ! How delightful arc pleasing odours to
our smell ! How delightful is perfect music to the car I How
delightful are beauteous sights to the eye ; such as curious pic-
tures, sumptuous, adorned, well-contrived buildings; handsome,
necessary rooms, walks, prospects ; gardens stored with variety
of beauteous and odoriferous flowers ; or pleasant meadows,
which are natural gardens 1 O, then, think every time thou seest
or rememberest these, what a fragrant smell hath the precious
ointment which is poured on the head of our glorious Saviour,
and which must be poured on the heads of all his saints, which
will fill all the room of heaven with its odour and perfume !
How delightful is the music of the heavenly host ! How pleas-
ing will be those real beauties above, and how glorious the
building not made with hands, and the house that God himself
doth dwell in, and the walks and prospects of the city of God,
and the beauties and delights in the celestial paradise I Think
seriously what these must needs be. The like may be said of
the delight of the sense of feeling, which, the philosopher saith,
is the greatest of all the rest.
Sect. V. 3. Compare also the delights above with the de-
lights that are found in natural knowledge. This is far beyond
the delights of sense, and the delights of heaven are further
bevond it.'' Think, then, can an Archimedes be so taken up
with his mathematical invention, that the threats of death cannot
take him off, but he will die in the midst of these his natural
contemplations ? Should I not much more be taken up with the
delights of glory, and die with these contemplations fresh upon
my soul ? especially when my death will perfect my delights; but
those of Archimedes die with him." What a pleasure is it to
* Ccclestia horum principia Deo nota sunt, atque ei qui Dei sit amicus,
inquit Plato in Timjeo. Docti ah iiidoctis perinde dilTerunt, ut a viveiitibiis
niortui, ut sentit Aristoteles. Hoc interest inter doctiini et indoctuni, quod
inter equum domitum et indomilum, ut Aristippus. Houiini flocto constat
([uando sit loqut'udun), quaiido tarenduni, ut Jac. (iryna^us in Aphorisinis.
' Fcnint nia^^nuin Melunctliunem dicere solitum, non credere se in universa
Oerniania reperiri jiosse ullutn, qui unicani iute;;rani pagfiuani in Aristoteiis or-
gano recte intellii^at. (miiu Iuec \ir()missio coin])lrhiiur, quid erinius ? quales eri-
mus ? Oua" bona in illo rc^no acce[>turi suuius, (jui Ciiristo uioriente ])ro nobis
tale jam pigiius accepimus ? (jualis e lit spirit us hominis nullum uninino liabens
vitium, iiec sub quo jaccat, ncccuicedat, ucc contra quod dimictt,pacatissinia
382 THE saint's
dive into the secrets of nature; to find out the mysteries of arts
and sciences ; to have a clear understanding in logic, physic,
metaphysics, music, astronomy, geometry, &c. ! If we make
but any new discovery in one of these, or see a little more than
we saw before, what singular pleasure do vi-e find therein ! why,
think then what high delights there are in the knowledge of
God, and Christ, his Son. If the face of human learning be so
beautiful, that sensual pleasures are to it but base and brutish,
how beautiful then is the face of God I When we light on
some choice and learned book, how are we taken with it ; we
could read and study it day and night; we can leave meat and
drink and sleep to read it. What delights then are there at
God's right-hand, where we shall know in a moment all that is
to be known.
Sect. VI. 4. Compare also the delight above with the delights
of morality, and of the natural affections. What delight had
many sober heathens in the rules and practice of moral duties !
so that they took him only for a honest man who did well
through the love of virtue, not only for fear of punishment. Yea,
so highly did they value this moral virtue, that they thought the
chief happiness of man consisted in it. Why think, then, what
excellency there will be in that rare perfection which we shall
be raised to in heaven ; and in that uncreated perfection of God
which we shall behold ? What sweetness is there in the exer-
cise of natural love, whether to children, to parents, to yoke-
fellows, or to friends ? The delight which a pair of special,
faithful friends do find in loving and enjoying one another, is a
most pleasing, sweet delight. It^seemed to the philosophers to
be above the delights of natural or matrimonial friendship, and
1 think it seemed so to David himself; so he concludes his lamen-
tation for him :^ "I am distressed for thee, my brother Jonathan.
Very pleasant hast thou been unto me ; thy love to me was won-
derful, passing the love of women." (2 Sam. i. 26.) Yea, the
soul of Jonathan did cleave to David. Even Christ himself, as
it seemeth, had some of this kind of love ; for he had one disci-
virtute perfectus ! Rerum ibi omnium quanta, quam speciosa quam certa
sciential Sine errore aliquo, vel labore, ubi Dei sapientia de ipso suo fonte
potabitur cum siimma felicitate, sine ulla diflicultate ?— ^//^. de Civitat.
lib. xxii, cap. 24. p. 11. De felicitate inter libros commorantis, lege Senecam
suavissime dissertntem, lib. de Brevit. Vitae, cap. 1-1, 15.
' Ibi hvninidici aiigelorum cliori ; ibi societas civium supernorum ; ibi dul-
cis solemnitas a perej;rinaiionis hujus tristi labore redeuntium ; ibi festivitas
sine line, ajteruitas sine labe, serenitas sine nube. — Jugiist.iti Johan,
I
EVERLASTING KEST. 383
pie whom he especially loved, and who was wont to lean on his
breast. Why think, then, if the delights of close and cordial
friendship be so great, what delight we shall have in the friend-
ship of the most high ; and in our mutual amity with Jesus
Christ ; and in the dearest love and comfort with the saints !
Surely this will be a closer and stricter friendship than ever was
betwixt any friends on earth. And these will be more lovely,
desirable friends than any that ever the sun beheld; and both
our affections to our Father and our Saviour, but especially his
affection to us, will be such as here we never knew; as spirits
are so far more powerful than flesh, that one angel can destroy
a host, so also are their affections more strong and powerful.
We shall then love a thousand times more strongly and sweetly
than now we can ; and as all the attributes and works of God
are incomprehensible, so is the attribute and work of love. He
will love us many thousand times more than we even at the per-
fectest are able to love him. What joy, then, will there be in
this mutual love !
Sect. VII. 5. Compare also the excellencies of heaven with
those glorious works of the creation which our eyes do now
behold. What a deal of wisdom, and power, and goodness,
appeareth in and through them to a wise observer ! What a
deal of the majesty of the great Creator doth shine in the face
of this fabric of the world! Surely, his works are great and
admirable, sought out of them that have pleasure therein. "^ This
makes the study of natural philosophy so pleasant, because the
works of God are so excellent. What rare workmanship is in
the body of a man, yea, in the body of every beast, which makes
the anatomical studies so delightful ! What excellency in every
plant we see ! in the beauty of flowers ; in the nature, diversity,
and use of herbs ; in fruits, in roots, in minerals, and what not !
But especially if we look to the greater works ; if we consider
the whole body of this earth, and its creatures, and inhabitants ;
the ocean of waters, with its motions and dimensions ; the varia-
tion of the seasons, and of the face of the earth ; the intercourse
of spring and fall, of summer and winter; what wonderful ex-
cellency do these contain ! Why think, then, in thv meditations,
if these things, which are but servants to sinful man, are yet so
full of mysterious worth ; what, then, is that place where God
« Psalm xcii. 4, 5; cxi. 2; c\lv. 6—12; x. 7, 22; cxxxvi. 4— C, &c. ; Job
xxwi. 24—26.
384 THE saint's
himself doth dwell, and is prepared for the just who are perfected
with Christ ! When thou walkest forth in the evening, look
upon the stars how they glisten, and in what nuniher they be-
spangle the firmament.'^ Tf, in the daytime, look up to the
glorious sun ; view the wide-expanded, encompassing heavens,
and say to thyself. What glory is in the least of yonder stars;
what a vast, what a bright resplendent body hath yonder moon,
and every planet ! Oh, what an inconceivable glory hath the
sun 1 Why, all this is nothing to the glory of heaven. Yonder
sun must there be laid aside as useless, for it would not be seen,
for the brightness of God. I shall live above all yonder glory ;
yonder is but darkness to the lustre of my Father's house.
I shall be as glorious as that sun myself; yonder is but as the
wall of the palace-yard; as the poet saith,
" Jf in heaven's outward courts such beauty be,
What is the glory which the saints do see !"
So think of the rest of the creatures. This whole earth is but my
Father's footstool : this thunder is nothing to his dreadful
voice : these winds are nothing to the breath of his mouth.
So much wisdom and power as appeareth in all these ; so much,
and far much more greatness, and goodness, and loving delights,
shall I enjoy in the actual fruition of God. Surely, if the rain
which rains, and the sun which shines on the just and unjust, be
so Y/onderful; the sun, then, which must shine on none but saints
and angels, must needs be wonderful and ravishing in glory.'
Sect. VIII. 6. Compare the things which thou shalt enjoy
above, with the excellency of those admirable works of provi-
dence which God doth exercise m the church and in the world.
What glorious things hath the Lord wrought I and yet we shall
see more glorious than these. Would it not be an astonishing
sight to see the sea stand as a wall on the right-hand and on
the left, and the dry land appear in the midst, and the people of
Israel pass safely through, and Pharaoh and his people swallowed
^ In civitate Dei, rex Veritas, lex charitas, dignitas sequitas, pax felicitas,
vita aeternitas. — /4iig. de Civ. Dei.
' This month of April (in which Christ rose again, this resurrection-month)
is the first month in the year ; this rejoiceth all the creatures; this clotheth
the naked trees ; it openeth the earth ; it gladdeneth every living thing. This
is the first month of Christians, even tlie time of the resurrection, when their
Ixxlie^ shall l)e giorifud by that light which now lies hid within tlieui ; that is,
the Spiiit, which then will he to them l>oih clotliing, meat, and drink, and
jov, and peace, and ornament, and eternal life. — Macarius, hoinil. 5.
EVERLASTING REST. 385
up ? What, if we should see but such a sight now 1 If we had
seen the ten plagues of Egypt, or had seen the rock to gush forth
streams, or had seen manna or quails rained down from heaven,
or had seen the earth open, and swallow up th.e wicked, or had
seen their armies slain with hailstones, with an angel, or by one
another 5 would not all these have been wondrous, glorious .
sights ? But we shall see far greater things than these : and as
our sights shall be more wonderful, so also they shall be more
sweet : there shall be no blood nor wrath intermingled. We shall
not then cry out as David, " W^ho can stand before this holy
Lord God ? " Would it not have been an astonishing sight to
liave seen the sun stand still in the firmament, or to have seen
Ahaz's dial go ten degrees backward ? Why, we shall see when
there shall be no sun to shine at all : we shall behold for ever a
sun of more incomparable brightness. W^ere it not a brave life,
if we might still live among wonders and miracles ; and all for
us, and not against us : if we could have drought or rain at our
prayers, as Elias ; or if we could call down fire from heaven to
destroy our enemies; or raise the dead to life, as Elisha; or
cure the diseased, and speak strange languages, as the apostles ?
Alas ! these are nothing to the wonders which we shall see and
possess with God ; and all those wonders of goodness and love.
We shall possess that pearl and power itself, through whose vir-
tue all these works were done : we shall, ourselves, be the sub-
jects of more wonderful mercies thqn any of these. Jonas was
raised but from a three days' burial, from the belly of the v/hale
in the deep ocean ; but we shall be raised from many years' rot-
tenness and dust ; and that dust exalted to a sun-like glorv, and
that glory perpetuated to all eternity. What sayest thou, Chris-
tian ? Is not this the greatest of miracles or wonders ? Surely,
if we observe but common providences ; the motions of the sun,
the tides of the sea, the standing of the earth, the warming it, the
watering it with rain as a garden, the keeping in order a wicked,
confused world, with multitudes the like : they are all very ad-
mirable. But then to think of the Sion of God, of the vision of
the divine majesty ; of the comely order of the hcaveidy host :
what an admirable sight must that needs be ! O what rare and
mighty works have we seen in Britain : what clear discoveries of
an almighty arm; what magnifying of weakness ; what casting
down of strength ; what wonders wrought by most improba-
ble means; what bringing to hell, and bringing back; what
turning of tears and fears into safety and joy ; such hearing of
VOL. XXIII. c c
S8G THE saint's
earnest prayers, as if God could have denied us nothing that we
asked ! All these were wonderful, heart-rising works. But, oh !
what are these to our full deliverance ; to our final conquest ; to
our eternal triumph ; and to that great day of great things ?
Sect. IX. 7. Compare also the mercies which thou shalt have
above, with those particular providences which thou hast enjoyed
thyself, and those observable mercies which thou hast recorded
through thy life.*^ If thou be a Christian indeed, I know thou
hast, if not in thy book, yet certainly in thy heart, a great many
precious favours upon record : the very remembrance and re-
hearsal of them is sweet : how much more sweet was the actual
enjoyment ! But all these are nothing to the mercies which are
above. Look over the excellent mercies of thy youth and edu-
cation, the mercies of thy riper years or age, the mercies of thy
prosperity, and of thy adversity : the mercies of thy several
places and relations, are they not excellent and innumerable ?
Canst not thou think on the several places thou hast lived in,
and remember that they have each had their several mercies :
the mercies of such a place, and such a place ; and all of
them very rich and engaging mercies ? O ! how sweet was it
to thee, when God resolved thy last doubts ; when he overcame
and silenced thy fears and unbelief; when he prevented the in-
conveniences of thy life, which thy own counsel would have cast
thee into ; when he eased thy pains ; when he healed thy sick-
ness, and raised thee up as from the very grave and death ; when
thou prayedst, and wept as Hezekiah, and saidst, " My days are
cut off; I shall go to the gates of the grave; I am deprived of
the residue of my years. I said, I shall not see the Lord, even
the Lord in the land of the living : 1 shall behold man no more
with the inhabitants of the world. Mine age is departed and
removed from me as a shepherd's tent : I have cut off, like a
weaver, my life. He will cut me off with pining sickness : from
day to day wilt thou make an end of me, Sec. Yet did he, in
love to thv soul, deliver it from the pit of corruption, and cast
thy sins behind his back, and set thee among the living, to praise
him as thou dost this day : that the fathers to the children might
•^ Temporalis vita aeternse comparata, mors est dicenda potius qiiam vita.
Ipse euim quotidianus defectus corruptionis, quid est aliud quam prolixitas
mortis ? Quae autem liiii;ua dicere, vel quis intellectus capere sufficit iila
superuffi civitatis quanta sint gaudia ? An^elorum choris iiiteresse, cum bea-
tissimis spiritibus glorise conditoris assistere ; praesentemDei vultum cernere,
incircumscriptum lumen videre, nuUo mortis doloreaflSci, iucorruptionis per-
petuffi munere laetari i—Gregor. in Homil,
EVERLASTING REST. 387
make known his truth. The Lord was ready to save thee, that
thou mightest sing the songs of praise to him in his house all
the days of thy Hfe." (Isa. xxxviii, 10 — 20.) I say, were not
all these most precious mercies ? Alas ! these are but small for
thee in the eyes of God : he intended thee far greater things
than these, even such as these are scarce a taste of. It was a
choice mercy, that God hath so notably answered thy prayers ;
and that thou hast been so oft and evidently a prevailer with
him. But, oh ! think, then, are all these so sweet and precious,
that my life would have been a perpetual misery without them?
Hath his providence lifted me so high on earth, and his mer-
ciful kindness made me great? How sweet, then, will the
glory of his presence be ; and how high will his eternal love
exalt me ; and how great shall I be made in communion with
his greatness 1 If my pilgrimage and warfare have such mer-
cies, what shall I find in my home, and in my triumph ! If God
will communicate so much to me while I remain a sinner, what
will he bestow when I am a perfect saint ! If I have had
so much in this strange country, at such a distance from him ;
what shall I have in heaven in his immediate presence, where I
shall ever stand about his throne I
Sect. X. 8. Compare the comforts which thou shalt have
above, with those which thou hast here received in the ordi-
nances. Hath not the written word been to thee as an open
fountain, flowing with comforts day and night ? When thou hast
been in trouble, there thou hast met with refreshing ; when thy
faith hath staggered, it hath there been confirmed. What
suitable scriptures hath the Spirit set before thee ! what sea-
sonable promises have come into thy mind, so that thou mayest
say with David, " If thy word had not been my delight, 1 had
perished in my trouble. " Think, then, if the word be so full
of consolations, what overflowing springs shall we find in God !
If his letters are so comfortable, wliat are the words that flow
from his blessed lips, and the beams that stream from his glo-
rious face ! If Luther would not take all the world for one
leaf of the Bible, what would he take for the joys which it re-
vealeth ! If the promise be so sweet, what is the performance !
If the testament of our Lord, and our charter for the kingdom,
be so comfortable, what will be our possession of the kingdom
itself! Think further, what delights have I also found in this
word preached, when I have sat under a heavenly, heart-search-
ing teacher; how hath my heart been warmed within me; how
cc 2
388 THE saint's
hath he melted me, and turned my howels ! methinks I have
felt myself almost in heaven : methinks I could have been con-
tent to have sat and heard from morning to night; I could even
have lived and died there. How oft have I gone to the congre-
gation troubled in spirit, and returned home with quietness and
delight ! How oft have I gone doubting, concluding damnation
against my own soul ; and God hath sent me home with my
doubts resolved, and satisfied me, and persuaded me of his love
in Christ ? How oft have I gone with darkness and doubtings
in my judgment, and God hath opened to me such precious
truths, and opened also my understanding to see them, that his
light hath been exceeding comfortable to my soul ! What cor-
dials have I met with in my saddest afflictions ! What prepara-
tives to fortify me for the next encounter ! Well then, if Moses's
face do shine so gloriously, what glory is in the face of God ! If
the very feet of the messengers of these tidings of peace be beau-
tiful, how beautiful is the face of the Prince of Peace !^ If the
word in the mouth of a fellow-servant be so pleasant, what is
the living Word himself ! If this treasure be so precious in
earthen vessels, what is that treasure laid up in heaven ! Think
with thyself, If I had heard but such a divine prophet as Isaiah,
or such a persuading, moving prophet as Jeremy, or such a
worker of miracles as Elijah or Elisha ; how delightful a hear-
ing would this have been ! If I had heard but Peter, or John,
or Paul, I should rejoice in it as long as I lived ; but what would
I give, that I had heard one sermon from the mouth of Christ
himself? Surely, I should have felt the comfort of it in my very
soul : why, but, alas ! all this is nothing to what we shall have
above. " O blessed are the eyes that see what there is seen, and
' DursEus cum diem recordaretur quo priino Meiancthoiiem legentem an-
disset, illud recitare solebat, quod in suis iuiliationibus cauuut poiitilicii.
Quem vidi, quern amavi, quern dilexi.
'" Patriam iiostrani paradisum computamus, parentes patriarchas habere
jam ccEpimus. Quid uon properamus et currimus ut patriam nustram videre,
ut parentes salutare possituus ? Rla^tius illic nos charorum uuuicrus expec-
tat, pareutum, fratrum, filiorum, frequens nos etcopiosa turba desiderat, juin
de sua immortalitate secura, et adliuc do nostra salute solicita. Ad horum
coiispectum et coniplexum venire, quanta et illis et nobis in commune laelitia
est ? Quails illic cuelestium rcE^norum voluptas, sine timore moriendi, et cum
aeternitate Vivendi ? Quam suuima et perpetua icelicitas ? JUic apostoiorum
gloriosus chorus ; illic prophetarum exultautium numerus ; illic martyrum
innumerabilis populus, ob certaminis et passiouis victoriam coronatus;
triumphantes illic virgines, quae concupiscentiam carnis et corporis continen-
tiae robore subegeruut. Remunerati misericordes qui alimentis et largitioui-
bus pauperum justitise opera feceruat, &c, — Cyprian, de Imtnortalitate,
EVFRLASTING RKST. 389
the ears that hear the things tliat there are heard : there shall
I hear Elias, Isaiah, Daniel, Peter, Jolin, not preaching to an
obstinate people in imprisonment, in persecutions, and reproach,
but triumphing in the praises of him that hath advanced them.
Austin was wont to wish these three wishes : First, That he
might have seen Christ in the flesh : Secondly, That he might
have heard Paul preach : Thirdly, That he might have seen
Rome in its glory. Alas I these are small matters all, to that
which Austin now beholds : there we see not Christ in the form
of a servant, but Christ in his kingdom, in majesty and glory ;
not Paul preach in weakness and contempt, but Paul with mil-
lions more rejoicing and triumphing ; not persecuting Rome in
a fading glory, but Jerusalem which is above, in perfect and
lasting glory.
So also think, what a joy it is to have access and acceptance
in prayer ; that when any thing aileth me, 1 may go to God, and
open my case, and unbosom my soul to him, as to the most
faithful friend ; especially knowing his sufficiency and willing-
ness to relieve me 1 Oh, but it will be a more surpassing, unspeak- _
able joy, when I shall receive all blessings without asking them,
and when all my necessities and miseries arc removed, and
when God himself will be the portion and inheritance of my
soul.
What consolation also have we oft received in the supper of
the Lord ! What a privilege is it to be admitted to sit at his
table ; to have his covenant sealed to me by the outward ordi-
nance, and his special love sealed by his Spirit to my heart !
Why, but all the life and comfort of these, is their declaring
and assuring me of the comforts hereafter : their use is but
darklv to signify and seal those higher mercies : when I shall
indeed drink with him the fruit of the vine renewed, it will then
be a pleasant feast indeed. O the difference between the last
supper of Christ on earth, and the marriage supper of the Lamb
at the great day I Here he is in an upper room, accompanied
with twelve poor selected men, feeding on no curious dainties,
but a paschal lamb with sour herbs, and a Judas at his table
ready to betray him : but then his room will be the glorious
heavens, his attendants all the host of angels and saints : no
Judas nor unfurnished guest comes there ; but the humble be-
lievers must sit down by him, and the feast will be their mutual
loving and rejoicing. Yet further, think with thyself thus: The
communion of the saints on earth is a most delectable mercy :
390 THE saint's
what a pleasure is it to live with understanding and heavenly
Christians 1 Even David saith, they were all his delight.
(Psal. xvi.) O, then, what a delightful society shall I have above 1
The communion of saints is there somewhat worth, where their
understandings are fully cleared, and their affections so highly
advanced. If I had seen but Job in his sores upon the dung-
hill, it would ha'/e been an excellent sight to see such a mirror
of patience : what will it be then to see him in glory, praising
that power which did uphold and deliver him ! If I had heard
but Paul and Silas singing in the stocks, it would have been a
delightful hearing : what will it be then to hear them sing praises
in heaven 1 If I had heard David sing praises on his lute and
harp. It would have been a pleasing melody ; and that which
drove the evil spirit from Saul, would surely have driven away the
dulness and sadness of my spirit, and have been to me as the
music was to Elisha, that the Spirit of Christ in joy would have
come upon me ; why, I shall shortly hear that sweet singer in
the heavenly choir advancing the King of saints ; and will not
that be a far more melodious hearing ? If 1 had spoke with Paul
when he was new come down from the third heavens, and he
might have revealed to me the things which he had seen ; O what
would I give for an hour's such conference ! how far would I go
to hear such a narration ! Why, I must shortly see those very
things mvself ; yea, and far more than Paul was then capable of
seeing ; and yet I shall see no more than I shall possess. If I
had but spoken one hour with Lazarus when he was risen from
the dead, and heard him describe the things which he had seen
in another world, if God would* permit and enable him thereto,
what a joyful discourse would that have been ! How many thou-
sand books may I read, before I could know so much as he could
have told me in that hour 1 If God would have suffered him to
tell what he had seen, the Jews would have more thronged to
hear him, than they did to see him : O, but this would have been
nothing to the sight itself, and to the fruition of all that which
Lazarus saw. "
Once again, think with thyself what a soul-raising employ-
ment is the praising of God, especially in consort with his af-
fectionate saints ! What, if 1 had been in the place of those
"> Erit ibi Dens omnia in omnibus, et illiiis prsesentia omiies animae et c r-
poris implcbit appetitus ; cessabuiit quae de castero consntnmatis omnibus,
miiiistratorii ai)g;elicaruni virtutuni iliscursus. Et imj)leta oniinataque om-
nini) civitate Dei; nee innovabitur, nee mutabitur ultra fixa; et consununatae
beatitudinis status. — Cyprian, de Laude Marly)-.
EVERLASTING REST. 391
shepherds, and seen the angels, and heard the multitude of the
heavenly hosts praising God, and saying, " Glory to God in the
highest, and on earth peace, good-will towards men ;" (Luke
ii. 13, 14 ;) what a glorious sight and hearing would this have
been ! But I shall see and hear more glorious things than this.
Jf 1 had stood by Christ when he was thanking his Father,
(John xvii.,) I should have thought mine ears even blessed with
his voice ; how much more when 1 shall hear him pronounce
me blessed ! If there were such great joy at the bringing back
of the ark, (2 Sam. vi. 15,) and such great joy at the re-edify-
ing the material temple, (Neb. xii. 43,) what joy will there be
in the New Jerusalem ! Why, if 1 could but see the church
here in unity and prosperity, what an unspeakable joy to my
soul would it be ! If 1 could see the congregations provided
with able teachers, and the people receiving and obeying the
Gospel, and longing for reformation in life and manners : O
what a blessed place were England ! If I could see our igno-
rance turned into knowledge, and error turned into soundness
of understanding, and shallow professors into solid believers ;
and brethren living in amity and in .the life of the Spirit; O
what a fortunate island were this 1 Alas, alas ! what is all this
to the reformation in heaven, and to the blessed condition that
we must live in there ? There is another kind of change and
glory than this ; what great joy had the people, and David
himself, to see them so willingly offer to the service of the
Lord ; and what an excellent psalm of praise doth Uavid there-
upon compose! (1 Chron. xxix. 9, 10, &:c,) When Solomon
was anointed king in Jerusalem, the people rejoiced with so
great joy, that the earth rent at the sound of thcni; (1 Kings i.
40 ;) what a joyful shout will tiiere be, tlien, at the appearing
of the King to the church! If when the foundations of the
earth were fastened, and the corner-stone thereof was laid, the
morning-stars did sing together, and all the sons of God did
shout for joy ; (Job xxxviii. 6, 7 ;) w'hy then, when our glorious
world is both founded and finished, and the corner-stone ap-
peareth to be the top- stone also, and the holy city is adorned
as the bride of the Lamb 3 O sirs, what a joyful shout will then
be heard 1
Sect. XI. 9. Compare the joy which thou shall have in
heaven, with that which the saints of God have found in the
way to it, and in the foretastes of it ; when thou scest a hea-
venly nian rejoice, think what it is that so affects him. It is
392 THE saint's
the property of fools to rejoice in toys, and to laugh at nothing;
but the people of God are wiser than so, they know what it is
that makes them glad : when did God ever reveal the least of
himself to any of his saints, but the joy of their hearts was an-
swerable to the revelation ? Paul v/as so lifted up with what
he saw, that he was in danger of being exalted above measure,
and must have a prick in the flesh to keep him down: when
Peter had seen but Christ in his transfiguration, which was but
a small glimpse of his glory, and had seen Moses and Ellas
talking with him ; what a rapture and ecstasy is he cast into 1
*' Master," saith he, " it is good for us to be here ; let us here
build three tabernacles, one for thee, and one for Moses, and
one for Elias :" as if he should say, O let us not go down again
to yonder persecuting rabble ', let us not go down again to yon-
der drossy, dirty world ; let us not return to our mean and suf-
fering state : is it not better that we stay here, now we are
here; is not here better company, and sweeter pleasures ? But
the text saith, " He knew not what he said." (Matt. xvii. 4.)
When Moses had been talking with God in the mount, it made
his visage so shining and glorious, that the people could not
endure to behold it, but he was fain to put a veil upon it : no
wonder then if the face of God must be veiled, till we are come
to that state where we shall be more capable of beholding him
when the veil shall be taken away, and we all beholding him with
open face, shall be turned into the same image from glory to glory.
(2 Cor. iii. 16 — IS.) Alas ! what are the back parts which Moses
saw from the clefts of the rock, to that open face which we shall
behold hereafter ? what is that revelation to John in Patmos, to
this revelation which we shall have in heaven ? How short doth
Paul's vision come of the saints' vision above with God. How
small a part of the glory which we must see, was that which so
transported Peter in the mount ! I confess these were all ex-
traordinary foretastes, but little to the full beatifical vision.
When David foresaw the resurrection of Christ, and of himself,
and the pleasures which he should have for ever at God's
right-hand ; how doth it make him break forth and sav,
'' Therefore my heart was glad, and my glory rejoiceth, my
flesh also shall rest in hope 1" (Psal. xvi. 9.) Why, think, then,
if the foresight can raise such ravishing joy, what will the actual
possession do ! How oft have we read and heard of the dying
saints, who, when they had scarcely strength and life enough to
express them, have been as full of joy as their hearts could
EVERLASTING REST. 393
hold ; and when their bodies have been under the extremities
of their sickness, yea, ready to feel the pangs of death, have
vet had so much of heaven in their spirits, that their joy hath
far surpassed their sorrows. And if a spark of this fire be so
glorious, and that in the midst of the sea of adversity ; what
then is that Sun of glory itself! O the joy that the martyrs of
Christ have felt in the midst of the scorching flames ! Surely
they had life and sense as we, and were flesh and blood as well
as we ; therefore it must needs be some excellent thing that
must so rejoice their souls, while their bodies were burning :
when Bilney can burn his finger in the candle, and Cramner
can burn off his unworthy right-hand ; when Bainham can call
the papists to see a miracle, and tell them that he feels no more
pain than in a bed of down, and that the fire was to him as a
bed of roses ; when Farrier can say, If I stir, believe not my
doctrine :° think then, reader, with thyself in thy meditations ;
surely it must be some wonderful foretasted glory that can do
all this, that can make the flames of fire easy, and that can
make the king of fears so welcome. O what then must this
glory itself needs be j when the very thoughts of it can bring
Paul into such a strait, that he desired to depart and be with
Christ, as best of all \^ when it can make men never think
themselves well, till they are dead ! O what a blessed rest is
this ! Shall Sanders so delightfully embrace the stake, and cry
out, "Welcome cross !" and shall not I more delightfully em-
brace my blessedness, and cry, "Welcome crown!" Shall
blessed Bradford kiss the faggot, and shall not 1 then kiss the
Son himself. Shall the poor martyr rejoice that she might have
her foot in the same hole of the stocks that Mr. Philpot's foot
had been in before her ; and shall not I rejoice, that my soul shall
live in the same place of glory, where Christ and his apostles
are gone before me ? Shall fire and faggot, shall prisons and
banishment, shall scorns and cruel torments, be more welcome
to others, than Christ and glory shall be to me ? God forbid.
What thanks did Lucius the martyr give them, that they would
send him to Christ from his ill masters on earth ! how desirously
did Basil wish, when his persecutors threatened his death the
next day, that they might not change their resolution, lest he
should miss of his expectation !i What thanks then sliall I give
<» Sancti martyres preseutem vitam non despexisseut, nisi certiorem ani-
maruni vitam subsequi scirent. — Greg. Dial. lib. iv.
1' Nihil crus seutii in nervo, quuin animus est in coelo. — Tertul, ad Martyr.
\ Euseb. Hist. £ccles. lib. xiv. cap, 17. Id. lib. xi. cap. i>.
394 THE saint's
my Lord, for removing me from this loathsome prison to his
glory ! and how loth should I be to be deprived thereof ! When
Luther thought he should die of an apoplexy, it comforted him,
and made him more willing, because the good Duke of Saxony,
and, before him, the apostle John, had died of that disease:
how much more should 1 be willing to pass the way that Christ
hath passed, and come to the glory where Christ is gone ! If
Luther could thereupon say, " Feri, Domine, feri clementer ; ipse
paratus sum, quia verbo tuo a peccatis absolutus ;" "Strike, Lord,
strike gently, I am ready ; because by thy word I am absolved
from my sins ;" how much more cheerfully should I cry, " Come,
Lord, and advance me to this glory, and repose my weary soul
in rest ! "
Sect. XIL 10. Compare also the glory of the heavenly king-
dom^ with the glory of the imperfect church on earth, and
with the glory of Christ in his state of humiliation, and you
may easily conclude, if Christ under his Father's wrath, and
Christ standing in the room of sinners, were so wonderful in
excellencies, what then is Christ at the Father's right-hand?'
And if the church, under her sins and enemies, have so much
beautv, something it will have at the marriage of the Lamb.
How wonderful was the Son of God in the form of a servant !
When he is born, the heavens must proclaim him by miracles;
a new star must appear in the firmament, and fetch men from
remote parts of the world to worship him in a manger ; the
angels and heavenly host must declare his nativity, and so-
lemnize it with praising and glorifying God. When he is but
a child, he must dispute with the doctors, and confute them.
When he sets upon his office, his whole life is a wonder : water
turned itjto wine ; thousands fed with five loaves and two fishes;
multitudes following him to see his miracles; the lepers cleansed;
the sick healed; the lame restored ; the blind receive their sight;
the dead raised. If we. had seen all this, should we not have
thought it wonderful ? The most desperate diseases cured with
a touch, with a word speaking ; the blind eyes with a little clay
and spittle ; the devils departing by legions at command ; the
' Cum Cbristo semper vivemus, facti per ipsum filii Dei : cum ipso cxulta-
bimus semper, ipsius cruore reparati. Eiinius Cluistiaiii cum Chiisto simul
gloriosi, de Deo Patre bcati, de ptrpetua voluptate Ijetantes ; semper in con-
spectu Dei, et agentes Deo gratias semper. Neque eiiim poterit nisi et laetus
esse semi)er et gratus, qui cum morti fuisset obuoxius, factus est de im-
niortalitate securus. — Cyprian, lul JJemet.
I
EVERLASTING REST. 395
winds and the seas obeying his word ; are not all these won-
derful ? Think, then, how wonderful is his celestial glory ! If
there be such cutting down of boughs, and spreading of gar-
ments, and crying, "Hosanna," to one that comes into Jesusalem
riding on an ass, what will there be when he comes with his
angels in his glory ! If they that hear him preach the Gospel
of the kingdom, have their hearts turned within them, that they
return and say, "Never man spake like this man," then surely
they that behold his majesty in his kingdom will say, ' There
never was glory like this glory.' If when his enemies come to
apprehend him, the word of his mouth doth cast them all to the
ground ; if, when he is dying, the earth must tremble, the vail
of the temple rend, the sun in the firmament must hide its
face, and deny its light to the sinful world, and the dead bodies
of the saints arise, and the standers -by be forced to acknow-
ledge, " Verily this was the Son of God j" O then, what a
day will it be when he will once more shake, not the earth only,
but the heavens also, and remove the things that are shaken ;
when this sun shall be taken out of the firmament, and be ever-
lastingly darkened with the brightness of his glory ; when the
dead must all arise, and stand before him, and all shall ac-
knowledge him to be the Son of God, and every tongue confess
him to be Lord and King ! If, when he riseth again, the grave
and death have lost their power, and the angels of heaven must
roll away the stone, and astonish the watchmen till they are as
dead men, and send the tidings to his dejected disciples; if the
bolted doors cannot keep him forth ; if the sea be as firm
ground for him to walk on ; if he can ascend to heaven in the
sight of his disciples, and send the angels to forbid them gazing
after him ; O what power, and dominion, and glory, then, is
he now possessed of; and must we for ever possess with him !
Yet think further : Are his very servants enabled to do such
n)iracles, when he is gone from them ? Can a few poor fisher-
men, and tent-makers, and the like mechanics, cure the lame,
and blind, and sick ; open their prisons ; destroy the disobe-
dient ; raise the dead ; and astonish their adversaries ? O
then, what a world will that be, where every one can do greater
works than these, and shall be highlier honoured than by the
doing of won«lers ! It were much to have the devils subject to
us, but more to have our names written in the book of life. If
the very preaching of the Gos])el be accompanied with sucli
power, that it will pierce the heart, and discover its secrets,
S06 THE saint's
bring clown the proud, and make the stony shiner tremhle ; if
it can make men burn their books, sell their lands, bring in the
price and lay it down at the preacher's feet ; if it can make the
spirits of princes stoop, and the kings of the earth resign their
crowns, and do their homage to Jesus Christ ; if it can subdue
kingdoms, and convert thousands, and turn the world thus upside
down; if the very mention of the judgment, and life to come,
can make the judge on the bench to tremble, when the prisoner
at the bar doth preach this doctrine ; O what then is the glory
of the kingdom itself! What an absolute dominion have
Christ and his saints ! And if they have this power and honour
in the day of their abasement, and in the time appointed for
their suffering and disgrace, what then will they have in their
full advancement 1
Sect. XIII. 11. Compare the mercies thou shalt have above
with the mercies which Christ hath here bestowed on thy soul,
and the glorious change which thou shalt have at last with the
gracious change which the Spirit hath wrought on thy heart ;
compare the comforts of thy glorification, with the comforts of
thy sanctification. There is not the smallest grace in thee
which is genuine and sincere, but is of greater worth than the
riches of the Indies ; not a hearty desire, and groan after Christ,
but is more to be valued than the kingdoms of the world. A
renewed nature is the very image of God. Scripture calleth it
by the name of " Christ dwelling in us," and, " the Spirit of
God abiding in us." * It is a beam from the face of God him-
self; it is the seed of God remaining in us ; it is the only in-
herent beauty of the rational soul ; it ennobleth man above all
nobility ; it fitteth him to understand his Maker's pleasure, to
do his will, and to receive his glory : why think, then, with thy-
self, if this grain of mustard-seed be so precious, what is the
tree of life in the midst of the paradise of God ! If a spark of
life, which will but strive against corruptions, and flame out a
few desires and groans, be so much worth, how glorious, then,
is the fountain and end of this life ! If we be said to be like
God, and to bear his image, and to be holy as he is holy, when,
alas ! we are pressed down with a body of sin ; surely we shall
be much liker God, when we are perfectly holy, and without
s Hear a heathen : Inter bonos viros et Deum amicitia est, couciliaute
virtute. Amicitiam dico ? Immo etiam necessituilo, et siaiilitudo ; quoniani
bonus ipse tempore tantuin a Deo difFert, discipulus ejus, aemulatorqueet vera
progenies, quem parens ille magnificus, virtutum non lenis exactor, siciit
severi patres, durius educat. — Seneca, Cum bonis mala, cap. 1. p. 379.
EVERLASTING REST. 397
blemish, and have no such thing as sin %vithin us ! Is the de-
sire of heaven so precious a thing, what then is the thing itself
which is desired ? Is the love so excellent, what then is the
Beloved ? Is our joy in foreseeing and believing so sweet,
what will be the joy in the full possessing ? O the delight
that a Christian hath in the lively exercise of some of these af-
fections ! What good doth it to his very heart, when he can
feelingly say he loves his Lord! What sweetness is there in
the very act of loving! Yea, even those troubling passions
of sorrow and fear, are yet delightful, when they are rightly ex-
ercised. How glad is a poor Christian when he feeleth his
heart begin to melt, and when the thoughts of sinful unkindness
will dissolve it ! Even this sorrow doth yield him matter of joy.
O what will it then be, when we shall do nothing but know
God, and love, and rejoice, and praise, and all this in the
highest perfection ! What a comfort is it to my doubting soul,
when I have a little assurance of the sincerity of my graces ;
when, upon examination, I can but trace the Spirit in his sancti-
fying works 1 How much more will it comfort me to find that
the Spirit hath safely conducted me, and left me in the arms of
Jesus Christ I What a change was it that the Spirit made upon
my soul, when he first turned me from darkness to light, and
from the power of Satan unto God ; to be taken from that hor-
rid state of nature, wherein myself and my actions were loath-
some to God, and the sentence of death was passed upon me,
and the Almighty took me for his utter enemy; and to be pre-
sently numbered among his saints, and called his friend, his ser-
vant, his son ; and the sentence revoked which was gone forth ;
O what a change was this ! To be taken from that state
wherein 1 was born, and had lived delightfully so many years,
and was riveted in it by custom and engagements, when thou-
sands of sins did lie upon my score, and if I had so died I had
been damned for ever; and to be justified from all these enor-
mous crimes, and freed from all these fearful plagues, and put
into the title of an heir of heaven, O what an astonishing
change was this ! ^^ by, then, consider, how much greater will
that glorious change then be; bevond exj^rcssing; beyond con-
ceiving ! How oft, when I have thought of this change in my
regeneration, have [ cried out, ' O blessed day, and blessed be
the Lord that I ever saw it ! ' ^\'hy, how then should I cry
out in heaven, *0 blessed eternity, and blessed be the Lord
that brought me to it ! ' Was the mercy of my conversion
398 THE saint's
so great, that the angels of God did rejoice to see it ? Sure,
then, the mercy of my salvation will be so great, that the same
angels will congratulate my felicity. This grace is but a spark
that is raked up in the ashes. It is covered with flesh from the
sight of the world, and covered with corruption sometimes from
mine own sight ; but my everlasting glory will not be so clouded,
nor my light be under a bushel, but upon a hill, even upon Sion,
the mount of God.
Sect. XIV. 12. Lastly, Compare the joys which thou shalt
have above, with those foretastes of it, which the Spirit hath
given thee here.* Judge of the lion by the paw, and of the ocean
of joy by that drop which thou hast tasted. Thou hast here thy
strongest refreshing comforts, but as that man in hell would have
had the water to cool him, a little upon the tip of the finger for
thy tongue to taste, yet by this little thou mayest conjecture at
the quality of the whole. Hath not God sometimes revealed
himself extraordinarily to thy soul, and let a drop of glory fall
upon it? Hast thou not been ready to say, ' Oh, that it might
be thus with my soul continually, and that I might always feel
what I feel sometimes ! Dist thou never cry out with the martyr
after thy long and doleful expectations, ' He is come; he is
come?' Didst thou never, in a lively sermon of heaven, nor in
thy retired contemplations on that blessed state, perceive thy
drooping spirits revive, and thy dejected heart to lift up the
head : and the light of heaven to break forth to thy soul, as a
morning star, or as the dawning of the day ? Didst thou never
perceive thy heart in these duties, to be as the child that Elisha
revived ? to wax warm within thee, and to recover life ? Why,
think with thyself, then, what is the earnest to this full inherit-
ance? Alas! all this light that so amazeth and rejoiceth me,
is but a candle lighted from heaven, to lead me thither through
this world of darkness ! If the light of a star in the night be
such, or the little glimmering at the break of the day, what then
is the light of the sun at noontide ? Jf some godly men that we
' Ibi lion gustabunt quatn suavis sit Deus, sed implebuntur et satiabuntur
(lulcediiie mirifica. Nihil eis deerit; iiiliil aberit : omiie desideriuiu eorum
Christus praesens implebit. Noii seiiesceut, noii tabesceut, noii putrescent
amplius. Perpetua sanitas, fcelix ceteriiitas, beatitudinis illius sufficieiitiam
confirmabunt. Non erit coiicupiscenlia in niembris, non ultra ulla exsurget re-
bellio carnis: sed totus status hominis pacificus, sine omni macula et ruga
permanebit. — Cyprian. de'Lumlc Martyr. Qua'cunque supra coeluin sunt raeutes
et formJE, Olynipici illius habitaculi cives, si non eadera atque Deus, ilU
tamen dignitate et natura proximum conditionem acceperuut. — Fernel. d^
Abdit. Rerum Causis, cap. y. ex Platone.
EVERLASTING REST. 399
read of, have been overwhelmed with joy, till they have cried
out, ' Hold, Lord, stay thy hand; I can bear no more!' like
weak eyes that cannot endure too great a light ; O what will
then be my joys in heaven, when, as the object of my joy shall
be the most glorious God, so my soul shall be made capable of
seeing and enjoying him. And though the light be ten thousand
times greater than the sun's, yet my eyes shall be able for ever to
behold it.
Or, if thou be one that hast not felt yet these sweet foretastes,
(for every believer hath not felt them), then make use of the
former delights which thou hast felt, that thou mayest the better
discern what hereafter thou shalt feel.
And thus 1 have done with the fifth part of this directory, and
showed you o!i what grounds to advance your meditations, and
how to get them to quicken your affections, by comparing the
unseen delights of heaven with those smaller which you have
seen and felt in the flesh.
CHAP. XII.
How to manage and watch over the Heart through the
whole Work.
Sect. 1. Sixthly : The sixth and last part of this directory is,
to guide you in the managing of your hearts through this work,
and to showyou wherein you have need to be exceeding watchful.
I have showed before what must be done with your hearts in
your preparations to the work, and in your setting upon it ; I
shall now show it you in respect of the time of performance. Our
chief work will here be, to discover to you the danger, and that
will direct you to the fittest remedy. Let me therefore licre
ac(|uaint you beforehand, that, whenever vou set upon this hea-
venly employment, you shall find your own hearts your greatest
hinderer, and they will prove false to you in one or all of these
four degrees. First, They will hold off, that vou will hardlv get
them to the work. Secondly, Or else they will betrav you by
their idleness in the work, pretending to do it, when they do it
not. Or, Thirdly, They will interrupt the work by their frec|uent
excursions, and turning aside to every object. Or, Fourthlv,
They will spoil the work by cutting it short, and be gone before
you have done any good on it. Therefore 1 here forewarn you,
400 THE saint's
as you value the invaluable comfort of this work, that you faith-
fully resist these four dangerous evils, or else all that I have said
hitherto is in vain.
1. Thou shalt find thy heart as backward to this, I think, as
to any work in the world. O what excuses it will make ; what
evasions it will find out ; and what delays and demurs, when it
is never so much convinced ! Either it will question whether it
be a duty or not ; or if it be so to others, yet whether it be so to
thee. It will take up any thing like reason to plead against it ;
it will tell thee that this is a work for ministers that have nothing
else to study on ; or for cloisterers or persons that have more
leisure than thou hast. If thou be a minister, it will tell thee.
This is the duty of the people ; it is enough for thee to meditate
for the instructing of them, and let them meditate on what they
have heard J as if it were thy duty only to cook their meat, and
serve it up, and perhaps a little to taste the sweetness, by licking
thy fingers while thou art dressing it for others ; but it is they
only that must eat it, digest it, and live upon it. Indeed, the
smell may a little refresh thee, but it must be digesting it that
must maintain thy strength and life. If ail this will not serve,
thy heart will tell thee of other business j thou hast this com-
pany stays for thee, or that business must be done. It may be,
it will set thee upon some other duty, and so make one duty shut
out another; for it had rather go to any duty than to this.
Perhaps it will tell thee that other duties are greater, and there-
fore this must give place to them, because thou hast not time
for both. Public business is of more concernment; to study,
to preach for the saving of souls,' must be preferred before these
private contemplations : as if thou hadst no time to see to the
saving of thine own soul, for looking after others ; or thy charity
to others were so great, that it draws thee to neglect thy comfort
and salvation ; or, as if there were any better way to fit us to
be useful to others, than to make this experience of our doctrine
ourselves ! Certainly heaven, where is the Father of lights, is
the best fire to light our candle at, and the best book for a
preacher to study; and, if they would be persuaded to study
that more, the churcli would be provided of more heavenly
lights; and when their studies are divine, and their spirits
divine, their preaching will then be also divine, and they may be
fitly called divines indeed : or if thy heart have nothing to say
against the work, then it will trifle away the time in delays, and
promise this day and the next, but still keep off from the doing
EVERLASTING REST. '101
of the business : or lastly, If tliou wilt not be so baffletl with ex-
cuses or delays, thy heart will give thee a flat denial, and oppose
its own unwillingness to thy reason; thou shalt find it come to
the work as a bear to the slake, and draw back with all the strength
it hath. I speak all this of the heart so far as it is carnal, (which
in too great a measure is in the best) for I know so far as the
heart is spiritual, it will judge this work the sweetest in the world.
Well, then, what is to be done in the forenicntioned case ?
Wilt thou do it, if 1 tell thee ? Why, what wouldst thou do
with a ser\'ant that were thus backward to his work : or to
thy beast that should draw back when thou wouldst have him
go forward ? Wouldst thou not first persuade, and then chide,
and then spur him, and force him on ; and take no denial, nor
let him alone till thou hadst got him closely to fall to his work ?
Wouldst thou not say, ' Why, what should I do with a servant
that will not work ; or with an ox or horse that will not travel or
labour ? Shall I keep them to look on ? ' Wilt thou then
faithfully deal thus with thy heart? If thou be not a lazy, self-
deluding hypocrite, say, ' I will, by the help of God, I will.' Set
upon thy heart roundly, persuade it to the work, take no denial;
chide it for its backwardness; use violence with it; bring it to
the service, willing or not willing. Art thou the master of thy
flesh, or art thou a servant to it? Hast thou no command of
thy own thoughts? Camiot thy will choose the subject of thy
meditations, especially when thy judgment thus directeth thy
will ? I am sure God once gave thee masterv over thy flesh, and
some power to govern thy own thoughts; hast thou lost thy
authority? art thou become a slave to thy depraved nature?
Take up the authority again which God hath given thee; command
thy heart ; if it rebel, use violence with it ; if thou be too weak,
call in the Spirit of Christ to thine assistance. He is never
backward to so good a work, nor will deny his help to so just
a cause. God will be ready to help thee, if thou be not unwilling
to help thyself. Say to him, ' W^hv, Lord, thou gavest mv reason
the command of my thoughts and affections; the authority I have
received over thenj is from thee, and now, beliold they refuse to
obey thine authority. Thou commandest me to set them to the
work of heavenly meditation, but they rebel and stubbornly refuse
the duty. Wilt thou not assist me to execute that authority
which thou hast given me? Oh, send me down thy Spirit and
power, that I may enforce thy commands, and eliectually compel
them to obey thy will.'
VOL. XXUI. 1) D
402 THE saint's
And thus doing, thou shalt see thy heart will submit ; its resist-
ance will be brought under, and its backwardness will be turned
to a yielding compliance.
Sect. II. 2. When thou has*^^ got thy heart to the work, beware
lest it delude thee by a loitering formality ; lest it say, ' I go,' and
go not; lest it trifle out the time, while it should be effectually em-
ployed meditating. Certainly, the heart is as likely to betray thee
in this, as in any one particular about the duty ; when thou hast
perhaps but an hour's time for thy meditation, the time will be
spent before thy heart will be serious. This doing of duty as if
we did it not, doth undo as many as the flat omission of it. To
rub out the hour in a bare, lazy thinking of heaven, is but to lose
that hour, and delude thyself. Well, what is to be done in this
c^se ? Why, do here also as you do by a loitering servant ;
keep thine eye always upon thy heart ; look not so much to the
time it spendeth in the duty, as to the quantity and quality of the
work that is done. You can tell by his work whether your servant
hath been painful ; ask, ' What afi^ections have yet been acted ;
how much am I yet got nearer heaven ?' Verily, many a man's
heart must be followed as close in this duty of meditation, as a
horse in a mill, or an ox at the plough, that will go no longer
than you are calling or scourging. If you cease driving but a
moment, the heart will stand still ; and perhaps the best hearts
have much of this temper.
I would not have thee of the judgment of those, who think
that while they are so backward, it is better let it alone : and
that if mere love will not bring them to the duty, but there
must be all this violence used to 'compel it, that then the ser-
vice is worse than the omission. These men understand not.
First, That this argument would certainly cashier all spiritual
obedience, because the hearts of the best being but partly
sanctified, will still be resisting so far as they are carnal : Se-
condly, Nor do they understand well the corruptness of their
own natures : Thirdly, Nor, that their sinful undlsposedness will
not baffle or suspend the commands of God : Fourthly, Nor one
sin excuse another : Fifthly, Especially they little know the way
of God to excite their afl'ections ; and that the love which should
compel them, must itself be first compelled, in the same sense
as it is said to compel. Love, I know, is a most precious grace,
and should have the chief Interest in all our duties : but there
are means appointed by God to procure this love ; and shall I
not use those means, till I can use them from love ? That were
KVERLASTING REST. AO'.l
to neglect the means, till 1 have the end. Must I not seek to
procare love, till I have it already ? There are means also for
the increasing of love where it is hegun ; and means for the
exciting of it where it lieth dull ; and must I not use these
means, till it is increased and excited? Why this reasoning-
considering-duty that we are in hand with, is the most singular
means, both to stir up thy love, and to increase it ; and there-
fore stay not from the duty till thou feel thy love constrain thee,
that were to stay from the fire till thou feel thyself warm ; but
fall npon the work till thou art constrained to love, and then love
will constrain thee to further duty.
My jealousy, lest thou shouldst miscarry by these sottish opi-
nions, hath made me more tedious in the opening of their error.
Let nothing therefore hinder thee while thou art upon the work,
from plving thy heart with constant watchfulness and constraint,
seeing thou hast such experience of its dulness and backward-
ness: let the spur be never out of its side; and whenever it
slacks its pace, be sure to give it a remembrance.
Sect. 111. 3. As thy heart will be loitering, so will it be di-
verting. It will be turning aside like a careless servant, to talk
with every one that passeth by. When there should be nothing
in thy mind but the work in hand, it will be thinking of thy
calling, or thinking of thv afflictions, or of every bird, or tree,
or place, thou seest, or of any impertinency, rather than of hea-
ven. Thy heart in this also will be like the husbandman's ox or
horse: if he drive not, he will not go; and if he guide not, he
will not keep the furrow ; and it is as good stand still as to go
out of the way. Experience will tell thee thou wile have much
ado with thy heart in this point, to keep it one hour to the work,
without manv extravagances and idle cogitations. The cure
here is the same with that before, to use watchfulness and vio-
lence with vour own imaginations, and as soon as they step out
to chide them in. Say to thine heart, ' What ! did i come
hither to think of my business in the world ; to think of places,
and pei'sons, of news, or vanity, yea, or of any thing but heaven,
be it never so good ?' \\Miat 1 canst thou not watch one hour?
A\'ouldst thou leave this world, and dwell in heaven with
Christ for ever ? And canst tbou not leave it one hour out
of thy thoughts, nor dwell with Christ in one hour's close
meditation? Ask thy heart, as Absalom did llushai, * Is this
thy love to thy friend ? Dost thou love Christ, and the
place of thy eternal, blessed abode, no more than so ?' When
])!> 2
'1 04 THE saint's
s
Pharaoh's butler dreamed that he pressed the ripe grapes into
Pliaraoh's cup, and delivered the cup into the king's hand, it was
a happy dream, and signified his speedy access to the king's
presence : but the dream of the baker, that the birds did eat out
of the basket on his head, the baked meats prepared for Pha-
raoh, had an ill omen, and signified his hanging, and their
eating of his flesh. (Gen. xl. 10, 11, &c.) So when the ripened
grapes of heavenly meditation are pressed by thee into the cup
of affection, and this put into the hands of Christ by delight-
ful praises, if thou take me for skilful, this is the interpretation,
that- thou shalt shortly be taken from this prison where thou
liest, and be set before Clirist in the court of heaven, and there
serve up to him that cup of praise, but much fuller and much
sweeter, for ever and ever. But if the ravenous fowls of wandering
thoughts do devour the meditations intended for heaven, 1 will
not say flatly, it signifies thy death ; but this 1 will say, that so far
as these intrude, they will be the death of that service ; and if
thou ordinarily admit them, that they devour the life and the
joy of thy thoughts ; and if thou continue in such a way of duty
to the end, it signifies the death of thy soul, as well as of thy
service. Drive away these birds of prey, then, from thy sacri-
fice, and strictly keep thy heart to the work thou art upon.
Sect. IV. 4. Lastly, Be sure also to look to thv heart in this,
that it cut not off the work before the time, and run not away
through weariness, before it have leave. Thou shalt find it will
be exceeding prone to this, like the ox that would unyoke, or
the horse that would be unburdened, and perhaps cast off his
burden, and run away. Thou mayest easily perceive this in
other duties ; if in secret thou set thyself to pray, is not thy
heart urging thee still to cut it short ; dost thou not frequently find
a motion to have done; art thou not ready to be up as soon
almost as thou art down on thv knees? Why,soitwill be also in thy
contemplations of heaven : as fast as thou gettest up thy heart,
it will be down again 5 it will be weary of the work ; it will be
minding thee of other business to be done, and stop thy hea-
venly walk, before thou art well warm. Well, what is to be
done in this case also ? Why, the same authority and resolu-
tion which brought it to the work, and observed it in the work,
must also hold it to it, till the work be done. Charge it in the
name of God to stay : do not so great a work by the halves :
say to it, Why, foolish heart ! if thou beg a while, and go
away before thou bust thy alms, dost thou not lose thy labour ?
KVKK LA STING REST. 405
if thou stop before thou ait at the end of thy journey, is not
every step of thy travel lost ? Thou earnest hither to feteh a
walk to heaven, in iiope to have a sight of the glory whieh thou
must inherit ; and wilt thou stop when thou art almost at the
top of the hill ; and turn away before thou hast taken thy sur-
vey ? Tiiou earnest hither in hope to speak with God, and
wilt thou go before thou hast seen him ? Thou earnest to
bathe thyself in the streams of eonsolation, and to that end
didst unelothe thyself of thy earthly thoughts : and wilt thou
put a foot in, and so be gone ? Thou camest to spy out the
land of promise ; O go not back with the bunch of grapes,
whieh thou mayest show to thy brethren, when thou comest
home, for their confirmation and encouragement, till thou canst
tell them by experience, that it is a land flowing with wine
and oil, with milk and honey. Let them see that thou hast
tasted of the wine, by the gladness of thy heart ; and that thou
hast been anointed with the oil, by the cheerfulness of thy coun-
tenance : (Psal. civ. 1.5 :) let them see that thou hast tasted of
the milk of the land, by thy feeding, and by thy mild and gentle
disposition : and of the honey, by the sweetness of thy words
and conversation. The views of heaven would heal thee of thy
sinfulness, and of thy sadness ; but thou must hold on the
plaster, that it may have time to work : this heavenly fire would
melt thv frozen heart, and refine it from the dross, and take
awavthe earthly part, and leave the rest more spiritual and pure;
but then thou must not be presently gone, before it have time
either to burn or warm. Stick, therefore, to the work, till
something be done ; till thy graces be acted, thy affections
raised, and thy soul refreshed with the delights above ; or if
thou canst not obtain these ends at once, ply it the closer the
next time, and let it not go till thou feel the blessing. " Blessed,
is that servant whom his Lord when he comes shall find so
doing." (Matt. xxiv. 46.)
CHAP. XIIL
The Abstract, or Sum of all, for the Use of the JFea/:.
Skct, I. Thus I have, bv the gracious assistance of the Spirit,
directed you in this work of heavenly contemplation, and lined
vou out the best vvav that 1 know for vour successful perform-
406 THE saint's
ance ; and led you into the path where yoii may walk with
God. But because I would bring it down to the capacity of the
meanest, and help their memories who are apt to let slip the
former particulars, and cannot well lay together the several
branches of this method, that they may reduce them to prac-
tice, I shall here contract the whole into a brief sum, and lav it
all before you in a narrower compass. But still, reader, 1 wish
thee to remember, that it is the practice of a duty that I am
directing thee in, and therefore, if thou wilt not practise it, do
not read it.
The sum is this, — As thou makest conscience of praying daily,
so do thou of the acting of thy graces in meditation; and more
especially in meditating on the joys of heaven. To this end, set
apart one hour or half an hour every day, wherein thou mayest
lay aside all worldly thoughts, and with all possible seriousness
and reverence, as if thou wert going to speak with God himself,
or to have a sight of Christ, or of that blessed place ; so do thou
withdraw thyself into some secret place, and set thyself wholly
to the following work ; if thou canst, take Isaac's time and
place, who went forth into the field in the evening to meditate :
but if thou be a servant, or poor man, that cannot have that
leisure, take the fittest time and place that thou canst, though
it be when thou art private about thy labours.
When thou settest to the work, look up toward heaven ; let
thine eye lead thee as near as it can : remember that there is
thine everlasting rest : study its excellency, study its reality, till
thy unbelief be silenced, and thy faith prevail. If thy judgment
be not yet drawn to admiration, use those sensible helps and
advantages which were even now laid down. Compare thy
heavenly joys with the choicest on earth, and so rise up from
sense to faith ; if yet this mere consideration prevail not (which
yet hath much force, as is before expressed), then fall a-plead-
ing the case with thy heart : preach upon this text of heaven
to thyself; convince, inform, confute, instruct, reprove, exa-
mine, admonish, encourage, and comfort, thy own soul from this
celestial doctrine : draw forth those several considerations of
thy rest, on which thy several affections may work, especially
that affection or grace which thou intendest to act. If it be
love which thou wouldst act, shovv it the loveliness of heaven,
and how suitable it is to thy condition : if it be desire, consider
of thy absence from this lovely object : if it be hope, consider
the possibility and probability of obtaining it : if it be courage,
KVERLASTING REST. 407
consider the singular assistance and encouragements which thou
mayest receive from God, the weakness of the enemy, and the
necessity of prevaihng : if it be joy, consider of its excellent
ravishing glory, of the interest in it, and of its certainty, and
the nearness of the time when thou mayest possess it. Urge
these considerations home to thy heart; whet them with all
possible seriousness upon each affection. If thy heart draw
back, force it to the work : if it loiter, spur it on ; if it
step aside, conmiand it in again : if it would slip away, and
leave the work, use thine authority ; keep it close to the busi-
ness, till thou have obtained thine end : stir not away, if it
may be, till thy love do flame, till thy joy be raised, or till thy
desire or other graces ])e livelily acted. Call in assistance also
from God; mix ejaculations with thy cogitations and soliloquies;
till having seriously pleaded the case with thy heart, and rever-
ently pleaded the case with God,Jthou hast pleaded thyself from
a clodj to a flame; from a forgetful sinner to a mindful lover;
from a lover of the world, to a thirster after God ; from a fear-
ful coward, to a resolved Christian ; from an unfruitful sadness,
to a joyful life. In a word, what will not be done one day, do it
the next, till thou have pleaded thy heart from earth to heaven;
from conversing below, to a walking with God ; and till thou
canst lay thy heart to rest, as in the bosom of Christ, in this
meditation of thy full and everlasting rest.
And this is the sum of these precedent directions.
CHAP. XIV.
/In Example of this Heaiwnlj/ Contemj)l(ition,for the Help of
the Unskilful.
There remaineth a Best for the People of God.
Srct. I. Rest ; how sweet a word is this to mine ears ! Me-
thinks the sound doth turn to substance, and having entered at
the ear, doth possess my brain ; and thence descendcth down to
mv very heart : methinks 1 feel it stir and work, and that through
all mv parts and powers, hut with a various work upon mv va-
rious parts. To my wearied senses and languid spirits it seems a
quieting, powerful opiate ; to my dulled powers it is spirit and
life; to my dark eyes it is both eye-.salve and a prospective; to
my taste it is sweetness j to mine ears it is melody; to my hands
408 . THE saint's
and feet it is strength and nimbleness. Mothinks 1 feel it di-
gest as it proceeds, and increase my native heat and moisture ;
and, lying as a reviving cordial at my heart, from thence doth
send forth lively spirits, which beat through all the pulses of my
soul. Rest, — not as the stone that rests on the earth, nor as
these clods of flesh shall rest in the grave ; so our beasts must
rest as well as we : nor is it the satisfying of our fleshly lusts,
nor such rest as the carnal world desireth : no, no ; we have
another kind of rest than these : rest we shall from all our la-
bours, which were but the way and means to rest, but yet that
is the smallest part. O blessed rest, where we shall never rest day
or night, crying "Holy,holy, holy, Lord God of sabbaths:" when
we shall rest from sin, but not from worship ; from suffering
and sorrow, but not from solace ! O blessed day, when I shall
rest with God ; ^ when I shall rest in the arms and bosom of
my Lord ; when I shall rest jn knowing, loving, rejoicing, and
praising ; when my perfect soul and body together, shall in these
perfect things perfectly enjoy the most perfect God ; whet* God
also, who is love itself, shall perfectly love me; yea, and rest in his
love to me, as I shall rest in my love to him, and rejoice over me
with joy and singing, (Zeph. iii. 17}) as 1 shall rejoice in him !
How near is that most blessed, joyful day ! It comes apace; even
that comes will comCj and will not tarry. Though my Lord do
seem to delay his coming, yet a little while and he will be here.
What is a few hundred years when they are over ! How surely
will his sign appear, and how suddenly will he seize upon the
careless world ! Even as the lightning that shines from east to
west in a moment, he who has gone hence will even so return.
Methinks 1 even hear the voice of his foregoers ; methinks I
see him coming in the clouds, with the attendance of his angels,
in majesty and in glory. O poor, secure sinners, what will
you now do ? Where will you hide yourselves, or what shall
cover you? Mountains are gone; the earth and heavens that
were, are passed away; the devouring fire hath consumed all
except yourselves, who must be the fuel for ever. Oh, that you
could consume as soon as the earth, and melt awav as did the
heavens ! Ah, these wishes are now but vain; the Lamb himself
would have been your friend ; he would have loved you and ruled
" Praemiuin est videre Deum, vivere cum Deo, vivere de Deo, esse cum
Deo, esse in Deo, ([ui erit omnia in omnibus, iiabere Deum qui est suuimum
Loiiuai ; et ubi est summuni bonuni, ubi est summa feliritas, summaju-
cunditas, vera libertas, perfecta charitas, et sterna securitas. — Benmrd, de
l^rainio C'alfst.
KVEKLASTING RKST. 400
you, and now have saved you; but you would not then, and
now is too late. Never cry, ' Lord, Lord :' too late, too late,
man ; why dost thou look ahout ? Can any save thee ? Whi-
ther dost thou run ? Can any liide thee ? O wretch, that hast
brought thyself to this ! Now blessed saints that have believed
and obeyed, this is the end of faith and patience ; this is it for
which vou pravcd and waited ; do you now rejjent your
sufferings and sorrows ; your self-denying, and holy walking ?
Are your tears of repentance now bitter or sweet? Oh, see
how the Judge doth smile upon you ; there is love in his looks ;
the titles of Redeemer, Husband, Head, are written in his
amiable, shining face. Hark, doth he not call you? He bids
you stand here on his right-hand ; fear not, for there he sets
his sheep. O joyful sentence pronounced by that blessed
mouth : " Come, ye blessed of my Father, inherit the kingdom
prepared for you from the foundations of the world." See
how your Saviour takes you by the hand ; go along you must,
the door is open, the kingdom is his, and therefore yours.
There is your place before his throne ; the Father receiveth you
as the spouse of his Son ; he bids you welcome to the crown of
glory : never so unworthy, crowned you must be. This was the
project of free redeeming grace, and this was the purpose of
eternal love. O blessed grace ! O blessed love ! -Oh, the frame
that my soul will then be in I Oh, how love and joy will stir !
tint I cannot express it ; I cannot conceive it.
This is that joy which was procured by sorrow : this is that
crown which was procured by the cross. My Lord did weep,
that now my tears might be wiped away; he did bleed, that 1
might now rejoice ; he was forsaken, that I might not now be
forsaken; he did then die, that I might now live. This weeping,
wounded Lord shall I behold ; this bleeding Saviour shall 1 see,
and live in him that died for me. Oh, free mercy, that can
exalt so vile a wretch ! Free to me, though dear to Christ j
free grace that hath chosen me, when thousands were forsaken ;
when my companions in sin nnist burn in hell, and i must here
rejoice in rest. Here must I live with all these saints : O com-
fortable meeting of my old acquaintance, with whom I prayed,
and wept, and suffered ; with whom I spake of this day and
place. I see the grave could not contain you ; the sea and
earth must give up their dead ; the same love hath redeemed
and saved you also. This is not like our cottages of clay, nor
like our prisons, or earthly dwellings ; this voice of joy is not
410 THE saint's
like our old complainings, our groans, our sighs, our impatient
moans; nor this melodious praise like our scorns and revilings,
nor like the oaths and curses which we heard on earth ; this
hody is not like the body we had, nor this soul like the soul we
had, nor this life like the life that then we lived. We have
changed our place, we have changed our state, our clothes, our
thoughts, our looks, our language ; we have changed our com-
pany for the greater part, and the rest of our company is
changed itself. Before, a saint was weak and despised, so full
of pride, and peevishness, and other sins, that we could scarcely
ofttimes discern their graces ; but now how glorious a thing is
a saint! Where is now their body of sin which wearied themselves
and those about them ? Where are now our different judg-
ments, our reproachful titles, our divided spirits, our exasperated
passions, our strange looks, our uncharitable censures? Now we
are all of one judgment, of one name, of one heart, of one house,
and of one glory. O sweet reconcilement 1 O happy union !
which makes us first to be one with Christ, and then to be one
among ourselves. Now, our differences shall be dashed in our
teeth no more, nor the Gospel reproached through our folly ov
scandal. O my soul, thou shalt never more lament the suffer-
ings of the saints, never more condole the church's ruins, never
bewail thy suffering friends, nor lie wailing over their deathbeds,
or their graves ; thou shalt nev3r suffer thy old temptations from
Satan, the world, or thy flesh : thy body will no more be such a
burden to thee ; thy pains ai.d sicknesses are all now cured ;
thou shalt be troubled with weakness and weariness no more ;
thy head is not now an aching head, nor thy heart now an
aching heart ; " thy hunger, and thirst, and cold, and sleep, thy
labour and study, are all gone. O what a mighty change is
this : from the dunghill to the throne ; from persecuting sinners
to praising saints ; from a body as vile as the carrion in
the ditch, to a body as bright as the sun in the firmament ; from
complainings under the displeasure of God, to the perfect en-
joymejit of him in love ; from all my doubts and fears of my con-
dition to this possession which hath put me out of doubt 5 from
all my fearful thoughts of death to this most blessed, joyful life !
O what a blessed change is this 1 Farewell, sin and suffering,
* Qualis erit corpus, quod omnimodo spiritui subditum, et eo sufficienter
vivificatum nuUis alimimiis indisfebit ? Nuu eniiii auiniale, sed spirituale
erit: habens quidem caniis, sed sine ulia caniali corruplione, suljstanliam. —
August, de Civ. lib, xxii. cap. 24.
EVERLASTING REST. 411
for ever; farewell, my hard and rocky heart; farewell, my proud
and unbclieviiii^ heart; farewell, atheistical, idolatrous, worldly
heart ; farewell, niv sensual, carnal heart : and now welcome
most holy, heavenly nature, which, as it must be employed in
beholding the face of God, so is it full of God alone, and de-
lighteth in notiung else but him. Oh, who can question the love
which he doth so sweetly taste, or doubt of that which with
such joy he feeleth ! Farewell, repentance, confession, and sup-
plication ; farewell, the most of hope and faith, and welcome
love, and jov, and ])raise. I shall now have my harvest without
ploughing or sowing, my wine without the labour of the \intage,
my joy without a j)reacher, or a promise, even all from the face
of God himself. That is the sight that is worth the seeing;
that is the book that is worth the reading. Whatever mixture
is in the streams, there is nothing but pure joy in the fountain.
Here shall I be encircled with eternity, and come forth no
more ; here shall I live, and ever live, and ])raise my Lord, and
ever, ever, ever praise him. J\iy face will not wrinkle, nor my
hair be gray ; but this mortal shall have put on immortality,
and this corruptible, incorruption, and death shall he swallowed
up in victory. O death ! where is now thy sting ? O grave I
where is thy victory ? The date of my lease will no more ex-
pire, nor shall I trouble myself with thoughts of death, nor lose
mv joys through fear of losing them. \\Mien millions of ages
are past, mv glorv is but begiiming ; and when millions more
are past, it is no nearer ending. Every day is all noontide, and
every month is May or harvest, and every year is there a jubilee,
and every age is full manhood ; and all this is one eternity.
O blessed eternity ! the glory of my glory ! the perfection of
my perfection !
Ah, drowsy, earthy, blockish heart, how coldly dost thou
think of this reviving day ! Dost thou sleep, when thou thinkest
of eternal rest ? Art thou hanging earthward, when heaven is
before thee ? Hadst thou ratlier sit thee down in dirt and
dung, than walk in the court of the palace of God ? Dost thou
now remember thy worldly business ; art thou looking back to
the Sodom of thy lusts ; art thou thinking of thy delights and
merry company ? Wretched heart ! is it better to be there,
than above with God ; is the company better ; are the pleasures
greater ? Come away, make no excuse, make no delay, God
commands, and I command thee, come away ; gird up thy loins;
ascend the mount, and look about thee with seriousness and
412 THE saint's
with faith. Look thou not back upon the way of the wilder-
ness, except it be when thine eyes are dazzled with the glory,
or when thou wouldst compare the kingdom with that howling
desert, that thou mavest more sensibly perceive the mighty
difference. Fix thine eye upon the sun itself, and look not down
to earth as long as thou art able to behold it ; except it be to
discern more easily the brightness of the one, by the darkness
of the other, y Yonder, far above yonder, is thy Father's glory ;
yonder must thou dwell when thou leavest this earth : vonder
must thou remove, O my soul, when ihou departest from this body;
and when the power of thy Lord hath raised it again, and joined
tliee to it, yonder must thou live with God for ever. ^ There is
the glorious New Jerusalem, the gates of pearl, the foundations
of pearl, the streets and pavements of transparent gold. Seest
thou that sun which lighteth all this world ? Why, it must be
taken down as useless there, or the glory of heaven will darken
it, and put it out : even thyself shall be as bright as yonder
shining sun. God will be the sun, and Christ the light, and in
his light shalt thou have light.
What thinkest thou, O my soul, of this most blessed state ?
What ! dost thou stagger at the promise of God through unbe-
lief? Though thou say nothing, or profess belief, yet thou
speakest so coldly and so customarily, that 1 much suspect thee.
I know thy infidelity is thy natural vice. Didst thou believe
indeed, thou wouldst be more affected with it. Why, hast thou
not it under the hand, and seal, and oath of God ? Can God
lie ; or he that is the truth itself, be false ? Foolish wretch !
What need hath God to flatter thee, or deceive thee ; why
y That even the philosophers understood that there was a heaven, see
Feruelius ' De Abdit. Rer. Caus.' cap. 9, and Aristot. ' De Coelo,' lib. ii. cap. 9.
Manif'estum est quod neque locus, neque vacuum, ncque tempus est extra
coelum. In onini enim loco corpus esse possibile est : vacuum autem esse
dicunt, in quo non est corpus, possibile autem est esse. Tempus autem est
numerus motus ; motus autem sine naturali corpore nou est, &c. Qua-
propter neque quae illic sunt, nata sunt in loco esse; neque tempus ipsa
facit senescere, neque uUa transmutatio ullius eorum est, quae super extima
disposita sunt latione, sed inalterabilia et impassibilia, optimam habentia vi-
tam et per se sufficientissimam, perseverant toto aevo, &c.
^ Nee miieris si Deum nou videas ; vento et flatihus omnia impelluntur,
vibrantur, aj;itantur, et sub ocu,lis tamen non venit ventus et flatus. Solem,
qui videndi omnibus causa est, intueri non possumus ; radiis acies submove-
tur; obtulus intuentis hebetatur ; et si diutius ins|)icias, omuis visus ex-
ting'uitur. Qui ipsuni solis arlificem, illuui iuminis fontem possis sustinere,
cum te ab ejus fulijoribus avertns, a fuhniriihus abscondas ? Deum oculis
carnalibus vis videre, cun> ij)sani aniniam tuam, (]ua vivilicai'is et loqueris,
nee aspicere possis, uec tueri i — Minutius Faiix Oituv. p. 393.
KVERLASTING RKST. 413
should he proinibc thee more than he will jjerform ? Art thou
not his creature, a little crumb of dust, a crawling worm ; ten
thousand times more below him, than this fly or worm is below
thee ? \\''ouldist thou flatter a flea, or a worm ? What need
hast thou of them ? If they do not please thee, thou wilt crush
them dead, and never accuse thyself of cruelty : why, yet they
are thy fellow- creatures, made of as good metal as thyself, and
thou hast no authority over them but what thou hast received :
liovv much less need hath God of thee ; or why should he care,
if thou perish in thy folly ? Cannot lie govern thee without
either flattery or falsehood ? Cannot he easily make thee obey
Ids will, and as easily make thee suffer for thy disobedience ?
Wretched, unbelieving heart ! tell a fool, or tell a tyrant, or tell
some false and flattering man, of drawing their subjects Ijy false
promises, and procuring obedience by deceitful means ; but do
thou not dare to charge the wise, almighty, faithful God with
this. Above all men, it beseems not thee to doubt, either of
this Scripture being his infallible word, or of the performance of
this word to thyself. Hath not argument convinced thee ; may
not thy own experience utterly silence thee ? How oft hath this
Scripture been verilied for tliy good ! how many of the promises
have been performed to thee ! hath it not (juickened thee, and
converted thee ; hast thou not felt in it something more than
human ? \\ ould God perform another promise ; or would he
so powerfully concur with a feigned word ? If thou hadst seen
the miracles that Christ and his apostles wrought, thou wouldst
never surely have (juestioned the truth of their doctrine : why,
they delivered it down by such undoubted testimony, that it may
be called divine as well as hun)an. Nay, hast thou not seen its
prophecies fulfdled ; hast thou not lived in an age wherein such
wonders have been wrought, that thou hast now no cloak for
thy unbelief; hast thou not seen the course of nature changed,
and works beyond the power of nature wrought ; and all this in
the fulfilling of the Scripture ? Hast thou so soon forgotten
since nature failed me, and strength failed me, and blood, and
sj)irits, and flesh, and friends, and all means did utterly fail ;
and how art and reason had sentenced me for dead : and yet
how God revoked the sentence ; and at the recjuest of praying,
believing saints, did turn thee to the promise which he verified
to thee : and canst thou vet question the truth of this Scripture ?
Hast thou seen so much to confirm thy faith, in the great actions
of seven years past, and canst thou yet doubt ? Thou hast seen
414 THE saint's
signs and wonders, and art thou yet so unbelieving ? O wretched
heart ! hath God made thee a promise of rest, and wilt thou
come short of it, and shut out thyself through unbelief ? Thine
eyes may fail thee, thy ears deceive thee, and all thy senses prove
delusions, sooner than a promise of God can delude thee. Thou
mayest be surer of that which is written in the word, than if thou
see it with thine eyes, or feel it with thy hands. Art thou sure
thou livest, or sure that this is earth which thou standest on ? Art
thou sure thine eyes do see the sun ? As sure is all this glory to
the saints, as sure shall I be higher than yonder stars, and live
for ever in the holy city, and joyfully sound forth the praise of
my Redeemer, if I be not shut out by this evil heart of unbelief,
causing me to depart from the living God.
And is this rest so sweet, and so sure ? O, then, what means
the careless world ? Do they know what it is they so neglect ;
did they ever hear of it, or are they yet asleep, or are they dead !
Do they know for certain that the crown is before them, while
they thus sit still, or follow trifles ? Undoubtedly they are
quite beside themselves, to mind so much their provision in the
way, and strive, and care, and labour for trifles, when they are
hasting so fast to another world, and their eternal happiness lies
at stake. Were there left one spark of wit or reason, they would
never sell their rest for toil, or sell their glory for worldly vani-
ties, nor venture heaven for the pleasure of a sin. Ah, poor men !
that you would once consider what you hazard, and then you
would scorn these tempting baits. O blessed for ever be that
love that hath rescued me from this mad, bewitching darkness !
Draw nearer yet, then, O my soul, bring forth thy strongest
burning love ; here is matter for it to work upon ; here is some-
thing truly worth thy loving. O see what beauty presents it-
self ! is it not exceeding lovely? is not all the beauty in the
world contracted here ? is not all other beauty deformity to it ?
dost thou need to be persuaded how to love ? '^ Here is a feast
for thine eyes ; a feast for all the powers of thy soul : dost thou
need to be entreated to feed upon it ; canst thou love a little
shining earth ; canst thou love a walking piece of clay ; and
canst thou not love that God, that Christ, that glory, which is
so truly and unmeasurably lovely ? Thou canst love thy friend,
because he loves thee : and is the love of thy friend like the love
" Pondus meum amor meus ; eo feroi-; quocurque feror. ll)i iios collocavit
voluntas bona, ut uiliil velimus alintl qiiam peniianere illic in a?ternuin. —
Confession VMIi, commonly axW^iX Austin s.
EVERLASTING UEST. 415
of Christ? Their wecijing or bleeding for thee, cloth not ease
thee, nor stay the courr^e of thy tears or blood : but the teais
and blood that fell from thy Lord, have all a sovereign healing
virtue, and are waters of life, and balsam to thy faintings and
thy sores. O my soul, if love deserve and should procure love,
what incomprehensible love is here before thee ! Pour out all
the store of thy affections here ; and all is too little. O that it
were more ! O that it were manv thousand times more ! Let
him be first served, that served thee first. Let him have the
first-born and strength of thy love, who parted with strength
and life in love to thee. If thou hast any to spare when he
hath his part, let it be imparted then to standers-by. See what
a sea of love is here before thee 5 cast thyself in, and swim with
the arms of thv love in this ocean of his love. Fear not lest
thou shouldst be drowned or consumed in it. Though it
seem as the scalding furnace of lead, yet thou wilt find it but
mollifying oil :^ though it seem a furnace of fire, and the hottest
that ever was kindled upon earth, yet it is the fire of love and
not of wrath ; a fire most effectual to extinguish fire ; never
intended to consume, but to glorify thee : venture into it, then,
in thy believing meditations, and walk in these flames with the
Son of God : when thou art once in, thou wilt be sorrv to come
forth again.*^ O mv soul ! what wantest thou here to provoke
thy love ? Dost thou love for excellency ? Why, thou seest
nothing below but baseness, except as they relate to thy enjoy-
ments above. Yonder is the Goshen, the region of light ; this
is a land of palpable darkness. Yonder twinkling stars, that
shining moon, the radiant sun, are all but as the lanterns
hanged out at thy Father's house, to light thee while thou
walkest in the dark streets of the earth : but little dost thou
know (ah, little indeed !) the glory and blessed mirth that is
within ! Dost thou love for suitableness ? Why, what person
more suitable than Christ ? His godhead, his manhood, his
'' In which it is said St. John was cast, and came out anointed only.
'' Sul)liliu5 naturam anioris contemplenuir. Totam compositain et quad-
rantcin Deo iiiveiiiemus ; miUi alicui it-i aptius, uuUi fk-ceutius, luilli liuc-
tuusius cohicrere : iino caiteris j>erdite, turj)iter, iiiX(|ualiter. <2"''^ infojlicius
ciiiam amator, et nou Dei ! Amor est quidani sui exitns ; (luffiilam a se pere-
griiiatio, cum quodam spoutaneo intcritu. Voluntaria mors est; et quoddam
sine necessitate fatum. A se ab est ([ui aniat ; etenini ile se co^itat nihil, pro-
videt nihil : et cuui co^itet de se, nee in se, neque secuni cogitahit. lllud est
arcanum ingeniosi aliectus, mori cum f'oenore ; perire cum hicro vitae : si
amare scias, si anies in(|uam Deum, ista est amandi ars. Quod restat ex
amaute, amatus est. — Niremberg. de Arte I'oliml. lib. iv. c. 23, 24, pp. 287, 288.
41(i THE saint's
fulness, his freeness, his willingness, his constancy ; do all pro-
claim him thy most suitable friend. What state more suitable
to thy misery, than that of mercy ; or to thy sinfulness and
baseness, than that of honour and perfection ? What place
more suitable to thee than heaven ? Thou hast had a sufficient
trial of this world. Dost thou find it agree with thy nature or
desires ; are these common abominations, these heavy suffer-
ings, these unsatisfying vanities, suitable to thee ? Or dost thou
love for interest and near relation ? Why, where hast thou bet-
ter interest than in heaven ; or where hast thou nearer relation
than there ? Dost thou love for acquaintance and familiarity ?
Why, though thine eyes have never seen thy Lord, yet he is never
the further from thee ; if thy son were blind, yet he would love
thee his father, though he never saw thee. Thou hast heard the
voice of Christ to thy very heart; thou hast received his benefits:
thou hast lived in his bosom, and art thou not yet acquainted
with him ? It is he that brought thee seasonably and safely
into the world : it is he that nursed thee up in thy tender in-
fancy, and helped thee when thou couldst not help thyself: he
taught thee to go, to speak, to read, to understand : he taught
thee to know thyself and him : he opened thee that first win-
dow whereby thou sawest into heaven. Hast thou forgotten
since thy heart was careless, and he did quicken it ; and hard
and stubborn, and he did soften it, and make it yield ; when it
was at peace, and he did troul)le it ; and whole, till he did
break it ; and broken, till he did heal it again ? Hast thou
forgotten the time, nay, the many, very many times, when he
found thee in secret all in tears ;« when he heard thy dolorous
sighs and groans, and left all to come and comfort thee ; when
he came in upon thee, and took thee up, as it were in his arms,
and asked thee. Poor soul, what aileth thee ? Dost thou weep,
when I have wept so much r*^ Be of good cheer ; thy wounds
are saving, and not deadly. It is I that have made them, who
mean thee no hurt : though I let out thy blood, I will not let
out thy life.
O methinks I remember yet his voice, and feel those embrac-
ing arms that took me up : how gently did he handle me ! how
*• Voluntas seu amor vivificatur amore amoris ; a quo liabet ut sit volcns
seu libere amaii!;, seu elij^eus. Et si rede atlvertis, amur Dei noii est quasi
quis amet aiiquod amatuni, aliud ab auiore ; seu ubi non coincidit amor et
amatuu). Deus est amor; qui Deuiu aiuat, auiorem ainat. — Card, Cusmtus
ExerciUit. vol. 2, lib. vii. )'. 132, li.
EVERLASTING REST. 417
carefully did he dress my wounds, and bind them up ! Methinks
I hear him still saying to me, Poor sinner, though thou hast
dealt unkindly with me, and cast me off, yet will not I do so by
thee ; though thou iiast set light by me and all my mercies,
yet both I and all are thine ; what wouldst thou have, that I can
give thee ; and what dost tliou want that I cannot give
thee ? If any thing I have will pleasure thee, tliou shalt have
it : if any thing in heaven or earth will make thee happy,
why it is all thine own. Wouldst thou have pardon ? thou shalt
have it; 1 freely forgive thee all tlie debt. Wouldst thou have
grace and peace ? thou shalt have them both. Wouldst thou
have myself? why, behold I am thine, thy friend, thy lord, thy
brother, thy husband, and thy head. Wouldst thou have the
Father ? why 1 will bring thee to him ; and thou shalt have
him in and by me. These were my Lord's reviving words :
these were the melting, healing, raising, (juickcning passages of
love. After all this, when I was doubtful of his love, methinks
I yet remember his overcoming and .convincing arguments.
Why, sinner, have I done so much to testify my love, and yet
dost thou doubt ! Have I made thy believing it the condition of
enjoying it, and yet dost thou doubt ! Have I offered thee my-
self and love so long, and yet dost thou question my willingness
to be thine ! Why, what could 1 have done more than 1 have
done; at what dearer rate should I tell thee that I love thee;
read yet the story of my bitter passion, wilt thou not believe
that it proceeded from love ? Did I ever give thee cause to be
so jealous of me, or to think so hardly of me, as thou dost ?
Have I made myself in the Gospel a lion to thine enemies, and
a lamb to thee : and dost thou so overlook mv lamb-like nature ?
Have 1 set mine arms and heart there o])en to thee, and v/ik thou
not believe but thev are shut ? Whv, if I had been willinc: to
let thee perish, I could have done it at a cheaper rate. What
need I then have done and suffered so much ; what need I fol-
low thee v.ith so long patience, and entreating ? What dost thou
tell me of thy wants ; have 1 not enough for me and thee ; and
whv dost thou so foolishlv tell me of thv uiiuorthiness,and thv sin ?
J had not died, if man had not sinned ; if thou wert not a siimer,
thou wert not for me ; if thou v.crt worthy thyself, whatshouldst
thou do with my worthiness ? Did T ever invite the worthy and
the righteous ; or did I ever save or justify such ; or is there any
such on earth ? Hast thou nothing ; art thou lost and miser-
able ; art thou helpless and forlorn ? Dost thou believe that 1
VOL. XXIII. E E
418 THE saint's
am a sufficient Saviour, and wouldst thou have me ? Why then
take me ; lo ! ! am thine ; if thou be willing, I am willing, and
neither sin nor devils shall break the match.
These, O these were the blessed words which his Spirit from
his Gospel spoke unto me, till he made me cast myself at his feet,
yea, into his arms, and to cry out, ' My Saviour and my Lord,
thou hast broke my heart, thou hast revived my heart, thou hast
overcome, thou hast won my heart; take it, it is thine : if such
a heart can please thee, take it ; if it cannot, make it such as
thou wouldst have it.' Thus, O my soul, mayest thou remember
the sweet familiarity thou hast had with Christ; therefore, if
acquaintance will cause affection, O then let out thy heart unto
him ; it is he that hath stood by thy bed of sickness, that hath
cooled thy heats, and eased thy pains, and refreshed thy weari-
ness, and removed thy fears; he hath been always ready, when
thou hast earnestly sought him ; he hath given thee the meeting
in public and in private ; he hath been found of thee in the
congregation, in thy house, in thy chamber, in the field, in the
way as thou wast walking, in thy waking nights, in thy deepest
dangers. Oh, if bounty and compassion be an attractive of
love, how unmeasurably, then, am I bound to love him ! All
the mercies that have filled up my life do tell me this ; all the
places that ever I did abide in, all the societies and persons that
I have had to deal with, every condition of life that I have passed
through, all my employments, and all my relations, every change
that hath befallen me, all tell me that the fountain is overflowing
goodness. Lord ! what a sum of love am I indebted to thee,
and how doth my debt continually increase! How should I
love again for so much love ! But what ! shall I dare to think
of making thee requital ; or of recompensing all thy lov'e with
mine ? Will my mite requite thee for thy golden mines ; my
seldom wishes for thy constant bounty ; or mine which is nothing,
or not mine, for thine which is infinite, and thine own ? Shall
I dare to contend in love with thee ; or set my borrowed, languid
spark, against the element and sun of love ? Can 1 love as
high, as deep, as broad, as long as love itself !' As much as he
' Quemadmodum umbram nostram superare non datur ; quippe quae tan-
tum praeit quantum progrediinur, et aequa portioiie semper antecedit ; neque
supra caput esse potest corporis magnitudo, cum illud semper corpori super-
positum sit: sic neque Deum largiendo vincere possumus. Neque enim
quippiam largimur quod illius non sit, aut magnificentiam et iiberalitatem
antecedat ; considera unde sit tibi id ipsum quod es, quod spiras, quod sapis,
etidquod niaximum est, quod Deum cognoscis, quod speras regnum coelo-
rum, aequalem angelis dignitatem, puram perfectaraque gloria: quain nunc in
KVilllLASriNG REST. 4\d
that made me, and that made me love, that gave me all that
little which 1 have:'" hoth the heart, the hearth where it is
kindled, the bellows, the fire, the fuel, and all were his ; as I
cannot match thee in the works of thv power, nor make, nor
preserve, n'or guide the world, so why should I think any more
of matching thee in love. No, Lord, I yield, I am unable, 1 am
overcome. O blessed conquest I go on victoriously, and still
prevail, and triumph in thy love; the captive of love shall
proclaim thv victory when thou leadest me in triumph from earth
to heaven, from death to life, from the tribunal to the tlirone.
Myself, and all that see it, shall acknowledge that thou hast
prevailed, and all shall say, " Behold, how he loved him!" yet
let me love thee in subjection to thy love, as thy redeemed
captive, though not thy peer. Shall I not love at all, because
I cannot reach thy measure ? Or at least, let me heartilv wish
to love thee. O that I were able ! O that I could feelingly
sav, * I love thee,' even as I feel I love mv friend and mvself !
Lord, that I could do it, but, alas ! I cannot ; fain I would, but,
alas ! I cannot. Would I not love thee, if I were but able ?
Though 1 cannot say, as thy apostle, ' Thou knowest that I love
thee,' yet can I say, ' Lord, thou knowest that I would love thee.*
But I speak not this to excuse my fault ; it is a crime that
admits of no excuse, and it is my own ; it dwelleth as near me as
my very heart; if my heart be my own, this sin is my own, yea,
and more my own than my heart is. Lord, what shall this sinner
do ; the fault is my own, and yet I cannot help it. I am angry
with my heart that it doth not love thee, and yet I feel it love
thee never the more ; I frown upon it, and yet it cares not ; I
threaten it, but it doth not feel ; I chide it, and yet it doth not
mend ; 1 reason with it, and would fain persuade it, and yet I
do not perceive it stir: I rear it up as a carcass upon its legs,
but it neither goes nor stands. 1 rub and chafe it in the use of
thine ordinances, and yet I feel it not warm within me.^ O
miserable man that I am ! Unworthy soul I is not thine eye
now upon the only lovely object ? and art thou not beholden
speculis et jEnigmatibus cernis conteniplationem ; quud factus es filius Dei,
cobopres Christi (audacier tlicam) et Deus ipse. — Nazianz. in Oiat. de Pau-
per. Jmand. i(c.
8 yuamdiu praesentem vitain vivimus, tamdiu cor nostrum, nee Deo per-
fecte plenum, nee omiiiiu) subjectiuii : uiide innumera sunt qua; extra Deuni
amanms, et si Deum amautes et sitientes. At in toelesti patria, subjettio ad
Deum est omnimoda, et talis cui nibil amplius addi queat. Omnis nietus
actuaiis beaii, iu Deum feriur, Et sicut Deus nihil uovit nee aniat nisi seip-
E E 2
420 THE saint's
to the ravisliing glory of the saints ? and yet dost tliou not
love ? and yet dost thou not feel the fire break forth ? Why,
art thou not a soul ; a living spirit ? And is not thy love the
choicest piece of thy life ? Art thou not a rational soul ? and
shouldst thou not love according to reason's conduct? And
doth it not tell thee that all is dirt and dung to Christ ; that
earth is a dungeon to the celestial glory ? Art thou not a spirit
thyself, and shouldst thou not love spiritually; even God, who
is a Spirit, and the Father of spirits ? Doth not every creature
love their like ? Why, my soul, art thou like to flesh, or gold, or
stately buildings ! Art thou like to meat and drink, or clothes ?
wilt thou love no higher than thy horse or swine? Hast thou
nothing better to love than they ? What is the l)eauty that thou
hast s: admired ? Canst thou not even wink or think it at all
into darkness or deformity ? When the night comes, it is nothing
to thee ; while thou hast gazed on it, it hath withered away ', a
botch or scab, the wrinkles of consuming sickness, or of age, do
make it as loathsome as it was before delightful. Suppose but
that thou sawest that beautiful carcass lying on the bier, or rotting
in the grave, the skull dug up, and the bones scattered, where
is now thy lovely object? Couldst thou sweetly embrace it
when the soul is gone ; or take any pleasure in it, when there is
nothing left that is like thyself! Ah 1 why then dost thou love
a skinful of dirt, and canst love no more the heavenly glory ?
What thinkest thou ? Shalt thou love when thou comest there;
when thou seest ; when thou dost enjoy ; when the Lord shall
take thy carcass from the grave, and make thee shine as the sun
in glory, and when thou shalt everlastingly dwell in the blessed
presence ? Shalt thou then love, or shalt thou not? Is not the
place a meeting of lovers ? Is not the life a state of love ? Is
it not the great marriage-day of the Lamb, when he will embrace
and entertain his spouse with love ? Is not the employment
there the work of love, where the souls with Christ do take
their fill ? Oh, then, my soul, begin it here. Be sick of love
now, that thou mayest be well with love there; (Cant. v. 8;
Rom. viii. 35;) keep thyself now in the love of God, (Jude 21,)
sum, aut in seipso: ita saiictus quia plane Deiformis, nihil novit nee ama
nisi Deuin aut in Deo. Deus cuilibet sanctorum sicut sil)i sufficientia est,
plenituiio est, omnia est, et oinneni rationalis mentis potentialitatem adim-
plet. Quod non erit profecto, si sanctos aliquid extra Deura videre dicas : si
enim aliquid extra Deum atnant, illud ipsuin cum Deo in eoruni corde hos-
pitabitur. Et quomodo Deus, O homo, tibi snfficientia, plenitude, omnia
est, si ita est .' — Gibieit/, lib. ii. c. 27. sect. 7, p. 483.
FA'ERLASTING REST. 421
and let neither life nor death nor any thing separate thee from
it, and thou shalt be kept in the fulness of love for ever, and
nothing shall embitter or abate thy pleasure ; for the Lord hath
prepared a city of love, a place for the communicating of love
to his chosen, and those that love his name shall dwell there.
(Psalm cvii. 3G.)
Awake, then, O my drowsy soul ! Who but an owl or mole
M'ould love this world's uncomfortable darkness, when they are
called forth to live in light ? To sleep under the light of grace is
unreasonable, much more in tlie approach of the light of glory.
The night of thy ignorance and misery is past, the day of glorious
light is at hand; this is the day-break betwixt them both.
Though thou see not yet the sun itself apj)ear, methinks the
twilight of promise should revive thee. Come forth, then, O
my dull, congealed spirits, and leave these earthly cells to dumpish
sadness, and hear thy Lord that bids thee rejoice, and again
rejoice ! Thou hast lain here long enough in thy prison of flesh,
where Satan hath been thy gaoler, and tlie things of this world
have been the stocks for the feet of thy affections; where cares
have been thy irons, and fears thy scourge, and the bread and
water of affliction thy food ; where sorrows have been thy
lodging, and thy sins and foes have made the bed ; and a carnal,
hard, unbelieving heart have been the iron gates and bars that
have kept thee m, that thou couldst scarce have leave to look
through the lattices, and see one glimpse of the immortal light.
The Angel of the covenant now calls thee, and strikes thee, and
bids thee arise and follow him. Up, O my soul, and cheerfully
obey, and thy bolts and bars shall all fly open. Do thou obey,
and all will obey; follow the Lamb which way soever he leads
thee. Art thou afraid because thou knowcst not whither? Can
the place be worse than where thou art ? Shouldst thou fear
to follow such a guide ? Can the sun lead thee to a state of
darkness ; or can he mislead thee, that is the light of every man
that cometh into the world ? Will he lead thee to death, who
died to save thee from it ; or can he do thee any hurt, who for
thy sake did suffer so much ? Follow him, and he will show thee
the paradise of Cod; he will give thee a sight of the New Je-
rusalem; he will give thee a taste of the tree of life. ISit no
longer, then, by the fire of earthly, common comforts, whither
the cold of carnal fears and sorrows did drive thee ; thy winter is
past, and wilt thou house thyself still in earthly thoughts, and
confine thyself to drooping and dulness ? Even the silly flies
422 THE saint's
will leave their holes when the winter is over, and the sun
draws near them ; the ants will stir, the fishes rise, the hirds
will sing, the earth look green, and all with joyful note will tell
thee the spring is come. Come forth, then, O my drooping
soul, and lay aside thy winter mourning robes ; let it be seen in
thy believing joys and praise, that the day is appearing, and the
spring is come, and as now thou seest thy comforts green, thou
shalt shortly see them white and ripe for harvest 5 and then
thou who art now called forth to see and taste, shalt be called
forth to reap, and gather, and take possession. Shall I suspend
and delay my joys till then ? Should not the joys of the spring
go before the joys of harvest? Is title nothing before posses-
sion? Is the heir in no better a state than the slave? My
Lord hath taught me to rejoice in hope of his glory, and to see
it through the bars of a prison; and even when I am persecuted
for righteousness' sake, when I am reviled and all manner of
evil sayings are said against me falsely for his sake, then he hath
commanded me to rejoice, and be exceeding glad, because of
this my great reward in heaven. (Rom. v. 2; INlatt. v. 10 — 12.)
How justly is an unbelieving heart possessed by sorrow, and
made a prey to cares and fears, when itself doth create them,
and thrust away its offered peace and joy ! I know, it is the
pleasure of my bounteous Lord, that none of his family should
want for comfort, nor live such a poor and miserable life, nor
look with such a famished, dejected face. I know, he would
have my joys exceed my sorrows ; and as much as he delights in
the humble and contrite, yet doth he more delight in the soul as
it delighteth in him. 1 know, he taketh no pleasure in my self-
procured sadness ; nor would he call on me to weep and mourn
but that it is the only way to these delights. Would I spread
the table before my guest, and bring him forth my best provi-
sion, and bid him sit down and eat and welcome, if I did not
unfeignedly desire he should do so ? Hath my Lord spread me
a table in this wilderness, and furnished it with the promises of
everlasting glory, and set before me angels' food, and broached
for me the side of his beloved Son, that I might have a better
wine than the blood of the grape ? Doth he so fre(]uently, im-
portunately invite me to sit down, and draw forth my faith, and
feed, and spare not ; nay, hath he furnished me to that end with
reason, and faith, and a rejoicing disposition; and yet is it
possible that he should be unwilling of my joys ? Never think
it, O my unbelieving soul, nor dare to charge him with thy
EVERLASTING REST. 423
uncomfortable heaviness, who offered thee the foretaste of the
highest delight that heaven doth afford, and God can bestow.
Doth he not bid thee delight thyself in the Lord, and promise
to give thee then the desires of thy heart ? (Psal. xxxvii. -J.)
Hath he not charged thee to rejoice evermore; (Thess. v. 16;)
yea, to sing aloud and shout for joy ? (Psalm xxxii. 1 1 ;
xlvii. I.) Why should I then draw back discouraged ? My
(lod is willing, if I were but willing. He is delighted in my
delights. He would fain have it my constant frame and daily
business, to be near to him in my believing meditations, and
to live in the sweetest thoughts of his goodness, and to be
always delighting my soul in himself. O blessed work ; em-
ployment fit for the sons of God !
But, ah ! my Lord, thy feast is nothing to me without an ap-
petite ; thou nmst give a stomach as well as meat. Thou hast
set the dainties of heaven before me, but alas ! I am blind, and
cannot see them; J am sick, and cannot relish them; 1 am so
benumbed, that I cannot put forth a hand to take them. What
is the glory of sun and moon to a clod of earth ? Thou knowest
I need thy subjective grace, as well as thine objective, and that
thy work upon mine own distempered soul, is not the smallest
part of my salvation; I therefore humbly beg this grace, that as
thou hast opened heaven unto me in thy blessed word, so thou
wouldest open mine eyes to see it, and my heart to affect it; else
heaven will be no heaven to me. Awake, therefore, O thou
Spirit of life, and breathe upon thy graces in me ; blow upon
the garden of my heart, that the spices thereof may flow put. Let
mvHeloved come into his garden,and eat his pleasant fruits; (Cant.
iv. l(i;) and take me bv the hand, and lift me up from earth thvself;
that I may fetch one walk in the garden of glory, and see by faith
what thou hast laid up for them that love thee and wait for thee.
Away, then, you soul -tormenting cares and fears! Away,
you importunate heart-vexing sorrows! At least forbear me a
little vviiile ; stand by, and trouble not my aspiring soul ; stay
here below whilst I go up, and see my rest. The wav is strange
to me, but not to Christ. There was the eternal dwelling of his
glorious deity, and thither hath he also brought his assumerl
glorified flesh. Jt was his work to purchase it; it is his work
to prepare it, and to prepare me for it, and to bring me to it.
The eternal God of truth hath given me his promise, his seal,
and his oath to assure me, that believing in Christ, I shall not
perish, but have everlasting life. (John iii. 1(5.) Thither shall
424 THE saint's
my soul be speedily vemoved, and my body very shortly follow.
It is not so far but he that is everywhere can bring me thither;
nor so difficult and unlikely, but omnipotency can effect it.^ And
though this unbelief may diminish my delights, and much abate
my joys in the way, yet shall it not abate the love of my Re-
deemer, nor make the promise of none effect. And can my
tongue say, that I shall shortly and surely live with God, and
yet my heart not leap within me ? Can I say it believingly, and
not rejoicingly? Ah! faith, how sensible do 1 now perceive
thy weakness! Ah ! unbelief, if I had never heard or known it
before, yet how sensibly now do I perceive thy malicious ty-
ranny? But though thou darken my light, and dull my life, and
suppress my joys, yet shalt thou not be able to conquer and
destroy me. There shall I and my joys survive when thou art
dead ; and though thou envy all ray comforts, yet some in
despite of thee I shall even here receive 5 but were it not for
thee, what abundance might I have! The light of heaven would
shine into my heart, and I might be as familiar there as I am
on earth.
Come away, mv soul, then, stop thine ears to the ignorant
language of infidelity. Thou art able to answer all its argu-
ments, or if thou be not, yet tread them under thy feet. Come
away, stand not looking on that grave, nor turning those bones,
nor reading thy lesson now in the dust. Those lines will soon
be wiped out, but lift up thy head and look to heaven, and read
thy instructions in those fixed stars. Or vet look higher than
those eyes can see, into that foundation which standeth sure,'
and see thy name in golden letters, written before the founda-
tions of the world, in the book of life, of the slain Lamb. What
if an angel from heaven should tell thee that there is a mansion
prepared for thee ; that it shall certainly be thine own, and
•' Multi nobis videmur, see] Deo admodum pauci sumus : no5 geiites na-
tionesque distinguimus, sed Deo una donuis est niuiidus hie totus. Reges
tantum regni sui per officia tninistrorum universa iiovere ; Deo indiciis opus
non est. Non solum in oculis ejus, sed in sinu vivimus. — Mln. Fcelix, Oclav.
p. 394.
* 2 Tim. ii. 19; Rev. xiii. 8. As defined habitations are distributed by
order to blessed spirits, so holy souls shall be set in holy places ; and being
transported wholly from the whole, shall come to a better condition in better
places; not embracing the divine coi)tem])!ation as in or by a glass; but
being welcomed at the everlasting feast of the evident, truly pure, sincere,
and everlasting contemplation of God, with which tlie souls that abound with
love can never be satisfied, and enjoying unmeasurable joys for ever and for
ever, they remain honoured, as I may say, with the identity of the uni-
versal excellency. — Cltin. Alex. Stromut. hh. vii. prope init.
EVERLASTING HEST. 425
thou shalt possess it for ever, would not such a message make
thee glad ; and dost thou make light of the infallible word of
promises, which were delivered by the Spirit, and by the Son
liimself? Sujipose thou hadst seen a fiery chariot come for
thee, and fetch thee up to heaven like Blias, would not this
rejoice thee ? Why, my Lord hath acquainted me, and assured
me, that the soul of a Lazarus, a beggar, goes not forth of its
corrupted flesh, but a convoy of angels are ready to attend it,
and brine: it to the comforts in Abraham's bosom. Shall a
drunkard be so merry among his cups; and a glutton in his
delicious fare; and the proud in his bravery and dignity; and
the lustful wanton in the enjoyment of his mate? And shall
not I rejoice who must shortly be in heaven ? How glad is vo-
luptuous youth of their playtimes and holidays ? Why, in
heaven, I shall have an everlasting holiday of pleasure. Can
meat and drink delight me when 1 hunger and thirst? Can I
find pleasure in walks, and gardens, and convenient dwellings ?
Can beauteous sights delight mine eyes, and odours my smell,
and melody mine ears? and shall not the forethought of the
celestial bliss delight me ? My beast is glad of his fresh pasture,
and his liberty, and his rest ; and shall not I ? W^hat delight
have I found in my private studies, especially when they have
prospered to the increase of my knowledge? Methinks I could
l)id the world farewell, and immure myself among my books,
and look forth no more (were it a lawful course) but, as Hein-
sius, in his library at Leyden, shut the doors u])on me, and as in
the lap of eternity, among those divine souls, employ myself in
sweet content, and pity the rich and great ones who know not
this happiness. Sure then it is a high delight indeed which
in the true lap of eternity is enjoyed. If Lipsius thought, when
he did but read Seneca, that he was even upon Olympus' top,
above mortality and human things ; what a case shall I be in,
when I am beholding Christ? If Julius Scaliger thouglit twelve
verses in Lucan better than the whole German empire, what
shall I think mine inheritance worth? If the mathematics
alone are as delectable as their students do profess, that they
should think it sweet to live and die in those studies, how de-
lectable, then, will my life be, when J shall fully and clearly
know those thini^s which the learned do not know but iloubt-
fully and darkly ? In one hour shall I see all difliculties vanish ;
and all my doubts in physics, metaphysics, politics, medicine,
&c. shall be resolved ; so hap,j)y are the students of that uni-
426 THE saint's
versity ! Yea, all the depths of divinity will be uncovered to
me, and all difficult knots untied, and the book unsealed, and
mine eyes opened. For in knowing God, I shall know all things
that are fit or good for the creature to know. There Comme-
nius's attempt is perfected, and all the sciences reduced to one.
Seneca thought that he who lived without books, was buried
alive : but had he known M'hat it is to enjoy God in glorv, he
would have said indeed, that to live without him is to be buried
alive in hell.
If Apollonius travelled into Ethiopia and Persia to consult
with the learned there ; and if Plato and Pythagoras left their
country to see those wise Egyptian priests ; and if, as Hierom
saith, many travelled a thousand miles to see and speak with
eloquent Livy ; and if the Queen of Sheba came from Ethiopia
to hear the wisdom of Solomon, and see his glorv ; O how
gladly should I leave this country, how cheerfully should I pass
from earth to heaven, to see the glory of that eternal Majesty;
and to attain myself that height of wisdom, in comparison of
which the most learned on earth are but silly, brutish fools and
idiots ! If Bernard were so ravished with the delights of his
monastery, where he lived in povertv, without the common
pleasures of the world, because of its green banks and shady
bowers, and herbs, and trees, and various objects to feed the
eyes, and fragrant smells, and sw^et and various tunes of birds,
together with the opportunity of devout contemplations, that
he cries out in admiration, ' Lord ! what abundance of delights
dost thou provide, even for the poor ! ' how then shall I be ra-
vished with the description of the ctfurt of heaven, where, instead
of herbs and trees and birds and bowers, I shall enjoy God and
my Redeemer, angels, saints, and inexpressible pleasures: and
therefore should, with more admiration, cry out, 'Lord, what
delights hast thou provided for us miserable and unworthv
wretches that wait for thee !' If the heaven of glass, which the
Persian emperor framed, were so glorious a piece; and the hea-
ven of silver, which the emperor Ferdinand sent to the great
Turk, because of their rare artificial representations and mo-
tions ; what will the heaven of the heavens then be, which is
not formed by the art of man, nor beautified like these childish
tovs, but is the matchless palace of the great King, built by
himself for the residence of his glory, and the perpetual enter-
tainment of his beloved saints ! Can a poor deluded Mahometan
rejoice in expectation of a feigned, sensual paradise ; and shall
EVERLASTING RF.ST. 427
not I rejoice in expectation of a certain glory ?'' If the lionour
of the ambitious or tlie wealth of the covetous person do in-
crease, his heart is lifted up with his estate, as a boat that riseth
with the rising of the water. If they have hut a little more land
or money than their neighbours, how easily you may see it in
their countenance and carriage ! How high tlo thev look ;
how big do they speak ; how statelv and loftv do thev demean
themselves ! and shall not the heavenly loftiness and height of
my spirit discover my title to this promised land ? Shall I be
the adopted son of God, and co-heir with Christ of that blessed
inheritance, and daily look when I am put into possession ; and
shall not this be seen in mv iovful countenance ? What if God
had made me commander of the earth ? What if the moun-
tains would remove at my command ? W^hat if 1 could heal all
diseases with a word or a touch ? VVHiat if the infernal spirits
were all at my command ? Should I not rejoice in such privi-
leges and honours as these ? Yet is it my Saviour's command
not to rejoice that the devils are subject to us ; but in this to
rejoice, that our names are written in heaven.
I cannot here enjov mv parents, or my near and beloved
friends, without some delight ; especiallv when I did too freely
let out my affections to my friend, how sweet was that very
exercise of my love ! O, what will it then be to live in the per-
petual love of God ! For brethren here to live together in unity,
how good and pleasant a thing is it ! To see a family live in
love ; husbands, wife, parents, children, servants, doing all in
love to one another. To see a town live together in love, with-
out any envyings, brawling^, heart-burnings, or contentions,
scorns, law-suits, factions, or divisions ; but every man loving his
neighbour as himself, and thinking they can never do too nuich
for one another, but striving to go beyond each other in love.
Oh! how hapj)y and delectable a sight is this! O, sweetest
bands, saith Seneca, which bind so hai)pilv, that those who are
so bound do love their binders, and desire still to be bound
'' Til' imperial palace, wliere tlie eternal treasures
» Of nectar flow ; where everlastiusf pleasures
Are heaped up, where an iiniiioital May
1.1 blissful beauties flouri'^hetli lor aye:
Where life still lives ; where God his 'sizes holds ;
EuviroiiM round with serapliims and souls,
Bought with his precious blood, whose glorious flight
Yerst mouuted earth above the heavens bright.
Du JJurtas in the 2nd day of the \st tccek.
428 THE saint's
more closely, and even reduced into one ! Oh ! then, what a
blessed society will be the family of heaven, and those peace-
able inhabitants of the New Jerusalem ; where is no division, nor
dissimilitude, nor differing judgments, nor disaffection, nor
strangeness, nor deceitful friendship ; never an angry thought
or look, never a cutting, unkind expression ; but all are one in
Christ, who is one with the Father, and live in the love of Love
himself/ Cato could say that the soul of a lover dwelleth in the
person whom he loveth : and therefore we say. The soul is not
more where it liveth and enliveneth, than where it loveth."^ How
near, then, will my soul be closed to God, and how sweet must
that conjunction be, when I shall so heartily, strongly, and in-
cessantly love him. As the bee lies sucking and satiating her-
self with the sweetness of the flower ; or rather, as the child
lies sucking the mother's breast, inclosed in her arms, and sit-
ting in her lap ; even so shall my loving soul be still feeding on
the sweetness of the God of love. Ah ! wretched, fleshly, un-
believing heart, that can think of such a day, and work, and
life as this, with so low, and dull, and feeble joys, but my enjoy-
ing joys will be more lively.
How delectable is it to me to behold and study these inferior
works of God ! to read those anatomical lectures of Du Bartas,
upon this great dissected body ! What a beautiful fabric is this
great house which here we dwell in 1 The floor so dressed with
various herbs, and flowers, and trees, and watered with springs,
and rivers, and seas ! The roof so wide expanded, so admira-
bly adorned, such astonishing workmanship in every part ! The
studies of an hundred ages more, 'if the world should last so
long, would not discover the mysteries of divine skill, which are
to be found in the narrow compass of our bodies. What ana-
tomist is not amazed in his search and observations I What
wonders, then, do sun, and moon, and stars, and orbs, and seas,
and winds, and fire, and air, and earth, &c. afford us ! And
hath God prepared such a house for our silly, sinful, corruptible
flesh, and for a soul imprisoned ! And doth he bestow so many
millions of wonderful rarities, even upon his enemies ! O, then,
' Boetb.lib. ii. met. 8. O foelix liomiiium genus. Si vestros animos amor,
Quo ccelum re^itur, regaX !
'' Eras. Apothe-^ii). : Aniiiia est iibi amat, non iibi animat ; wliicb Gibieuf
expouiulelb tbus : (juaiiddtiuidem itl ipsum (jnod ain.it est et actus et aiiima,
id autem quod aniuiat.subjicitur ei, ut actui poteiitia: major vero est depen-
deiitia poteiiliae sive subjecti ab actu, quam coutra actus a subjecto et potetitia.
— Gibieuf de Llbertate Dei, lib. ii. c. 26. sect. 8. p. 175.
EVERLASTING REST. 429
wliat a dwelHne; must that needs be, which he prepared for pure,
refined, spiritual, glorified ones ; and which he will bestow only
upon his dearly beloved children, whom he hath chosen out, to
make his mercy on them glorified and admired ! As far as our per-
fected glorified bodies will excel this frail and corruptible flesh,
so far will the glory of the New Jerusalem exceed all the pre-
sent glory of the creatures. The change upon our mansion
will be proportionable to the change ujjon ourselves. Arise, then,
O my soul, by these steps in thy contemplation, and let thy
thoughts of that glory, were it possible, as far in sweetness ex-
ceed thy thoughts of the excellencies below. Fear not to go
out of this body, and this world, when thou must make so
happy a change as this ; but say as Zuingerus, when he was
dying, " I am glad, and even leap for joy, that at last the time
is come, wherein that, even that mighty Jehovah, wliose majesty,
in my search of nature, I have admired; whose goodness I have
adored; whom in faith 1 have desired, whom I have sighed for;
will now show himself to me face to face :" and let that be the
unfeigned sense of my heart, which Camerarius left in his will
should be written on his monument, " Vita mihi mors est, mors
mihi vita nova est ;" " Life is to me a death, death is to me a
new life."^
Moreover, how wonderful and excellent are the works of Pro-
vidence, even in this life ! To see the great God to engage him-
self, and set a-work his attributes, for the safety and advance-
ment of a few humble, despicable praying persons ! O what a
joyful time will it then be, when so much love, and mercy, and
wisdom, and power, and truth, shall be manifested and glorified
in the saint's glorification ! '
How delightful is it to my soul, to review the working of
Providence for myself, and to read over the records and cata-
logues of those special mercies wherewith my life hath been
adorned and sweetened ! How oft have my prayers been heard !
and my tears regarded, and my groaning, troubled soul re-
lieved, and my Lord hath bid me be of good cheer! He hath
healed me when in respect of means I was incurable. He hath
helped mc when I was helpless. In the midst of my supplica-
' Gaudeo ej^o atque aileo exulto, jam tandem illuxisse tempus, quo ilk', ille
prsepoteiis Jeliova, ciijiis luajestaiem iu natiirie iudagatioue niiratus sum,
veiieratus quoque boiiitatem, quern fide dcsideravi, quern suspiravi, a facie
jam se mihi ad faciem visenduni exhibebit. — Mdchior Adam in vilis Ga-
manortan Medicorum, p. 416.
430 THE saint'
s
tions hath he eased and revived me. He hath taken me up
from my knees, and from the dust where 1 have lain in sorrow
and despair : even the cries which have been occasioned by dis-
trust, hath he regarded ; what a support are these experiences to
my faithful unbelieving heart ! These clear testimonies of my
Father's love, do put life into my afflicted, drooping spirit.
Oh, then, what a blessed day will that be, when 1 shall have
all mercy, perfection of mercv, nothing but mercy, and fully
enjoy the Lord of mercy himself ! When I shall stand on the
shore, and look back upon the raging seas which I have safely
passed ! When 1 shall, in safe and full possession of glory,
look back upon all my pains and troubles, and fears and tears,
and upon all the mercies which I here received ; and then shall
behold the glory enjoyed there, which was the end of all this.
O, what a blessed view will that be ! O glorious prospect which
I shall have on the celestial Mount Zion ! Is it possible that
there should be any defect of joy ; or my heart not raised, when
1 am so raised ? If one drop of lively faith were mixed with
these considerations, Oh ! what work would they make in my
breast; and what a heaven-ravished heart should I carry within
me I Fain would I believe ; " Lord, help my unbelief."
Yet further, consider, O my soul, how sweet have the very
ordinances been unto thee ; what raptures hast thou had in
prayer, and under heavenly sermons ; what gladness in days of
thanksgiving, after eminent deliverances to the church, or to
thyself; what delight do I find in the sweet society of the
saints ; to be among my humble faitjiful neighbours and friends;
to join with them in the frequent worship of God ; to see their
growth and stability, and soundness of understanding ; to see
those daily added to the church which shall be saved ! O then
what delight shall I have to see the perfected church in heaven,
and to join with these and all the saints in another kind of wor-
ship than we can here conceive of ! How sweet is it to join in
the high praises of God in the solemn assemblies ! How glad
have I been to go up to the house of God, especially after long
restraint by sickness, when I have been as Hezekiah released,
and re-admitted to join with the people of God, and to set forth
the praises of my great Deliverer ! How sweet is my work in
preaching the Gospel, and inviting sinners to the marriage-feast
of the Lamb, and opening to them the treasures of free grace ?
Especially when God blesseth my endeavours with plenteous
EVERLASTING Ill.ST. 401
success, aiid giveth me to see the fruit of my labours ; even this
alone hath been a greater joy to my heart, than if I had been
made the lord of all the riches on earth.
O how can my heart thru conceive that jov, which I shall
have in my admittance into the celestial temple, and into the
heavenly host, that shall do nothing but praise the Lord for
ever! when we shall say to Christ, " Here am I, and the children
thou hast given me;" and when Christ shall present us all to
his Father, and all are gathered, and the body completed ! If
the very word of God were sweeter to Job than his necessary
food, (Job xxiii. 12 ;) and to Jeremy, was the very joy and re-
joicing of his heart, (Jer. xv. 16 ;) and to David, was sweeter
than the honey and honeycomb, so that he crieth out, O how
1 love thy law ; it is my meditation continually : and if thy
law had not been my delight, I had perished in mv troubles,
(Psai. cxix. 97; 92", 70,^77, &c.) O then how'blessed a
day will that be, when we shall fully enjoy the Lord of this
word ; and shall need these written precepts and promises no
more ; but shall, instead of these love-letters, enjoy our Beloved,
and instead of these promises, have the happiness in possession,
and read no book but the face of the glorious God ! How far
would 1 go to see one of those blessed angels, which appeared
to Abraham, to Lot, to John, &;c., or to speak with Enoch, or
Elias, or any saint, who had lived with God ; especially if he
would resolve all my doubts, and describe to me the celestial
habitations ! How nmch more desirable must it needs be to
live with these blessed saints and angels, and to see and pos-
sess as well as they ! It is written of Erastus, that he was so
desirous to learn, that it would be sweet to him even to
die, so he might but be resolved of those doubtful questions
wherein he could not satisfy himself. How sweet then should
it be to me to die, that 1 may not only be resolved of all
my doubts, but also know what 1 never before did think of, and
enjoy what before 1 never knew ! It was a happy dwelling that
the twelve apostles had with Christ ; to be always in his com-
pany, and see his face, and hear him open to them the mysteries
of the kingdom : but it will be another kind of happiness to
dwell with him in glory. It was a rare privilege of Thomas to
" Discendi adeo fuit cupidus, ut niori fuerit ipsi suave, modo ex dubiis
qusEslionibus iu quibus sibi ipse satisfact-rc non poteiat, se posset expedire.
— Melch. Adam, in vita Erasii. Debeiit velle addiscere etiaiu qui alterum
iu sepulcbro pedeot habeut, iuquit Calviuus Juliau. — /. C.
432 THE saint's
put his fingers into his wounds to confirm his faith ; and of John
to be called the disciple whom Jesus loved, on whose breast at
supper he was wont to lean. But it will be another kind of pri-
vilege which I shall enjoy when I shall see him in his glory, and
not in his wounds ; and shall enjoy a fuller sense of his love than
John then did ; and shall have the most hearty entertainment
that heaven affordeth. If they that heard Christ speak on earth,
were astonished at his wisdom and answers, and wondered at
the gracious words which proceeded from his mouth ; how
shall I be affected then to behold him in his majesty !
Rouse up thyself, O my soul, and consider; can the foresight
of this glory make others embrace the stake, and kiss the faggot,
and welcome the cross, and refuse deliverance ? And can it not
make thee cheerful under lesser sufferings ; can it sweeten the
flames to them ; and can it not sweeten thy life, or thy sickness,
or natural death ? If a glimpse could make Moses's face to
shine, and Peter on the mount so transported, and Paul so
exalted, and John so wrapt up in the Spirit, why should it not
somewhat revive me with delight ?p Doubtless it would, if my
thoughts were more believing : is it not the same heaven which
they and I must live in ; is not their God, their Christ, their
crown and mine, the same ? Nay, how many a weak woman,
or poor despised Christian have 1 seen, mean in parts, but rich
in faith, who could rejoice and triumph in hope of this inhe-
ritance : and shall I look upon it with so dim an eye ; so dull
a heart; so dejected a countenance? Some small foretastes
also 1 have had myself, though indeed small and seldom, through
mine unbelief, and how much mo're delightful have they been
than ever was any of these earthly things ? The full enjoyment
then will sure be sweet. Remember then this bunc'i of grapes
which thou hast tasted of, and by them conjecture the fruitful-
ness of the land of promise. A grape in a wilderness cannot
be like the plentiful vintage.
Consider also, O my soul, what a beauty is there in the im-
perfect graces of the Sj)irit here ; (Col. iii. 10 ;) so great that
P If thy first glance so powerful be,
A mirth but open'd and seal'd up ajain ;
What wonders shall we feel, when we shall see
Thy full-eyed love !
When thou shalt look us out of jiain,
And one aspect of thine send in delight.
More than a thousand suns disburse in light
In heaven above.
HerberCs Poems, The Glance.
EVERLASTING REST. 433
they are called the image of God. And can any created excel-
lency have a more honourable title ? Alas, how small a part are
these of what we shall enjoy in our perfect state ! O how pre-
cious a mercy should I esteem it, if God would hut take off my
bodily infirmities, and restore me to any comfortable measure
of health and strengtli, that I might be able with cheerfulness
to go tlnough his work ! How precious a mercy then will it
be, to have all my corruptions quite removed, and my soul per-
fected, and my body also raised to so higii a state as I now
can neither desire nor conceive ! Surelv, as health of body so
health of soul doth carry an inexpressible sweetness along with
it. Were there no rewards besides, yet every gracious act is a
reward and comfort. Never had I the least stirring of loving
God, but I felt a heavenly sweetness accompany it 5 even the
very act of loving was inexpressibly sweet. What a happy life
should I here live, could I but love as much as I would, and as
oft, and as long as I would ! Could I be all love, and always
loving, O my soul, what wouldst thou give for such a life ! O
had I such true and clear apprehensions of God, and such a true
understanding of his word as I desire ; could I but trust him
as fully in all my straits ; could I have that life which I would
have in every duty ; could I make God my constant desire and
delight ; I would not then envy the world their honours or
pleasures ; nor change my happiness with a Caesar or Alexan-
der. O my soul, what a blessed state wilt thou shortly be in,
when thou shalt have far more of these than thou canst now
desire ! and shalt exercise all thy perfect graces upon God in
presence and open sight, and not in the dark, and at a distance,
as now !
And as there is so much worth in one gracious soul, so much
more in a gracious society, and most of all in the whole body of
(Christ on earth : if there be any true beauty on earth, where
should it be so likely as in the spouse of Christ ? It is her that
he adorneth with his jewels, and feasteth at his table ; and
keepeth for her always an open house and heart : he rovealeth
to her his secrets, and maintaineth constant converse with licr :
he is her constant guardian, and in every deluge incloseth iier in
his ark : he saith to her, Thou art all beautiful, mv beloved !
And is his spouse, while black, so comely ? Is the aHlicted, sin-
ning, weeping, lamenting, persecuted church so excellent ? O
what then will be the church, when it is fully gathered and glori-
fied; when it is ascended from the valley of tears to i\Iount !;^ion;
VOL. XXIIl. F F
434 THE saint's
when it shall sin no more, nor weep, nor groan, nor suffer any
more ?i The stars, or the smallest candle, are not darkened so
much by the brightness of the sun, as the excellencies of the first
temple will be by the celestial temple. The glory of the old
Jerusalem will be darkness and deformity, to the glory of the
New. It is said in Ezra iii. 12, that when the foundations of
the second temple were laid, many of the ancient men who had
seen the first house, did weep, i. e. because the second did come
so far short of it : what cause then shall we have to shout for
joy, when we shall see how glorious the heavenly temple is, and
remember the meanness of the church on earth !
But, alas ! what a loss am I at in the midst of my contempla-
tion ! I thought my heart had all this while followed after ; but
I see it doth not : and shall I let my understanding go on alone,
or my tongue run on without affections ? What life is in empty
thoughts and words ! neither God nor I find pleasure in them.
Rather let me run back again, and look, and find, and chide
this lazy, loitering heart, that turneth off from such a pleasant
work as this ; where hast thou been, unworthy heart, while 1
was opening to thee the everlasting treasures ? Didst thou
sleep, or wast thou minding something else : or, dost thou
think that this is all but a dream or fable, or as uncertain as the
predictions of a presumptuous astrologer; or, hast thou lost thy
life and rejoicing power ? Art thou not ashamed to complain
so much of an uncomfortable life, and to murmur at God for
filling thee with sorrows, when he offereth thee in vain the de-
lights of angels, and when thou treadest under foot these
transcendent pleasures ? Thou wilfully pinest away in grief, and
art ready to charge thy Father with unkindness for making thee
only a vessel of displeasure, a sink of sadness, a skin-full of
groans, a snow- ball of tears, a channel for waters of affliction
to run in, the fuel of fears, and the carcass which cares do con-
sume and prey upon, when in the mean time thou mightest live
1 Will) cloudy cares th' one's muffled up sonievvhiles,
The other's face is full of pleasing- smiles :
For never grief, nor fear of any fit
Of the least care, shall dare come near to it ;
'Tis the grand jubilee, the feast offcasts.
Sabbath of sabbaths, endless rest of rests :
Which with the prophets and apostles zealous.
The constant martyrs, and our Christian fellows,
God's faithful servants, and his chosen sheep.
In heav'n we hope within short time to keep.
Du Bartas in the Seventh Day of the Week, p. 187,
EVERLASTIxN'G REST. 435
a life of joy ; hadst thou now but followed me close, and be-
lievingly aj)j)lied thyself to that which I have s]K)ken, and
drunk in but half the comfort which those words hold forth, it
would have made thee revive and leap for joy, and forget thy
sorrows and diseases, and pains of the flesh : but seeing thou
judgest thyself unworthy of comfort, it is just that comfort
should be taken from thee.
Lord, what is the matter that this work doth go on so hea-
vily ; did I think my heart had been so backward to rejoice? If
it had been to mourn and fear, and despair, it were no wonder:
1 have been lifting at this stone, and it will not stir 3 I have
been pouring aqua vitae into the mouth of the dead : I hope,
Lord, by that time it comes to heaven, this heart, by thy Spirit,
will be quickened and mended, or else even those joys will
scarcely rejoice me.
liut besides my darkness, deadness, and unbelief, I perceive
there is something else that forbids my fiill- desired joys. This
is not the time and place where so much is given : the time is
our winter, and not our harvest ; the place is called the valley
of tears. There must be great difference betwixt the way and
the end, the work and wages, the small foretastes and full
fruition.
But, Lord, though thou hast reserved our joys for heaven,
yet hast thou not so suspended our desires ; they are most
suitable and seasonable in this present life ; therefore, O help me
to desire till I may possess; and let me long when I cannot as I
would rejoice. There is love in desire as well as in delight ; and
if I be not empty of love, 1 know I shall not long be empty of
delight.
Rouse up thyself once more, thcn,0 my soul, and try and ex-
ercise thy sj)iritual appetite ; though thou art ignorant and un-
believing, yet art thou reasonable, and therefore must needs
desire a happiness and rest : nor canst thou surely be so unrea-
sonable as to dream of attaining it here on earth. Thou knowest,
to thy sorrow, that thou art not yet at thy rest, and thy own
feeling doth convince thee of thy present unhai)piness ; and
dost thou know that thou art restless, and yet art willing to
continue so ; art thou neither happy in deed nor in desire; art
thou neither well nor wouldst be well? When my flesh is pained
and languisheth under consuming sickness, how heartily and
frequently do I cry out. Oh! when shall I be cased of this pain ?
when shall my decaying strength be recovered ? There is no dis-
ff2
436 THE saint's
sembling or formality in these desires and groans. How then
should I long for my final, full recovery ! There is no sickness,
nor pain, nor weeping, nor complaints. O when shall I arrive
at that safe and quiet harbour, where is none of these storms
and waves, and dangers ; when 1 shall never more have a
weary, restless night or day ! Then shall not my life be such a
medley or mixture of hope and fear, of joy and sorrow, as now
it is ', nor shall flesh and spirit be combating within me, nor
my soul be still as a pitched field, or a stage of contention,
where faith and unbelief, affiance and distrust, humility and
pride, do maintain a continual distracting conflict : then shall I
not live a dying life for fear of dying, nor my life be made un-
comfortable with the fears of losing it. O when shall I be past
these soul-tormenting fears, and cares, and griefs, and pas-
sions ! when shall I be out of this frail, this corruptible, ruinous
body ! this soul-contradicting, ensnaring, deceiving flesh !
when shall I be out of this vain and vexatious world, whose
pleasures are mere deluding dreams and shadows ; whose
miseries are real, numerous, and incessant !^ How long shall 1
see the church of Christ lie trodden vmder the feet of persecu-
tors ; or else, as a ship in the hands of foolish guides, though
the supreme Master doth moderate all for the best ! Alas 1 that
I must stand by and see the church and cause of Christ, like a
foot-ball in the midst of a crowd of boys, tossed about in con-
tention from one to another j every one running and sweating
with foolish violence, and labouring the downfall of all that are
in his way, and all to get it into his own power, that he may
' False glorious pleasures; casks of happiness ;
Foolish night-fires ; women's and children's wishes j
Chases in arras ; gilded emptiness;
Embroider'd lies ; nothing between two dishes :
These are the pleasures here.
True earnest sorrows ; rooted miseries;
Anguish in grain ; vexations ripe and blown ;
Sure-footed griefs ; solid calamities ;
Plain demonstrations, evident and clear,
Fetching their proof even from the very bone :
These are the sorrows here.
But, O the folly of distracted men,
Who griefs in earnest, joys in jest pursue !
Preferring like brute beasts a loathsome den
Before a court ; even that above so clear ;
Where are no sorrows, but delights more true
Than miseries are here.
Herbert's Poems, Dotage.
EVERLASTING REST. ' 43/
have the managinc^ of the work himself, and may drive it hefore
him which way he pleaseth ; and when all is done, the best
usage he may expect from them, is but to be spurned about in
the dirt, till they have driven it on to the goal of their private
interests, or deluded fancies. There is none of this disor-
der in the heavenly Jesusalem ; there shall I find a govern-
ment without imperfection, and obedience M-ithout the least
unwillingness or rebellion ; even a harmonious consent of
perfected spirits, in obeying and praising their everlasting
King. O how much better is it to be a door-keeper there and
the last in that kingdom, than to be the conqueror or com-
mander of this tumultuous world I ^ There will our Lord govern
all immediately by himself, and not put the reins in the hands
of such ignorant readers, nor govern by such foolish and sinful
deputies," as the best of the sons of men now are. Dost thou
so mourn for these inferior disorders, O my soul, and yet wouldst
thou not be out of it ! How long hast thou desired to be a
member of a more perfect reformed church, and to join with
more holy, humble, sincere souls, in the purest and most hea-
venly worship ! Why, dost thou not see that on earth thy de-
sires fly from thee ? Art thou not as a child that thinketh to
travel to the sun, when he seeth it rising or setting, as it were
close to the earth ; but as he travelleth toward it, it seems to
go from him ; and when he hath long wearied himself, it
is as far off as ever ? for the thing he seeketh is in another world.
Even such hath been thy labour in seeking for so holy, so pure,
so peaceable a society, as might afford thee a contented settle-
ment here. Those that have gone as far as America for satis-
faction, have confessed themselves unsatisfied still. When wars,
and calamities attending them, have been over, I have said. Re-
turn now, my sou!, unto thy rest : (Psal. exvi :) but how restless
a condition hath next succeeded ! \Micn God had given me the
enjoyment of peace and friends, and liberty of the Gospel ; and
had also done eveii as my own heart desired ; I have been ready
to say, Soul, take thy ease and rest ; but how quickly hath
Providence called me fool, and taught me to call my state by
another name 1 When did 1 ever begin to congratulate my flesh
* Antouius cum amliretse il vetula propter opes ct dignitatem beatiira pra;-
dicari ; Mea matercula, inquit, si nosses qiiaiitis malis liic paiiuiculus (viz.
diadcma) sit refertus, iie in sterquiliuio quidem jacentem tolli-res.
" Lsetissima forma rei|iublicaB est, cui ail summam libertatem nihil deest,
nisi pereuudi liceiitia. — Seneca ile Clement, lib. i. cap. 1.
* Read Bishop Hall's ' Soul's Farewell to Earth.'
438 THE saint's
on its felicity, but God did quickly turn my tune, and made
almost the same breath to end in groaning, which did begin in
laughter ! I have thought ofttimes on the folly of my prospe-
rity. Now I will have one sweet draught of solace and content,
but God hath dropped in the gall, while the cup was at my
mouth. We are still weary of the present condition, and de-
sire a change, and when we have it, it doth not answer our
expectation ; but our discontent and restlessness is still un-
changed. In time of peace we thought that war would deliver
us from our disquietments, and when we saw the iron red-hot,
we catched it inconsiderately, thinking that it was gold, till it
burnt us to the very bone, and so stuck to our fingers, that we
scarcely know yet whether we are rid of it or not. In this our
misery we longed for peace ; and so long were we strangers to
it, that we had forgotten its name, and began to call it rest, or
heaven ; but as soon as we are again grown acquainted with it,
we shall better bethink us, and perceive our mistake. O why
am I then no more weary of this weariness I and why do I
forget my resting place ! (Jer. 1. 6.) Up, then, O my soul,
and thy most raised and fervent desires ! stay not till this
flesh can desire with thee ; its appetite hath a lovver and baser
object. Thy appetite is not sensitive, but rational ; distinct from
its ; and therefore look not that sense apprehend thy blessed
object, and tell thee what and when to desire. Believing
reason in the glass of Scripture may discern enough to raise the
flame ; and though sense apprehend not that which must draw
thy desires, yet that which may drive them it doth easily ap-
prehend. It can tell thee that thy present life is filled with
distress and sorrows, though it cannot tell thee what is in the
world to come. Thou needestnot Scripture to tell thee, no faith to
discern that thy head acheth, and thy stomach is sick, thy bowels
griped, and thy heart grieved, and some of these, or such-like,
are thy daily case. Thy friends about thee are grieved to see
thy griefs, and to hear thy dolorous groans and lamentations,
and yet art thou- loth to leave this woful life ! Is this a state
to be preferred before the celestial glory ; or is it better to be
thus miserable from Christ, than to be happy with himj^ or canst
y The things of this world do nothing delight me, nor any temporal king-
dom. It is better for me to die in Jesus Christ than to reijja in the ends of
the eartli. For I desire after the Lord, the Sou of the true God, and the Fa-
ther of Jesus Christ. Him I seei<, and him that died and rose for us. Spare
me, bretliren, hinder me not from life, for Jesus is the Life of the faithftd ; do
not wish me to die, for life without Christ is death. Being resolved to be
EVERLASTING REST. 439
thou possibly be so unbelieving;, as to doubt whether that life
be any better than this ! O my soul, doth not the dulness of
thy desires after rest, aecusc thee of most detestable ingratitude
and folly ? Must thy Lord procure thee a rest at so dear a rate,
and dost thou no more value it ! Must he purchase thy rest
by a life of labour and sorrow, and by the pangs of a bitter,
cursed death ! And when all is done, hadst thou rather be here
witliout it ! Must he go before to prepare so blessed a man-
sion for such a wretch, and art thou now loth to go to pos-
sess it ! Must his blood, anil care, and pains be lost ! O
unthankful, unworthy soul ! Shall the Lord of glory be will-
ing of thy company, and art thou unwilling of his ? Are they
fit to dwell with God, that had rather stay from him? Must
he crown thee, and glorify thee against thy will ; or must he
yet deal more roughly with thy darling flesh, and leave thee
never a corner in thy ruinous cottage for to cover thee, but fire
thee out of all, before thou wilt away ? Must every sense be an
inlet to thy sorrows ; and every friend become the scourge, and
Job's messengers be the daily intelligencers, and bring thee the
currantos of thy multiplied calamities, before that heaven will
seem more desirable than this earth ? Must every joint be the
seat of pain ; and every member deny thee a room to rest in,
and thy groans be indited from the very heart and bones, before
thou wilt be willing to leave this flesh ? Must thy heavy burdens
be bound upon t!iy back; and thy sointolcrable paroxysms
become incessant ; and tliy intermittent aguish woes be turned
into continual burning fevers ; yea, must earth become a very
hell to thee, before thou wilt be willing to be with God ? O
impudent soul, if thou be not ashamed of this ! \Vhat is loath-
ing, if this be love? Look about thee, O my soul; behold the
most lovely creature, or the most desirable state, and tell me
where wouldst thou be if not with God I Poverty is a burden,
and riches a snare. Sickness is little pleasing to thee, and
usnally health as little safe ; the one is full of sorrow, and the
other of sin. The frowning world doth bruise thy heel, and the
smiling world doth sting thee to the heart. When it seemeth
ugly, it causeth loathing ; when beauteous, it is thy bane. When
thy condition is bitter, thou wouldst fain spit it out, and when
God's, I may not pluase tlie world. Siifl'er inc to l)el)old the pure light.
When I come thither, 1 shall be a man of God. Let me alone, that I may be
an imitatiir of the ^uilering^s of my God. He that would have him in himself,
let him know what I would have, and sutler with me, as kuo\>in^ whatis iu
me, saith Ignatius iu Epist. ad Roman, edit. Usserii, p. S7.
440 THE saint's
delightful, it is but sugared misery and deceit ; the sweetest
poison doth often bring the surest death. So much as the
world is loved and delighted in, so much it hurteth and endan-
gereth the lover f and if it may not be loved, why should it be
desired ? If thou be applauded, it proves the most contagious
breath ; and how ready are the sails of pride to receive such
winds : so that it frequently addeth to thy sin, but not one cubit
to the stature of thy worth ; and if thou be vilified, slandered,
or unkindly used, methinks this should not entice thy love.
Never didst thou sit by the fire of prosperity and applause, but
thou hadst with it the smoke that drew water from thy eyes ;
never hadst thou the rose without the pricks : and the sweetness
hath been expired, and the beauty faded, before the fears which
thou hadst in gathering it were healed. Is it not as good to be
without the honey, as to have it with so many smarting stings ?
The highest delight thou hast found in anything below, hath been
in thy successful labours and thy godly friends ; and have these
indeed been so sweet, as that thou shouldst be so loth to leave
them ? If they seem better to thee than a life with God, it is
time for God to take them from thee. Thy studies have been
sweet, and have they not been also bitter ? My mind hath been
pleased, but my body pained, and the weariness of the flesh
hath quickly abated the pleasures of the spirit. When by painful
studies I have not discovered the truth, it hath been but a
tedious way to a grievous end ; discontent and trouble purchased
by toilsome, wearying labours. And if I have found out the
truth by divine assistance, I have found but an exposed, naked
orphan, that hath cost me much to take in, and clothe, and
keep, which, though of noble birth, yea, a divine offspring, and
amiable in mine eyes, and worthy I confess of better entertain-
ment, yet, from men that know not its descent, hath drawn upon
me their envy and furious opposition ; and hath brought the
blinded Sodomites, with whom I lived at some peace before, to
* Quibus argenti et auri maximum pondus et pecuniarum iiigentium vel
extructi agj^eres, vel defossse strues : hos etiain inter divitias suastrepidos cogi-
tionis incertas solicitudo discruciat, ne prfedo va'-tet, ue percussor infestet,
neinimicacujusque locupletioris invidia calumniosis litibus inquietet. Non
cibus securo somnusve contingit; suspirat ille in convivio, bibat licet gem-
mas: et cum epulis marcidum corpus torus mollior alto sinu condiderit,
vigilat in pluma. Nee intelligit miser sibi speciosa esse supplicia : auro se
alligatum teneri, et possideri niagis quam possidere divitias atqae opes. O
detestabilis caecitas mentium 1 Et cupiditatis insanae profunda caligo ! Cum
exonerare se posset, etlevare ponderibns, pergit magis fortunis augentibus in-
cubate, pergit poenalibus cumulispertiuaciteradhaerere ! — Cyprian, adDonat,
epist. 1. p. 5.
EVERLASTING REST. 441
crowd about mc," and assault my doors, that I might prostitute
my heavenly guests to their pleasure, and again expose them,
whom I had so gladly and lately entertained; yea, the very
tribes of Israel have been gathered against me, thinking that
the altar which 1 built for the interest of truth, '^ and unity, and
peace, had been erected to the introduction of error and idol-
atry ; and so the increase of knowledge hath been the increase
of sorrow. JNIy heart, indeed, is ravished with the beauty of
naked truth, and I am ready to cry out * I have found it,' or,
as Aquinas, ' Conclusum est contra/ Sec. ; but when I have found
it, I know not what to do with it. If 1 confine it to my own
breast, and keep it secret to myself, it is as a consuming fire,
shut up in my heart and bones. I am as the lepers without
Samaria, or as those that were forbidden to tell any man of the
works of Christ : I am weary of forbearing, I cannot stay. If I
reveal it to the world, "^ I can expect but an unwelcome entertain-
ment, and an ungrateful return ; for they have taken up their
standing in religious knowledge already, as if they were at
Hercules' pillars, and had no further to go, nor any more learn.
They dare be no wiser than they are already, nor receive any
more of truth than they have already received, lest therebv thev
should accuse their ancestors and teachers of ignorance and
imperfection, and themselves should seem to be mutable and
inconstant, and to hold their opinions in religion with reserves.*^
The most precious truth not apprehended, doth seem to be
* Memini quid Bucholcerus de Melancthone convitiis lacerato dicere sole-
bat ; Quidain sunt anathema secundum dici, quidam secundum esse : mailem
ego cum Philippo anathema secundum dici, quam cum ilio secundum esse.
Ji)sh. xxii.; Eccles. i. 18 ; Jer. xx. t).
•> Nostram opinionem cum dico, non alligo me ad unura aliquem & proceri-
bus. Est et mihi censendi jus. Itaque aliquem sequar: ali()uem jubebo
seutentiam dividere. Fortasse, et post omnes citatus, nihil improliabo ex
his qua; priores decreverint; et dicam. Hue amplius sentio. — Seneca dc I'ita
Beata, cap. 3.
<^ Nihil modo quietis aut secnritatis invenire possumus, dum adbuc in nobis
ipsis inijemiscimus gravati, adoptionem expectantes : cum autem mortale
hoc induerit immortalitatem, tunc nulla erit diabolica; fraudis inipugjnatio,
nullum hirretica; pravitatis dogma, nulla Inlidclis populi impietutis : omnibus
ita pacatis et compositis, ut in tabernaculis justorum sola audiatur vox e\ul-
tationis et salutis. — Greg, in 7 Pstil. Pan.
^ Docibilis ille est, qui est ad discendi patientiam lenis et mitis. Oportet
enim episcopuin non tantum docere, sed et discere. Ouia et ille melius do-
cet, qui quotidie crescit et proficit discendo meliora. I would God would
humble ministers to learn this excellent lesson. It is in Cvprian's Epist. 7-i,
' Ad Pomp.,' that famous destructory of the Roman usurpation, and of un-
written traditious.
442 THE saint's
error and fantastic novelty: every man that readeth what I
write, will not be at the pains of those tedious studies to find
out the truth as I have been, but think it should meet their
eyes in the very reading. If the mere writing of truth, with its
clearest evidence, were all that were necessary to the apprehen-
sion of it by others, then the lowest scholar in the school might
be quickly as good as the highest. So that if I did see more
than others, to reveal it to the lazy, prejudiced world, would but
make my friends turn enemies, or look upon me with a strange
and jealous eye : and yet truth is so dear a friend itself, and
he that sent it much more dear, that whatsoever 1 suffer I dare
not stifle or conceal it. O what then are these bitter sweet
studies and discoveries to the everlasting views of the face of
the God of truth ! The light that here I have is but a knovving
in part, and yet it costeth me so dear, that in a temptation I
am almost ready to prefer the quiet, silent night before such a
rough tempestuous day.^ But there I shall have light and rest
together, and tlie quietness of the night without its darkness.
I can never now have the lightning without the thunder, which
maketh it seem more dreadful than delightful. And shouldst
thou be loth, then, O my soul, to leave this for the eternal
perfect light ; and to change thy candle for the glorious sun ;
and to change thy studies, and preaching, and praying, for the
harmonious praises and fruition of the blessed God.
Nor will thy loss be greater in the change of thy company
than of thine employment. Thy friends here have been indeed
thy delight •/ and have they not been also thy vexation and thy
grief? They'are'gracious, and are they not also sinful; they
are kind and loving, and are they not also peevish, froward, and
soon displeased ? They are humble, but withal, alas ! how
proud ! They will scarce endure to hear plainly of their dis-
graceful faults; they cannot bear undervaluing or disrespect;
they itch after the good thoughts and applause of others ; they
love those best that highliest esteem them. The missing of cour-
tesy ; a supposed slighting or disrespect; the contradicting of
their words or humours; a difference in opinion, yea, the turn-
= Et ego indignor, quia non novi justitiain Dei? Si homo sum, uou iiidis-
nor. E\ceilam homiuem si possum, et i'ovih attingam ; sed etsi attigero, ho-
rniui iiou dicam : excedat et ipse, et atiiiii;at niccuui. — yiuqust. dn t'erb.
jlpostol. serm. 20. cap. 3. NuUus enim suavior aiiimo cibus est, quam co^-
nitio veritatis, ut Lauctaiitius liislitut. lib. i.cap. 1.
f Amabile est prajesse civiljus, sed placerc difficile. IMultum enim et inter
cognatos, semper duracoiistaulia est. — Symmuch. Theod. lib, x, epist. 1(J.
EVERLASTING REST. 443
iiig of a straw, will (juicklv show thee the pride and the uncer-
tainty of tiiy friend. Their graces are sweet to thee, and their
gifts are iielpful, hut are not their corrupiions hitter, and their
imperfections hurtful ? Though at a distance they seem to
thee most holy and innocent, yet when they come nearer thcie,
and thou hast thoroughly tried them, alas ! what silly, frail, and
froward pieces are the best of men ! s Then the knowledge which
thou didst admire, appeareth cloudeth with ignorance, and the
virtues that so shined as a glow-worm in the night, are scarcely
to he found when thou seekest them by daylight. When temp-
tations are strong, how quickly do they yield ! wliat wounds
have they given to religion by their shameful falls I Those that
have been famous for their holiness, have been as infamous for
their notorious, heinous wickedness; those that have been thy
dearest bosom friends, that have prayed and conferred with thee,
and helped thee toward heaven, and by their fervour, forward-
ness, and heavenly lives, have shamed tliy coldness, and earthli-
ness, and dulness; whom thou hast singled out as the choicest
from a world of professors, whom thou madest the daily compa-
nions and delights of thy life, are not some of them fallen to
drunkenness, and some to whoredom, some to pride, perfidious-
ness, and rebellion, and some to the most damnable heresies
and divisioiis }^ And hath thy very heart received such wounds
from thy friends, and yet art thou so loth to go from them to
thy God ? Thy friends that are weak, are little useful or com-
fortable to thee ; and those that are strong, are the abler to
hurt thee ; and the best, if not heedfully used, will prove the
worst. The better and keener the knife is, the sooner and
deeper will it cut thy fingers, if thou take not heed. Yea, the
very numl)er of thy friends is a burden and trouble to thee.
Every one supposeth he hath some interest in thee ; yea, the
B Veins dictum est, A lasso iram qua?ri wqac et ab esiiricnte et siticnte, et ah
oinui huiniue queiu ali«|iui les uiit. Nam ut ulcera ail levem tactuni, cleimle
ftiutn ail sus|)icii)iieiu lactus toiulolesciuit ; ita animus all'ectus niiiiiniis i^lIVn-
ilitur, aileu ut quu'^ilam salutatiu, eiiistula, oi'atio, et iiiterr();;ati(), ad litem
evoceut ; uuuquam sine querela a-f^ra taii^uuiur. (How true liave I proveil
this, when I have ilealt plainly and faithfully with the most seeuiingly hum-
Ideill) — SeiiecaiJe Ira, lib. iii. caji. 10. p. (milii) 4-i;5.
^ Otfendet te superbus contemptu, dives contunielia, petulans injuria, livi-
dus maliirnitate, puijnax i-dntentione, ventosiis et mcndax vanitate. Nou
feres k suspicioso timeri ; ^ pertiitace vinci ; <\ delicate fastuiiri. Elij^e sini-
plices, faciles, nioderatos, qui iram tuam mm evucent, sed feraut. Maijis
adhiic proderunt submissi, et humani, et dulccs ; nou tameu u<(]uc in adula-
tiouem. — Seneca do Ira, lib. iii. cap. 8. p. 438.
444 THE saint's
interest of a friend, which is not little ; and how insufficient art
thou to satisfy all their expectations, when it is much if thou
canst answer the expectations of one ! If thou wert divided
among so many, as each could have but little of thee, so thyself
and God, who should have most, will have none. And almost
every one that hath not more of thee than thou canst spare for
all, is ready to censure thee as unfriendly, and a neglecter of
the duty or respects which thou owest them ;' and shouldst
thou please them all, the gain will not be great, nor art thou
sure that they will again please thee.
Awake then, O my drowsy soul, and look above this world of
sorrow. Hast thou borne the yoke of thy afflictions from thy
youth, and so long felt the smarting rod, and yet canst no better
understand its meaning? Is not every stroke to drive thee
hence; and is not the voice of the rod like that to Elijah,
What doest thou here ? Up and away. Dost thou forget that
sure prediction of thy Lord, " In the world ye shall have trouble,
but in me ye shall have peace." The first thou hast found true
by long experience, and of the latter thou hast had a small
foretaste, but the perfect peace is yet before, which, till it be
enjoyed, cannot be clearly understood.
Ah 1 my dear Lord, I feel thy meaning. It is written in my
flesh: it is engraven in my bones. My heart thou aimest at;
thy rod doth drive, thy silken cord of love doth draw, and all
to bring it to thyself. And is that all, Lord ? is that the
worst? Can such a heart be worth thy having? Make it
so. Lord, and then it is thine; take it to thyself, and then
take me. I can but reach it 'toward thee, and not unto
thee. I am too low, and it is too dull. This clod hath life to
stir, but not to rise ; legs it hath, but wings it wanteth. As
the feeble child to the tender mother, it looketh up to thee,
and stretcheth out the hands, and fain would have thee take it
up. Though I cannot so freely say. My heart is with thee, my
soul longeth after thee ; yet can I say, I long for such a long-
ing heart. The twins are yet a striving in my bowels : the
spirit is willing, the flesh is weak ; the spirit longs, the flesh is
loth. The flesh is unwilling to lie rotting in the earth ; the soul
desires to be with thee. My spirit crieth. Let thy kingdom
» In^ ratitudinem cave tanquam maximum crimen; ne admittas : ignosce
tanquam levissimo, si admissiim est. Htec est eiiim injuria summa : beuefi-
cium perdidisti ? Salvum est tihi ex illo quod est optimum, deJisti. — Seneca
de Benefic, lib. 1. cap. 10, p. 386'.
EVERLASTING REST. 445
come ; or else, let me come unto thy kingdom : but the flesh is
afraid lest thou shouldst hear my prayer, and take me at my
word. What frequent contradictions dost thou find in my re-
quests ! because there is such contradiction in myself. My
prayers plead against my prayers, and one part begs a denial to
the other. No wonder if thou give me such a dying life, when
I know not whether to ask for life or death. With the same
breath do I beg for a repricval and removal ; and the same
groan doth utter my desires and my fears. ISIy soul would go,
my flesh would stay. My soul would fain be out, my flesh would
have thee hold the door. O, blessed be the grace that makes
advantages of my corruptions, even to contradict and kill them-
selves. For I fear my fears, and sorrow for my sorrows, and
groan under my fleshly groans : I loathe my lothness, and I long
for greater longings. And while my soul is thus tormented with
fears and cares, and with the tedious means for attaining my
desires ; it addeth so much to the burden of my troubles, that
my weariness thereby is much increased, which makes me groan
to be at rest. Indeed, Lord, my soul itself also is in a strait,
and what to choose I know not well, but yet thou knowest what
to give : to depart, and be with thee, is best; but yet to be in
the flesh seems needful. Thou knowest I am not weary of thy
work, but of sorrow and sin I must needs be weary : I am will-
ing to stay while thou wilt here employ me, and to dispatch the
work which thou hast put into my hands, till these strange
thoughts of thee be somewhat more familiar, and thou hast
raised me into some degree of acquaintance with thyself : but I
beseech thee, stay no longer when this is done. Stay not till
sin shall get advantage, and my soul grow earthly by dwelling
on this earth, and my desires and delights in thee grow dead :
but while I must be here, let me be still amending and ascend-
ing 3 make me still better, and take me at the best. I dare
not be so impatient of living, as to importune thee to cut off
my time, and urge thee to snatch me hence unready ; because
I know my everlasting state doth so much depend on the im-
provement of this life. Nor yet would I stay when my work is
done; and remain here sinning, when my brethren are trium])h-
ingv I am drowning in tears, while they swim in joys ; lam
weeping, while they are singing; I am under thy feet, while
they are in thy bosom : thy footsteps bruise and break this
worm, while those stars do shine in the firmament of glory.
Thy frowns do kill me, while they are quickened by thy smiles :
446 THE saint's
they are ever living, and I am daily dying : their joys are raised
by the knowledge of their endlessness ; my griefs are enlarged
by still expecting more : while they possess but one continued
pleasure, 1 bear the successive assaults of fresh calamities. One
billow falls in the neck of another ; and when I am rising up
from under one, another comes and strikes me down. Yet 1
am thy child, as well as they ; Christ is my head, as well as
theirs : why is there then so great a distance ? How differently
dost thou use us, when thou art Father to us all ! They sit at
thy table, while I must stand without the doors. But I acknow-
ledge the equity of thy ways. Though we are all children, yet
I am the prodigal, and therefore meeter in this remote country
to feed on husks ; while they are always with thee, and possess
thy glory. Though we are all members, yet not the same ; they
are the tongue, and fitter to praise thee ; they are the hands,
and fitter for thy service ; I am the feet, and therefore meeter
to tread on earth, and move in dirt ; but unfit to stand so near
the head as they. They were once themselves in my condition,
and 1 shall shortly be in theirs : they were of the lowest form,
before they came to the highest ; they suffered, before they
reigned : they came out of great tribulation, who now are stand-
ing before thy throne : and shall not I be content to come to
the crown as they did ; and to drink of their cup, before I sit
with them in the kingdom ? The blessed souls of David, Paul,
Austin, Calvin, &c. with all the spirits of the just made perfect,
were once on earth, as 1 am nowj as far from the sight of thy
face and glory, as deep in sorrows, as weak, and sick, and full
of pains, as I. Their souls were loaiger imprisoned in corruptible
flesh : I shall go but the way that they did all go before me :
their house of clay did fall to dust, and so must mine. The
world they are now in, was as strange to them before they were
there as it is to me. ^ And am I better than all these precious
souls ? I am contented, therefore, O my Lord, to stay thy time,
and go thy way ; so thou wilt exalt me also in thy season, and
take me into thy barn when thou seest me ripe. In the mean
time 1 may desire, though 1 am not to repine ; I may look over
^ It befalls us bigger cliildren as you see it oft befalls our children'; those
whom they love, and are accustomed to, and play with, yet they are afraid of
if they see thcui disguised. We must remove the vizard, not from persons
only, but also from things, that we may see them barefaced. Tell me not of
swords and fire, and a company of tormentors ragin;; about thee. Take away
the vizard of that pomp which covers it and frighteth fools, and all is but
death ; which my servant lately despised. — Seneca ad Luc. epist. 2J. p. 5G0.
EVERLASTING REST. 447
the hedge, though I may not break over ; I may believe and
wish, though not make any sinful haste ; I am content to wait,
but not to lose thee. And when thou seest me too contented
with thine absence, and satisfying and pleasing myself here
below, O quicken up then my dull desires, and blow up the dying
s))ark of lovej and leave me not till I am able unfeignedly to
cry out. As the hart pantcth after the brooks, and the dry land
thirsteth for the water-streams, so thirsteth my soul after thee,
God : when shall 1 come and appear before the living God ?
(Psal. xlii. 1, 2 :) " till my daily conversation be with thee in
heaven, and from thence 1 may longingly expect my Saviour :"
(Phil. iii. 19 — 21 :) till my affections are set on things above,
where Christ is reigning, and my life is hid : (2 Cor. v. 1 — 8 :)
" till 1 can walk by faith, and not by sight ; willing rather to
be absent from the l)ody, and present with the Lord." (Col. iii.
1 — 4.) What interest hath this empty world in me ? and
what is there in it that may seem so lovely, as to entice my
desires and delight from thee, or make me loth to come away ?
When I look about me with a deliberate, undeceived eye, me-
thinks this world is a howling wilderness, and most of the in-
habitants are untamed hideous monsters. All its beauty I can
wink into blackness, and all its mirth 1 can think into sadness;
1 can drown all its pleasures in a few penitent tears, and the
wind of a sigh will scatter them avvay.^ When I look on them
without the spectacles of flesh, I call them nothing, as being
vanity, or worse than nothing, as vexation. O let not this flesh
so seduce my soul, as to make it prefer this weary life before the
joys that are about thy throne : and though death of itself be
unwelcome to nature, yet let thy grace make thy glory appear
to me so desirable, that the king of terrors may be the messenger
of my joy. O let not my soul be ejected by violence, and dis-
possessed of its habitation against its will, l)ut draw it forth to
thyself by the secret power of thy love, as the sunshine in the
sjjring draws forth the creatures from their winter cells ;"^ meet it
' Not that we may not here
Taste of the cheer;
But as birds ch-ink, aiul then lift up the head,
So must we sip, and thiuk
Of better drink
We may attain to after we are dead.
Herbert in Temple.
"> Nihil C!!t stultius, nihil indignius, quam ad pr.-Eniia calestia, non oh=!e-
quio voluntatis accnrrere, scd necessitatis vinculo iuvitum train.— 6't>w»«>-M*
in Oralione Funebri pro Junto.
448 THE saint's
half way, and entice it to thee^ as the loadstone doth the iron,
and as the greater flame doth attract the less ; dispel therefore
the clouds that hide from me thy love, or remove the scales that
hinder mine eyes from beholding thee : for only the beams that
stream from thy face, and the foresight or taste of thy great
salvation, can make a soul unfeignedly to say, Now let thy ser-
vant depart in peace ;'^ reading and hearing will not serve. My
meat is not sweet to my ear or my eye ; it must be a taste or
feeling that must entice away my soul : though arguing is the
means to bend my will, yet if thou bring not the matter to my
hand, and by the influence of thy Spirit make it not effectual, I
shall never reason my soul to be willing to depart. In the win-
ter, when it is cold and dirty without, I am loth to leave my
chamber and fire ; but in the summer, when all is warm and
green, I am loth to be so confined ; show me but the summer
fruits and pleasures of thy paradise, and I shall freely quit my
earthly cell. Some pleasure I have in my books, my friends,
and in thine ordinances : till thou hast given me a taste of some-
thing more sweet, my soul will be loth to part with these : the
traveller will hold his cloak the faster when the winds do blus-
ter, and the storms assault him ', but when the sun shines hot,
he will cast it off as a burden ; so will my soul, when thou
frownest, or art strange, be lother to leave this garment of flesh;
but thy smiles would make me leave it as my prison. But it is
not thy ordinary discoveries that will here suffice ; as the work
is greater, so must be thy help. O turn these fears into strong
desires, and this lothness to die into longings after thee I" While
I must be absent from thee, let my soul as heartily groan under
thine absence, as my pained body doth under its M'ant of health :
and let not those groans be counterfeit, or constrained, but let
them come from a longing, loving heart, unfeignedly judging it
best to depart, and be with Christ : and if I have any more time
to spend on earth, let me live as without the world in thee, as I
have sometime lived as without thee in the world, O suffer me
not to spend in strangeness to thee another day of this my pil-
grimage ! While I have a thought Jto think, let me not forget
thee ', while I have a tongue to move, let me mention thee with
" Accipe, quod sentitur antequam discitur, nee per moras temporum longa
agiiiiione colligitur; sed conipendio gratiae maturautis hauritur, ut Cyprian.
ad Doiiat. epist 1. p. 1.
° Mortalitas ista, ut Judaeis, Gentilibus, et Christi hostibus pestis cst5 ita
Dei servis salutaris excessus est. — Junius Moiiens,
KVERLASTING REST. 449
delight; while I have a breath to breathe, let it be after thee,
and for thee ; while I have a knee to bend, let it bow daily at
thy footstool ; and when by sickness thon confinest me to my
couch, do thou make my bed, and number my pains, and put all
my tears into thy bottle. And as when my spirit groaned for
my sins, the flesh would not second it, but desired that which
my spirit did abhor ; so now, when my flesh doth groan under
its pains, let not my spirit second it, but suffer the flesh to groan
alone, and let me desire that day which my flesh aI)horreth, that
my friends may not with so much sorrow wait for the departure
of my soul, as my soul with joy shall wait for its own departure ;
and then let me die the death of the righteous, and let my last
end be as his, even a removal to that glory that shall never end.
Send forth thy convoy of angels for my departing soul, and let
them bring it among the perfect spirits of the just, and let me
follow my dear friends that have died in Christ before ; and
when my friends are weeping over my grave, let my spirit be
reposed with thee in rest, and when my corpse shall lie there
rotting in the dark, let my soul be in the inheritance of the saints
in light. And O thou that numberest the very hairs of my head,
do thou number all tlie days that my body lies in the dust : and
thou that writest all my members in thy I)ook, do tliou keep an
account of all my scattered bones. And hasten, O my Saviour,
the time of thy return ; send forth thine angels, and let that
dreadful, joyful trumpet sound : delay not, lest the living give
up their hopes : delay not, lest earth should grow like hell, and
lest thy church by division be crumbled all to dust, and dissolved
by being resolved into individual units : delay not, lest thine
enemies get advantage of thy flock, and lest pride, and hypocrisy,
and sensuality, and unbelief, should prevail against thy little rem-
nant, and share among them thy whole inheritance, and when
thou comest thou find not faith on the earth : delay not, lest
the grave should boast of victory; and having learned rebellion
of its guest, should plead prescription, and refuse to deliver thee
up thy due. O hasten that great resurrection-day ! when thy
command shall go forth, and none shall disobey ; when the sea
and earth shall yield up their hostages, and all that sleep in the
grave shall awake, and the dead in Christ shall first arise ; when
the seed that thou sowest corruptible, shall come forth incor-
ruptible ; and graves that received but rottenness, and retained
but dust, shall return thee glorious stars and suns : therefore
dare I lay down my carcass in the dust, entrusting it, not to a
VOL. XXIII. G G
450 THE saint's
grave but to thee, and therefore my flesh shall rest in hope, till
thou raise it to the possession of the everlasting rest. Return,
O Lord ; how long ? O let thy kingdom come ! Thy desolate
bride saith, Come ; for thy Spirit within her saith, Come, who
teacheth her thus to pray with groanings after thee which can-
not be expressed : the whole creation saith, Come, waiting to be
delivered from the bondage of corruption into the glorious
liberty of the sons of God : thyself hath said, Surely I come 3
Amen. Even so come, Lord Jesus.
i
EVERLASTING REST. 451
THE CONCLUSION.
Thus, reader, I have given thee my best advice for the at-
taining and maintaining a heavenly conversation. The manner
is imperfect, and too much mine own, but, for the main matter,
I dare say I received it from God. From him I deliver it to thee,
and his charge I lay upon thee that thou entertain and practise
it. If thou canst not do it methodically and fully, yet do it as
thou canst ; only, be sure thou do it seriously and frequently.
If thou wilt believe a man that hath made some small trial of it,
thou shalt find it will make thee anotlier man, and elevate thy
soul, and clear thine understanding, and polish thy conversation,
and leave a ])leasant savour upon thy heart ; so that thy own
experience will make thee confess that one hour thus spent will
more effectually revive thee than many in bare external duties; and
a day in these contemplations will aflford thee truer content than
all the glory and riches of the eartL-.^ Be acquainted with this work,
and thou wilt be, in some remote sort, acquainted with God.
Thy joys will be spiritual, and jjrevalent, and lasting, according
to the nature of their blessed object; thou wilt have comfort in
life, and comfort in death. When thou hast neither wealth nor
health nor the pleasures of this world, yet wilt thou have comfort.
Comfort, without the presence or help of any friend, without a
minister, without a book ; when all means are denied thee, or
taken from thee, yet mayest thou have vigorous, real comfort.
Thy graces will be mighty, and active, and victorious, and the
daily joy which is thus fetched from heaven, will he thy strength.
Thou wilt be as one that standeth on the top of an exceeding
high mountain ; he looks down upon the world as if it were
quite below him.'' How small do the fields, and woods, and
»Ecceutsinc exeiuplo est in hominibus pcrfecta jiistitia : ct tamen im-
possibilis non est. Ficret enini si taut:i voluntas ailhiberetur, quanta sufficit
tantM rei. Esset autem tauta, si et nihil eorum qua- pertinent ad justitiain nos
lateret. Et ea sic delectarent auinuun, ut quiccjuiil aliud voluptas, sive
dolor impedit, delectatio ilia superarct.— ^m"-. de Sjnr. et Lit. cap. 34, A'i.
'>Suppose thyself awhile taken up into the hi^h top of a steep mountain,
and thence behold the face of all things that are done below thee ; and being
there, free thyself from the blusterin-s of the raging world, dost cast thine
Tx c; 2
452 THE saint's
countries, seem to him ? cities and towns seem but little spots.
Thus despicably wilt thou look on all things here below. The
greatest princes will seem below thee but as grasshoppers, and
the busy, contentious, covetous world, but as a heap of ants.
Men's threatenings will be no terror to thee, nor the honours
of this world any strong enticement. Temptations will be more
harmless, as having lost their strength, and afflictions less griev-
ous, as having lost their sting ; and every mercy will be better
known and relished.
Reader, it is under God in thine own choice now, whether
thou wilt live this blessed life or not, and whether all this pains
which I have taken for thee, shall prosper or be lost. If it be
lost through thy laziness, which God forbid, be it known to thee
thou wilt prove the greatest loser thyself. If thou value not
this heavenly, angelical life, how canst thou say that thou vainest
heaven ? And if thou value it not, no wonder if thou be shut
out. The power of godhness lieth in the actings of the soul ;
take heed that thou stick not in the vain, deluding form. O
man, what hast thou to mind but God and heaven ! Art thou
not almost out of this world already ? Dost thou not look
a'
every day, when one disease or other will let out thy soul? Doth
not the bier stand ready to carry thee to the grave ; and the
worms wait to feed upon thy face and heart ? What, if thy
pulse must beat a few strokes more ; and what, if thou have a
few more breaths to fetch before thou breathe out thy last;
and what, if thou have a few more nights to sleep before
thou sleep in the dust ? Alas ! what will this be when
it is gone ; and is it not almost gone already ? Verily,
shortly thou wilt see thy glass run out, and say to thyself,
* My life is done; my time is gone; it is past recalling;
there is nothing now but heaven or hell before me. Oh,
■where then should thy heart be now but in heaven !' Didst
thou but know what a dreadful thing it is to have a strange
and doubtful thought of heaven when a man lies a dying,it would
surely rouse thee up. And what other thoughts, but strange, can
eyes all ahrciad ; thou wouldst then pity the world, and remember thyself,
and be more thankful to God, and exceeding glad that thou hast escaped it.
Behold thence the highways stopped with robbers, the seas beset with
pirates, and wars all abroad in horrid bloodshed of armies. The world
drenched in the blood of one another; and murder, which is a crime when
single men commit it, is called valour, or a virtue, when it is publicly per-
formed. They escape the jiunishment of their wickedness, not by innocency,
but by the greatness and might of their cruelty. — Cyprian, ad JJonat. epist. 1.
Lege ultra.
liVEni.ASTJNG REST. 453
that man have, that never thought seriously of heaven till then ?
Every man's first thoughts are strange about all things; famili-
arity and acquaintance conies not in a moment, but is the
consequent of custom, and frequent converse: and strangeness
naturally raiseth dread, as familiarity doth delight. ^V'hat else
makes a fish or a wild beast flee from a man, when domestic
creatures take pleasure in his company ? So wilt thou flee from
God, if thou knowest how, who should be thy only happiness,
if thou do not get this strangeness removed in thy lifetime.
And is it not pity that a child should be so strange to his own
father, as to fear nothing more than to go into his presence;
and to think himself best when he is furthest from him ; and to
flee from his face as a wild creature will do from the face of a
man ? Alas ! how little do many godly ones diflfer from the
world, either in their comforts or willingness to die ! and all
because they live so strange to the place and fountain of their
comforts. Besides a little verbal or other outside duties, or
talking of controversies and doctrines of religion, or forbearing
the practice of many sins, how little do the most of the religious
differ from other men, when God hath prepared so vast a dif-
ference hereafter I if a word of heaven fall in now and then
in their conference, alas ! how slightly is it, and customary, and
heartless ! And if their prayers or preaching have heavenly
expressions, they usually are fetched from their mere invention,
or memory, or books, and not from the experience or feeling of
their hearts. O what a life might men live if they were but
willing and diligent ! God would have our joys to be far more
than our sorrows, yea, he would have us to have no sorrow but
what tendeth.to joy, and no more than our sins have made neces-
sary for our good. How much do those Christians wrong God
and themselves, that either make their thoughts of God the inlet
of their sorrows, or let these offered joys lie bv, as neglected
or forgotten ! Some there be that say it is not worth so much
time and trouble, to think of the greatness of the joys above ; so
we can make sure they are ours, we know they are great. But as
these men obey not the command of God, which requireth them
to have their conversation in heaven, and to set their affections
on things above, so do thev wilfuilv make their own lives mise-
rable, by refusing the delights that God hath set before them.
And yt-t, if this were all, it were a smaller matter ; if it were but
loss of their comforts, I would not say so much, but see what
454 THE saint's
abundance of other mischiefs do follow the absence of these
heavenly delights.
First, It will damp, if not destroy, our very love to God : ^ so
deeply as we apprehend his bounty and exceeding love to us,
and his purpose to make us eternally happy, so much will it
raise our love : love to God, and delight in him, are still con-
junct. They that conceive of God as one that desireth their
blood and damnation, cannot heartily love him.
Secondly, It will make us have seldom and unpleasing
thoughts of God, for our thoughts will follow our love and de-
light. Did we more delight in God than in any thing below,
our thoughts would as freely run after him, as now they run
from him.
Thirdly, And it will make men to have as seldom and un-
pleasing speech of God ; for who will care for talking of that
which he hath no delight in ? What makes men still talking
of worldliness, or wickedness, but that these are more pleasant
to them than God ?
Fourthly, It will make men have no delight in the service of
God, when they have no delight in God, nor any sweet thoughts
of heaven, which is the end of their services. ^ No wonder if
such Christians complain that they are still backward to duty ;
that they have no delight in prayer, in sacraments, or in Scrip-
ture itself. If thou couldst once delight in God, thou wouldst
easily delight in duty, especially that which bringeth thee into
the nearest converse with him. But, till then, no wonder if
thou be weary of all, further than some external excellency may
give thee a carnal delight. Doth not this cause many Christians
to go on so heavily in secret duties ? Like the ox in the fur-
row, that will go no longer than he is driven, and is glad when
he is unyoked.
Fifthly, Yea, it much endangereth the perverting of men's
judgments, concerning the ways of God, and means of grace,
•^ Quis nesciat, non esse in horainis potestate quid sciat ? Nee esse con-
sequens, ut quod appetendum cognitum fuerit, appetatur; nisi tantum de-
lectet, quantum diligendura est. Hoc autem sanitas est animae. — August, de
Spir. etLtt. cap. 34, 35.
^Tunc bonum concupisci incipit cum dulcescere coeperit : quando autem
timore pcen£E, non amore justitise fit bonum, nondum bene fit bonum : nee
lit in corde, quod fieri videtur in opere, quando mallet homo iion facere, si
posset impune. Ergo benedictio dulcediiiis est gratia Dei, qua fit in nobis,
ut nos delectet, et cupiamus hoc estj amenius, quod praicipit nobis. — August.
ad Bonif. lib. ii.
EVERLASTING REST. 455
when they have no delight in God and heaven. Though it he
said, " pcrit omne judicium cum res transit in affectum, "
"that judgment pciisheth when things pass into affection;"
yet, that is but when affection leadeth tiie judgment, and not
when it followeth. Affection holdeth its object faster than bare
judgment doth. The soul will not much care for that truth
which is not accompanied with suitable goodness ; and it will
more easily be drawn to believe that to be false which it doth
not delightfully apprehend to be good ; which doubtless is no
small cause of the ungodly's prejudice against the ways of God,
and of many formal men's dislike of extemporate prayers, and
of a strict observation of the Lord's-day. Had they a true de-
light in God and heavenly things, it would rectify their judg-
ments better than all the arguments in the world. Lose
this delight once, and you will begin to quarrel with the ordi-
nances and ways of God, and to be more offended at the
preacher's imperfections than profited by the doctrine.
Sixthly, And it is the want of these heavenly delights in God
that makes men so entertain the delights of the flesh.*^ This is
the cause of most men's voluptuousness and f^esh-pleasing.
The soul will not rest without some kind of delights. If it had
nothing to delight in, either in hand or in hope, it would be in
a kind of hell on earth, vexing itself with continual sorrow and
despair. If a dog have lost his master, he will follow somebody
else. Men must have their sweet cups, or delicious fare, or gay
apparel, or cards, or dice, or fleshly lusts, to make up their want
of delicht in God. How well these will serve instead of God,
our wanton youths will be better able to tell mc, when we meet
at judgment. If men were acquainted with this heavenly life,
there would need no laws against sabbath-breaking and riotous-
ness ; nor would men need to go for mirth to an alehouse or
a tavern : they would have a far sweeter pastime and recreation
nearer hand.
Seventhly, also. This want of heavenly delights will leave men
under the power of every aflliction ; they will have nothing to
comfort them, and ease them in their sufferings, but the empty,
<" Ab hac necessitate servitutis illc liherat, (luiiion solum tlat pra'cepta per
legem, veriiiu eliam dotiat per spiritum chaiitatem, cujus delectatione vin-
catui' delectatio peccati: alioquin perseverat iuvicta, et servum suiim tentat.
— .-Utipist. Oiitr. Imjierf. lib. i. cap. 101). Kt fiile Justus vivit : justeque vivit
in tiuantum non cedit mala; coucupisceutia', viucente delectatione justitix. —
Aug. Enchir, cap. 118.
456 THE saint's
ineffectual pleasure of the flesh ; and when that is gone, where
then is their delight ?
Eighthly, Also it will make men fearful, and unwilling to
die : for who would go to a God or a place that he hath no
delight in ? or who would leave his pleasure here, except it
were to go to a hetter ? Oh, if the people of God would learn
once this heavenly life, and take up their delight in God whilst
they live, they would not tremble and be disconsolate at the
tidings of death.
Ninthly, Yea, this want of heavenly delight doth lay men open
to the power of every temptation. A little thing will tice a man
from that which he hath no pleasure in.
Tenthly, Yea, it is a dangerous preparative to total apostacy.
A man will hardly long hold on in a way that he hath no de-
light in, nor use the means, if he have no delight in the end ;
but as a beast, if vou drive him in a way that he would not go,
will be turning out at every gap. If you be religious in your
actions, and be come over to God in your outward conversation,
and not in your delight, you will shortly be gone if your trial be
strong. How many young people have we known, who by good
education, or the persuasion of friends, or for fear of hell, have
been awhile kept up among prayers, and sermons, and good
company, as a bird in a cage, when, if they durst, they had ra-
ther have been in an alehouse, or at their sports, and at last they
have broken loose, when their restraint was taken off, and have
forsaken the way that they never took pleasure in? You see
then, that it is not a matter of indifferency, whether you enter-
tain these heavenly delights or uol; nor is the loss of your
present comfort all the inconvenience that follows the neglect.
And now, Christian friends, I have here lined you out a hea-
venly, precious work : would you but do it, it would make you
mend indeed. To delight in God is the work of angels, and the
contrarv is the work of devils. If God would persuade you now
to make conscience of this duty, and help you in it by the
blessed influence of liis Spirit, you would not change vour lives
with the greatest prince on earth. But 1 am afraid, if I may
judge of your hearts bv the backwardness of mv own, that it
will prove a hard thing to persuade you to the work, and that
much of this my labour will be lost. Pardon my jealousy ; it is
raised upon too many and sad experiments. What sav you ?
Do vou resolve on this heavenlv course or no ? WiW vou let go
EVERLASTING REST. 45/
all your sinful, fleshly pleasures, and daily seek after these
higher delights ? I pray thee, reader, here shut the book, and
consider of it ; and resolve on the duty before thou go further.
Let thy family perceive, let thy neighbours perceive, let thy con-
science perceive, yea, let God perceive it, that thou art a
man tiiat hast thy daily conversation in heaven. God hath
now offered to be thy dailv delight. Thy neglect is thy
refusal. What, refuse delight ; and such a delight ! If
I had propounded you only a course of melancholy, and fear,
and sorrow, you might better have demurred on it. Take
heed what thou dost : refuse this, and refuse all. Thou must
have heavenly delights, or none that are lasting. God is willing
that thou shouldst daily walk with him, and fetch in consolation
from the everlasting fountain. If thou be unwilling, even bear
thy loss ; and one of these days, when thou liest dying, then
seek for comfort where thou canst get it, and make what shift
for contentment thou canst. Then see whether thy fleshly de-
lights will stick to thee, or give thee the slip ; and then con-
science, in despite of thee, shall make thee remember, that
thou wast once persuaded to a way for more excellent pleasures,
that would have followed thee through death and have lasted
thee to everlasting. What man will go in rags, that may be
clothed with the best ; or feed on pulse, that may feed of the
best ; or accompany with the vilest, that may be a companion
to the best, and admitted into the presence and favour of the
greatest ? And shall we delight so much in our clothing of the
flesh, and feed so much on the vain pleasures of earth, and ac-
company so much with sin and sinners, when heaven is set open,
as it were, to our daily view, and God doth offer us daily ad-
mittance into his presence ! O how is the imseen God neglect-
ed, and the unseen glory forgotten, and made light of! And
all because they are unseen, and for want of that faith which is
the substance of things hoped for, and the evidence of things
that are not seen. (Heb. xi. 1.)
But for you, sincere believers, whose hearts God hath weaned
from all things here below, I hope you will value his hcavenlv
life, and fetcii one walk dailv in the New .lerusalem. I know
God is your love, and your desire ; and 1 know vou would fain
be more actjuainted with your Saviour ; and 1 know it is your
grief that your hearts are not more near him ; and that thev do
no more freely and passionately love him, and delight in him.
As ever you would have all this mended, and enjoy your desires,
458 THE saint's
O try this life of meditation on your everlasting rest ! Here is
the Mount Ararat, where the fluctuated ark of your souls must
rest. Oh ! let the world see, by your heavenly lives, that religion
lieth in something more than opinions and disputes, and a task
of outward duties ; let men see in you, what a life they must
aim at. If ever a Christian be like himself, and answerable to
his principles and profession, it is when he is most serious and
lively in this duty : when as Moses, before he died, went up
into Mount Nebo, to take a survey of the land of Canaan ; so
the Christian doth ascend this mount of contemplation, and take
a survey, by faith, of his rest. He looks upon the glorious, de-
lectable mansions, and saith, *' Glorious things are" deservedly
"of spoken thee, O thou city of God." He heareth, as it were,
the melody of the heavenly choir, and beholdeth the excellent
employment of those spirits, and saith, " Blessed are the people
that are in such a case j yea, blessed are they that have the Lord
for their God." He next looketh to the glorified inhabitants of
that region, and saith, " Happy art thou, O the Israel of God, a
people saved by the Lord, the shield of thy strength, the sword
of thine excellency." When he looketh upon the Lord himself,
who is their glory, he is ready with the rest to fall down and
worship him that liveth for ever, and say, " Holy, holy, holy,
Lord God Almighty, which was, and is, and is to come : thou
art worthy, O Lord, to receive glory, and honour, and power."
When he looks on the glorified Saviour of the saints, he is
ready to say Amen to that new song, " Blessing, honour, glory,
and power, be to him that sitteth on the throne and to the
Lamb for ever and ever ; for he hath redeemed us out of every
nation by his blood, and made us kings and priests to God."
When he looketh back on the wilderness of this world, he
blesseth the believing, patient, despised saints ; he pitieth the
ignorant, obstinate, miserable world ; and for himself, he saith,
as Peter, " It is good to be here ;" or, as David, " It is good for
me to draw near to God :" for all those that are far from him
shall perish.
Thus, as Daniel in his captivity did three times a day open
his window toward Jerusalem, though far out of sight, when he
went to God in his devotions ; so may the believing soul, in this
captivity to the flesh, look towards Jerusalem which is above :
and as Paul was to the Colossians, so may he be, with the glori-
fied spirits, absent in the flesh, but present in spirit, joining in
beholding their heavenly order. (Col. ii. 5.) And as divine
EVERLASTING REST. 459
Bucholcer, in his last sermon before his death, did so sweetly
descant upon tliose comfortable words, " Vi^iosoever believeth
in him shall not perish, but have cvcrhibting life," (John iii.
16,) that he raised and ravished the hearts of his otherwise
sad hearers ; so may the meditating believer do, through the
Spirit's assistance, by his own heart. And as the pretty lark
doth sing most sweetly, and never ceaseth her pleasant ditty
while she hovcreth aloft, as if she were there gazing into the
glory of the sun, but is suddenly silenced when she falleth to the
earth ; so is the frame of the soul most delectable and divine
while it keepeth in the views of God by contemplation : but,
alas ! we make there too short a stay, but down again we fall,
and lay by our music.
But, O Thou, the merciful Father of spirits, the attractive of
love, and ocean of delights, draw up these drossy hearts unto
thyself, and keep them there till they are spiritualised and re-
fined, and second these thy servant's weak endeavours, and
persuade those that read these lines to the practice of this de-
lightful, heavenly work. And, O suffer not the soul of thy most
unworthy servant to be a stranger to those joys which he un-
foldeth to thy people, or to be seldom in that way which he hath
lined out here to others ; but O keep me while I tarry on this
earth, in daily serious breathings after thee, and in a believing,
affectionate walking with thee : and when thou comest, O let
me be found so doing, not hiding my talent, nor serving my
flesh, nor yet asleep with my lamp unfurnished, but waiting and
longing for my Lord's return : that those who shall read these
heavenly directions, may not reap only the fruit of my studies,
and the product of my fancy, but the breathings of my active
hope and love : that if my heart were open to their view, they
might there read the same most deeply engraven with a beam
from the face of the Son of God ; and not find vanity, or lust,
or pride within, where the words of life appear without ; that so
these lines may not witness against me ; but proceeding from
the heart of the writer, may be effectual, through thy grace, upon
the heart of the reader 3 and so be the savour of life to both.
Amen.
Glory l)e to God in the liigliest ;
On earth peace :
Good-will towards men.
460 THE SA1KT*S
BROUGHTON
IN THE
CONCLUSION OF HIS * CONSENT OF SCRIPTURE/
Concerning the New Jerusalem, and the Everlasting Sab-
batism, meant in my Text, as begun here, and pei'fecied in
Heaven,
The company of faithful souls called to the blessed marriage
of the Lamb, are a Jerusalem from heaven. (Apoc. iii. and xxi.,
Heb. xii.) Though such glorious things are spoken concerning
this city of God, the perfection whereof cannot be seen in this
vale of tears j yet here God wipeth all tears from our eyes, and
each blessing is here begun. The name of this city much
helpeth Jew and Gentile to see the state of peace, for this is
called Jerusalem, and that in Canaan hath Christ destroyed :
this name should clearly have taught both the Hebrews not ta
look and pray daily for to return to Canaan, and pseudo-
Catholics, not to fight for special holiness there. We live in
this by faith, and not by eye-sight, and by hope we behold the
perfection ; of this city, salvation is a wall, goodly as jasper,
clear as crystal : the foundations are in number twelve, of
twelve precious stones, such as Aaron wore on his breast, all
the work of the Lamb's twelve apostles : the gates are twelve,
each of pearl, upon wliich are the names of the twelve tribes of
Israel, of whose faith all must be which enter in ; twelve angels
are conductors from east, west, north, and south, even the stars
of the churches : the city is square: of burgesses settled for all
turns. Here God sitteth upon a stone like jasper and ruby,
comfortable and just : the Lamb is the temple, that a third
temple should not be looked for to be built. Thrones twice
twelve are for all the Christians born of Israel's twelve, or
taught by the apostles, who for dignity are seniors, for infinity
KVERLASTING REST. 461
are termed but four-and-twenty, in regard of so many tribes
and apostles. Here the majesty is honourable, as at the deli-
very of the law, from whose throne, thunder, voices, and light-
nings, do proceed : here oil of grace is never wanting, but
burning with seven lamps, the Spirits of Messias," of wit and
wisdom, of counsel and courage, of knowledge and understand-
ing, and of the fear due to the Eternal : here the valiant, pa-
tient, witty, and speedy, with sharp sight, are winged as those
seraphims that waited on Christ, when ten calamities and utter
destruction was told for the low Jerusalem : they of this city
are not as Israel after the flesh, which would not see, for all the
wonders that our Lord did; but these redeemed with his precious
blood are full of eyes lightened by lamps, the glory of Jehovah,
and behold Christ through all the prophets, a Performer of our
faith, sealed of God, Sealer of all visions, Opener of the seals or
the stories of the church. (Johnvi.; Dan.ix. 24; Apoc.vi.) Here
is the true light, where the saved walk ; (Isa. Ix. ;) hither king-
doms bring their glory ; hither the blessed nations carry their
jewels. (Apoc. xxi.) This is a kingdom uncorrupted, which
shall not be given to a strange and unclean people : they must
be written in the book of the Lamb, and chosen of eternity,
sanctified of God, which here are citizens : (Ephes. i. 4 ; ii. 19 :)
through this there gusheth a stream better than the four in
Eden, a stream of lively waters by belief in Christ, as those
waters flowing from Lebanon: (Cant. iv. 15 :) here is that Tree
of Life in the midst of the paradise of God, with leaves to heal
the nations that will be cured, while it is said to~day, with
twelve fruits to give food continually to such as feed also upon
the hidden manna, who after death receive the crown of justice
and life, the morning star, white clothing, and the white stone,
wherein a name is written equal to all the law. (Deut.xxvii. 2.)
The first seat of the first Adam in the first paradise was glori-
ous ; this is better ; and as Moses began with the terrestrial, so
the holy word ends in the celestial ; that to wheels full of eyes
may the writ of truth be compared : the full consent and
melody of prophets and apostles, how their harps are tuned on
Mount Sion, f Apoc. xiv.) it will fully appear in the full sight of
peace, when our bodies are made conformable to Christ's glorious
bodv (Phil. iii. 21) in the world to come, and our eyes shall see
the Lord in that Sion. For that coming, "O thou whom my soul
' Talmud, ia Sanhedrim. Cha. Chelcc. p. 73. b.
462 THE saint's
loveth, be like to the roes upon the mountains.'* (Cant. i. 7; ii.
17.) Amen. Even so come, Lord Jesus. Then shall we in
perfect holiness worship thee, to whom the angels always give
holy worship, saying, " Praise, and glory, and wisdom, and
thanks, and honour, and power, and might, be unto our God
for evermore,'* Amen.
EVERLASTING REST. 463
A POEM
OF
MASTER G. HERBERT, IN HIS < TEMPLE/
HOME.
Come, Lord, my head doth burn, my heart is sick.
While thou dost ever, ever stay.
Thy long deferrings wound me to the quick j
My spirit gaspeth night and day.
O show thyself to me,
, Or take me up to thee.
How canst thou stay, considering the pace
The blood did make which thou didst waste ;
When I behold it trickling down thy face,
I never saw thing make such haste.
O show thyself to me,
Or take me up to thee.
When man was lost, thy pity look'd about.
To see what help in th' earth or sky ;
But there was none, at least no help without,
The help did in thy bosom lie.
O show thyself to me.
Or take me up to thee.
There lay thy Son ; and must he leave that nest,
That hive of sweetness, to remove
Thraldom from those, who would not at a feast
Leave one poor apple for thy love ?
O show thyself to me,
Or take mc up to thee.
464 THE saint's
He did, he came. O my Redeemer dear,
After all this canst thou be strange ?
• So many years baptis'd, and not appear ?
As if thy love could fail or change.
O show thyself to me,
Or take me up to thee.
Yet if thou stayest still, why must I stay ?
My God, what is this world to me ?
This world of wo. Hence, all ye clouds, away ;
Away : I must get up and see.
O show thyself to me,
Or take me up to thee.
What is this weary world ? This meat and drink.
That chains us by the teeth so fast ?
What is this womankind, which I can wink
Into a blackness and distaste ?
O show thyself to me.
Or take me up to thee.
With one small sigh thou gav'st me th' other day,
1 blasted all the joys about me ;
And scowling on them as they pin'd away ;
Now come again, said I, and flout me.
O show thyself to me,
Or take nie up to thee.
Nothing but drought and dearth, but bush and brake,
Which way soe'er 1 look, I see ;
Some may dream merrily, but when they awake.
They dress themselves, and Qome to thee.
O show thyself to me,
Or take me up to thee.
We talk of harvests ; there are no such things.
But when we leave our corn and hay :
There is no fruitful years, but that which brings
The last and lov'd, though dreadful day.
O show thyself to me.
Or take me up to thee.
O loose this frame ; this knot of man untie.
That my free soul may use her wing.
Which is now pinion'd with mortality.
As an entangl'd, hamper'd thing,
O show thyself to me.
Or take me up to thee.
EVEIiLASTrNG REST. 465
What have I left that I should stav and groan ;
The most of me to heaven is fled :
My thoughts and joys are all pack'd up and gone,
And for their old acquaintance |)Iead.
O show thyself to me,
Or take me up to thee.
Come, dearest Lord, jiass not thiii holv season ;
My flesh and bones and joints do j)ray ;
And even mv verse, when by the rhyme and reason
The word is Stay, saj's ever, Come.
O show thyself to me.
Or take me up to thee.
VOL. XXFII. H H
466 THE saint's
AN ADDITION
TO
THE ELEVENTH CHAPTER OF THE THIRD PART
OF THE
SAINT'S REST.
It hath seemed meet to Mr. K. to second Mr. Crandon, by
an impetuous opposition of my poor labours ; and having in his
first volume against Mr. G. assaulted my Aphorisms ; in the
second, to fall upon my ' Method for Peace of Conscience/ and
my book of ' Rest ;' against the twelfth chapter (misprinted the
eleventh) of the Third Part, he hath a copious digression, which
1 will now not characterise, either as to the intellectuals or
morals, the judgment or honesty appearing in it; having reserved
that to a second and plain admonition to himself. But because
I intended these writings for ordinary capacities, I would have
nothing remain in them which may be an occasion of their stum-
bling : for the sake therefore of such readers as would neither
err, nor be puzzled with contentious janglings about mere
words, I shall give them this brief advertisement following. It
is so far from my desire to teach men to build the peace of
their consciences upon any nice philosophical controversies,
much less on any errors or singular opinions of mine, that I
desire nothing more than to lead them to, and leave them on,
the plain, infallible word of God. My own judgment concern-
ing that sincere, saving grace, which we may safely try our
estates by, I have as plainly as I could laid down in that chap-
ter, and my ' Directions for Peace ;' and in sect. 39, to sect. 53,
of my ' Reply to Mr. Blake :' from whence I must desire the
reader to fetch it, and not from the interpretations of Mr. K.,
which so seldom hath the hap to be acquainted with the truths
and who professeth himself that he doth not understand me :
EVERLASTING REST. 467
whether it be long of me or himself I determine not. To these
1 shall now add only these few words.
The everlasting enjoyment of God in glory by perfected man,
is the felicity which all should desire and seek. This is pro-
pounded to us by God in his word, and the necessary mean
thereto prescribed ; even Jesus Christ, and faith in him, and
obedience to him, and to God in and by him. Tlie distempered,
sensual appetite, and depraved will of man, do incline to inferior
sensual delights. God hath resolved that these shall not be
their felicity, and that thev shall never be happy in the enjoy-
ment of him, except they take him for their chief good, and
so far forsake inferior good which would draw the heart from
him : and except also they give up themselves to his Son Jesus
Christ, and to his Spirit, to be recovered unto him. Though
all men by nature desire to be happy ; yet all do not desire
God as their happiness. Nor do the regenerate themselves yet
perfectly desire him, or perfectly forsake that inferior good ;
which was their supposed happiness before they were renewed.
The understanding is commonly acknowledged to have three
kinds of acts : LA simple apprehension of the mere entity of a
thing, or of a simple term ; 2. Judgment, or the conception of
a complex term ; 3. Discourse. The first alone moves not the
will, because it concludes not of the goodness or evil of the
thing apprehended. The second, judgment, is either about the
end or the means : and either absolute or comparative. Several
things are commonly called man's end, how properly I now in-
quire not. 1 , Felicity in general ; 2. Himself the subject, com-
monly called the Jimscui; 3. The natural and moral perfection
of his person ; 4. The act of fruition, or perfect complacency in
the blessed ol)ject upon a full vision ; commonly called, our
formal felicity : 5. The object itself, that is, the blessed God,
commonly called our objective felicity, and our Jlnis qui, or
cujus, whether fitly, we shall better know hereafter. 'I'he two
first nature hath tied us to ; but not to the object, nor to the
perfection of the soul in a spiritual suitableness thereto. The
first absolute judgment produceth in the will a simple com-
placency or displacency ; this is the first motion of the will.
The comparative judgment, where it is necessary, produceth in-
tention and election, or else refusal, and resolves the fluctuating
will. Where there is but one good propounded, either one ob-
jective end, or one means of absolute necessity, or wherever
tliere is omnimoda ratio ho7ii, nothing but good apparent in the
H H 2
468 THE saint'
^
object, there is no work for consultation, or the comparative act
of judgment, and consequently for election: but the absolute
judgment would proceed to the practical, and carry out the will
to intention and prosecution : were not man's soul blinded and
depraved, there should be no deliberation about his end, and so
no choosing of God as our end, but an absolute intending him,
as having no competitor : and it cannot be without great sin for
the judgment to make any question or comparison, and so to
deliberate. Whether God or the creature be our felicity; and.
Whether God or our carnal selves should be our end ? But
seeing our depraved judgment and will, and vitiated senses, and
the tempter's setting the creature in competition with God, do
necessitate a comparative judgment and deliberation, even about
our end itself; therefore there is a kind of election of God as
before the creature, or a consent or resolution so to prefer him,
that is necessarv, before or with a right intention and prosecution
of that end : besides, the election of the new means, that is
necessary ; seeing Satan and our flesh are so ready to propound
wrong means, in competition with the means of God's pre-
scribing. All this being so, I further add, that the same will
that hath a complacency in a thing as judged simply good, may
yet reject and nill it, or refuse to seek or receive it, if it be
judged either a lesser good inconsistent with a greater, or any
way to have more evil in it than good : and as the understand-
ing doth at once apprehend it as good absolutely, or in some
respect ; and evil in other respects, and comparatively less
good ; so doth the will at once continue to love or will it so far
as it is apprehended as good ; and to nill and reject it as incon-
sistent with a greater good, or a hinderer of it. But if it fall
out that the inconsistency of these is not discerned or believed,
or but imperfectly, then may the will, by a practical volition,
will them both.
To apply this. The understanding of the ungenerate may
know that God is good, and good to them, and that in very
many and weighty respects he is desirable. They may know
that worldly things will shortly leave them, and then if they
have not God's favour they shall perish. But if they have,
they shall attain both perfection of body, (which they may de-
sire,) and perfection of mind, (which they do desire in general,
and may submit to in the particular way of holiness, as more
tolerable than hell,) besides some imperfect ineffectual know-
ledge of a beauty and desirableness in holiness itself, accompa-
r.VEULASTING KEST. 469
nled with an answerable motion of the will : but every unre-
newed man hath more prevalent apprehensions of the goodness
of the creature, partly by unmastered sense, and partly by per-
verted reason, and therefore appreheudeth God as evil to him ;
so far as he would hinder his enjoyment thereof, or would
punish him for a sinful adhering to it. So that, 1. His
highest practical estimation is of the creature, yet not without
some esteem of God : 2. and his prevailing will is to the crea-
ture, but not without some will to God. And, ordinarily, such
men are so fully convinced of the impossibility of enjoying the
creature for ever, and being happy any other way than in God,
tliat, though they could wish an everlasting fulness of the crea-
ture, yet, seeing none but fools do intend an end which they
know impossible to be attained, they do therefore compound
a felicity in their own fancies, of the world for a time, and hea-
ven for everlasting: one part standing in the enjoyment of the
delights of the flesh, while they live here, and the other in the
deliverance from hell and blessedness in heaven hereafter :
hoping that these are not inconsistent, but they may have hea-
ven when they can enjoy the world no longer ; because they see
that many saints possess abundance of earthly blessings, and
persecution is not now so common as it hath been, therefore
they suppose they may possess the like : upon which expecta-
tion thev enjoy what the godly do but use, and so give it the
pre-eminence in their hearts : or if they be convinced of the in-
consistency of a carnal mind, (in a prevalent degree,) with an
interest in the happiness of the life to come, they will either
persuade themselves that they are not carnally-minded when
they are, or, one way or other, will underprop their hopes of
enjoying both : but still their fleshly mind is predominant, and
therefore they will cast their salvation upon the adventure of
such hopes as have nothing but their own delusions to support
them.
On the other side, the regenerate being here imperfect in all
their graces, are imperfectly taken off those carnal ends which
they intended in their nnsanctified state, and imperfectly in-
clined to (lod as their end : so are they also, both in discerning
and choosing the fittest means, even Christ himself and obedi-
ence to him, so that the best are carnal! v-minded, in some de-
gree, but not in a jirevalent degree, for then they should die.
The flesh and world have still some interest in the saints, but
not the strongest. As God and the Redeemer may have some
470 THE SAINT S
interest, though not the ehiefest, in the practical judgment and
will of the unsanctified. Whether, you will say, that the same
man hath two distinct inconsistent ends ; one as regenerate, the
other so far as he is still carnal ; or whether you will give the
name of an end only to that good which hath the greatest inte-
rest in him, 1 will not contend about a word. If that only be
called our end, which is prevalently intended in the main course
of our lives, then it is God only that is our end : but if that
may be called a man's end which is intended in his distempers
and deviations, then the creature may be called our end so far
as we are still carnal ; for it is not only as a wrong-chosen
means to our right end, that we sinfully adhere to the crea-
ture ; but it is more as it stands in competition with our right
end, and as we will and love our flesh-pleasing for itself. It
is true, the sensual appetite may desire it for itself, because it
belongs not to carry us higher, and to intend an end : but the
rational power must subordinate both creatures, and our natural
delight in them to God. And I do not think that it is by the
mere brutish irrational motion that the godly adhere too much
to the creature.
I did therefore deliver my thoughts on this point thus : that
as the act is denominated from the object, and specified by it,
so the grace that is saving must, as to the acts, consist not only
in the absolute, but comparative judgment, and in that choice
or comparative willing that follows thereupon ; and though
there be forty intricate, philosophical controversies about man's
willing the end and means, which stand in their way that would
make the most exact discussion of this point, yet every Christian
may safely go on these grounds, and conclude that when Christ's
interest is predominant, or greatest in the soul, there is saving
grace ; but where it is not, there is none, though yet he may
have some interest there. Here is a double pre-eminence that
Christ must have, or a double prevalency of grace, that it may
be saving. 1. The object must be preferred before that which
stands in competition with it. 2. The act must be prevalent in
degree against its contrary, so far as that the heart and life may
be denominated from it. 1. The absolute act of the judgment
makes no comparison ; therefore in that only the latter must be
• looked after. Assent to God's word upon his authority, must
be prevalent against our dissent; and that will appear in our
serious obeying it, &c. 2. In the comparative act of the judg-
ment there must be both. God must be valued and esteemed
EVERLASTING REST. 471
above all creatures ; and our esteem must be prevalent against
our slighting and disesteem of him. 3. The main point of
trial is in the will, and there must be both these prcvalencies
before-mentioned. God must be willed as better than all crea-
tures ; and our willing of him must be in a prevalent degree
against our nilling or unwilling. For there is in the best on
earth some remainders of averseness to God, which mav be
called a hating of him, so far as they are carnal, though they are
not therefore fitly to be called haters of God, but lovers of him :
because they must be denominated from the prevalent part.
The like may be said of all the affections, so far as they are of
the rational part ; for of the sensitive passions there is not so
sure a judgment to be made, as I expressed p. 213, and in my
'Method for Peace of Conscience.' In the choice of means all
this is clear, if not much more. Christ must be preferred be-
fore all competitors, and all rejected for him ; and our willing-
ness must be in a degree that is prevalent against our unwil-
lingness, and our faith as prevalent against unbelief, and our
subjection must prevail against our rebellion, and our obedience
against our disobedience in the course of our lives. He must
have the main bent of our hearts and endeavours, though in a
particular act the flesh may prevail. This is it that 1 have as-
serted, and with a consent to this I am satisfied. As for the
point of specification of our acts, I never look to see the schools
agreed about it, how confidently soever Mr. K. talks, as if they
all conspired with him. Call the difference gradual or speci-
fical, as you please, so we agree in the sense, I am content. I
choose to call it a moral, specifical difference, and in that sense
do maintain, that the faith of the best of the unsanctified is not
specifically the same with that of the sanctified, and so of love
and other graces. As to that saving faith, all other is but ana-
logically Called faith, as I have showed in the section before
cited against Mr. Blake. But yet I am not of Mr. K.'s opinion
about the natural specification of acts, for all his confidence. I
yet think that acts are naturally, and not morally, specified from
their objects, considered physically ; and are morally specified
by those objects, as related to the laws that command, forbid,
threaten, promise, and so by the laws themselves ; which Dr.
Twiss will needs say are no species of acts, though vulgarly so
called, ' Vind. Grat.' lib. ii. par. 2. digres. 9. p. 410.
1 now desire no more of the reader than to consent, I . To
the express words of Scripture which I cited in that chap. II.
472 THJi saint's
sect. 15, which 1 desire him to review; 2. And to that which
Mr. K. and I are agreed in. J hope you will take this for a
reasonable motion, it being unlike that the Cretian pen of so
bold a man, so self-conceited, and superciliously scornful,
should grant me much more tiian he needs must. Let us ex-
amine his concessions for matter and words. 1. For sense, he
confesseth, p. 137, thus : " I am of Mr. Baxter's mind, that no
sober divine will tell us, that if we love God never so little with-
out dissembling, yet he will accept it, though we love our lusts
before' him." So oft he yieldeth that all sincere love to God
doth prefer him before all other. Where then is our differ-
ence ? Why, he thinks that no others believe or love God at
all but those that love him above all. I did affirm, that as to
that same moral species of faith and love, they do not at all
believe and love God, but as to another species they do, and
truly do it. How oft doth Scripture say of the unsanctified,
that they believe in Christ, at least for a time ? But I shall
leave it till I speak to Mr. K. himself, to prove that men unre-
newed may have faith and love to Christ, though not saving.
And whereas, our Doctor, according to the complexion of his
conscience, doth prefer me to succeed Pelagius in his chair, for
affirming that a carnal man, by the greatest help of common
grace, as I opened my meaning, may have weak inclinations to
spiritual and superior good, While he hath stronger to inferior,
I would have him to review his sobriety, in making all divines
and churches of Christ, since the apostles' days, so far as I am
able to discern bv my small reading, or by reports, to be Pela-
gians. I never heard of any that thought so basely of the
highest measure of that grace which is not proper to the saints
as this man doth. If it no whit lead to God, how is it grace ?
If this doctor dare warrant his hearers that they shall all be
saved that have the least faith, or love, or inclination to God, I
dare not imitate him. Except they love him above all, I dare
not tell them that they are true disciples. Nor do I think that
nature itself is averted from God in the highest degree, nor all
the wicked of one degree of sinfulness, nor yet as bad as they
shall be in hell. Our divines that tell us how far hypocrites
may go, do not talk in the strain of this doctor.
Well, but how far are we yet disagreed even in terms ? Why,
I said, that it is not a natural, but a moral, specific difference,
and so doth he. Page 109, he suith, "But against whom, I
pray, do you dispute then ? &c. I dare be bold to say there is
EVKULASTING IIKST. 473
not one tliat affirms a natural or physical difference, as you call
it, between acts of common and saving grace in this your sense."
And is not it a pity that this doctor, that is so well agreed with
me for sense and terms, should be put to the trouble of so te-
dious a digression ? Forsooth, I did unhapi)ily express myself,
because 1 used not his term " appretiative," which though I
neglected, 1 think, on sufficient reason, yet, to please him, I
will use it when 1 think on it, and have no better. And so we
had best part while we are friends.
474 THE saint's
TO THE READER.
Reader,
I AM so loth to leave thee under any mistake of my meaning
in this point, that I shall yet make some further attempt for
the explaining of it. And whereas I understand that some
readers say that this nice distinguishing doth but puzzle men ;
and others still fear not falsely to give out, that I make com-
mon grace and special to differ only gradually, and not specifi-
cally, in despite of my express asserting of the contrary, I
entreat the first sort to tear that leaf out of the book which
speaks of this subject, that it may not trouble them ; or to be
patient while we speak a few words to others that understand
that which they are but puzzled with. And I desire the second
sort once more to remember, 1. That I still affirm, that com-
mon grace and special do differ by a moral specific difference,
and not a gradual only. 2. But that this moral specific differ-
ence doth materially consist in a physical, gradual difference.
3, And it being a moral subject that we have in hand, our terms
must be accordingly used and understood ; and therefore it is
most proper, when we speak of any unsanctified man, to say,
that he is not a believer, he hath no faith, he hath no love to
God, &c., because we are supposed to speak only of a true
christian saving faith, love, &;c. 4. But yet, when it is known
that we speak of another faith and love, we may well say that an
unsanctified man hath these ; and when we inquire of the dif-
ference, we must be as exact as possible, in showing wherein it
lieth, lest we delude the hypocrite, and trouble the regenerate.
That the faith, and love, and sanctity of the ungodly are but
equivocally, or analogically, so called, in respect to the faith and
love of the saints, I have proved in my Fifth Disputation of
Right of Sacraments.
That which I shall now add to make my sense as plain as I
can, shall be these following distinctions and propositions.
We must distinguish between, 1 . Those gracious acts that
are about our end, and those that are about their means. 2. Be-
tween God considered generally as God, and considered in his
EVERLASTING REST. 475
several properties and attributes distinctly. And Christ consi-
dered personally, and considered fully in the parts of his office,
whether the essential or integral parts. 3. Between the good-
ness of God in himself considered, and as suitable unto us.
4. Between the simple act of the intellect, and the comparing
act. 5. Between the simple velleity of the will, and the choice
that followeth the comparatc act of the intellect. G. Between
the speculative and practical act of the intellect. /• And be-
tween the acts of the will that answer these two. S. Between
an end that is ultimate, but not principal and prevalent, and an
end that is ultimate and chief also.
Prop. 1. An unsanctified man may love him that is the true
God, and believe in that person who is Jesus Christ, the Re-
deemer. This is past controversy among us.
Prop. 2. An ungodly man may love God as the cause of his
prosperity in the world.
Prop. 3. He may know that his everlasting happiness is at the
disposal of God, and may believe him to be merciful, and ready
to do good, and that to him ; and consequently may have some
love to him as thus gracious and merciful.
Prop. 4. He may by a simple apprehension know that God is
good in himself, and goodness itself, and preach this to others ;
and consequently mav have in his will a consent or willingness
hereof, that God be what he is, even infinite goodness.
Prop. 5. He may have a simple apprehension that God should
be glorified, and honoured by the creatures : and so may have
a simple velleity that he may be glorified.
Prop. 6. He may have a general dim apprehension, that ever-
lasting happiness consists in the sight of the glory of God, and
in his love, and favour, and heavenly kingdom, and so may have
some love to him as thus apprehended.
Prop. 7. He mav compare God and the creature together, and
have a speculative or superficial knowledge that God is better
than the creature, and better to him ; and may write and preach
this to others : and so may have an answerable, superficial, in-
effectual velleity or love to him, even as thus considered.
Prop. 8. One and the same man may have two contrary ulti-
mate ends of his particular actions ; even the pleasing of God,
and the pleasing of his flesh : proved.
Argument 1. If the same heart may be partly sanctified, and
partly unsanctified (that is, in some degree) then it may have
two contrary ends; or, if the same man may have flesh and
476 THE saint's
spirit, then he may have two contrary ultimate ends. But the
antecedent is certain ; therefore, so far as man is carnal and un-
sanctified, flesh-pleasing and carnal self is his end.
Argument 2. If the same man might not have two contrary
ultimate ends, then the godly should never sin hut in the mis-
choosing of the means, or abating the degrees of love to God :
but the consequent is false, and against experience ; therefore,
Peter did not only mischoose a means to God's glory when he
denied his Master. A godly man, when he is drawn to eat or
drink too much, doth it not only as a mistaken means to glorify
God, but ultimately to please his flesh. Either David, in adul-
tery did desire flesh-pleasing for itself, or for some other end.
If for itself, then it was his ultimate end in that act : if for
somewhat else, as his end ; for what ? No one will say his end
was God's glory : and there is nothing else to he it.
Prop. 9. There is a continual striving between these two con-
trary ends where they are ; one drawing one way, and the other
the other way; and sometimes one, sometimes the other,
prevailing in particular acts.
Prop. 10. But yet, every man hath one only prevalent ulti-
mate end, which is to be called finis hominis, or is the chief
ultimate end of the habitual predominant inclination or dispo-
sition of his soul, and of the tenor or bent of his course of life.
And that which goes against his habitual bent, is said to be the
act, not of him, but of something in him, that is, not of that
predominant disposition which should denominate the man to be
godly or ungodly, but of some subdued disposition that, by ac-
cident, hath got some advantage. •
Prop. 11 . As godly men have God for tlieir end, as to the
predominant habit of their souls and bent of their lives, so
all wicked men in the world have the creature and carnal
self for their end, as to the predominant habit of their hearts
and bent of their lives; so that this is simply to be called
their several end which is the ruling end, and hath the
greatest interest in them; but yet, as carnal self is a subdued,
resisting end in the godly, prevailing in some particular actions,
as is too sure, so God and salvation may be a stifled, abused,
subjected end of the ungodly that have but common grace,
and may prevail against the flesii in some particular outward
actions.
This is evident in the foregoing propositions. If a man by
common grace may have such a simple and superficial appre-
EVERLASTING REST. 4//
hension of God as is before mentioned, knowing him to be good
in himself; yea, best, and good and best to him, when yet, at
the same time, he hath a more deep, jiredominant, habitual ap-
prehension that tlie creature is best for him, then certainly he
may have a subdued love to God as best in himself, and to him,
that is answerable to this superficial knowledge, and consisteth
with a predominant, habitual love to the creature and carnal
self. 1 would desire every divine to beware that he tell not the
unsanctified, that whoever hath the least degree of love to God
for himself, and not as a means to carnal ends, shall certainly
be saved ; for he \vould certainlv deceive many thousand mi-
serable souls that should persuade them of this. He that be-
lieveth that there is a God, believeth that he is the chief Good,
and best for him if he could see his glory, and fully enjoy his
Jove for ever : and many a wicked man doth preach all this,
and thinks as he speaks. But it is all but with a superficial,
opinionative belief, which is mastered by more strong apprehen-
sions of a contrary good ; and so they love but with a superficial
love, that is answerable to a mere opinionative belief, and is
conquered by a more potent love to the contrary. So that,
strictly, if you denominate not that single act, nor the person
as thus disposed, but the bent of his affections, or the person,
according to what indeed he is in the predominant habit of his
soul, so it is fittest to say, that the godly loveth not the world,
nor the things of the world, and the wicked loveth not God, nor
the things of God, as such.
Prop. 12. The sincere intending of the end doth concur to
constitute a sincere choice of the means. And therefore the
schoolmen say, that charity, or love to God, informeth all other
graces : not being the form of them as such or such acts or
habits, but as gracious means. As the means are essentially as
means for the end, and so animated by it, so the mediate acts
of grace, as morliate, are essentially animated by the love of the
end, and participate of it. In this sense their doctrine of the
informing of other graces by love, is not only true, but of very
great weight, and giveth light to many other points. And thus,
as men of common grace have only an abused, subdued will or
love to God as their end, that is concjucred by the contrary, so
they have but an unanswerable faith in Christ as the way to God
the Father, and an unanswerable use of all other means, wiiich
will never bring them to attain the end that is so superficially
478 THE saint's
and ineffectually apprehended and intended. I desire the learned
reader to peruse well the first disputation of Rada for Scotus on
this question.
Prop. 13. The acts of love or faith are considerablej 1. Phy-
sically. 1. In general, as faith and love. 2. In special, as this
faith and love about this object, the Father and Son. And thus,
by common grace men may have true faith and love; that is,
such as is physically a true or real act. 2. They are considera-
ble morally; and that, 1. Either as duty answering a precept,
"Believe and love God ;" and thus they have an analogical, de-
fective morality in them, and so are thus far sincere or true ; but
not that same true love or faith, in specie morali, which the
command requireth. For it commandeth us to love God above
all, &c. 2. They are considerable as conditions of the pro-
mises and evidences of spiritual life in the soul ; and thus Avicked
men, by common grace, are never made partakers of them.
They have not the things themselves. Their faith and love is
not the same thing which hath the promises made to them in
the Gospel, and so are not true or sincere.
* Prop. 14. By common grace men may love God under the
notion of the chiefest good and most desirable end, and yet
not with that love which the chiefest good must be loved with,
and therefore it is not morally sincere or saving.
Prop. 15. There is no notion whatsoever that a true Christian
hath of God, and no word that he can speak of him, but an un-
regenerate man may have some apprehension of that same
notion, and speak those words, and know every proposition
concerning God and Christ, as Redeemer, which a godly man
may know ; and so may have some love to God, or faith in
Christ in that same notion, though not with such a clear effec-
tual apprehension, and lively powerful love, as the sanctified
have.
Object. He cannot love God as his end. Answ. I have proved
before that he may with a superficial, ineffectual, subdued love.
Object. He cannot love him as the chief good. Answ. I have
proved that he may love him under that notion, though not with
that love which the chief good must be loved with.
Object. He cannot believe in Christ, or desire him as a Saviour
to free him from every sin. Answ. Not with a prevalent faith
or desire, for still he hath more love than averseness to that sin,
and therefore more averseness than love to Christ as such ; but
EVERLASTING REST. 479
as in general he may wish to be free from all sin, so in particular
he may have effectual wishes to be free from his most beloved sin
in several respects.
Object. But not to be free from sin as sin, or as against God.
Answ. Yes ; a man by common grace may know that sin as sin
is evil, and therefore may have ineffectual wishes to be freed
from it as such ; but at the same time he hath stronger appre-
hensions of the pleasure, profit, or credit that it brings him, and
this prevaileth. Indeed, men's carnal interest, which in sin they
love, is not its opposition to God, nor the formal nature of sin.
Doubtless all men that are ungodly, do not therefore love sin
because it is sin, and against God ; at least this is not so total
in them, but that there may be a subdued mind to the contrary,
and dislike of sin as against God. Many a common drunkard
I have known, that when he hath heard or talked of sin as sin,
and as against God, hath cried out against himself, and wept as
if he abhorred it, and yet gone on in it, for the pleasure of the
flesh.
Object. But where, then, is man's natural enmity to God and
holiness? Answ. 1. It is doubtful whether man naturally have
an enmity to God and holiness considered simply, or only con-
sidered as being against man's carnal interest. 2. But were the
former proved, yet common grace abateth that enmity, and gives
men more than corrupted nature doth.
Object. But the experience of the godly telleth them that it
is another kind of light and love which they have after conver-
sion than before. Answ. 1. It is not all converts that can judge
by experience in this ; because all have not had common grace
in the highest, or any great observed measure before conversion.
2. It is hard for any to make that experiment, because we know
not in our change just when common grace left, and special
grace begun. 3. A physical, gradual difference mav be as great
as that which your experience tells you of. Have you experience
of common light and love before conversion, and of another
since which dif!'ereth from it more than the greatest flame from
a spark, and more than the sunshine at noon from the twiliglil,
when you cannot know a man ; or more than the sight of the
cured blind man, that saw clearly, from that bv which he saw
men like trees; or more than the pain of the strappado from
the smallest prick of a pin ?
Object. But it is not common gifts that are worked up to be
special grace. One species is not turned into another. Answ.
480 THE saint's everlasting kest.
True : imperfection is not turned materially into perfection.
The dawning of the day is not materially turned into the greater
light at noon ; but a greater light superveneth, and is added to
the less. The blind man's seeing men like trees, was not it
that was the perfect, following sight, but an additional light
was it.
Object. But special grace is the divine nature, the image
of God, the new creature, &c., and therefore doth differ more
from common.
Answ. I easily yield the antecedent, but deny the conse-
quence. The difference is as admirably great as these terms
express, though it be but a moral specific difference.
Reader, I will trouble thee no more but to entreat thee, if
thou be of another mind, to differ from me without breach of
charity, as I do from thee, and to remember that I obtrude not
my explications on any. And if I have done thee wrong, it is
but by telling thee my thoughts, which thou hast liberty to
accept or reject as thou seest cause. But again 1 entreat thee,
rather lay this by, or tear it out of the book, than it should be
any stumbling-block in the way, or hinder thee from profiting by
what thou readest. The Lord increase our light, and life, and
love.
Jan. 15, 1657.
THE END.
INDEX
(ALPHABETICAL AND ANALYTICAL)
OF
THE PRINCIPAL MATTERS
CONTAINED IN
THE WORKS OF THE REV. RICHARD BAXTER.
*^* Tlie Index of the Principal Matters, contained in the LIFE OF MR.
BAXTER, will be found at the end of Volume I.
t4-t The LARGER Roman Numerals in this Index refer to Volumes II. to XXIII. ;
the SMALLER Numerals and Arabic Figures, to the pages of each I'olumc.
A.
ABBOT (Dr. Robert), testimony of,
to the use of the term ' Puritau,'
XVII. 73.
Abrogation of the Mosaic Law, consi-
dered, V. 514, 545.
Academies, observations on the course
of study prosecuted in, XIV. 219 —
222. Address to tutors thereof, 222.
Accusation: — The question. Whether
a man is ever bound to accuse him-
self, considered, VI. 3>i0. Arjju-
meuts and helps to patience under
false accusation, XI. 443—448. Who
>vill be the accuser at the day of
judgment, XVII. 429. And what
will be the accusation, 432 — 434.
Actions, the criterion for jadgjinij of
our habitual state, XVI. 270'— 282.
Additions in matters of religion, not
commanded in Scripture, whether
lawful or unlawful, V. 505, 50(i.
Wiiat are ihe additions of men which
are not forbidden by the word of
God, whether invented by rulers or
by private men, filO — 514. The
mischiefs of unlawful additions iu
religion, 515,516'.
VOL, XXIH,
Admonition to civil rulers, considera-
tions on, VI. 64 — 66".
Adoption, as the children of God, one
of the benefits of conversion, VII.
198. What the witness of the Spirit
of adoi)tion is, IX. 53 — 55.
Adorning of the body, inordinate, sin-
fulness of. III. 159.
Adultoy, no law against, enacted at
Sparta, and why, III. 453. To be
abhorred, IV. 120. Whether it dis-
solves the bond of matrimony, 159,
160. Whetlier a man may put away
an adulterous wife, and without the
magiatrate's interference, or a wo-
man may depart from an adulterous
husband, and without a pul>lic legal
divorce or sentence, 160 — 1()2. Wiiat
is to be done where both i)aities
commit adultery, 162. And if one
commit adultery purposely, in order
to be separated from the other, 163.
^\ hat satisfaction is to be made by
an adulterer, VI. 516, 517. Expla-
nation of the Seventh Command-
nient respecting adultery, XIV. 217
—226.
A'Jults not to be admitted into churcli-
membersliip, without making a
1 I
482
INDEX.
previous profession of their faith ,XIV.
414 — 425. Wl)at sort of profession
is necessary, 425 — 429. By whom it
is to be approved of, and judged,
429 — 445. On the admission of
adults who have been baptised in
infancy, tlieir lives must be inquired
after, which must be such as not to
confute their profession, 469 — 471.
Yet their profession is not necessa-
rily to be a public one, 471. But
when an adult is admitted into a
particular church, his profession and
admission must be either before the
church, or made known to them, to
be approved of by a judgment of
discretion, 472 — 471. l^esirableness
of a register of adult members being
kept, 478,
^dvantfiges and prospects in life, fitted
with temptations by Satan, H. 2feO.
Directions against them, 281.
Advent of Christ in glory, how to be
contemplated by faith, XII. 579 —
591. His second advent to be prayed
for by believers, XVII. 590—595.
The advent of Christ to judge .the
dead, explained, XIX. 83—87.
Affections, sinfulness of, in what it
consists, II. 242, 243. Directions
for holy affections in hearing the
word preached, IV. 257 — 259. New
affections implanted in the heart, in
conversion, VII. 71 — 87. How tlie
aH'ections are to be excited in hea-
venly contemplation, XXI II. 350 —
■Mu.
yjfflictmi, a season for meditation, III.
i9(). With what sentiments we
should go to God in affliction, XVIII.
\7'^. Earnest and frequent prayer
suited to sharp afflictions, 179, 180.
Reasons why the people of God suf-
fer so much affliction in this life,
XXIII. 53, 54. Labour and trouble
the common way to rest, 55. Af-
flictions are exceedingly useful, to
keep us from mistaking our resting-
place, 55 — 57. They are God's most
effectual means to keep us from
strasfgling out of the way of our rest,
r)7, 58. And also to quicken us in
the way to our rest, 58, 59. It is
but the flesh that is, for the most
)?art, troubled and grieved by afflic-
tion 59 — 64. God seldom gives his
peo[)le so sweet a foretaste of their
future rest as in their afflictions,
64, 65. Objections urged by tiie
flesh against afHictions, refuted, 6(i
' — 70. Frcfiueiit believing AJews of
glorv the most precious cordial in
afilictions, 242— 248.
^ged persons especially bound to re-
deem time. III. 169. Are not pro-
hibited from marrying, IV. 12, 13.
Special directions to them, 396 — •
403.
All- sufficiency of God, on the know-
ledge of, and its effects, XIII. 31.
Alleine's (Mr.) ' Alarm,' preface to,
XIII. 535—550.
Alleyne (Right Hon. Thomas, Lord
Mayor of London), dedication of a
thanksgiving sermon to, XVII, 153,
154.
Almightiness. See Omnipotence.
Altar, whether the name may be used
instead of Holy Table, V, 494, Whe-
ther the communion-table may be
turned altar-wise, and railed in, and
we may communicate there, 495.
Ambition, or the climbing up to high
dignities or places, how to be deni-
ed, XI, 273-277,
.^/wew, import of, XIX. 158.
Anabaptists, holding no other error,
may be permitted in church-com-
munion, V. 365, 366. What judg-
ment we are to form of the children
of godly Anabaptists, whose judg-
ments are against the dedication of
infants utito God, XII. 517. Refuta-
tion of their appropriating to them-
selves the Catholic church, XVI.
308, 309. The introduction of Ana-
baptism a proof of Satan's enmity,
XX. 293.
Angels, prayer to, both idolatrous and
sinful, IV. 297, 298 ; XII. 565. The
ministry of angels explained, V. 236
— 238. Our affinity or relation to
them, 239. Wherein our converse
with angels cousisteth, XII. 564 —
568. Directions for holding com-
, munion with them, V. 240 — 245.
The ministry of angels, one of the
benefits resulting from conversion,
VII. 201, 202. The conversion of a
sinner a source of joy to them, 226,
227. Communion with angels a
proof of the immortality of the soul,
XV1II.283.
^?7^t'?" defined, as it respects ourselves,
III. 290. When sinful, ib., 291. Di-
rections meditative against it, 291 —
295, /'?v/f<tcfl/ directions against it,
295—299,
Anointing, in baptism, origin of, V.
367. Its ill consequences, 369.
Antic/a-ist, the term defined, V. 262,
Whether it be necessary to believe
that the pope is antichrist, ib., 263.
Antii/uiti/ ,}udgmento(,^io\v far to be fol-
lowed in controversies, V, 147, Tes-
timonies of antiquity against perse-
cution
215.
for alleged schism, 210-
INDEX.
483
AHtiHomians, some tenets of, stated,
II. 154; XX. 2'J.'), 2%. Their oh-
jectioiis to tlie iloctriiie of the wit-
ness of the Sj)irit examined and
refuted, IX. ,Tfi— (il. Confutation of
the Antiuoinian mistake which tells
men that they must not ^\ory nor
letch their comforts from any thinj;
in themselves, 657 — o62.
Apaeryphal Books, the lawfulness of
reading, in the church, considered,
V. .538, .539. The genuine canon of
Scripture, how to be discerned from
them, b'M.
yipostucy, what, V. 158. The case of
apostates, witli rejjard to admission
to church- membership, considered,
XIV. 566—573. Whether all total
apostacy be the sin against the Holy
Ghost, XX. 246—251.
j4postfites, attectionate address to, XX.
XXXV. — xl. answers to the objections
of apostates aijainst the evidence
for miracles, 114—124.
/Ipostles, whether they framed a creed
or not, V. 528, 529. [See Creed.']
Proofs that they were commissioned
by Jesus Christ, to teach the
churches all his doctrine, to deliver
them all his comujaods and orders,
and to settle and guide the first
churches ; First, From tlie words of
their commission itself, Xlll. .S71 —
373 : Secondly, From their perform-
ance of that commission, with its
proper seal, 373 : Thirdly, By the
consent of all the Cliristian world,
ih. Christ jiromised, and accord-
ingly gave, his Spirit to the apostles,
to enable them to execute their
commission, 374 — 376. U'ho did
actually apjioint the tirst day of the
week for holy worship, .376, 380 —
382. This act of theirs ))rovcd to he
done by the s|>ecial direction of the
Holy Ghost, 414, 415. It is not to the
dishonour, hut the praise, of t\ie
apostles, that they tauglit the certain
necessary things, plaiidy, and with-
t>ut the vanity of school uncertain-
ties, XV. 139—149. Were not de-
ceived themselvi's, nor deceived hy
others, XVlll. 436—438; XXI. 249
— 251. The doctrines and precej)ts
ik'livcred h\ iheni, proveil to be Irom
(iod, XIX. 33— 53. Theirciedihility,
X\l. 252. Proofs that they neither
•lid nor coulil deceive others, 253 —
256.
Apjiiirel, ends of, HI. 62G. What con-
stitutes its Httiess, it). Unnecessary
singularity in it to he avoided, ib.,
627. Ami also sordid vileness, or riili-
culous fashiuus, 627. What consti-
tutes pride in apparel, t6.,628 — 6.32.
How far it is lawful to follow the
fashions, 632. Directions for the
choice of apparel, 632 — 636. Cost-
liness of ajiparel, when to be deemed
prodigality, -N I. 370. How far it is
unlawful for men and women to ap-
parel themselves so as to make them
seem most comely and desirable,
XIX. 224, 225.
Apparitions, a proof of the existence of
the devil, XXI. «8 ; XXH. 320—324,
Of his enmity against Christ, 272,
273. And of a future state of retri-
bution, XXI. 89, 90. Account of tha
apparition of Marsilius Ficinus, 593,
594.
Appetite, sensitive, sin of, in what it
consists, H. 243. Necessity of
watching against the indulgence of
it, HI. 116. Not to be our rule or
measure of eating, 3^9,390. Inor-
dinate appetite must be denied, XI.
152—158.
Apprentices. See Youngs men.
Aristides, anecdote of, XXI. 189,
note.
^■Irrogancy of reason, in rejecting di-
vine revelation repressed, XX. 395.
Nature and working thereof, 403 —
411. Its causes, -ill — 419. Reasons
to deter men from indulging it, 422
—429.
Articles of faith, use of a variety of,
V.531, 532. The lawfulness of sub-
scribing them, 540, 541. Mr. Bax-
ter's opinion of the general design of
theThirty-niue Articlesof the Church
of England, XV. 528. His sense of
articles ii., iii., and iv., 529, 530. Of
article vi., 530. Of articles vii.,
viii., ix., and x., 531. Of articles
xi., xii., and xiii., 532. Of articles
xiv., xvi, and xviii,, 533. Of articles
xxiii., XXV., and xxvi., 534.
Ascension of Christ into heaven, XIX.
81,82.
Ashiirst (Henry, esq.), funeral ser-
mon on, XVHI. 124-145, His cha-
racter, 14() — 159. Dedication of the
sermon to Lis widow and family, 121
— 123.
Assemblies, public, directions for he-
haviour in, V. 215 — 222. Who has
the ])ower of a)ipointiiig them, 464.
NVIiether they may be omitted on the
Lord's-day, if the magi'.trate forbid
tliem, 465. Or may be held where
tliere is no minister, 539, 540.
Associations of ministers, objections to,
answered, XIV. 369 — 376.
Assurance or certainty of the saint's
rest, nature of, X.XII. 421,422. How
it is [.reduced in u--, 493 — 496, The
I I 2
,484
INDEX.
possibility of attaining it, 496 — 498.
Hinderances which keep men from it,
498 — 535. Assurance of justification
cannot be gathered from the least
degree of saving grace, IX. 80 — 89.
Twenty arguments proving it lawful
to gather assurance from God's
graces in us, 57 — 61, Assurance
proved to be the lot only of a few of
the strongest, most active, watchful,
and obedient, 93 — 101. Even many
of those, -who have assurance of
their conversion, are yet unassured
of their salvation, for want of as-
surance to persevere, 101 — 103.
Proofs that a Christian may live a
joyful life, without assurance, 104 —
107. Why it is not a certainty, pro-
perly, of divine faith, 112, 113. Few
of those who do attain assurance,
have it perfectly or constantly, 121,
122. No one to expect so much as-
surance on earth as shall set him
above all possibility of the loss of
heaven, and above all apprehensions
of real danger, 122 — 130. Assurance
depends much on careful obedience,
151—155.
jithanasius's Creed, remark on, XXI.
313.
^theism, practical, nature of, XIII.
180 — 183. Lamentatoin thereof, 183,
l84. Arguments and motives against
it, 184 — 197. Its sinfulness and
danger, 197 — 199. Answer to those
practical Atheists who think that
God doeth us good by necessity of
nature, 199 — 201. And to those who
think that he is above our converse,
and unsuitable to us, 201 — 204. To
those who think it unfit for ignorant
or poor men to think so much of
God, 214—223. And to those who
say that God regardeth not thoughts
but deeds, 223 — 228. Gluttony,
drunkenness, and sensuality, the
causes of Atheism, III. 413, note.
Atheism cherished by self-iguorance,
XVI. 37—40.
Atheists in the world, who are such,
IX. 357, 358.
Atonement (vicarious) of Christ, doc-
trine of, vin;ii.aio<l, XXI. 341—343.
Attributes of God, a tabular scheme oi,
II. 201. A short scheme of tl;ein, to
beknown,XlII. 19—21. The prac-
tical acknowledgment of them es-
sential to walking with God, XIII.
156, 157.
Augustine, observations on some mira-
cles mentioned by him, and by other
ancient writers, XX. 121 — 124.
/^M<owowiaWvf, principles of, exposed, II.
155, 156.
Auersation (or backwardness) towards
God, directions and cautions against,
III. 286—290.
B.
Babbling, or Idle Talk, what it is, III.
534 — 536. Particular kinds of it, 537
—541. Its sinfulness, XI. 169— 174.
The aggravations of idle words. III.
541 — 543. The mischief of them,
543 — 546. Directions and cautions
against idle talk, 546—552. XI. 174,
175.
Backbitiiig , cases of conscience re-
specting, VI. 386—390. Directions
against it, 391—394, XII. 526. Its
great sinfulness, VI. 394—397.
Backsliders, different sorts of, IV. 351.
The several degrees by which back-
sliders in judgment fall, 352, 353.
Backsliders in heart, 353 — 355.
Backsliders in life and practice,
355, 356. Signs of backsliding, 356
— 360, Directions to backsliders,
360 — 370. Directions for preventing
backsliding, 371—378.
Bacon (Lord), observations of, on the
blessings of peace, V. 172, note.
Budges of idolatry, or of any error, or
sect, in what cases unlawful, V.
486, 487.
Baker (Elizabeth), some passages in
the life of, ^\ll. 596—604.
Balcarrus (Anne, Countess of), dedi-
cation to, of the mischiefs of self-
ignorance, XVI. iii. — xxii. Address
to her on her afflictions, xxii. — xxvi.
BAPTISM defined, V. 44, 326; XIX.
.261. Its institution by Jesus Christ,
V.44,45; XIX. 262.
I. Mode and Subjects: — Who only
ought to be baptized, V. 46. VVhe-
therbaptism administered by Romish
clergy is null, 261. The right of
infants to baptism, 326, 327, XIX.
264—26, 351—353. Their title to
baptism and to the covenant bless-
ings given them by God in his pro-
mise explained, V. 336—338, 340,
341—344. Whether they are really
baptized, who are baptized according
to the English liturgy and canons,
where the power seems to be ex-
cluded, and those consent for the
infant who have no power to do it,
344, 345. May a person offer his
child to be baptized with the sign of
the cross, or the use of the chrism .'
&c., 366, 367. The origin of anoint-
ing at baptism, of putting on a white
garment, and tasting milk and
honey, 367, 368. Whether they are
lawful to us, 369. Form of cele-
INDEX.
485
bratinaf the sacrament of baptism,
XV. 48-1—492.
II. Of lic-baplizing and Lay -baptism :
Whether baptism may be repeated,
and wheu, V. ;162— 3()4 ; XIX. 267.
Is baptism by laymen lawful in
cases of necessity } V. 3C4. Whether
it is a nullity, and the party must be
re-baptized, ib. ;<6.5.
III. Nature and efficacy of Baptism: —
Rejjeneration in baptism explain-
ed, II. 17, 18; V. 46. VU. 12'J.
This not suflicient without be-
in^ born of the Spirit, II. 18.
\\'hether baptism, as such, enters
the baptized into the universal
church, or into a particular church,
or both? V. 317, 318. Whether it
is certain that all infants baptized,
and dying before actual sin, are
undoubtedly saved, 319—333. Bap-
tized infants are justified from
original sin, 331. Whether the
infants' title to baptism, and to the
covenant-benefits given to them by
God in his promise, is upon any
moral condition, or only upon the
condition of their natural relation,
that they are the seed of the faithful,
336—338. How the Holy Ghost is
given to infants in baptism, 345 —
347. Whether all the children of
true Christians have inward sancti-
fying grace, 347 — 354. >V'hether
baptized persons have a right to the
sanctifying operations of the Holy
(iliost, absolutely or conditionally,
and what are those conditions, 3.')4
— 358. Whether grace is an effect
of baptism, 358 — 361. The Holy
Spirit, how confirmed in baptism,
XIV. 461, 462. The mere baptism
of infants, no necessary title to the
admission of adults to church-
membership without a profession of
faith, 564 — 566. Proofs that the
ancient doctors unanimously re-
garded the baptized as pardoned,
justified, and ndupted, 587, 5a8.
IV. Bnjjiismal Cnvenant : — the true nn
derstanding of it, an important mean
of kni)\Niiig what true iailh is, XI.
157 — 151). Directions for ex])laining
it to children, IV. 273—275. What
is a proper violation of our baptismal
covenant, V. 361, .'^62. Whether
this covenant is necessarily to be
renewed at age by those who have
been haptizeil in their infancy, 369,
370. Heads of the baptismal cove-
nant, 526. Hrief explanation of it,
XIX. 262, 263, 33 1—337.
Barsrains attended with loss when
made by a trustee, friend, or servant,
luiw far obligatory, VI. 299.
Bfisiiuh's, account of the heresy of,
XX. 283.
Bear-baiting', whether money may be
given to see it, VI. 329.
Beauty, personal, vanity of trusting
on. III. 61, How to be denied, XI.
280,281.
Beginners in religion, directions to, for
their establishment and safe pro-
ceeding, II. 89—169. The not
advancing in good beginnings a
binderance of conversion, VII. 302.
Direction to such as stop short in
good beginnings, 303, 304.
Being of God, of the knowledge of,
and its practical effects, XIII. 22—
24.
Belief, human, use of, in order to
evince matters belonging to divine
belief, V. 127—130.
Believers, character of, described, XII.
18 — 24. Why they are more serious
in matters of religion than unbe-
lievers, 25—27. E.\horted to the
serious exercise of faith, 33 — 53.
How they are to live and die, 68 — 85.
What is meant by believers and their
seed, their being in the covenant, so
as to have a right; to baptism, V. 333,
334. Whether their children are
certainly incurrent before baptism,
or not until after they are baptized,
334 — 336. What hinders believers
from knowing their graces, XVI.
199. The sense of the contraries,
199, 200. The smallness of grace,
200, 201. Not judging by sure
marks, 201. Overvaluing what we
have by not looking at wiiat we ought
to be, 205. Judging upon a disad-
vantage, 206. The variety and con-
fusion of the soul's operations, 207.
Ten infallible marks of grace whicli
are found in all believers, XVII. 41
— 44. Thev are the servants of
Christ, XViil. 126, 127. And followr
Him, 127 — 132. How they will be
with Him where he is, 132 — 142.
And will be honoured by his Fatlier,
142, 113. Their souls, when tliey
depart licnce, will be with (.'hrist,
253. The neces'-ity of their btj Ion ing
this proved, 254. Whether it be
best to believe it without considera-
tion of the difficulties or proofs, 257
— 260. The certainty of it mani-
fested, 260—298. How they are
with Christ, 298—306. How they
depart to be with Christ, .306 — 336.
^\'hv such departure is to be pre-
ferably chosen, 337 — 394. Applica-
486
INDEX.
tion of the doctrine, 394 — 434. The
difference between this world and
that to which the believer is goin^,
450 — 454. The reasons and helps
of his belief, and hope of this per-
fection, 454—462. The prayer of a
dying believer, XIX. 5ti4 — 5(J8.
Reasons why all true believers shall
have the witness of the Spirit in them-
selves, XX. 137—139. Their advan-
tag^e in consequence against tempta-
tions to infidelity, 139, 140. And
their mercy in having this witness,
141, 142. How they should make
use of such inward witness against
temptations to unbelief, 155 — 165.
The believer's home, a poem, XXiU.
463 — 465. See Disciples, ISaints.
Believing, true, wrought in conver-
sion, Vil. 26—28. Import of ' be-
lieving' in the apostles' creed,
XIX. 58— 61.
Bellnnnine's (Cardinal) assertion, that
sense is no judge of substances, but
of accidents only, refuted, XV. 39 —
41. Refutation of his assertions
about the supremacy of popes and
councils, XVI. 312— 314.
Benefices, ecclesiastical, whether they
may be sold and bought, VI. 302, 303.
Benefits, general, from the redemption
by Christ, Vlll. 118—120. Special,
to believers, 120 — 127. Upon what
terms they are conveyed, 128 — 131.
The certainty of them, 131, The
benefits of being crucified to the
world, IX. 536 — 551. Of the saving
knowledge of the benefits, common
and special, conferred by God as our
Father, and the effects thereof, XIII.
129—135.
Benevolence defined, II. 459.
Berry (Colonel James), epistle dedi-
catory to, of the treatise on self-
denial, XI. v. — xxvi.
Bibbing- and Bibbers, different sorts of,
111,401-403. See Tippling:
Bishops, in what manner set over the
churches by the Holy Ghost, V.
568. Whether, if one bishop or-
dain, and three or more protest
against it, the person so ordained is
to be received as a true minister, 302
— 304. Whether one bishop has
power to ordain, degrade, govern,
&c., in the diocese of another, 304.
If a bishop enjoin an ungodly min-
ister, and deny a more holy com-
petitor, whetlier the people are
bound to accept him, 271 — 274.
Whether the bishop or the magistrate
have the first and chief power of
imposing a minister on the people,
275. If kings and bishops differ,
who are to be obeyed, 56 — 59.
Bishops may not take money for
sermons, sacraments, or other offices,
VI. 303, Bishops have no such
power as the apostles had, XIX. 137.
Nor any power of constraint by
corporal punishments or mulcts,
142.
Blasphemous thoughts, to be instantly
rejected. Hi. 229.
Blasphe?ny against the Sou of Man
explained, XX. 223. Against the
Holy Ghost, II. 189. See Sin against
the Holy Ghost.
Blessedness of the everlasting king-
dom, in what it consists, VIII. 171 —
173.
Boasting, a sign of pride. III. 37.
Bolton (Rev. Robert), observation of.ou
the use of the word ' puritan,' XVII.
74, His description of a confirmed
hypocrite, 74 — 78.
Bond oi & third person, when it may
be taken as security for money, VI.
319.
Boohs, importance and utility of, II.
151. To be carefully selected, 1.50.
Books recommended by Mr. Baxter
on conversion, 23. And on divinity,
152. iV. 268, 269. Books particu-
larly recommended to young men,
XV. 1 347, 348. Directions for
the reading of books, IV. 266 —
268. And on the choice «d' them, V.
584—586. Lists of books recom-
mended, 587—600. Remarks there-
on, 601. Particular books against
Popery, IV. 269 ; VI. 335. Tempting
books, to be denied, XI. 176, 177.
Borrowing, cases of conscience re-
.specting, VI. 315—328, What bor-
rowing is theft, XIX. 233.
Bowing at the name of Jesus, whether
lawful, V. 439.
Bowling for money, whether lawful,
VI. 330.
Bread, import of the word in the
Lord's Prayer, XIX. 148. The peti-
tion for daily bread explained, 148 —
151.
Bribertj of justice, illegal, VI. 295,
296. Maya promise of concealment
of his fault be made to a bribe-taker.'
297,
Broghill (Lord), dedication of < The
Unreasonableness of Infidelity ' to,
XX, iii. — vii.
Broughton (Hugh), observations of,
on the New Jerusalem, and on the
everlasting sabbatism which remain-
eth for the people of God, XXHI.
460—462.
INDEX.
487
Buildings, splendid, when they may,
or may not, be erected, VI. 3()!).
What it is to he ' built up in Christ,'
Vni.271.
Burial of tiie dead, form of, X.V. 4*J7,
4'J8.
Business, excess of, a sinful waste of
time, HI. IM'>-
Bttryinf^, special cases of conscience
respecting justice in, VI. .'lOii — 314.
Rules to avoid sinful injury in buying
and selling, XIX. 229.
C.
Cain, case of, considered, IX. 120 ;
and also his flight into the land of
Nod, XX. 437,
• Cain mid Abel Malignity,' introduc-
tory preface to.X.cccclxxv — cccclxxx.
A lamentation for the case of the
deluded malignant world, 481 — 504.
Who are malignant enemies to god-
liness, 507 — 51!). Undeniable rea-
sons against malignant enmity to
serious godliness, 520 — 537. Objec-
tions and false accusations answered,
537—556.
Call of a minister by ordination, elec-
tion, &c., whether necessary to the
essence of a church, V. 2G(i — 268.
Calling: — that to be chosen in which
we may be most serviceable, II. 332.
Nothing excuses a man from having
a calling, 333, 334, except disabili-
ties, X!I. 461. Directions lor the
proper choice of oue, HI. 583 — 586.
Whether a man may change his call-
ing, II. .333. Diligence in our call-
ing a prevention of vain and idle
thoughts. III. 1%, 197; and parti-
cularly recommended for melancholy
persons, 235. Whether a man may
have a calling, consisting of occa-
sional uncertain works, 582 ; or have
divers trades and callings at once,
583. General rules about our proper
callings, XII. 461—464.
Cunaanites, the destruction of by the
Israelites, considered, XIX. 212.
Canon of Scripture briefly proved,
XXII. 335, 336. How to be ascer-
tained, V. 537. Different degrees of
certainty in the canonical authority
of ditferent books of Scripture,
XV. 64, 65. Credibility of human
testimony to the integrity of the
canon, 53, 54. Objection to the laie
formation of the canon of Scripture,
XX. 120.
Canons of the church, whether thev are
laws, V. 306— 308. Whether they'bind
the conscience, 309,310. Who has
the power of making them, 316, 317 ;
XIX. 258, 2:)".).
( ard-/>lai/ing, sinfulness of, considcr-
eil, Ili. 616— 61f1 ; and for money,
VI.32'J, .3.S0.
Cures, worldly, excess of, a sinful waste
of time, hi" 166. Directions against
them, 69— 'J4.
Carnal man's life described, IX. 357—
359. The carnal mind one cause
why men make light of Christ, XVI.
512. Directions to the converted
against carnal security, XIX, 420,
421. Address to carnal-minded men
to seek the saints' rest, XXll. 438—
441. See Flesh.
Carpocrates, heresy of, XX. 283.
Catechisms, rise of, V. 530. Importance
of committing a sound and well com-
posed catechism to memory, II. 99.
The best method of a true catechism,
V. 531. The mother's catechism, or a
familiar way of catechising children,
XVIII. 522 — 611. A catechetical
manual, for the instruction of families
and schools, XIX. 10—292. The
shortest catechism, XIX. 572 — 574. A
short Catechism for those who have
learned the first, 575 — 601.
CATECHISING, importance of,
XIV. xviii., XV. 75, 76.
I. Reasons for performing this duty.
1. The Benefits, XIV. 246. It will be the
most hopeful advantage for the con-
version of souls, 247 — 250 ; also the
most orderly building up of those
who are converted, 250. It will make
public preaching better understood,
251. It will render ministers fa-
miliar with young people, ibid. ; and
also better acquainted with each
person's spiritual state, ibid., 252.
This trial of their people's state will
better satisfy them in the administra-
tion of sacraments, 252. They will
be better enabled to guanl their peo-
ple against their particular tempta-
tions, 253. It will make men better
informed of the nature of the mi-
nisterial office, 253 — 255 ; and of the
nature of their duty to their ministers,
255 — 257. This practice will give
the governors of the nation better
information about the nature and
burden of the ministry, 258 — 261.
It may facilitate the ministerial ser-
vice to the next generation that shall
succeed, and prevent their rebellion
against their teachers, 261. Minis-
ters will keep their people from
vanity, 262. It will promote the
better ordering of families, and ob-
servance of the Lord's day, ibid. It
will do some good to such ministers
488
INDEX.
as are disposed to be idle, ibid. ; and
produce many personal benefits to
ministers themselves, ibid., 263. It
will take them and their people off
from vain controversies, 263 ; and
particularly certain existing contro-
versies, 264. It will reform the
people in the several parishes, and
eventually the whole nation, 265,
26lJ. The chief part of church re-
formation which yet remains, as to
means, consists in catechising, 266.
Address to ministers pressiug this
duty, XX. — xxvi. 266 — 272. Answers
to objections, xviii. — xx.
2. The Difficulties of catechising, a
second reason for performing- this
duty, XIV. 272—275.
3. The Necessity of undertaking this
work, from the obligation of Scrip-
ture precepts, promises, and threaten-
ings, XIV. 275 — 277. It is necessary,
for bringing glory to God, 278 ; for
^ the welfare of our people, ii. — 280;
and for the welfare of ministers, 280,
231. The subject pressed by way
of humiliation and excitation, 281 —
296. Answers to objections against
the labour and difficulty of the work,
xviii.— XX. 296—312.
II. Directions for catechising aright.
How to bring the people to submit
to this course of private instruction,
XIV. 313 — 317. Twelve directions
to do it so as is most likely tojsucceed
for the conversion of the ungodly,
and the awaking of the secure, 318—
336. How to deal witii self-conceited
persons who may come to be cate-
chised, 336 — 342 ; and with those con-
cerning whose conditions ministers
are between hope and fear, 353, 354.
Form of public catechising, and ap-
proving those who are to be admitted
to the Lord's supper, XV. 492 — 494,
Censoriousness, or unwarrantable judg-
ing of others, cases of conscieuce
respecting, VI. 398 — 402. Directions
for the cure of sinful censoriousness,
402—406. The evil of this sni, 406
— 410. Directions for those wlio are
rashly censured, 410 — 413.
Censure of Men, directions against
over-valuing, I. 548 — 576.
Censures of the church, the power of the
people in, V. 404, 405.
Cere/iinnies, coni])linientary, sinful
wasters of time. III. l(il — 163; IV.
3;;.!, 394.
Certttinti/, objective, defined, XV. 33.
Subjective certainty, i6/rf. A sclieme
of the kinds and degrees of cerlainty,
31. Wliat are the certainties wliicli
must be known and held fast, and
why, 35 — 42. Degrees of certainty,
42 — 45, Extremes to be avoided in
judging of moral certainty, 45 — 47.
Our certainty infallible, and in a de-
gree physical, maintained against
Peter HurtadodeMendoza, 124—128.
Chajige of opinions easier than a
change of heart and life, II. 95. On
the change wrought in conversion.
See Conversion, II.
Chaplains residing abroad, cases re-
specting, VI. 332 — 336. Directions
to them, 344—348.
Charity, among believers, importance
of cultivating, II. 118, 119, 122, 123.
The grounds and motives to chari-
table works considered, VI. 476 —
479. Directions in the choice of
charitable works, 480—483. The
duty of setting apart a portion of our
property for works of charity, 484,
485. What proportion should be
appropriated, 485 — 496, Whether a
man should give more in his lifetime
or at his death, 496, 497. Impedi-
ments to works of charity, 498 — 503.
Directions for such works, 503 — 507.
The pleasure resulting from works
of charity, X. 327—329. Charity
destroyed by self-ignorance, XVI. 47.
Distinction between charity and jus-
tice, XIX. 251, 252. The charity of
the Christian religion, XXI. 172, 173.
Charles II, 's restoration, various cir-
cumstances in, a ground of thanks-
giving, XVII. 181—185.
Chastisement, the displeasure of God to
be regarded in, XII, 186.
Chastity, violations of, how punished
anciently in Saxony, 111. 444. Vows
of chastity not easily to be dispensed
with, IV. 11, 12. Whether it be lawful
to break them and to marry, 36 — 38.
Chess-playing not fit for students, 111.
624.
Children, general directions for the
Christian education of, XIX. 489 —
495. Special motives for the holy
education of them, IV. 105. Nature
binds to it, 105—108. God re-
quires it, 108. Parents are bound
by the vows made when they dedi-
cated their children to God in
baptism, 108. Influence of holy
education upon the whole of their
subsequent lives, 109, 110. The ad-
vantages possessed by parents for
this ))urposc, 1 10— 1 12. The comfort
of having holy children, 112 — 114.
The great need which children have
of every help their parents can afford
them, 114— 1 Hi. Directions for the
rdiicatio!], &v. of children, 175 — 190 ;
and for the right teaching of them,
INDEX.
4S9
270—281. Duties of children to their
parents, 190; XIX. 20r>, 206, 4'.»7.
To love, honour, ;ui<l obey them, IV.
lyi — l'J3. How htwj; they are under
their parents' couiiuand, 19;i, ll)4.
To be content with their provision
for them, 194. To sul)rait to any
labour that may be assigned to them,
195. To he thankful for instruction,
ibid. Patiently to submit to their
correction, ibid., 196. To choose such
company and such calling as they
wish, 196. Not to marry without
their parents' consent, 196, 197. To
assist or support them when in want,
197. To imitate them in all that is
good, ib. — 199. The special duties
of children towards God, 199—20;?;
XIX. 498. Duties of children to one
another, IV. 220—223; XIX. 499,
500. When their portions may be
accounted too great, VI. 372. A
short prayer for children, VII. 464 —
465. The bad education of children
a hinderance of conversion, 295.
Exhortation to those who have neg-
lected their children, 295—297 ; and
to children whose education has
been neglected, 297. In what sense
children are to be denied, XI. 204 —
210. Arguments and helps to pa-
tience under their sufferings and
death, 409—411 ; and when the en-
deavours of ]iarents in their behalf
fail, 489, 490 ; or when they have
bad children, 440, 441. How to live
by faith towards children, XII. 516 —
520. The joyful state and blessing
of good children to themselves, XV.
.'^26-328; and to others, 328, 329.
How punished for their fathers' sins,
XIX. 175—177.
Children of Gnd, special aggravations
of the sins of, 11. 249—251. Direc-
tions for loving the children of God,
VI., 444 — 44(). Love of them, as
such, a mark of Christian sinceritv,
XXin. 41—43.
CI in 1ST. Sec JESUS CHRIST.
(hristeridoin, a moral j^rogntistication
of the changes that will he made in,
in the golden age and time of true
reformation and unitv, XV^ 429 —
417.
' C/iris/inn Etiiics,' plan of the treatise
on, 11. V. — viii. 3, 4. Mr. Baxter's
endt and uses in writing it, viii.,
i\. Objections to it answered, ix.
XV.
CHJi I S TIA N RELIGION, or
(,'hristinniti/ : — Mr. Baxter's reasons
for writini; his * Reasons of the
C:hristian ileligion,' XX. 443—447.
His dedication of it to doubting and
unbelieving readers, 448 — 451; and
to hypocritical readers, 451 — 456.
I. Of what thn Christian Religion con-
sists, XXI. 147. Summary of its
supernatural revelation, as contained
in the Bible, 148 — 159. Summary of
the things to be known and believed,
159—162. To be willed, desired,
and hoped, 162; and to be done,
163, 164. Summary of Christian
doctrine and practice, as contained
in the creed, the Lord's prayer, and
the ten commandments, 165, 16(j.
The most concise statement of Chris-
tianity contained in the sacramental
covenant of grace, 167.
II. Nature and Proper-ties of the Chris-
tian Religion hriejiy explained, XIX.
54, 55. Its holiness and spirituality,
XXI. 168, 169. Its purity, 169—171.
No other religion reveals the nature
of God, his works to man, and man's
relations to him, as the Christian
religion does, 171 ; or opens so won-
derfully, magnifies, and reconciles
God's justice and mercy to mankind,
172. Other important doctrines re-
vealed by it, ib. No religion more
charitable than this, ib., 173. It is
most for peace and unity of any reli-
gion in the world, 173. It is most
exactly just, 174. The most excel-
lent rule for government, 175 ; and'
the greatest strength of government,
VI. 87 — 91. Promotes sincerity and
condemns hy])ocrisy, XXI. 175. Con-
tains all things necessary to happi-
ness, 176. Tends to exalt the mind
of man to the highest elevation of
which it is capable, 177. Leads to
the most joyful life of which human
nature is capable on earth, ib. For-
bids nothing but what is hurtful, and
denies nothing which is truly for the
good of man, ib., 178. Contains the
highest motives to piety, 178. Most
strongly fortifies the mind against all
temptations, ib. Aflords the most
powerful supports under Eulfering,
179; and against the fear of death,
ib. Contains nothing contrary to
aiiy natural verity or law, ib. Has
all the real evidence which the true
j)arts of any other religion ha\ e, with
the addition of much more superna-
tural evidence, ISO. The style of
Scriptnre.in which Christianitj' is con-
tained, is plain and lit for all, and yet
majesiical and spiritual, suited to its
high and noble end, ib. A view of
th'e wisdom of God, as displayed in
the Christian religion, XM. 103—112.
Of his goodiies-. and holiness, 112 —
US; and of his i>ower, 119 — 127.
490
INDEX.
III. Congruities in the Christian Reli-
gion, which make it more easily
credible, XXI. 181. The admirable
concord between natural verity and
the Gospel of Christ, lb., 182. The
actual state of the world is suitable
to the Scripture character of it, as a
world of sin, 182—187. Of tempta-
tion, 187, 188; and of calamity, 189,
190. The suitability of the law of
grace revealed by Christ to our
lapsed state, 191. The suitability
of there being one universal head
over mankind, 191, 192 ; of a medi-
ator, to our lapsed state, 192 ; and of
a divine teacher, to acquaint us with
God and his will, ib., 193. Who
should, in our nature, rise from the
dead, and ascend into heaven, 193,
194. The suitability of the means
prescribed, whereby God would for-
give and save sinners, 194. The suit-
ability of the remedy for their peace
and comfort, 195. Of the perfect
example of Christ, as a teacher, ib.
Of the Gospel covenant, and its con-
ditions, 196. its suitability to re-
cover and quicken fallen man, 196,
197. The suitability of the Gospel
commission to ministers, 197. Of
the hope of mercy, by grace, through
a Redeemer, ib. Of a high priest
and justifier with God, to those who
have Satan for their accuser, ib. Of
a head, to whom departing souls can
commit themselves, 198; and of a
Saviour to an afflicted, persecuted
people, ib.
IV. Evidences of Christianity , m what
order to be studied, Xli. 141, 142.
Directions for studying them, 142 —
147. The main arguments for the
truth of Christianity briefly stated,
XX. 46—48.
1. Direct Evidences: — Of the witness
of Jesus Christ, or the demonstrative
evidence of his veracity and autho-
rity, XXI. 199, 200. Impossibility
of any but God being the author of
Christianity, XII. 139—141.
[i.] Antecedently, the witness of pro-
phecy was a witness to Christ, XXI.
201 — 203 ; also prophetical types,
203, 204.
[ii.] The inherent constitutive witness
to Christianity, the image of God
visible in the doctrine and person of
Christ, 206—213.
[iii.] The concomitant witness to
Christianity, by the miraculous
works of Christ and his disciples,
213 — 219. Christ's witness within
us, XX. 131— 137.
[iv.] The subsequent witness of the
Spirit, XXI. 219—231. See WUness
of the Spirit.
2. Subservient Proofs and reasons by
which the foregoing evidences are
brought to our certain knowledge,
XXI. 241. How we know the ante-
cedent prophetical testimony, and
the constitutive inherent evidence,
242. How we know the concomitant
testimony of miracles, by human
testimony, ibid. By the evidence of
natural certainty, ib., 243. By the
natural impossibility that the testi-
monies should be false, 243—257.
Supernatural testimony to miracles
in the holy lives and doctrine of those
who wrote them, 258. In their un-
controlled miracles and gifts, which
were wrought and possessed by mul-
titudes, 258—261. In the wonderful
success of their doctrine to the sanc-
tification of men, 261—263. This
proved by the most credible human
testimony, and such as hath a natu-
ral certainty, 263. By the natural
impossibility that such testimonies
should be false, ibid. Particularly,
that the reporters should be them-
selves deceived, or could deceive
others, 263—271. Many miracles
also were wrought by those first
churches who witnessed the apostles'
miracles, which is a divine attesta-
tion to their testimony, 272, 273.
How the apostles, first Christians,
and churches in succeeding ages,
knew Christianity, XII. 128—130.
By what signs the Christian religion
has been transmitted to us, XX. 87 —
89. The certainty of that transmission ,
89 — 92. The successive beingof Chris-
tians and Churches, and preaching
the word, with the administration of
the sacraments and divine worship ;
disputes among Christians, their writ-
ings, confessions, and the decrees of
synods, XXI. 273—276. _ How we
receive Christianity infallibly, XII.
131 — 136. Proofs how we may cer-
tainly know the success of Christ's
doctrine in the regeneration of his
disciples, in times past, XXI. 277 ;
and at the present time, 277 — 287.
3^ Collateral proofs of the truth of Scrip-
ture from the actual agreement of the
state of the world with the accounts
therein delivered, XXI. 287, 288.
From the depravity of human nature,
288, 289. From the spiritual con-
flict between the woman and the
serpent's seed, 289. From the fact
that there is no other religion in the
world in which an impartial, rational
man can rest, ib.y 290. From the
INDEX.
491
pro»i(lences of God in behalf of his
servants, 290—293. From the suit-
abiiity of the Gospel to tlie attiial
state of all men, XV.221— 22;i; XXI.
293. From the brevity and plain-
ness of its precepts, XV. 220, 221.
Further collateral proofs of the truth
ofChristianity from the temptations of
Satan and his contracts wiih witch-
es, and the testimonies of persons
possessed, XXI. 293, 294. From the
testimony of enemies to the Christian
faith, 294 — 301. The non-universa-
lity of Christianity no just ground of
objection, 374.
V. Difficulties which faith has to over-
come in receiving and believing the
evidences of Christianity, XXI. 301.
Difficulties io the things to he be-
lieved, 302—304. External adventi-
tious impediments to the belief of the
Christian faith, 304, 305 ; and inter-
nal impediments in the mind of mau
that must believe, 305, 306. Reso-
lution of the intrinsical difticulties of
the Christian faith, 307— 3r)8 ; and
of the extrinsical difficulties, 35fe —
377. The reasonable conditions re-
quired of them, who will overcome
the difficulties of believing, and who
will not undo themselves by wilful
infidelity, 377 — 386.
VI. Miscellaneous Observations onChris-
tianity, — 'J'he explained profession of
the Christian religion, XIX. 574, 575.
With what party of Christians we
should join, seeing they are divideil
into so many sects, XXI. 395 — 398.
The true interest of Christ and his
church, 398 — 400. Means of extend-
ing Christianity, 408, 409. Impedi-
ments to its increase, 410, 411.
CHRISTIANS, definition of, XVI.
288, 289. Who in particular are to
be deenied sincere and sanctified
Christians, VI. 400. The society of
experienced Christians to be culti-
vated as a means of grace, II. 50, 51.
Directions to young Christians, or
beginners in religion, for their esta-
blishment and growth, 89 — 169.
Directions to Christians who are
troubled with doubts respecting their
sincerity and justification, IV. 344 —
350. Directions to declining or back-
sliding Christians, 3.i0 — 378. The
dilferent degrees of true Christians,
VUI. 381, 382. What graces and
duties are requisite to constitute a
complete Christian, XII. 363—390.
The defects and disteuijiers contrary
thereto, 390 — 39*^. The causes there-
of, 398—400. Inferences thence to
be deduced, 400—405. When Chris-
tians are forsaken by all, they are
not ali>ne, for God is with them,
XIII. 320. The advantages of their
having God with them, xbid. How
God is with them, 321—326. We
cannot be Christians without self-
acquaintance, XVI. 80 — 86. How
Christians glorify God by their
works, XVII. 192— 194; and by what
works, 195, 196. Description of a
Christian who thus glorifies God,
196 — 227. Practical uses of this
doctrine, 228 — 231. Directions to
Christians for finishing their course
with joy, XVIU. 83—85. The al-
leged ungodly lives of professing
Christians, no valid objection against
Christianity, XXI. 372—374. See
Believers, Covfirmed C/iristiaiis, Me-
lancholy Christians, tVurfare, fVtuk
Christians.
Christmas Day, remarks on the ob-
servance of,"XVI. 502, 503.
CHURCH, different meanings of the
word, XVI. 320, 321.
I. Nature of the Church: — Definition
of a church, V. 247. How to know
which is the true church among all
pretenders, 248 — 253. Whether an
uninterrupted succession, either of
right ordination or of conveyance by
jurisdiction, be necessary to the being
of a true church, 276—280. Whether
any form of church government is of
divine institution, 373 — 379. What
is determined in Scripture respecting
it, and what not, 28. Whether any
forms of churches audchurch-govern-
nicnt, or any new churcli officers, may
lawfully be invented and made by
man, 3ft0 — 395. The true nature of
pastoral church-government, 395 —
397. Which is to be deemed a true,
and which a false, church of Christ,
VI. 401, 402. The church, why in-
stituted, and what congregations form
a church, XIX. 260.
II. Church, Catholic or Universal, de-
fined, V. 248. The doctrine of the
apostles' creed concerning it, ex-
plained, XIX. 92—96. Why termed
' Christ,' and ' the body of Christ,'
XVI. 2><5. It is but oiie, II. 121 ;
XVI. 286. Who are members of
it, ih., 287. [See Members, in this
Index.] Nothing is to he taken as
necessary to salvation or practice,
which the universal church, in every
age since Christ, did not receive, V.
149. No one Catholic church con-
stituted bv any head besides or under
Christ, 280. 'Whether this ( atho-
lic church be visible, and what it
is, 281. What constitutes a visible
492
INDEX.
member of this church, and who are
to be accounted such, 282. What is
requisite to prove a man to be a
member of this church, ibid. 283 —
285. , Danger of separating from the
universal church, II. 119, 120. What
are Christ's appointed means of the
unity and concord of the universal
church, V. 30!)— 311. Who is the
judge of controversies in the church,
311 — 315. Whether an unbaptized
person, making public profession of
Christianity, and the unbaptized in-
fants of believers, are members of
the visible church, 318,319. Whe-
ther the universal church consists
only of particular churches and their
members, 370, 371. The trial, &c.
of the laity, whether necessary to the
admittance of a member into the
universal church, 402 — 404. Argu-
ments and helps to patience under
the prosfterity and triumphs of the
wicked enemies of the church, XI.
507 — 509. Address to, and refutation
of, the seekers and others who deny
the very being of the catholic church,
XVI. 300--303. Address to (hose
•who are perplexed, among contend-
ing parties, to know which is the true
church, 303—307. Refutation of the
Quakers who appropriate to them-
selves the catholic church, 308 ;
also of the Anabaptists, ihid. 309 ;
and particularly of the Papists, 309 —
317, 325 — 327. Expostulation to
each of these parties, 317 — 319. The
duty of cherishing a catholic love
and compassion to every member of
the catholic church, 361 — 365 ; and
of making catholic endeavours for the
goodof allthe members of the church,
366—369. See Uniti/ {Catholic) .
III. Church, National or Political, de-
fined, V. 248. 266. 391. Whether the
true calling of the minister by ordi-
nation, election, &c., be necessary to
the essence of the church, 266 — 268.
How far necessary, XIX. 143.
IV. Particular Church defined, V.
251. What constitutes one, 252,
253. 389. What is requisite to a
man's reception to membership in a
particular church, in addition to his
title to membership of the luiiversal
visible church, 285 — 287. Must the
church be first called by the pastor,
or congregate themselves, and then
choose their pastor, 371. In what
respects a particular church differs
from the consociatiou of many
churches, 371, 372. Whether a ))ar-
ticular cliurcli may consist of more
assemblies than one, or they must all
necessarily meet In one place, 372.
Whether the trial, judgment, or
consent of the laity is necessary to
the admittance of a member into a
particular church, 402 — 404. May a
person be a ])astor or member of a
particular church, who lives so far
from it as to be incapable of personal
communion with them ? 405, 406.
Various cases of excommunication
from a particular church considered,
442 — 445. Whether we may conti-
nue in a church where some ordi-
nance of Christ is wanting, 455, 456.
Whether the pastors may remove
from one church to another at the
magistrate's command, 458 — 460. A
corrupted church, how to be reform-
ed, 462, 463. Import of the expres-
sion, * Church in a House,' XIV.
361—363. A particular church may
be a true church, though much dis-
ordered, 479.
V. Church of England: — Rubric in the
liturgy of, respecting confirmation,
explained, V. 333.
VI. Church of Rome, falsely called
Catholic or Universal, V. 254. Not
a true church of Christ's institution,
but a human, sinful policy, ib. 255.
Whether the Rimiish clergy are true
ministers of Christ, 256—261; and
their baptism and ordination are nul-
lities, 261, 262. Whether her head
is antichrist, 262, 263. Whether
members of the church of Rome are
bound to separate from her, 265, 266.
And whether it be lawful to go to
their mass or worship, 266. The
doctors of the Romish church not
agreed what that church is which
hnth authority to determine matters
of faith, XV. 56, 57. See Papists,
Pope, Popery.
VII. Church-Visible, whether once con-
fined to the Jews alone, V. 546, 547.
Church Assemblies, by whom to be ap-
pointed, V. 464. May they be omit-
ted on the Lord's-day, if forbidden by
the magistrate .' 465. Whether they
may be held where there is no minis-
ter, 539, 540. Directions for attend-
ing at them, 215—222.
Church Cermires, the power of the
people in, V. 404, 405.
Church Benefices, whether they may be
sold, Vl. 302, 303.
Church Confessions, various, uses of, V,
531. Advantage of them, 533. The
lawfulness of subscribing them, 540,
541.
Church Covenant, whether necessary to
the rece])tiou of a member into a par-
ticular church, V.285, 286. Whether
INDEX.
493
baptism is the particular church
covenant, 317, 318.
Church Divisions, caused by self- igno-
rance, XVI. 48 — 51. Other causes of
them enumerated, XXI. 404, 405.
Church Government: — How much of
it is plainly determined in Scripture,
and how much not, V. 32. Whether
any form of church-<?overnment is of
divine institution, 373 — 378. Whether
any sole form be of God's command-
ing-, 379. And man may appoint any
other form, 380— 38(i. The true na-
ture of pastoral church-government,
395—397. Whether any, and what
part of it may be performed by a
layman, 397—399.
Church Keys, the pastoral power of,
XIX. 141.
Church Lands and utensils, whether
holy, and what reverence is due to
them, as holy, V. 569, 570.
Church Members. See Members.
Church Music, lawfulness of, V. 499—
501.
ChurchTunes, of man's invention, the
lawfulness of, V. 497, 498.
Churches, a moral prognostication of
what shall befall the churches on
earth till their concord, by tiie resti-
tution of their primitive purity, sim-
plicity, and charity, XV. 403— 428;
and how that restitution is likely to
be made, 429—447.
Cicero, testimonies of, to the immortal-
ity of the soul, XXI. 505—509.
Clemens ^•lle.vmidrinus, testimony of, to
the observance of the Lord's-day,
XIII. 388, 389.
Clergy (Romish), whether to be taken
for true ministers of Christ, V. 257 —
2f)I. Whether their baptism and
ordination are nullities, 2()1, 2(i2.
Clerks, duty of, in public worship, V.
438,
Clothes. See Apparel.
Cohabitatio?i, the mutual duty of hus-
bands and wives, IV. 119, 120.
Comeliness, how to be denied, XI. 280,
281.
Comfert, Spiritual. See Peace of Con-
science.
Commandments, the ten, VII. 4r.9, 470.
Observations thereon, XIX. 158—164.
Explanation of the first, KM — 171.
Of the second, 171 — 178. Of the
third, 179—185. Of the fourth, 185 —
19(i. Proofs that the fourth of these
commandments does not bind us to
the seventh-day Sabbath, XIII. 417,
418. How far it is moral, 42(i— 428.
Explanation of the fifth command-
ment, XIX. 19(;— 211. Of the sixth,
212—217. OftUeseveutb,217— 226.
Of the eighth, 226—236. Of the
ninth, 236—244. Of the tenth,
244—253.
Commands of God, not all universal nor
particular, V. 33, 34. How to exer-
cise faith upon God's commandments
for duty, XII. 224—232.
Commemoration, sacramental, in the
Lord's supper, explained, XIX. 280,
281.
Cotnmission, sins of, greater than sins
of omission, II. 346 — 348.
Commodities, value of, how to be esti-
mated, VI. 307, 308. How far they
may be kept, in the case of a fore-
seen dearth, 30^. May a seller dis-
praise the commodities of another in
order to draw the buyer to his own -•'
312. If the buyer lose the commodity
between the bargain and the pay-
ment, what the seller is to do in his
relief, 513.
Common Prayer of the church of Eng-
land, Mr. Baxter's testimony to,
XVII. 5.
Commmiion, of the Lord's supper. See
Lord's Supper.
Co?«w(i<«(o« of Christians and churches,
in what it consists, V. 153, 154.
How far Christians are bound to
communion with any other church or
person, 154,155. Directions respect-
ing communion with holy souls de-
parted and now with Christ, 223 —
235 ; and respecting our communion
with holy angels, 235 — 245. Church
communion may be allowed to Ana-
baptists holding no other error, 365,
366. The communion of saints va-
lued as a means of grace to the con-
verted, VU. 63 — 67. Communion
with the whole church one of the
benefitsof conversion, 202 — 205. The
pleasure of communion with Christ
and his'church in the Lord's supper,
X. 316 — 323. Twenty intolerable
mischiefs, resulting from admitting
all into church communion, XI\'.
4y2 — 500, By what measures we are
to judge of the knowledge necessary
to church communion, XV. 209 —
218. The doctrine of the apostles'
creed concerning the communion of
saints explained, XIX. 96 — 102.
Communion-Table, whether it may be
turiH'd altar-wise, and we may com-
municate there, V. 495.
Compnny to be cautiously chosen, II.
145. Temptations arising from com-
pany, 147 — 150, 281. Directions
against them, "281. The company of
lively Christians to be sought, 523.
Caution agaiust hardening company,
525. Vaiu and sinful company; a
494
INDEX.
waste of [time, III. 164, 165. New
company usually follows a iiew heart,
VII. 114, 115. Bad company a hin-
derance to conversion, 252 — 254.
Directions for the choice of contrary
company, 254, 255. Vain company
must be denied, XI. 182—184.
Compassion, Catholic and Christian,
nature and extent of, XVI. 365.
'Compliments. See Ceremonies.
Conception, miraculous, of Jesus Christ,
explained, XIX. 71,72. And vindi-
cated, XX. 438. XXI. 335—337.
Concord amoni^ Christians, texts en-
forcing:, V. 169, 170. Benefits of,
170 — 174. Perfect concord, why not
to be expected upon earth, XVI.
329 — 33 1 . The hinderances of Chris-
tian concord stated, 331 — 369.
Concupiscence, directions against. III.
273, 274.
Conference, holy, directions for, IV.
224—229 ; XIX. 526, 527. Motives
to Christian conference, VI. 246 —
253. Directions for it, 254—257,
The pleasantness of conference with
Christian friends, X.323 — 327.
Confession of Sin, with godly sorrow,
an etfect of conversion, VII. 51 — 55.
A mean of grace, II. 49, 50* In what
case it is a duty to confess wrongs to
those whom we may have injured,
VI. 507. What causes will excuse
such confession, 508. Whether a
secret (but unexecuted) thought or
purpose to wrong another, is to be
confessed, ib. To whonj and in
what cases confession is to be made,
ib., 509. Directions about confess-
ing sin to others, 509, 510; XIX.
101.
Confessions of Faith, various, uses of,
V. 531. Advantages of them, 533.
The lawfulness of subscribing them,
540,541.
Confidence, caution against, in our first
apprehensions or opinions, U. 127 —
129. Confidence in early-contracted
prejudices, a cause of falsely-pre-
tended knowledge. XV. 156, 157.
CONFIRMATION.
I. Conjirmation, or the solemn investiture
of church privileges to persons baptized
in infuna/, on their personal profes-
sion, why so termed, XIV. 451. Mi-
nisterial imposition of hands in con-
firmation, a lawful and convenient
ceremony, anciently used in the
church ; yet not so necessary but that
it may be dispensed with, for scrupu-
lous consciences, 452. 469. In thus
receiving baptized persons, their lives
must be in(iuired after, whicli must
be sucli as do not confute their pro-
fession, 469 — 471. An open profes-
sion not necessarily to be made in
order to confirmation and admit-
tance, 471, 472. Those who were
never ministerially and explicitly
approved as church members, but
who have been permitted to join in
_ church ordinances, without such
approbation, are approved and con-
firmed members, 479. The mischiefs
of admitting all into church commu-
nion, without confirmation, 480 —
500. The benefits resulting from
the general practice of confirmation
a motive for its adoption and speedy
and vigorous execution, 501 — 521.
Twenty objections against confirma-
tion stated and refuted, 521 — 541.
The duties incumbent upon all for
the execution of this work, 542.
Particularly of ministers, 543 — 547.
Of the people, 547—550. And of
magistrates, 551 — 562. Explanation
of the rubric in the Liturgy of the
Church of England, V. 333 ; XIV.
507, 508. Dr. Hammond's, opioion
on confirmation, 593, 594.
II. Confirmation in a state of Grace,
nature of, VIII. 272—275. The ne-
cessity of seeking it, with twenty
motives for seeking it, 275 — 320.
Directions for seeking confirmation
ill a state of grace, 321 — 370.
Confirmed Christian, characters of :—•
He lives by faith and not by sight,
VIII. 382. Has cogent reasons for
his religion, 384. Has a clear sight
of the integral truths of Christianity,
386. To which he cleaves from the
Spirit of Christ, 387. He serves God,
not from fear, but love, 388. Rea-
sons why he loves God supremely,
390. He takes this love and its ex-
pressions for the heart of his religion,
392. Has absolutely put his soul and
all his hopes upon Christ as his Sa-
viour, 393. Takes Christ alone as
his teacher sent from God, 394. His
repentance is universal, 396. He
loves the light, as it shows him his
sin and his duty, 397. Desires the
highest degree of holiness, 399.
Lives upon God and heaven as the
end, reward, and motive of his life,
401. Counts no care or pains too
great for obtaining it, 402. Daily
practises self-denial, 405. Mortifies
his fleshly desires, 4i)K. Prefers the
means of his holiness and happiness
before all provisions for the flesh,
410. Is crucified to the world, and
the world to him, by the cross of
Christ, 411. Foresees the end in all
bis ways, 413. Lives upau God
INDEX.
495
alone, without rcfrardinj^ tlie favour
of men, 415. Has absolutely devoted
himself to (iod, 11/. Readily obeys,
and quickly submits his will to the
will of God, 4iy. Delights more in
God, and heaven, and Christ, and
holiness, than in all the world, 42U.
Is conscious of his own sincerity,
and assured of his justificaiion, and
title to everlastinsf joys, 424. Much
assurance increases his love and
holy diligence, 42o. He abhors
pride, and is low in his own eyes,
426. Exercises constant watchful-
ness, 428. Has counted the cost of
salvation, and is ready to forsake all
for Christ, 42!K Would he true to
Christ, thoujjh all should forsake
him, 432. Can digest the hardest
truths of Scripture, and the hardest
passages of (iod'.s providence, 434.
Can exercise all his graces in har-
mony, and is more in-getting and
using grace, than in inquiring
whether he have it, 435. Studies
duty more than events, 436. Is
more regardful of his duty to others
than of theirs to him, 437. Keeps
up a constant government of his
thoughts and passions, 431). And
also of his tongue, 441. Converses
chiefly ou heart-work and heaven-
work, 442. He lives on the common
and great subslautials uf religion,
and yet will not deny the smallest
truth, or commit the smallest sin,
for any price that man can otftr,
443. Highly esteems, and carefully
redeems, time, 447. It is his daily
business and delight to do good,
448. Loves his neighbour as him-
self, 449. Has 'a sjiecial love to all
godly Christians as such, 450. For-
gives injuries, and loves his enemies,
452. Does as he would be done by,
453. Is faithful in his outward
calling, 455. Is very conscionable
in the discharge of all relative duties,
45G. Is the best subject, whatever
jnay be the character of his rulers,
457. His trust in God overcomes
the fear of man, 4(>2. Judgment
and zeal conjunct are his constitu-
tion, 4()4. Can bear the inhrmiiies
of the weak, -l6'i. Higiily esteems
Christian unity, iCS. Seeks the
unity of the church upon peaceable
principles, 475. is of a peaceal)le
spirit, 480. Highly regards the
interest of God, and the sah ation of
men, 484. Is usually hated for
his holiness by the wicked, 488.
Though he aI)hor ungodly ministers,
yet he reverences their office as
necessary, 489. Though he greatly
desirelh lively attecticms and gifts,
yet he much more values the es-
sential parts of holiness, 492. Has
great experience of the providence,
truth, and justice of God, to fortify
him against temptations to unbelief,
491. He is all his life seriously
jireparing for death, as if it were at
hand; and especially longs for the
blessed day of Christ's appearing,
4<)3— 496.
Conjiict of Christ with Satan, nature
of, XX. 326, 327. Character of the
armies,323— 326. Of Christ's officers,
soldiers, and their arms, 358, 359.
Christ's personal conflicts and con-
(luests developed, 330—352. What
helps and encouragements he gives
to his followers, 352 — 354. Practi-
cal uses of this doctrine, 375 — 377.
})irections for carrying on this con-
flict successfully, 377 — 379.
Conjus^iil love, directions for maintain-
ing,' IV. 116— 119.
Co7isaiigidnity , various cases of mar-
riage withiu the prohibited degrees
of, considered, IV. 32 — 36.
Conscience deftued, IV. 96 ; VI. 96 —
9^. Whether it is to be always
obeyed by every man, II. 337 — 339.
Human laws, how far obligatory
upon conscience, VI. 69. How far
the laws of men, especially sntaller
and penal laws, are binding on the
conscience, 96 — 103. Directions
how to live bv faith in troubles of
conscience, XII. 490—505. Want
of a tender conscience, fone of the
causes of falsely pretended know-
ledge, XV. 154. See Peace of Con~
science.
Consideration, serious, wrought in con-
version, VII. 25, 26. It is not to be
hindered, 11, 25 — 27. The force of
consiileration in heavenly meditation,
XXIII. 340—342.
Contemjilufiue life delined, 111.211, 212.
Whether every man is bound to it,
212. Who.e duty it is, 212—214.
How far jicrsous in active life are to
use contemplation, 214. Rules for
this j'urpose, i/i. — 218.
ConleniphUion (heavenly). See Medi-
tation, II.
Contracts, various cases of conscience
rcs])ecting justice in, VI. 289 — 306.
and respecting lusory contracts, 328
—330.
Contradictions, alleged to exist in
Scripture, one cause of intidelity,
XXII. 205. The Scriptures vimli-
caicd from tiie charge of being con-
tradictory, XXI. 347—349. Obser-
496
INDEX.
vatioiis on them, XXII. 205—207.
Inability to reconcile them, or the
seeming- impossibilities of Scripture,
no just ground of unbelief, 207, 208.
No contradiction in the doctrine
of the Trinity, 439. The truth
of seeming contradictory passages
proved, XX. 27—29. Alleged con-
tradiction in Gen. i. refuted, XXI.
329, 330. Reconciliation of Matt,
xii. 30, with Luke ix. 49, 50, XX.
216,217. Andof Mark xiv. 30, with
Matthew and Luke, 439, 440. The
contradiction alleged to exist in
Matt. i. 8, 9, explained and refuted,
XXI. 547. Alleged contradictions
in the narrative of the resurrection,
548—550.
Controversies in religion not to be
studied too early, II. 99. The evil
of them to young beginners, 99,
100. Directions how to act when
controversies occasion divisions, 130
— 134. When they are to be decided
by antiquity, V. 147. And when by
the experience of later ages, ib.,
148. Directions for the discovery of
truth in controversies, 148 — 151.
Who is the judge of controversies in
the church, 311 — 315, And in mat-
ters of faith or worship, VI. 53, 54.
Who is to be obeyed when the ma-
gistrate and minister differ thereon,
56 — 59. The Romish doctrine of
an infallible judge of controversies
refuted, XVI. 354—358 ; XXII. 214
— 216. Directions for tranquillizing
the minds of those who are perplexed
by controversies, XVII. 261 — 265 ;
XIX. 424—432. Whether he who
has most of the witness within is
not most likely to be in the right in
particular controversies, XX. 178 —
180. The advantage of having that
witness, in particular controversies,
180—182.
Conventicles; — Whether religious and
private meetings, forbidden by the
magistrate, are to be deemed such,
V. 572—574.
Conversation in heaven, what, II. 457.
Signs of pride in conversation with
our fellow-men. III. 29 — 45. Gene-
ral rules for an upright conversation,
VI. 3 — 13. We may safely take
counsel with him whose conversation
is in heaven, XXIIl. 248—251. No
one so highly honours God, as he
whose conversation is in heaven,
251.
Converse, with God in solitude, XIII.
335 — 353. Directions for conversing
with God : — Be reconciled to him in
Christ, 353, 354. DepeaU wholly va
the mediation of Christ, 354. Take
heed of bringing a particular guilt
into the presence of God, 355. Bring
no idols in your hearts, ib. Live by
faith, 356 — 358. Watch your own
hearts, 358.
com- JEESI ON : —Design of Mr.
Baxter in writing his treatise on
conversion, VII. viii. — xii. The
difference between conversion, re-
pentance, regeneration, sanctifica-
tion, and vocation, explained, 19 —
22. Brief explanation of the doc-
trine of conversion, XIX. 332 —
340,394—414.
I. Nature of Conversion, and its Au-
thor, VII. 23. The means and the
subject of conversion, ib. 24.
II. The several parts of Conversion, 24.
1. It is a change of mind, from igno-
rance, by illumination, VII. 24,
25. From inconsiderateness to
sober consideration, 25, 26. From
unbelief to true believing, 26 —
28. By healing their errors about
God, and the necessary matters of
salvation, 28—32.
2. It is a change of the heart or will •
— Which has a new inclination and
complacency, VII. 32 — 38. New in-
tentions or ends, 38 — 44. New
choice of means, 44 — 67. New
resolutions, 67 — 71. New affections,
71 — 87. It makes men become as
children in humility, teachableness,
and beginning the world anew, 87
—98.
3. Itchanges the life, \U. 98. Which
begins with a holy covenant with
God, 98—103. The forsaking of all
sin, 104 — 109. The converted man
has other work to do, 1 09 — 1 1 1. He
baa a new tongue. 111 — 113. Anda
change of company ordinarily, 114,
115. Conversion makes a man
compassionate to the unconverted,
115—119.
4. Self-denial is one part , of true
conversion. Concerning which see
Self-denial.
III. Salvation proved to be for the]con-
verted only: — from the express words
of Scripture, VII. 120— 122. v« By
scripture reasons, 122 — 129. Prac-
tical uses of this doctrine, 141 — 161.
IV. Benefits of Conversion:— 'De\\\er-
ance from the power of Satan, VII.
190—193. Union to Christ, 193 —
195. Becoming a member of the
true church of Christ, 195. Pardon
of all sin, 195—197. Reconciliation
to God, 197. Adoption as the sons
of God, 198. Having the Spirit of
Christ, 199. The promises are
INDEX.
497
theirs 19D, 200. All duties are
pleasing to God, 200,201. Angels
attend them, 201, 202. Coniinuuioii
with the whole church, 202—205.
Christ's intercession, 205 — 20y. All
things co-operate for their good, 208
— 210. The converted are in a safe
state todie, 210, 211. They are heirs
of everlasting glory, which they shall
possess, 211 — 218. No evil cati
befall them, 218—222. The further
they go, the greater their happiness,
222 — 225. Conversion makes them
useful to others, 225, 22«). It affords
joy to angels, 226. And to the Son
of God himself, 227, 228. Persua-
sion to conversion, founded on the
preceding considerations, 228 — 230.
And an exhortation, 230 — 250.
V. Hinderancts of Conversion: — With
directions contrary to them, VII.
251. Wilful neglect of means of
grace, 251 — 26'2. 15ad coui|)any,
262 — 265. Gross ignorance of those
truths which should he the means of
conversion, 265 — 270. Unbelief,
270—272. Incousiderateness, 272 —
274. Hardness of heart, 274—283.
'J'he great esteem and interest of the
world, 283 — 286. Custom in sin,
subduing reason to the flch, 286 —
2h8. Foolish self-love, which causes
men to cherish prcsumiition and
false hopes, 288—290. Counterfeit
graces, or half-ciinversion, which
occasions self-deceit, 290. Living
among strong temptations and oc-
casions of sin, 291, 292. The scan-
dalous lives of the professors of
religion, 292—295. The ill educa-
tiou of children, 295—297. Striving
against the Spirit of grace, 297, 29H.
Uuresolvcdness and iialf purposes,
298, 299. Delay, 300—302. When
good beginnings are not followed on,
302 — 304. Mibundcrstantling of
Scripture, and erroneous thoughts
concerning the ways of God, 304 —
323. A proud, unteachahle frame of
spirit, 323, 324. Wilful obstinacy,
324,325.
VI. Directions and persvasions to a
sound (Conversion : — Directions to
sinners under the work of conversion,
that it miscarry not, VIII. 7—20.
Labour for a right understanding of
the true nature of Christianity, and
the meaning of the Gospel that must
convert, 21 — 25. Search the Scrip-
tures daily, whether those things are
so, 25 — 30. Seriously considir the
truths you unilerstanil and believe,
30—61. See that the work of humi-
Vt)L. XXIII.
liation l>e thoroughly done, 61 — 94.
Close with the Lord Jesus, as he is
revealed in the Gospel, 94 — 144.
See that the Hesh be thoroughly
mortified, and the heart taken otif
from worldly objects, 144 — 147.
Make an absolute resignation of self
to God, 147 — 155. Mistake not
change of opinion and outward
profession and behaviour for a true,
saving change, 155 — 169. Acquaint
y<jurselves by faith with the glory of
the everlasting kingdom, 169 — 173.
Account not yourselves converted
until God and holiness have your
very love, desire, and delight, 173 —
181. If you would not have the work
of conversion miscarry, turn, with-
out further delay, 181—209. Stop
not in weak, wavering purposes,
and faint attempts, but be firmly
resolved, 209—242.
VII. Directions to the Converted:—
against puzzling difficulties in re-
ligion, XIX. 415, 416. Against
melancholy and perjjlexing fears,
416—419. Against doubting their
sincerity, 419. Against carual se-
curity, 420, 421. Against sensuali-
ty, pride, and covetousness, 421 —
424. Against temptations occasion-
ed by sects, divisions, and contro-
versies, 424 — 432. And by the
thought why God will damn so many
ill hell, 433, 444. Against mis-
taking the nature of the Christiau
religion, and mutilating it, by
minding son»e pans and overlooking
the rest, 445, 446. Against giving
way to a customary coldness and
formality in religion, 446, 447. Anil
against temptations to doubt the
truth of Christ, tlie Scripture, or the
life to come, 447 — 457.
Corbet (Rev. John), Funeral Sermoa
on, XVllI. 162-184. His cha-
racter, 185 — 189. Practical lesson
deduced from his example, 189 —
192.
Correction of children, to be used with
discretion, IV. 187, 188. Rules for
it, 188. To be submitted to by them,
195, 196.
CorrujUion, original and additional,
of man's nature, ignorance of, a
cause of falsely pretended knowledge,
XV. 155, 156.
Councils, no true general ones, but
those convened by imperial autho-
rity, V. 280. Observations on the
councils of the Komi-.h cluircl), XV.
85 — fc7. A general council not the
universal governor of the churcii,
K K
498
iNt)EX.
XIX. 139. Councils have no such
power as the Apostles had, 137.
Counsellors, duties of, XVII. 374 — 376.
Cousins- ger man, marriage of not un-
lawful, IV. 33, 34. Their duty,
when, after heing married, they en-
tertain doubts of the lawfulness of
their marriage, 34.
Covenant (Christian), defined, V. 39.
Tlie parties to it, ib., 40. The matter
of it on God's part, 40 ; and on man's
part, ib., 41. What are the terms of
it proposed by God, and where, 41,
42. The necessary qualifications of
it, on man's part, 42, 43. Its fruits
and benefits, 43. Its special reasons,
ib., 44. The baptismal covenant ex-
plained,44 — 47. Of renewing the cove-
nant, 47, 48. Who are sincere in the
Christian covenant, XVI. 161 — 163.
Covenant of grace, heartily to be con-
sented unto, II. 43, 44. Direction
for the present performance of it, 44
— 48. Sum of the covenant of God
with man, 200. The baptismal co-
renant, how to be explained to chil-
dren and servants, IV. 273—275.
Heads of it, V. 526. In what manner
a truly-converted man will covenant
with God, VII. 101—103.
Covenant (Church). See Church Cove-
nant.
Coventry, inhabitants of, dedication of
the third part of 'The Saint's Rest'
to, XXII. 359.
Covetottsness described. III. 70, 71.
The maUgnity of this sin, 71, 72;
and its worst sorts, XIX. 251. What
counterfeits of the contrary virtue
hide this sin from the eyes of world-
lings, III. 74 — 17. What false appear-
ances of covetousness cause many to
be unjustly suspected of it, 77 — 79.
Directions and cautions against it,
79—94.
Coxe (Mrs. Mary), funeral sermon on
the death of, XVllI. 91—100. Her
character, 101 — 105. Practical im-
provement of it, 105 — 112.
Coxe (Dr. Thomas), dedication to, of
Mrs. Coxe's funeral sermon, XVIII.
89, 90. Address to him and to his
children, 107—110.
Creation, the works of, to be regarded
with faith, XII. 181—183. Cate-
chetical history of the creation,
XVIII. 528—531 ; and explanation
of it, XIX. 66, 67. The creation of
all things out of nothing, vindicated
from infidel objections, XX. 434.
Creature, vanity and vexation of, a
motive to the love of God, II. 372,
' 373. Helps for discovering the
sinful love of. III. 262—264 ; and
for mortifying it, 264 — 268. How
far swearing by creatures is sinful,
493, 494. VVhether any and what
degree of religious worship may be
given to a creature, V. 468 — 472.
Credibility of history, observations on,
XIII. 376—378. Of the Gospel,
briefly proved, XIX. 41— 53. Proved
from the character of the spectators,
who were not deceived themselves,
XVIII. 436. Nor were the Apostles
and Evangelists deceived by others,
436 — 438. Nor are we deceived by
any false historical tradition, 438 —
443. The credibility of the Scrip-
ture history vindicated from all ob-
jections, XXI. 358—363.
Creed of profane men, heads of, II.
156, 157.
Creed of the Apostles, VII. 469. Its
use and authority, V. 528. Whether
really of the Apostles' framing, ib.,
529; XV. 68, 69. Their practice
imitated by the churches, V. 530.
Observations on the omission of the
clause respecting Christ's descent
into hell, by Mr. Baxter and others,
XIV. 380—386 ; and on the ancient
Western creed, 386—390. Cate-
chetical explanation of the Apos-
tles' creed, XIX. 61 — 121. Bre-
vity of the ancient creeds, XXIII.
143, note '.
Cross, the sign of, in baptism, whether
to be received in any case, V. 366.
See Crucifying, Glorying.
Crosses, external, directions to persons
labouring under, IX. 25, 26.
Crucifying of the World by the Cross of
Christ: — What is not the crucifying
of the world, by way of caution, IX.
344 — 349. In what respects the
world must be crucified to us, as to
the object, 349 — 362 ; and as to our
acts, 363 — 374. How we are to be
crucified to the world, 375. The
difference between this and natural
death, ib. Our undue estimation of
the world must be crucified, 376;
also oar inordinate agitations, 378 ;
and our affections, ib. Particularly
our love to the world, ib. ; our de-
sires, 379; expectations, ib., 380,
381; and our delight in the world,
381, 382. The contraries to those
affections must be crucified, as dis-
plicency and hatred, &c., 3i^2— 385.
Our inordinate labour for the world
must be crucified, 386. Plausible
objections to this stated and refuted,
387—389. How the cross of Christ
doth crucify the world, 381, How it
INDEX.
499
U dune by the cross as suffered by
Christ, 389—393; how by the same
cross believed in and considered, 393
— 395. And how by the cross which
we suflFer, in obedience and confor-
mity to Christ, 395 — 399. The abso-
lute necessity of being crucified to the
world, and the world to us, 399 — 402.
Uses of this doctrine, 402. First, to
inform us that it is tlie w^e. of the
cross of Christ to crucify tlie world,
406 — 411; and that wherever the
cross of Christ is effective, the world
is crucified, 412 — 414. Secondly,
what it is to be a Christian indeed,
and at what a distance real Chris-
tians are from the world, 414 — 456.
Thirdly, a use of exhortation, espe-
cially to gentlemen, 456 — 483. Di-
rections for successful crucifying
the world, 483. Make use of the
cross of Christ hereto, 483. Receive
not a false picture of the world, but
think of the creature truly as it is,
486. Crucify the flesh, which is the
master-idol, 488. Keep your minds
intent on the greater things of ever-
lasting life, 491. Understand the
right use of the creatures, and em-
ploy them accordingly, 4.92. Keep
sensible of the enmity of the world,
and of your danger, 495. Be much
iu the house of mourning, 496.
Study to improve afflictions, ib. Be
very suspicious of prosperity, and be
more afraid of the smiling than of
the frowning world, 497. Keep it
under mortifying means by keeping
a constant guard upon the senses,
505. And thoughts, 506—508. Make
uot worldly-minded men your com-
panions, 5U8. Fourthly, a use to the
sanctified, to use the world as a cru-
cified thing, by seeking it only as a
means to higher things, and not for
itself, 511. Be not too eager for it,
513. Suffer it uot to crucify you
with cares and sorrows, 515. Let it
not thrust out God's service, nor be
made an excuse for negligence in re-
ligion, ib. Use no unlawful means
to get the world, 518. Improve ill
for good, 521. Fifthly, a use of
consolation, with the benefits of be-
ing crucified to the world, 536 — 551.
Curiosity, presumptuous, in inquiring
into the secret things of God, to be
avoided, Xll. 172—174.
Custom, in sinning, a hinderance of
conversion, 11. 286, -287. Direction
against it, 2f{7, 288.
Customs, the evadiug of the payment
of, is a violation of the eighth coni-
niandiuentj XIX. 232.
D.
Damned, time, how esteemed by them,
111. 142, 143. Directions against
temp(ation, caused by the thought
why God will damn so many in hell,
XIX. 433—444. Objections against
the number of the damned being in-
consistent with the goodness of God,
XXI. 322— 32a. And against those
who live honestly and soberly, and
do nobody any harm, being damned,
330. Most of the world not damned
by God's will, without any remedy,
557—572.
Dancings, what opinion to be formed
of them, 111.622.
Danger, sinfulness of apprehending,
IX. 124—129.
David, Psalms of, lawfulness of usin^
them, V. 496. How they are to be
used, 497.
'Day of Grace' defined, III. 333.
Whether it may be said to be past,
3.34, 335. Is never past iu this life,
VI. 520.
DEATH, in what consists a readiness
for, XIX. 540. How much it is our
interest, 540—542. It is our chiefest
work. 542, 543. Directions for a
preparation for death, 287 — 292.
Pariicularly iu health, 543 — 558.
And in sickness, 558—564. Direc-
tions for a comfortable and peaceful
death, IV. 416— 420; XVIU. 7— 9.
Oijservations on death -bed repent-
ance, IV. 411, 412. The death of
relations, whether good or bad, how
to be borne, 449. Considerations
against inordinate grief for the death
of relations, 450, 451. Answer to
the doubts of those who lear death,
XI. 264— 266. Directions to be will-
iug to die, 267 — 273. Arguments
and helps agaiust inordinate fears of
death, 402-405. Directions how to
die by faith, XII. 574—578. Self-
iguorauce causes meu to neglect
preparation for death, XVI. 55.
Death the last enemy to be destroy-
ed, XVII. 527. How it is an enemy
to nature, 529, 530. To the soul,
530, 531. And to the work of grace,
531 — 537. Yet it is an enemy which
will be destroyed, 538. It is con-
quered meritoriously by Christ's
death, ib. Who contjuered death by
his resurrection, 538, 539. By the
gift of his justifying and sanctifying
grace, 539. Antidotes agaiust the
eumity of death : — First, Saving
faith, ib.y 540. Secondly, The par-
K K 2
500
INDEX.
don of our sins and the justification
of our persons by tiie blood and
merits of Christ, 541. Thirdly, Tlie
holiness of the soul, 541 — 543.
Fourthly, The gift of the Holy Ghost
as the Comforter of the saints, 5415 —
545. Death itself advantages our
felicity, 545, 546. It will be perfect-
ly conquered at the resurrection,
546, 547. Uses of this subject, 547
— 595. Directions for overcoming-
the fear of death, 562—576. Conso-
lation to fearful, doubting souls, 579
— 588. Points of resemblance be-
tween death and the separation of a
minister from his charge, XVIIl.
196 — 199. Points of dissimilarity
between them, 199, 200. It does not
annihilate the sou!, 263. The great
change effected by death, XIX. 529,
530. Benefits of meditating upon
death to ministers, 533, 534. And
to others, 534 — 538. The sinfulness
of being unwilling to die, XXII I.
191, 192. Infidehty of it, 192. It
betrays the coldness of our love, 194,
195. And that we are not weary of
sinning, 195, 196. It shows an in-
sensibility of the vanity of the crea-
ture, 197 — 199. Our dissimulation,
199, 200. Remedies against unwil-
lingness to die, 200 — 212. Answers
to objections, 213 — 217. Our sum-
mons to die, the fittest season for
meditation, 328— 331.
Debts, various cases of conscience
respecting the forgiving of, solved,
VI. 154— 158.
Decalogue, observations on, XIX. 158
— 160. Explanation of the preface
to it, 160 — 164. And of the ten pre-
cepts of which it consists, 164 — 253.
The lawfulness of kneeling at the
reading of, considered, V. 440. How
far binding upon us, XIII. 420. How
far the fourth commandment of it is
of perpetual obligation, 426, 427.
Whether every word in the decalogue
be of the law of nature, and whether
all that was of the law of nature,
■was of the decalogue, 504 — 507.
Decays of gi-ace to be diligently
watched against, II. 157.
Deceit by action, how far lawful, III.
531. And also the deceiving of
another by speech, 512, 513. Whe-
ther children, servants, or subjects,
being in danger, may use deceit to
conceal their faults, 533. Directions
for escaping deceit in matters of re-
ligion, V. 134—151. Whether all
deceiving of another is sin, XIX.
240.
Declining^ in religion, ditferent sorts
and degrees of, IV. .351—356. Signs
of it, 356 — 360. Directions to de-
clining Christians, 360 — 370. And
for preventing de('lension,371 — 378.
Defamation. See Slandering-.
Defence of truth against error, direc-
tions for,V. 139—151.
Deformed persons, how far they may
hide their deformity by their cloth-
ing, 111. 629-
-630.
Degrees of consanguinity, prohibited,
for marriage, XIX. 225.
Delay, a hinderance of conversion,
VII. 300. Caution against it, ib.,
301.
Delight in God, nature of, II. 403,
409. How much of it is to be hoped
for on earth, 409. Directions tor
delighting ourselves in God, 409 —
421.
Deinoniacs, why probably numerous in
the time of Christ, XX. 211,212,
The circumstances of Christ's heal-
ing one explained, 212 — 216.
Departing to be with Christ, XVIII.
253. Necessity of believing this
doctrine, 254, Its certainty mani-
fested, 260—298. How believers
depart, in order to be with Christ,
306. They depart from body and
life, yet it is far better to do so, ib.
From all the fleshly pleasures of this
life, yet best, 310. From the more
manly delights of knowledge and
books, 313. Of sermons, 318. Of
friends and conversation, 319. Of
God's word and worship, 321. Of
Theology, 322. Of notice of the af-
fairs of the world, 329. From our
service to the living, 331. Why such
departing is to be preferably chosen,
'337. It is better, as it is the fulfil-
ling of God's will, and as tending to
the perfection of the universe and
the church, 338. It is better to the
individual as respects his own feli-
city, 339. This proved by general
reasons from the efficients and
means, 340. The final reasons, 344.
The constitutive reasons from the
state of the believer's intellect, both
as to the intuitive manner of know-
ledge, and as to the matter of that
knowledge, 349. He will know God
better, and also his works, 357, 358.
And Jesus Christ, 359. And the
church triumphant, 360. And all
God's word, 362. Also God's pre-
sent work of providence, 363. The
nature and worth of mercies, ib.
Himself, body and soul, 364. And
his fellow-creatures, 366. From
what evils and dangers he was deli-
vered, 367. He will also be freed
IXlJliX.
501
from temptations of the flcsli, the
uorld, and the tlcvil, Mi'i. 'lliere
will be iiothiiis; in his will ai;ainst
Ciod, his iieijfhbouis, or himself,
ib. His will will be conformed to
God's will, ;570. He will bi;lioId
God's 5;lorions iinai^e in the perfec-
tion of God's ima<;e, ;}"'2. And the
church triuni|ihant, including Jesus
Christ, the angels, and holy souls,
373— 38y. And there will be belter
work in heaven than here, 3by —
394.
Deriding- of godliness, directions
against. III. 557 — 577.
Desire, sinful, how to be ascertained,
HI. '-'b8. Directions against it, 26!)
—277.
Despair or desperation defined, IH.
3J9 ; JX. 114, 115. In what cases a
duly, HI. 329. When sinful, 329,
330. Directions as^ainst sinful de-
spair, 330— 344. What is commonly
called desperation in Christians,
shown not to be so, IX. 115 — 120.
Arguments and heljis to patience
under temptations to despair, XI.
450—460.
Devil, or Saian, proofs of the exist-
ence of, from liis temi)tatious, XXII.
319, 320. From ap].>aritions, 320 —
324. IJy iH),s>e<sioiis and disposses-
sions of evil spirit>, 324 — ii27. And
by his contraits with witches, 327 —
329. Various appellations given in
the Scriptures to the devil, 11. 1159,
2(i0 ; XX. 337—339. The temptations
whereby he hindereth men's con-
version, stated, with the projjcr reme-
dies against them, II. t,2 — H8. How
lie works in tlie warfare against the
soul, 2(J1,262. The Christian's arms
against him, 2(J2, 2<)3. The matter
and grounds of his tem])tations, 2()3
— 265. His succours and auxiliaries,
and principal means, 265 — 268.
^^'hat instruments used by him, 268
— 270. How he labours to keep off
the forces of Christ, which sliould
resist him, 271 — 274. Christ's me-
thods against him, 274 — 276. Temji-
tations by the devil to particular sins,
with directions for preservation and
remedy, 276 — 284. His method in
a|)i)lying his i)repared baits, 285 —
309. And his temptations to draw
us off from duty, 309—324. The
activity of Satan, a motive for the
redeeming of time. III. 140. Direc-
tions against the sinful fear of, 302
— .S04. Deliverance from the power
of Satan, a benefit of conversion,
Vil. 190— 1".)3. Answer to the ques-
tion respecting the wickedness of the
devil, XX. 432—434. See EnmUy,
H.
Dice, playing with, sinfulness of, HI.
616— Gib. And for money, VI., 329,
330.
Diet, the proper measures of, for
quality, rpiantitv, and time, HI. 3(37
—392.
Dificulties in religion, not to discou-
lage us, II. 108—113, 136,137. Dif-
ficulties in Scripture, no bar to the
reading of them, V. 535. Some
causes of Scri])ture dilViculties ex-
plained, XV. 59 — 62. Directions to
the converted, against puzzling
dilHculties in religion, XIX. 415,
416.
Difference in judgment, in matters of
religion, rules for conducting, IV.
134, 135. Duty of a wife in case of
such difference with her husband,
155. The differences of the godly,
not about essetitials in faith or prac-
tice, XVI. 476—482. Refutation of
the objection against Christianity,
from the differences alleged to exist
among Christians as to the rule of
faith, XXI. 363, 364. And also con-
cerning the reasons and resolution of
their faith, 364, 365.
Dif'senre, excellency of, IH. (iOS —
607. Motives to it, 608—611.
Disagreements in matters of religion,
address to those who complaui of
them, XVI. 371—378.
Disciples oi Christ; how sorrow goeth
before joy with them, XVIIl. '-'01 —
209. Christ's death and depanure,
the cause of his disciples' sorrow,
209, 210. The sorrows of Christ's
disciples, short, 210—218. They
will be again visited by Christ, 211>
— 225. Who will turn their sorrow
int'i joy, 225 — 229. And their joy
shall be such as no niau can take
from them, 229, 230.
Disiipline in lamilies, nature of, IV.
66, ()7. In the church, ho.v far
Scrii)ture is the law or rule of it, V.
27 — 29. What power the civil nia«
gistrale has in it, VI. 53, 54. Ex-
hortation to the practice of ecclesi-
astical discipline, XIV. xxvii. — xxx.
Necessity of enforcing it, xxx., xxxi.
By whom it is to be performtd,
xxxii. — xxxvi. How it is to be ad-
ministered, 105 — 114. Importance
of disciidine, 117, 118. Pretences
alleged to justify the neglect of
church discii)line, 184 — 188. An-
swered 188 — 198. So much disci-
pline to be exercised as is dearly
502
INDEX.
their duty, 242—245. See also Mi-
nister, IV. 4.
Discontent, remedies against, III. 269
—277.
Discouragements iu religion, three
sorts of, II. 108, 109. Remedies
against them, 110 — 113.
Discourse, edifying, motives to, VI.
246—253. Directions for it, 254—
257. Wanton discourse to be denied,
XI. 165— 168.
Disobedience, sad effects of, a motive to
obedience, 11.211,212. The fruits
of former disobedience to be remem-
bered, 215.
Displeasure of God, the apprehension
of, no punishment like it, a criterion
of walking with God, XIII. 161, 162.
Disputation, rule for conducting it, for
confuting error, and defending the
truth, IV. 134, 135.
Dissensions between husbands and
wives, directions for avoiding, IV.
123—127.
Distinctions, minute, in some of Mr.
Baxter's works, his apology for, XV.
172.
Diversity, what, may exist among
churches and Christians, without
dissolving unity, V. 155, 156.
Divine, what it is to be truly so, II.
165. Whether divine things may be
discoursed on, by those whose hearts
are not sanctified, IV. 224—226.
Divines, sad effects of proud, unhum-
bled understandings upon, XV. 91 —
94.
Divinity, importance of understanding
the method of, II. 97, 98. The
question. Whether interest makes
their judgment in the cause of
faith more suspicious or more con-
temptible than other men's ? an-
swered in the negative, XXI. 590 —
593.
Divisions, what conduct to be pursued
by believers when they arise, II, 130
—134. The mischiefs of them, IV.
175. Christianity, in itself, not the
cause of them, VI. 79—92. Falsely-
pretended knowledge and faith, the
great plague and dividerof the Chris-
tian world, XV. 84— 107. Directions
to the converted against temptations
occasioned by the exi-tence of divi-
sions, XIX. 424 — 432. Various
causes of divisions, XXI. 404, 405.
The divisions of professing Chris-
tians into sects, no valid objection,
against Christianity, XX. 114, 115 ;
XXI. 374, 375. See Schism.
Divorce; — Whether husband and wife
may consent to be divorced and
marry others, IV. 159. Is the party
injured by the adultery of the other
bound to divorce, or left free, 160.
Is it the proper privilegeof the man to
put away an adulterous wife, or is it
also in the woman's power to depart
from an adulterous husband, ib.,
161 . May the husband put away the
wife without the magistrate, or the
wife depart from the husband with-
out a legal divorce, 161, 162. What
is to be done if both parties commit
adultery, 162. Or if one purposely
commit adultery, in order to be di-
vorced from the other, 163.
Doctrines, in what order to be preach-
ed, with their proofs, V. 121—130.
Heads of doctrine, in which all
Christians are agreed, 155. The
doctrines of a future state, and of
the Trinity, revealed in the Scrip-
tures, a proof that they are from
God, XXII. 318— 335. Summary of
the doctrines of Christianity, XXI.
159 — 162. The concise statement
of the doctrines of Christianity con-
tained in the sacramental covenant
of grace, 167. The image of God
visible in the doctrine of Christ, a
proof of its truth, 209—213. Alleged
difficulties in doctrine, no objection
to Christianity, 355 — 357.
Doing as we would be done by, extent
of the rule, VI. 289.
Dominicans, doctrine of, respecting a
physical, efficient, immediate prede-
termination, obliterates all divine
faith, XIII. 144, 145.
Dominion of God over us, duty of re-
membering, II. 203—207. On the
saving knowledge of it, grounded on
his creation and redemption, and
the practical uses thereof, XIII, 114
—120.
Doubting, causes of, among Christians,
XXII. 505. The weakness and
small measure of our grace, and its
remedy, ib. Looking more at the
present cause of comfort or discom-
fort, than at future happiness and
the way to attain it, 506 — 508. Tlije
mistaking of assurance for the joy
that sometimes accompanies it, 508.
They know not the ordinary way of
God's conveying these expected
comforts, 508, 509. The expecting
a greater measure of assurance than
God usually bestows, 510. The
taking up comforts in the beginning
upon unsound or uncertain grounds,
510,511. The imperfection of na-
tural reason, 512. Tlie secret main-
taining of some known sin, 512—514,
INDEX*
503
Growing; lazy in the spiritual part of
duty, 514 — 516. Tlie prevalence of
melancholy, 516, 517. Whether
doubtinfj liiiulers the performance of
a duty, il.MT. Doulits about sal-
vation removed, IX. 116— IJO. How
far a douhtin-r person may rest in
thejud»nieut of a minister about the
fate of his soul, XVI. 215—248.
Doubts respeciing the prevalence of
love to God or one's self, resolved,
11. 483 — 49;{. Directions to those
who are troubled » itii doubts respect-
ing; their sincerity and justification,
IV. 342—350. Douljt and troubles
caused by wilful disobedience, not
to be removed but by the healing' of
that disobedience, IX. 139—141.
The causes of doubtinjc to be carefully
distins^uished from causes of mere
humiliation and amendment, 219.
'J'wenty ordinary doubts removed,
220—259. The "Christian carefully
to disceru whether his doubts are
such as must be cured b)' the ronsi-
deratioD of i^eueral or special grace,
260 — 264. Directions how to live
by faith, under doubts about our
spiritual and everlasting state, XII .
490 — 504. Consolations to doubting
souls against the tear of death, XVI 1.
579 — 588. Directions to the con-
verted, against doubting the truth
of Christ, the Scripture, or the life
to come, XIX, 447 — 157.
Downatne (Bishop), testimony of, to
the use of the word, ' puritan,' XVII.
73.
Dreadfulness of God, and the effects
of the ku(jwledge thereof, Xlll. 151
-154.
Dreams, neither good nor sinful sim-
})ly in themselves. III. 469. W'liat
renders them really sinful, 470.
Directions against sinful dreams,
470-472.
Dress, inordinate attention to, a sinful
waster of time. 111. 159 — 161. See
Apparel.
Drinking to excess, directions against,
111.430-436. Drinking uf healths
unla»vful,4l8. And to be avoided, 433.
Drunketniess defined, 111. 399. Dis-
tinction between it and bibbing or
tippling, 401—403. Causes thereof,
403-406. Its sinfulness, 406-414.
Excuses for drunkenness exposed,
414 — 418. (Questions proposed tt)
drunkards, 419 — 430. Practical di-
rections against drunkenness, 430 —
436. How far a druuken man is
hound by a contract made when
drunk, VI. 293,294.
Dutits of religion, not to be corrupted,
II. 159, 160. Signs of pride in
religious duties, 111. 23—29. The
temptations of Satan to draw us off
from them, and remedies against
such temptations, 11.309 — 314. And
to frustrate holy duties, and make
them iueftectual, 314 — 320. The
duties of the converted pleasing to
God, VII. 200, 201.
Duty, performance of, how far hin-
dered by doubts, II. 337. A\ hcther
lawful to be performed by unlawl'iil
means, 341. Whether a certain
duty is to be forborne for an uncer-
tain sin, 342. Rules for the j)er-
forinance of duty, 345 — 351. A
great duty not to be omitted, though
there be a danger of committing a
small sin in performing it, 346 — 348.
DifTerent degrees of duty to be
ascertained, and the fittest season
fordoing it, III. 149. Importance
of beiriii provided for the perform-
ance of every duty which may occur,
154. Whether danger will excuse
from duty, and whcu, V. .35, '.HJ.
Di/ing- men, time how valued by. III.
132. See Death.
£.
Eur, uses of, HI. 363. Sins of it, ib.
364, 365. Danger of sinful use of
the ear, 366. Directions for its
government, 366 — 369.
Earth, the sin, folly, and danger of
seeking our rest on, XXIII. 177 —
186. Exjjcrience shows that there
is no rest upon earth, 186 — 191.
Eating-, e\ces>ive, what is, and what
is not, IV. 369 — 371. Its odiousness,
376 — 385. Directions and helps
against excessive eating, 385 — 390,
Rules for the measure of eating,
390—392.
Eden, situation of the garden of, XX.
435, 436.
Edijices, sumptuous, when they may
or may not be erected, VI. 369.
Edifying discourse, materials for, IV.
227,228.
Education, holy, of children, motives
to, IV. 105 — 116. Directions to
))arenls for educating their cliildren,
175—190. Bad education of children
a hiuderance of conversion, VII.
295. Exhortation toavoid it,295,296.
Egyptian Sorcerers, pretended mira-
cles of, examined, and disproved, X.
179.
Elder, duties of, to the younger, XV,
391,392. And of the younger to-
wards them, 392—397.
504
INDEX.
Elders, addressed by St. Paul in Acts,
XX. 28. who tliey were, XIV. 46 —
50.
Election, mistakes respecting God's
decree of, corrected, VII. 312 — 315.
The act of God, V. 331. Whether
the infapts of the faithful are elected,
ib. 332.
Elias, or Elijah, circumstances of his
appearins:, with Moses, at the trans-
fis;uratiou of Christ, considered,
XVIII. 467—470. Of what things
they discoursed, 470 — 477. The
design of their a))pearance, 477, 478.
Enemy, who is to be accounted sucTi,
VI. 469. Directions for the forgive-
ness of enemies, 142 — 154. With what
kind of love, and on what accounts,
an enemy is to be loved, 469. And
to what extent, 470. The question
of self-defence against an enemy
considered, and how far we may
hurt him, 471, 472. Whether kings
and states may love their enemies,
472. Motives to love and do good
to our enemies, 472 — 474. Directions
for this purpose, 474 — 476.
ENMITY.
I. Enmity of Christ : — His doctrine and
works against Satan's kingdom, how
it proves that Christ and his disciples
performed their works solely by the
power of God, XX. 253, 254. Proufs
of Christ's enmity to Satan, from his
nature, interest, design, and works,
319, 320. Illustration of the nature
of this enmity, 321, 322. Two
armies formed under two generals,
323—326. Nature of the conflict,
326, 327, Christ conquereth for us,
when we suffer, 328, 329. Christ's
personal conflicts and conquests,
and enmity against Satan, developed,
330—352. What helps and en-
couragements he gives his followers,
352 — 354. His successes against
Satan, 354 — 358. Character of the
officers in his army, 3.')8. Of his
soldiers, 359. And their armour,
ib. Christ alone successful against
Satan, 360, 361, Practical uses of
this doctrine, 375 — 377. Directions
for carrying on the conflict success-
fully, 377— 379.
II. Enmity of Satan against Christ
and his disciples, proved from his
nature, design, interests, and ac-
tions, XX. 254, 255. From his
transactions with witches, 255 — 271.
By possessions and other violence
on the body, 271. By apparitions
and voices, 272, 273. By his en-
deavours to bring the world to
idolatry, with the success, 274 — 277.
By his incessant endeavours to raise
heresies, and by the power by which
he animateth them, 277—287. By
the introduction of Popery, 288—
290. And of Mahometanism, 291,
292. By renewing heresies unto
this day, 292—296. By stirring up
church governors in England against
learned and exemplary ministers,
296, 297. Kindling sects here, 298
—300. Satan's enmity further proved
by open persecutions by Jews, gen-
tiles, heretics, and Papists, 301 —
311. By the inbred enmity in the
hearts of all the servants of Satan
throughout the world, against the
kingdom and subjects of Christ, 311 —
314. By theresistance and obstinacy
against all means which should per-
suade them to turn to Christ, 314—
316. And by the contrary precepts
and persuasions of Satan, 316 — 319.
Entertainments, expensive, sinfulness
of, VI. 365, 366.
Eguivocation, how far lawful. III. 532,
533. Its sinfulness, XIX. 239.
Error, particular directions and cau-
tions against, V. 139—151. Con-
tracts made in error, how far
obligatory, VI. 292, 293. Errors
about God and the necessary matters
of salvation, removed by conversion,
VII. 28 — 32. Self- ignorance the
cause of errors, XVI. 52.
Esau's rejection considered and ex-
plained, III. 334.
Essentials of doctrine in which all
Christians are agreed, V. 155. Ex-
planation of them, 525— .'J27. No-
thing to be made essential but
wliatGod has made necessary, 188,
189. Whether a man may be saved
who believes all the essentials of
religion, coming to him by verbal
tradition, without the knowledge of
the Scriptures, 533, 534. ^ What is
the essence of holiness, XVI. 202.
And of sanctilication, ib. 203.
Estates of men greatly differing, fitted
with temptations by the devil, II.
278.
Eternity, nearness of, a motive for
redeeming time. 111. 135, 136. Of
the saving knowledge of the eternity
of God, and its effects, XIII. 35—50.
The eternity of the saint's rest,
XXIIl. 168—171.
Eve, temptation of, explained, XX.
436,437.
Everlasting- life, doctrine of the apos-
tles' creed concerning, explained,
XIX. 116—121.
Evidence, historical, credibility of,
XIII. 376— 378. Its vast importance
INDEX.
505
demonstrated, 408 — 414. What evi-
deucc will be adduced against
niaukind at the day of judKiiieiit,
XVII. 434 — 450. Human faith may
Hot have physical eviilence, X.\.
123 — 12f<. Superiority of the evi-
dences of the Christian rch^ion,
XXI. 180. Directions for studyinjj
them,Xll. 141—147. Wliether any
Concurrence of moral tviileiice, at
lea^t such as the (jospel has, truly
amounts to natural or certain evi-
dence, XXII. 581— 589.
Evil-spealtiug, cases of conscience
respecting, VI. 386-390. Direc-
tions ajjainst it, 391 — 394. The
sinfulness of evil-speaking, 3i)4 —
397.
Evils of life, a perfect cessation from
in heaven, XXII. 47.
Examination, not forbidden, but in-
vited by the Ciospel, XXI. 35 1.
Whether a pastor may examine his
))eople before the Lord's supjjt-r, V.
44'). See also Lord's Supper, II.
Example u{ great men, vast importance
of, II. 73. Of Christ, directions for
imitating, 223— 230 ; Xll. 193—200.
The good examj)le of parents to be
imitated by children, IV. 197—199.
The examples mentioned in the
Scriptures to be cautiously taken
for precepts, V. 145, 146. How to
know what examples related in
Scripture are of universal obligation,
and what not, 519 — 522. Scripture
examples, how to be understood,
XII. 231, 232. Wherein consists our
imitation of the example of the lives
of the saints on earth, 570, 571,
Special importance of exam|)le to
ministers, XIV. 58 — 60.
Excommrinication, power of the people
in, V. 404, 405. Remedy of a man
who is injuriously excommunicated,
406. The case considered, of a
pastor excommunicating a man,
with whom the j)eople will not for-
bear communion, 442, 443. Whe-
ther the whole, or the greater part,
of the church may be excommuni-
cated, 443, 444. If a church have
two pastors, one of whom excommu-
nicates a man, and the other al)-
solves him, what the church and the
dissenter should do, 444. For what
sins a nian may be excommunicated,
445. Of the power of the king in
excomntunication, VI. 55, 56. The
question. Must an excommunicated
person be loved or not .' considered
441.
Excuses, various, of sinners at the day
of judgment exposed, XVI 1. 451— 474.
Exiiortation, form of, to the ungodly,
when sick, IV. 452 — 464. And to tlie
godly, 465 — 480. Motives to C:hris-
tiau exhortation, VI. 246 — 254.
Special directions for exhortation,
for the good of others, 257 — 263.
How we are privatt;!y to exhort
others to seek the rest of the saints,
XXlll. 7>j. Sincerely and speeilily,
77. Compassionately, 78 — y\). Witli
all possible plainness and faithful-
ness, 80, 81. Also seriously, zea-
lously, and eftectually, 81—83. With
prutlence and discretiou, 84. And
backed with the authority of God,
H5. Repeatedly, 86. Strive to bring
all exhortatiim to an issue, to.
Exhort by example as well as by
words, 87. How we are to exhort
men to profit by public ordinances,
87 — 94. Objections and hinderances
to the work of exhortation, stated
and refuted, 94 — 104. Fourteen
motives to animate to exhortation,
104 — 114. Advice to various classes
specially to undertake this exhorta-
tion, 114 — 119. Particularly minis-
ters of the Gospel, 115—145. And
l»arents, 145 — 155.
Experience, human, no warrant for
deducing doctrinal certainties, XV.
58.
Expenses, unnecessary and extrava-
gant, how far to be tolerated by a
superior, IV. 173, 174.
Experience of others, a means of
strenj;thening the believer's appre-
hensions of the probability of sal-
vation, IX. 107—111. Christian
experience, the wav to attain a lirm
belief, XX. 202-205.
Extemporary prayer, advantages and
disadvantages of, V. 422—126.
Rules for determining whether it be
preferable to forms of prayer, 427.
Extremes to be repented of, and
avoided with fear and caution, lest
we run into the contrary extreme, II.
126, 127, 301,302.
Eyes, uses of. III. 359. Of what sios
they are most in danger, 360. Par-
ticular directions for tlie government
of the eyes, 360— 363.
F.
Faction, whether religious or secular,
to be avoided, VI. 391.
Factors, living among infidels, or in a
popish country, cases respecting,
stated and answered, VI. 332 — 33((.
Directions to factors, 344 — 348.
Faith, articles of, the uses and ad-
506
INDEX.
vantages of, V. 531, 533. They may
be lawfully subscribed, 541, How
far human faith conduces to divine,
V. 127—130.
FAITH, saving, importance of under-
standing the true nature of, IX. 43
— 46". And of performing the con-
dition of it, by actual believing, 46
—48.
I. Nature of Faith -.—VihBX it is, II.
172; Xfi. 9—12. Not human but
divine, XXI. 357, 358. The grounds
of the certainty of faith, XII. 12 —
Ifi. Why God will have us live by
faith and not by sight, 16 — 18.
Practical uses of this subject, 18 —
28, 33—53. Directions for the
strengthening of faith, 85 — 88.
Natural truths presupposed to be
considered, 88 — 90. Twelve direc-
tions for the confirmation of our
faith, 1.38—149.
II. Evidences of Faith : — The true
method of inquiry into the super-
natural evidences of faith, and the
rules therein to be observed, XII.
91 — 100. The evidences of faith
briefly stated, 29 — 31. The proper
evidence of faith, the Spirit and
image of God himself, 100-103.
The image of God's wisdom on the
Christian religion, 103-112. The
image of his goodness and holiness,
112—118. Andhis power, 119— 127.
The means of making known all this
to us infallibly. 128—138. Real
meaning of the assertion that faith
hath no evidence, XV. 45, 46.
III. Liferf Faith, briefly defined, 1 1.
171, 172. Living by faith a remedy
against temptations, II. 286. Twenty
general directions for living by
faith, XII. 150—169. How to live
by faith in God, 169—188. Faith
in God an important mean for the
right government of the senses. III.
347, 348. The life of faith, as
exercised upon Christ, explained, II.
173 — 188. Directions how to live by
faith on Christ, XII. 189— 201. The
life of faith, as exercised upon the
Holy Ghost, explained, II. 188—198.
Directions to live by faith on the
Holy Ghost, 201—224. How to
exercise faith upon God's command-
ments for duty, 224—232. How to
live by faith upon God's promises,
233—287. How faith must be ex-
ercised upon God's threatenings and
judgments, 287 — 296. How to ex-
ercise faith about pardon of sin and
justification, 297—311. Pernicious
and dangerous errors detected which
hinder the work of faith about our
justification, and the contrary truths
asserted, 311 — 351. Doctrinal di-
rections how to live by faith, in order
to the exercise of other graces and
duties of sanctification and obedience
to God, 351 — 356. Practical direc-
tions how to live by faith a life of
holiness or love, 357 — 363. Of the
order of graces and duties, 363 — 405,
How to use faith against particular
sins, 405 — 415. How to live by
faith in prosperity, 415 — 433. And
to escape the pride of prosperity,
433 — 452. How to escape the sin of
fulness or luxury by faith, 452 — 460.
How to conquer sloth and idleness
by faith, 461—477. How by faith
to overcome unmercifulness to the
needy, 478 — 490. How to live by
faith in troubles of conscience, and
doubts or terrors about our spiritual
and everlasting state, 490 — 505.
How to live by faith in the public
worshipping of God, 505 — 513. How
to pray in faith, 51.3 — 516. How
to live by faith towards children and
other relations, 516— 521. How by
faith to order our aff'ectious to public
societies, and the unconverted world,
521—525. How to live by faith in
the love of one another, 525 — 541.
How by faith to be followers of
the saints, 541 — 574. Huw to die
by faith, 574—578. How by faith to
look aright to the coming of Jesus
Christ in glory, 579 — 591.
Falling away from the truth, the seve-
ral steps of, IV, 352, 353.
False speaking, what, is a lie,XIX, 239,
240. See Lying.
False witnessing, sinfulness of, XIX,
•243,
Family, defined, IV. 50. Christian
families are sanctified to God, 58.
And dedicated to Him, 60. Direc-
tions for the holv government of
families, 90—96, ' XIX. 483—489.
Special motives to persuade men to
the holy government of their fami-
lies, IV. 96. It is a considerable part
of God's government of the world,
97. As an ungoverned, ungodly fa-
mily is a powerful means towards the
damnation of all its members, 98.
The happiness resulting from a holy
well-governed family, ibid. 99. It
propagates the fear of God from ge-
neration to generation, 99, 100. Is
a preparative to a holy and well-
governed church, 100, 101. Well-
governed families tend to make a
happy state and commonwealth, 101,
102. Preserve religion in times of
public neglect or persecution, 102,
INDEX.
507
103. Family tlutics may be per-
formed without exception or opjiosi-
tion from others, lOii. Well-jfoveni-
ed families, hoiiourahle aud exem-
plary to others, ibid. 104. Are blessed
with the special presence and favour
of God, 104,10.1. Directions for spend-
ing a day well with a family, XIX.
501, 502. And for each particular
member of a family, how to spend
every ordinary day iu the week, IV.
230— 2;W. And for the holy spending
of the Lord's-day in families, 240 —
251., XIX. 507—509. Brief direc-
tions for them, about the sacrament
of tlie body and blood of Christ, IV.
312 — 342. A catechetical manual for
the instruction of families, XIX.
10—292. The duty of family teach-
ing,210.
familti fVorship, brief directions for,
XIX. 502, 503. All sorts of divine
worship not prohibited in it, IV. 51.
Family worship is of divine institu-
tion, 54 — 56. Obligations of families
to perform it, 5fi, 57. Different parts
of family worship; — First, Teaching
the Scripture, and how it is to be con-
ducted, 58, 59. Nine arguments for
this part of family worship, 59 — 66.
Secundly, Family discipline, 66, 67.
Thirdly, Solemn prayer aud praises
of God, supported by twenty argu-
ments, 67—83. Objections to family
worship, stated and refuted, 83 — 86.
The frequency aud proper seasons of
family worship, 86 — 90. Special di-
rections lor family prayer, 309, 310.
A form of prayer for families, morn-
ing and evening, VII. 453 — 455.
Fumily of Love, tenets of the sect of,
XX. 295.
Farewell Sermon of Mr. Baxter at Kid-
derminster, XVIII. 196—237.
Fashions, the following of, how far law-
ful, III. 632.
Fast, whether one mav be observed on
the Lord's-day, V, 432. Whether it
is lawful to observe stated times nf
fasting imposed by others, without
extraordinary occasions, 454, 455.
Particularly the fastof Lent,455, 456.
Directions for observing private fasts,
XIX. 527, 528.
Father; — Of the saving knowledge of
God as our Father, and the effects
thereof, XII. 129—135.
Fathers of tlie Christian Church, opi-
nions of, on the nature of the sin
against the Holy Ghost, XX. 217—
220. And whether it is remissible,
223.
Faults of others, iu what cases they are
to be disclosed, VI. 389, 390.
Favour of men, directious against over-
valuing, II. 548—576.
/■>«;• defined, 111.299. Its objects, i/y.
When sinful, 300. Directious against
the siufiil fear of God, 300-302. Of
the devil, 302 — 304. And of men,
305—316.
Fears, perplexing, not to overwhelm
believers, II. 142. Christianity af-
fords the more powerful supports
against the fear of death, XXI. 179.
Feasting, needless and tedious, a sin-
ful waster of time, HI. 159, 169.
Fellow- Servants, duties of, to one an-
other, IV. 220—223. Directions for
their holy conference or conversation,
224—229.
Ferveticy in prayer, how to be main-
tained, IV. .306— 308.
Festivals, other than the Lord's-day,
whether and how far they are lawful,
XIII. 463—466.
Ficinus (Marsilius), account of the ap-
parition of, XXI. .593, 594.
Filthy talk, special directions against,
III. 552—554.
Finding of things lost, cases of ecu-
science respecting, VI. 330 — 332.
First Cause of all things, the necessary
existence of, proved, XX. 465-472.
What that First Cause is, in itself,
472—489.
F/a«ej;y, sinfulness of, 111.482. The
love of tlatterv, a sure mark of self-
ignorance, XVI. 63—65.
Flesh, import of the term explained,
III. 95 — 99. Its desires and plea-
sures to be mortified, II. 143 — 145.
VllI.144-147. What flesh-pleasing
is unlawful, III. 99—104. Wherein
consists the malignity of this sin,
104 — 112. Delusions of men on this
subject exposed. 113, 114. False
signs of it, which cause men to be
%vrongly accused of this sin, 114.
Directions and remedies against it,
115 — 119. The conflict between the
flesh and the Spirit explained, Xll.
221, 222. Objection urged by the
flesh against afflictions refuted,
XXIII. 66-70.
Flock, what is meant by, in Acts, xx.
28. XIV. 53. Every flock ought to
have its own pastor, 75, 76. And
must not be greater than ministers
can oversee, 76 — 78. All the flock,
and every individual member thereof,
are objects of pastoral care, 81, H2.
How ministers are to take heed of
the flock ^—Sci: Minister, IV. 2. 4. (5.)
Follorving of Christ, what it is, XVIII.
127. Uses of this doctrine, 128—132.
Fonts, whether holy, and what rever-
ence is due to them, V. .569, 570.
5 OS
INDEX.
J<ood, dressing of, in what case not
unlawful on the Lord's-day, Xlll.
452, 453.
Foots, proved to be destroyed by pros-
perity, fnun Scripture and experience,
XVIJ. 1^7—106. How ihey sue de-
stroyed, 1(17— lOy. Practical uses of
the doctrine, 109—117.
Forgiveness of enemies, directions for,
VI. 142—154. Solution of various
cases respectini^ the forgiving of in-
. jurifs and debts, 154— IW. The
doctrine of the apostles' creed con-
ceriiinjc the forgiveness of sins, ex-
plained, XIX. 102—108. Explana-
tion of the petition for forgiveness of
sins in the Lord's-prayer, 152 — 154.
Form of Prayer, whether lawful, IV.
291. Whellier those forms be law-
lul which are prescribed by otliers
and not by God, ib. See Prayer.
ForninlUti in religion, caution against,
XIX. 447.
Fornicaiion, sinfulness of. III. 436 —
446. Various approaches to it, XIX.
222, 223. Directions and cautions
against it, III. 446—451. What
satisfaction is to be made by a for-
nicator, VI. 516, 517.
Fraud, directions and cautions agaiust,
VI. 273—279.
Freedom of God, nature of, XIII. 135,
136.
Free-TVitl, how we have it, X. 88—91.
Friendship dt^imd, VI. 455. The law-
fulness of special friendship proved,
455, 45f). \Vheiher we may have
more than one bosom friend, 456 ;
or a man may take another bosom
friend, who hath a pious wife, 457.
Whether such bosom friend may be
changed, 458. The nature of true
friendship, 457, 458. The danger of
loving a bosom friend too much,
459—462. What qualihcations should
direct us in the choice of a friend,
463—465. Directions for the right
use of special friendship, 465—469.
Arguments and helps to patience un-
der the loss of friends dying in pain
and misery, XI. 411—413. And
under that unkindness and injury of
friends, 415 — 419. Why Christians
must expect, by the forsaking of their
I'riends, to be conformed to Christ,
XIII. 288—298. The aggravations
of being forsaken by friends, 299.
Consolatory considerations on being
forsaken by friends, 300 — 307 ; and
, on their death, 311— 316. Whether
we shall know our friends in heaven,
.316, 317 ; or have any more comfort
in present friends than in others,
318—320.
Frugality definedj VI. 364, How far it
is a duty to be frugal in small mat-
ters, 373.
Fruition of God, a part of the Saint's
Hest, XXII. 49—69.
Fubiess, in what case sinful, XII. 452 —
456. The sinfulness of bestowing
too much time upon it, 455. Why it
is so much condemned by God, 457,
458. Dn-ections how to escape this
sin by faith, 459, 460.
Fundamentals of doctrine, how to be
knowu, V. 524 — 527. Fundamental
points in which all Christians are
agreed, 155. The importance of fre-
quently insisting upon them, XVII.
341.
Funeral Sermons: — On Mrs. Elizabeth
Baker, XVII. 527—595. On Mrs.
Mary Hanmer, XVIIl. 10-57. On
Mr. Henry Stubbs, 61-85. On Mrs.
Mary Coxe, 91 — 118. On Henry
Ashurst, Esq. 124—160. On Mr.
John Corbet, 162—198.
Furniture, pompous, wl)en to be ac-
counted prodigality, VI. 371.
Future .State briefly demonstrated,
XX. 78, 79. Twenty queries for the
cpnviction of a future state of hap-
piness to the godly, and of misery to
the ungodly, X. 155 — 174. Ignorance
of the life to come, caused by self-
ignorance, XVI. 40. The revelation
of a future state of happiness or
misery in the Scriptures, a proof of
their divine authority, XXII. 318 —
333. A future state of retribution,
proved from natural religion, XXI.
57 — 87. And by Satau's compacts
with witches, 87. By apparitions,
88. By Satanic possessions, 88 — 90.
My subtle temptations, 90 — 92.
GJLJTIJNS, account of the fal?e
doctrine propagated among, XX.
I, 2. St. Paul's address to them in
Gal. iii. 1, 2. Explained, 2—9.
Games, inordinate, a sinful waste of
lime. III. 165. See Recreations,
Garning, a sinful recreation, III. 616.
Cases of conscience respecting, de-
termined, VI. 323—330.
Genealogy of Christ, alleged contra-
diction in, refuted, XXI. .547.
Genesis, some alleged difficulties in the
hook of, explained. XX. 434—437.
Particularly in the first chapter, XXI.
349,350.
Gestures, the fittest for public worship
considered, V. 441,442.
Gifts, ministerial, of others, whether
they may be made use of by a miuis-
INDEX.
509
ter, V. 418—120. Tlie reputation of
gifts and spiiitual abilities, how to
be.leiiied, XI. 284— 28'J.
Glf>ri/i/ino- of God, defined, II. -IIM.
Geucral directious for glorifying God,
XVil. :i71— 375. Directions for glo-
rifviiig" God witli the heart, II. 4.>.'i —
4.'-58. iJy our tongues particularly,
4.'i8 — 448 ; and by our lives, 448 —
458. How God is glorified by our
works, XVI 1. 192— Ii*4. By what
works, iy4, i;)5. And in body and
.spirit, 34'), 347. The character of
one who glorifies God delineated,
11)5 — 227. Who are urged to glorify
God, on the ground that he hath
bought them, 347 — 349. Exhoriation
to glorify God, 349-370.
Cluri/intf in the cross of Christ: — In
what a Christian may and must
glory, IX. 552 — 55". Confutation of
the Antinomian mistake, which tells
men that they must not glory nor
fetch their comforts from any thing
in themselves, 557 — 5(i2. Discovery
of their error, who can glory in the
state of exaltation, but not of cruci-
fixion, 5()2 — 5()(). Twelve reasons
against glorying in ourselves, bCi(J —
570. Glorying in any thing save the
cross of (.:hrist and our crucifixion
thereby, is a thing which the soul
of a Christian should abhor, 572.
What is not excluded, 572 — 574.
What is excluded, 574 — a7'J. Chris-
tians to take heed in what respects
they gloiy i" spiritual mercies, 580
— 582. Glorying, when inij)roi)er,
and when lawful, XVIII. 16.1, KM.
Divine revelations, ac(iuainting tlu-
soul with heaven, are matters of
glorying, 165, 1()6.
Glori/, frequent believing views of, the
most precious cordial in atUictions,
XXlll. 242—248.
Gluttoiii/, defined, 111. 3'!!). In what
cases it is or is not sinful, 369 — 371.
Its causes, 371 — 376. Its great sin-
fulness, 376 — 385 ; particularly as a
waster of time, 163, 164. Directions
or helps against it, 385 — 399.
Gtjinn (Mr. Serjeant) dedication of an
Assize Sermon lo, XVII. 337 — 340.
Gnostics, notice of the heresy of, XX.
284.
GOD, definition of, XXII. 50, and
note '. The being of, brielly proved,
11. 7, and 7toie. This, a matter of
natural revelation, 172, 173. The
necessary existence of a first cause
proved, acconling to natural religion,
XX. 465 — 472. 'Ihe nature and at-
tributes of God, 472—489. Of Clod,
as related to his creature?, especially
to man, and as his owner, 489 — 492 ;
II. 201. Of man's relation to God,
as his owner, II. 203 ; XX. 493-495.
Benefits resulting from the know-
ledge of God in this relation, II. 204
— 206. Relatitm of God to nian, as
his moral governor, XX. 495 — 522.
Of man's subjection to God, or rela-
tion to him as our Ruler, XXI. 1 — 5.
Of God's particular laws, as known
in nature, 5 — 17. Of God's relntion
to man, as his Chief (iood, 17 — 38.
Of man's relation to God, as his
Father, or Chief Good, and conse-
(|iient duty in that relation, 38 — 52.
What natural light <leclarcs of the
mercy of God to sinners, 122 — 130.
The government and end of God in
creation, 11.8. He is the begiuning,
the way, and the eiul of religion, 11.
165, 166. Seventeen general direc-
tions lor walking with God in a life
of faith and holiness, 170 — 458.
WMiat acts we are to exercise upon
Goil, 202. Helps to self-iesignation
to God, 206, 207. 'I'he duty of sub-
mission to God, as our Sovereign and
King, explained, 207, 208. Special
directions fortius ])urpose, 207 — 221.
Directions for loving God as our Fa-
ther aiul Felicity, 353 — 395. Fur
trusting in him, 400 — 108. For de-
lighting in him, 408 — 421. For
thankfulness to him, 433, 434. For
glorifying him with llu- heart, 435 —
438. For praising him with our
tongues, 438 — 448. For glorifying
him in our lives, 448 — 458. Doubts
respecting the prudence u{ love to
Gild or ourselves resolved, 4'<'/S — I9,'i.
The ])leasiug of (iod our business,
safety, and content, 573 — 575. Bene-
fits thereof, 575, 576. Signs of priile
against God, HI. 11 — 23. Imjort-
ance of living under a sense of the
government of God, 150, 151. Con-
stant obedieiu'e to him a remedy
against evil thoughts, 175, \7l>. A
sense of bis omnipresence a |)revcnt-
ive of such thoughts, I7(>, 177. A
sense of liis love a means of furnish-
ing the n»ind with good thoughts,
185, 186. Directions against the sin-
ful fear of God, 300, .'^12. The name
of God, when taken in vain, 501, 502.
Directions for avoiding this sin, 502
— 507. God blesses well- governed
families with his presence and fa-
vour, IV. 104, 105. 'I'he special du-
ties of children and youth towards
God, 199—203. Errors respecting:
God removed in couversioti, Vll. 2r!
— 32. Keciinciliation to (iod one of
the benefits of conversion, 197. Dc-
510
INIJEX.
lineation of his wisdom, as displayed
in the Christian relij^ion, XII. 103 —
112. Of his goodness and holiness,
112— 118; and of his power, 119—
127. How to live by faith in Him,
169—188. To be acknowledged as
ourtotal benefactor and ultimate end,
177, 178. How God is present with
believers, XIII. 321. By his gracious
fatherly presence, ih. Sufficiently, to
do ihem good, 322 — 324 ; also for
holy converse, 324 — 326". Import-
ance of having a true conception of
God, as he must be loved, XV. 269 —
273. God, how manifest in the flesh,
XVIII. 435. Justified in the Spirit,
435, 43f;. Seen of angels, 443, 444.
Preached to the Gentiles, 444, 445.
Believed on in the world, 445 — 449.
Received up into glory, 449, 450.
Short meditations on the shedding of
God's love abroad on the heart by the
Holy Ghust, 503—518. The doctrine
of the Apostles' creed, concerning
God, explained, XIX. 61— 67. Why
•we address God as 'Our Father,' in
the Lord's prayer, 124 — 127. The
hallowing of God's name explained,
128 — 134. How we pray that his
kingdom may come, 134 — 144. How
his will is to be done, 145 — 147. Ex-
planation of the first commandment
in the decalogue concerning God, 164
— 171. How his name is taken in
vain, 179 — 185. The nature and
works of God fully revealed only in
the Christian religion, XXI. 171,
172. His image visible in the doc-
trine and person of Christ, 206 — 213.
See Knowledge of God, ff^alkiiigwith
God, IVorsMp.
Godfatliers, the true meaning of, in
baptism, V. 338, 339. Whether it is
lawful to make use of them, 339,
340.
Godliness described, X. 12—19; 504—
507. Its nature and excellencies,
II. 134, 135. The life of godliness,
what, 171. How Satan would make
it seem troublesome and ungrateful,
by difficulties, 136, 137. By various
sects, 137 — 139. By practical scru-
pulosity, 139. By setting young
Christians upon overdoing, by their
own inventions, 140, 141. By per-
plexing fears and sorrows, 141, 142.
By unmortified lusts, 142. By actual
sins, 143. By ignorance of the cove-
nant of grace, ib. Who they are that
profanely deride, scorn, or oppose
godliness, III. 557—565. Aggrava-
tions of their sin, and its importance,
565 — 572. Directions against it, 572
—577. A fidl answer to the coQimou
reproach, that professors of godlin^s
are the most covetous of all, IX. 528
— 536. Contempt of godliness re-
buked, X. 9—12. Signs of true
godliness, 20 — 22. Confutation of
the objection of those who say that it
never was a good world since there
was so much godliness and so much
preaching, 206 — 221. Who are
malignant enemies to godliness, 504
— 519. Undeniable reasons against
malignant enmity to serious godli-
ness, 520 — 537. The reputation of
godliness, how to be denied, XI. 291
—298.
Godly, who are such, II. 165. The
difference between them and the un-
godly, an evidence of the truth of the
holy Scriptures, 499, note. Direc-
tions to these, when sick, for a safe
departure, IV. 412 — 414. Tempta-
tions to which they are specially
exposed, 414 — 416. Form of an exhor-
tation to them, 465 — 480. Questions
of conscience respecting love to the
godly, VI. 436 — 444. Directions for
loving the godly, 444 — 446. Motives
or meditative helps to them, 446,
447. Directions for such as are de-
sirous to be sincerely and soundly
godly, X. 22—26. Reproof of the
godly for indolence in seeking the
saint's rest, XXII. 450—455.
Good, etymology of the word, XVII.
291. The doing of good the duty of
ail, and to be studied by Christians,
IX. 182—189; XVII. 292. To
whom we are to do good, 293, 294.
What is the good which we must
do, 294. Qualifications for doing
good, 295. Rules to be observed
in doing it, 295 — 300. Impedi-
ments to doing good, 300 — 303.
What is to be done by him who
would do good to many, 303 — 318.
Motives to doing good, addressed to
various classes, 319 — 333.
Goodness of God vindicated, with re-
S|)ect to the doctrine of reprobation
anddamnation, VIII.5J1— 533. The
infinite goodness of God, proved,
XX. 480—482. Benefits resulting
from the consideration of God's
goodness, IX. 27 — 30. Objections
to it answered, 30 — 32. View of the
goiidness of God, as displayed in the
Gospel, XII. 112 — 118. On the
saving knowledge of the goodness of
God, and its eftects, XIH. 71—81.
Good works, doctrine of, explained, II.
321—324 ; IV. 479. In what order
to be done, 482, 483. Directions for
performing them, and for doing
good, II. 324—332} VI. 503-507.
INDEX,
511
Catalogue of good works, offfred to
the consideration of the rich, IX.
cccxxxi. — cccxxxiv.
Gospel, with its histories, proved to be
divine, V. Ii4— 12fi. The lawfulness
of standing up at the reading of the
Gospel considered, 440. Fifteen
queries for the conviction of infidels,
that the Gospel is the infallible word
of Go.l, X. 175 — 183. The common-
ness of the Gospel, a cause why men
make light of Christ, XVI. 517.
Summary of the evidences of the
Gos])el, as a divine revelation, XIX.
33 — 53. The propagation of the
Gospel, a proof of the truth of the
Scriptures, XXll. iiOo— 307. And
also the preservation in the world,
307—309. The unbelief of the Jews
no valid argument against the
Gospel, XXI. 257. See Christian-
ity.
Government (civil), nature and causes
of, VI. 23—27. Examination of tiie
theory, that the people are the source
of government, 27 — 3(). Is the civil
governor a judge in controversies of
faith or worship, 53, 54. Christi-
-anity, the greatest help to govern-
ment, 87— 91 ; XXI. 366. And the
most excellent rule for government,
XXI. 175.
Government of the Church, what is de-
termined in Scripture respecting it,
and what not, V. 28. Wiiether any
form of it be of Divine institution,
373— 3ry. Whether any forms of
church-government may he invented
by men, 380-395. The true nature
of pastoral church-government, 395
— 397. Whether any part of it may
be deputed to or performed by a
layman, 397 — 399. The true sense
of the distinction of pastoral power
in foro interime et e.rteitore, 400,
401. In what sense the magistrate
only is said to have the external go-
vernment of the church, and tlie
pastors the internal, 401, 402.
Grace, means of, directions for the
constant use of, 11. 48 — 51. The
first degrees of grace or gifts, not to
be estimated too highly, 102, 103.
Time and diligence necessary to
growth in grace, 103, 104. Evils of
thinking too highly of our attain-
ments in grace, 105 — 108. Caution
lest grace degenerate into counter-
feits or formality, 157—159. What
constitutes the 'day of grace,' III.
333. When it may be said to be
past, 334, 335. Whether grace is an
effect of baptism, V. 3ob— 361. Ne-
cessity of seeking increase of grace,
VIM. 271 — 275. Motives to convince
weak Chriitians of the necessity of
seeking it, 275 — 320. Directions
for contirmation in a state of grace,
321 — 370. The freeness of the law
of grace to all, if they will repent
and believe, IX. 35. The difference
between general and special grace,
35 — ^S. How much comfort the un-
converted may receive from general
grace, 38 — 43. Next to the comforts
of general grace, the comforts of the
probability of special grace to be
received bjfore believers are ripe
for the comforts of assurance, 103,
104. Ministers must take heed that
they be not destitute of the grace of
God, XIV. 53, 54. Importance of
the work of saving grace being
wrought upon their own souls, 21.5 —
219. Criterion for judging of true
grace, XV. 2<i3— 285 ; XVI. 182.
Ten infallible marks of grace, which
are found in all sound believers,
XVII. 41—44. The grace of God,
how sufficient for us, in all our
weaknesses, XVIII. 182—184. The
distinctions between common and
special grace illustrated, XXI1I.474
—480.
Graceless sinners, directions to, for the
attaing of saving grace, \\. 5 — 88.
Signs of a graceless state, IV. 358,
359. Directions to graceless souls,
what to do that they may come to
delight in God and godliness, X. 365
—370.
Graces, counterfeit, a hinderance of
conversion, VII. 290, 291. Direction
against them, 291.
Gratitude to God, duty of, II. 421.
True gratitude, how distinguished
from counterfeits, 422. Directions
for it, 423, 424.
Great men, influence of the example
of, II. 73.
Grief, excessive, when sinful, III. 320.
Directions against it, 321 — 329.
Growth in knowledge and holiness,
exhortation to, II. 102—108. Nature
of growth in grace, VI 1 1. 272 — 275,
Necessity of seeking it, and motives
for seeking it, 275 — 320. Directions
for seeking conlirmatiou in grace,
321— .',75.
Grundletonians, tenets of, XX. 296.
Guardians, contracts maile by, during
the infancy of their wards, how lar
obligatory on the latter, VI. 290,
291.
CwiZ/y person, whether he may plead
« Dot guilty,' VI. 379, 380.
512
INDEX.
H.
Habits, sacred, remarks on, III. 636.
Our habitual state to be judged of,
by our actions, XVI. 276— 282.
Hall f Bishop), his character of a hy-
pocrite, XVJI. 78, 79.
Hallowing of the name of God explain-
ed, XIX. 128—134.
Hammond (Dr. H.), observations of,
on confirmation, XIV. .593, 594.
Hands, imposition <if, why used in
Scripture times, XIV. 4,53—455. Is
lawful for us, 455. The obligation
to use this ceremony in confirma-
tion, 455 — 459. Laying on of hands,
with ministerial prayer, the Scrip-
ture way for conferring the Holy
Spirit, 460 — 466. And confirmed by
the practice of the Christian church,
466—468.
Hanmer (Mrs. Mary), Biographical
notice of, XVIII. 3, 4. Retiectious
on her character, experience, and
death, 45—53.
^«/Y*mes5of the saints, X. 132—134. .\11
things necessary to happiness con-
tained in the Christian religion, XXI.
176. The precepts of which are
adapted to promote the happiness
of all men, 352 — 354.
Hardness of heart defined, 11.513,514,
516. of conversion, Vll. 274—280.
Directions against hardness of heart,
II. 514— 527; VII. 280— 283. Evil
and danger, 11.516—518. Its doleful
effects in this world, 519— 521. God's
hardening the heart explained, VII.
319. The desperate hardness of the
heart a cause why men slight Christ,
XVI. 513, 514.
Hatred of God, nature of, II. 359, 360.
Directions against it, 111.286—290.
The enmity of Satan against Christ,
proved by the inbred hatred in the
hearts of all the servants of Satan
against the kin^-dom and true sub-
jects of Christ, XX. 311-316.
Head of the church, none besides Jesus
Christ, V. 280. Impiety of setting
up such a head, 310, 311.
Henltk, whatever conduces to, should
be the measure of our diet, \\l. o>i7
— 392. Bodily health, how to be
denied, XI. 231—236. The due care
of i/ur health not to be neglected,
XXI II. 307,308.
Healths, drinking of, unlawful. III.
418. And to be avoided, 433.
Hearing the word of God preached,
directions for, so as to understand
it, IV. 2 51— 254; XIX. 511—514.
And to remember what we hear. IV.
254—257. For holy resolutions and
affections in hearing, 257-259. And
tor bringing into practice what we
hear, 259—263. Neglect of hearing
the word pr6ached, a hinderance of
conversion, VII. 251,252. Foolish
objections against hearing, answer-
ed, 253—258. What constitutes the
hearing of faith, XX. 5. And what
sinful hearing. 111. 365. The dan-
ger of it, 366. Directions for go-
verning the faculty of hearing, 366
—369.
Heart : — an honest heart, necessary to
learn aright of Christ, 11. 232, 233.
Directions against hardness of heart,
514 — 527. Im[)ortance of keeping
it, 531. The change of the heart in
conversion described, VII. 32 — 98.
In what sense God hardens the
hearts of sinners, 282—283. Means
for softening the heart, 283. The
not observing of the heart in
a time of trial, a hinderance to
self-ac{|uaintance, XVI. 273, 274.
Short meditations on the shedding
abroad of God's love on the heart by
the Holy Ghost, XVllI. 503—518.
Directions for preparing the heart
for heavenly meditation, XXIII. 335
— 338. And for managing and
watching over the heart, in this
duty, 400—407.
Heatliejis, salvability of, considered,
XV. 231, 232. Whether the works
of lieatlien writers may be studied by
Christians, 111. 552 — 554. Exami-
nation of the religion of ancient and
modern heathen nations, XXI. 139—
142. Immorality of celebrated hea-
thens, 240, and note.
Heaven, kingdom of, what, VII. 17,
18. In what its blessedness consists,
Vlll. 171— 173. Whether we shall
know our friends in heaven, Xlll.
316, 317. The reality of the third
heaven and of the heavenlv paradise,
XVIII. 166—168. Possibility of
souls being rapt up in it, 168, 169.
The things seen therein unutterable
to mortal men, 169 — 171. How
revelations of heavenly things may
be made a ground for sinful exalta-
tion, 171, 172.
Heavenly Contemplation. See Medita-
ti07l.
HEAVENLY LIFE.
I. Motives to a Heaveidt/ Z/i/i?:— Im-
portance of it, XXlIi. 217—222.
A heart set upun heaven will be one
of the most uiifiuestionable evidences
of sincerity, 222—224. The noblest
part of the Christian dis])osition.
INDEX.
513
224, 22r>. The nearest and truest
way to live a life of comfort, 225 —
229. A heart in heaven the most
excellent preservative a^aiust temp-
tations and corruptions, by keeping
the heart employed, 230. By clear-
ing the understanding, 230 — 234.
By preposessinj the atlections with
the highest delights, 234— 23C. And
by keeping us in God's blessing,
236, 237. The diligent keeping of
the heart on heaven will preserve
the vigour of Chrislian graces, and
put life into all our duties, 237 —
242. The frequent believing views
of glory the most precious cordial in
afflictions, 242—243. With him
who has his conversation in heaven,
you may take counsel, and go uj) to
the celestial house of God, 248 — 251.
No man so highly honours God as
he who has his conversation in
heaven, 251. Unless we make con-
science of keeping our hearts in
heaven, we disobey the commands
of God, lose the sweetest parts of
Scripture, and frustrate the most
gracious discoveries of God, 252,
253. It is but equal that our hearts
should be set on God, when his heart
is set so much on us, 253, 254.
Our interest in heaven, and our
relation to it, an additional motive
to a heavenly life, 254 — 257. There
is nothing else that is worth the
setting our hearts on, 257 — 259.
Objections answered, 259 — 2(i3.
II. Hinderances of a Heavenly Life,
which are to be avoided : — Living
in known unmortified sin, XXUl.
264— 2()7. An earthly mind, 267—
269. The company of ungodly and
sensual men, 269 — 274. Too fre-
<|uent disputes about lesser truths,
274—277. A proud and lofty spirit,
277—282. Wilful laziness and
slothfulness of spirit, 2^2—288. The
contenting ourselves with the mere
peculiarities to this heavenly life,
while we are utter strangers to the
life itself, 288—290.
III. Some general helps to a Heavenly
JJfc: — Know that heaven is the only
treasure, and labour to know also
what a treasure it is, XXUl. 291,
292. And that as it is the only
happiness, so also it is thy happi-
ness, 292 — 295. Apprehend how
near it is, and think seriously of its
speedy approach, 295 — 297. Con-
verse much and seriously on it with
those who can speak from their
hearts, 297, 298. Make it tliy
business in every duty to wind up
VOL. XXIII.
thy affections nearer heaven, 298,
299. Make advantage of every
occurrence, and of every providence,
to remind the soul of its approaching
rest, 299—302. Be much in the
angelical work of praise, 302 — 304.
Keep the soul possessed with true
believing thoughts of the exceeding
and infinite love of God, 305, 306.
Carefully observe the drawings of
the Spirit, 306, 307. Neglect not
due care of bodily health, 307, 308.
Heavenly-mindedness recommended,
II. 457. A heavenly mind the only
joyful mind, XXIII. 225—229.
Hell, Christ's descent into, explained,
XIX. 77. The eternity of hell
torments vindicated, XXI. 95 — 115,
320—322.
Herbert (Edward Lord), animadversions
on his treatise ' De Veritate' XXL
556. Answers to questions expressed
or implied in his treatise, viz. hirst,
AVhether, if Christ, and not only our
repentance and belief in God, be
taken for a sacrifice and price given
to God for man's redemption, it will
follow that most of the world are
damned by God's will, without
any remedy, 557 — 572. Secondly,
Whether, the notitice communes are
not many more than the five
articles enumerated by Lord Her-
bert, 572 — 575. Thirdly, whether
the notilice communes are the only
certainties in religion, 575 — 578.
Fourthly, Whether they make up all
the religion of the catholic church,
578. Fifthly, whether all revelatioa
for religion must be but a creed,
containing these common notices or
truths, 578, 579. SUlhly, Whe-
ther all supernatural revelations are
to be tried by the common notions
known by nature, 579, 580. .S*--
venthly. Whether these common
verities infer not the truth of
Christianity, 581. Eighthly, Whe-
ther they are necessary conditions of
the certain knowledge of a divine
revelation, ib. Ninthly, Whether
any concurrence of moral evidence,
at least such as the Gospel has, truly
amounts to natural or certain evi-
dence, 581—589, Tenthly, Whe-
ther the common custom of sacri-
ficing throughout the world in alt
generations, were not their actual
Confession that the sinner deserved
death, and thatGod's justice required
punishment or satisfaction, n«9 — •
590. Eleventhly, Whether interest
make the judgment of divines in the
cause of faith, more suspicious or
L L
514
INDEX.
contemptible than other men's, 590
—593.
Herbert (George), poem of, on the
excellence of Christian divinity,
quoted, XV. 223. On earthly plea-
sures and^orrows, XXI 11. 436. The
' Believer's Home,' a poem, 463 —
465.
Herbert (Sir Henry) , dedication to, of
the ' More Reasons of the Christian
Religion,' X\I. 521,522.
Heresy, what, V. 158. Who are here-
tics, 249 ; XVI. 287. Directions for
escaping; heresy, V. 134 — 150. The
question considered, whether a
heretic by his knowledsje may be a
lover of God, as God, XV. 232—235.
Whether heretics are members of
the Catholic church, XVI. 287. Un-
saiictified and ungodly men proved
to be the greatest heretics, 391 —
403. The enmity of Satan proved
by his endeavours to raise heresies,
XX. 277.
Heretic defined, XX. 278, Different
sorts of heretics, ib. Notice of
some of the more ancient heresies
before the introduction of Popery,
279—286. The success of Satan by
those heresies, 2o7.
Heyliri's (Dr.) objections to the apos-
tolic appointment of the Lord's-day
for holy worship refuted, XIII. 383,
384, And to its subsequent ob-
servance by Christians, 385, 386,
388—390,391—405.
Histories, fictitious, the reading of, a
sinful waste of time, HI. 367, The
credibility of history asserted, XIII.
376 — 378 ; and its importance, 408 —
414. Uncertainty of history, both
civil and ecclesiastical, XV. 51 — 53.
Catechetical abstract of the Old Tes-
tament History, XVIII. 531—596.
And of the New Testament History,
596-611.
HOLINESS Aefyw^A, 11.165. V. 569.
The infinite holiness of God proved,
XX. 482. The practical knowledge
and its effects, XI II. 137—142. In
what the holiness of man consisteth,
XX. 482. The state of holiness, de-
scribed, II. 19,20; and also its life,
20, 21. The particulars of a holy
life examined, X. 109 — 124. A love
of holiness to be inculcated in chil-
dren, IV. 180, 181. The placing of
holiness in certain opinions, a hin-
derance of conversion, VII. 319, 320.
A holy life the duty of every one, II.
10. Holiness and its fruits the best
part, X. 132—134. Why most men
choose it not, 134, 135. The excuses
of refusers answered, 136 — 138. Ho-
liness found to be best for all socie-
ties, 184. As it unites all in one
head and centre, ib. Has the most
uniting, excellent, and powerful end
of duty, 185. Takes away the ball of
the world's contention, which break-
eth societies, 186. Destroys selfish-
ness, ib. Has the most righteous
laws, 187. Is contrary to all dis-
turbing evil, ib. Effectually disposes
the mind to duty, 188. Cleanses the
very heart, and killeth secret sin, ib.
Cements societies with unfeigned
love, ib. Makes princes and rulers
a double blessing, 189—191. Makes
the most loyal and obedient subjects,
191 — 194. Makes men true to their
covenants, 199. Teaches the true
method of obeying, 200. Makes men
of public spirit, ib. Makes it their
business to do good, 201. Makes
men love enemies and forgive wrongs,
ib. Interesteth societies in the favour
and protection of God, ib. Is the
surest way to all supplies, ib. Is the
honour of societies, 202. It must be
best which is so heavenly, ib. Times
of holiness the best times, 203 — 206,
Holiness the safest way, 222—230,
The only houest way, 230—244, The
most gainful way, 245 — 258, The
most honourable way, 258 — 291,
Holiness proved to be the most
honourable way. First, from the
nature of the thing itself, 296, and
from the revelations of God, and the
knowledge of believers, 296 — 303.
From the operations of grace upon
the will and affections, 303 — 308.
From the quality of external holy
duties, 309—329. From the objects
of holy acts, 329—334. Secondly,
• from the helps and concomitants
which attend it, 337 — 339. And,
Thirdly, from its effects, 339—341.
The aggravation of the delights of
holiness compared with the delights
of sin, 341 — 350. Answers to objec-
tions, drawn from the sad lives of
believers, and from God's command
to men to fast and mourn, 350 — 356.
Reproof to, and misery of, those who
can find no pleasure in a holy life,
.358 — 365. Directions to such, how
they may come to delight in God and
holiness, 365 — 370. Reproof to those
self-troubling Christians, who live as
if they found more grief than pleasure
in the ways of God, 370—376. Their
objections answered, 376 — 390, Di-
rections to them how they may find
uelight in God and holiness, 390 —
400. The aptness of Christ's teach-
ing to produce the love of God, XV.
INDEX.
515
218, 219. Why the ungodly world
hate holiness, hut not learning, 225 —
227. The essence of holiness, what,
XVI. 202. Directions and explana-
tious, on the nature, necessity, and
means of holiness, to keep up the
resolutions of the converted, XIX.
459 — 470. The parts and practice of
a holy life, ex|)laiued for personal
aud lauiily instruction, 470 — 482.
The holiness of the Christian reli-
gion, XXI. 168, 169.
Holi/, what denominates us and our
duties holy, 11. 199, 200.
Holy-Days, the appointment and oh-
servaiice of, whether lawful, V. 501,
502.
HOLY SPIRIT, OT HOLY GHOST,
doctrine of the Scriptures concern-
ing, explained, II. 190, 191., XX. 5,
6. What is meant by believiug iu
the Holy Ghost, XIX. 88, 89, XX.
50 — 54. Various modes of deuying
the Holy Ghost, XIX. 89, 90. How
we are sanctihed by the Spirit, XIX.
90. And are to judge of those who
boast of the Spirit and of revelations,
91,92. Errors corrected, and ques-
tions concerning his operations an-
swered, II. 192—194. Belief in the
Holy Ghost, a practical belief, II. 189.
Character of the sin against the Holy
Gliost, ib., HI. TiS'l. Special direc-
tions for obeying the Holy Spi-
rit, and following his motions, as
leading to communion with God, II.
195—198. The Holy Spirit not to be
quenched, 196, 197. How He is
quenched, V. 367, 568., XIX. 551.
Directions in this case, .551, 552.
Whether He is to have a more per-
fect kingdom of love different from
the reign of the Cre.ttor and the
Redeemer, V. 556, 557. Effects of
the knowledge of God the Holy
Ghost, as our Sanctifier and Com-
forter, in proving the corruption of
our nature, XIII. 108. In engaging
us to magnify, and to be convinced ot
the necessity of, his renewing work,
109. In raising a high estimation of
his works, 114. The testimony of
the Holy Spirit to the truth of the
Gospel, by the apostles and first
publishers of if, XIX. 37 — 48. The
sanctifying testimony of the Holy
Spirit in all true (;hristians, 49 — 53.
Nature of the illumination of the
Holy Spirit explained, 11. 104, 105.
His motions, how to be discerned,
IV. 294, 295. In what manner the
Holy Spirit sets bishops over the
churches, V. 568. In what manner
He is given to infants in baptism,
345— .354. Whether the right of bap-
tized persons to the sanctifying ope-
rations of the Holy Ghost is absolute,
or conditional, 354 — 358. Whether
the Holy Spirit or the Scripture is to
be the test, and which is to be pre-
ferred, :^hH, 559. How far good men
now preach and pray by the Spirit,
565. How t<i live by faith ou the
Holy Ghost, XII. 201—224. In what
sense the Holy Ghost was not given,
because Christ was not glorified, 204,
and that the baptized believers nien-
tioned in Acts xix., had not heard
that there was a Holy Ghost, ih.
How to know when the Holy Spirit
putteth any thing into our minds,
XII. 498. Twenty considerations, by
way of queries, to convince those who
deny or extenuate the sanctifying
work of the Holy Ghost, XIII. 107—
114. The Holy Spirit, how given in
baptism, XIV. 461 — 464. The re-
newing operations of the Holy Spirit
upon the soul, a proof of its immor-
tality, XVIII. 285—298 Short me-
ditations ou the shedding abroad
God's love in the heart by the Holy
Ghost, 503 — 518. The testimony of
the Spirit, a sufficient proof of the
truth of the Gospel, XX. 9. The
commonness of the miraculous works
of the Spirit, to prove the truth of
the Gospel, and their sufTiciency, 9 —
15. How they oblige us, 94. Proofs
that that is the true doctrine and
religion by whi'.-h the Spirit is given,
with cautions for the right under-
standing thereof, 57 — 61. Examina-
tion of the (juestiun, whether we must
try the doctrine by the Spirit, or the
Spirit by the doctrine, 61 — 65. Use
of this argument against infidelity,
65 — 68, Against the Seekers, 68 —
71. Against the revolters of these
times, 75 — 77. Aud to those who
have not the Spirit, 77, 78. The
drawings of the Spirit to be carefully
observed as a means and help to a
heavenly life, XXI II. .306,307. See
Sin against the Holy Ghost.
Homilies, lawfulness of reading, in
churches, V. 539.
Honesty, necessary, to learn aright of
Christ, II. 232, 2.33. Holiness, the
only way of honesty, X. 230 — 244.
Hooker's Ecclesiastical Polity, exami-
nation of certain principles in, VI.
27-36.
Hope defined. III. 283. In what cases
it is sinful, ib. 284. Directions
against sinful hope, 284 — 286.
Hous^ of Commons, Mr. Baxter's dedi-
cation of his fast sermon to theiu,
L L 2
516
INDEX.
XVII. 121. Urged to personal repen-
tance, and to remember all their
misdoing-s, 131 — 145. And to proceed
to reformation and to promote reli-
gion, 145 — 150.
Housekeeping, great, when to be ac-
counted hospitality, Vi. 371.
Humiiintiony true nature of, VII I. 61.
Preparatory humiliation, what, ib.
Saving humiliation commences in the
understanding, 62. Is rooted in the
-ivill, 63. Works in the affections, 65.
And shows itself in outward expres-
sions and actions, ib. Uses and ends
of humiliation, 66—77. Mistakes to
be avoided respecting humiliation,
77 — 80. Whether it be possible to
be too much humbled, 80, 81. Mo-
lives for submission to a thorough
humiliation, 90 — 94.
Humiliation, Days of, by whom to be
appointed, V. 464, 465. On the pub-
lic celebration of, XV. 498, 499.
Self-ignorance keeps the soul from
true humiliation, XVI. 41. Direc-
tions for the right keeping of, XIX.
527, 528.
Humility, defined, II. 2, 3. Necessary
to learn aright of Christ, II. 232.
Counterfeits of humility stated. III.
10, 11. Character of the truly hum-
ble, 52. Direction for growing in
humility, VIII. 342— 344. Vast im-
portance of humility to ministers,
XIV. 125, 126. Want of humility,
a criterion of self-ignorance, XVI.
59—61.
Hunting, an unlawful sport, III. 615.
HUSBANDS.
I. Husbands and ff^ives, the muttial
duties of, towards eacii other, IV.
116, 117; XIX. 209, 495, 496.
How to preserve conjugal love,
IV. 117—11:). Cohabitation, 119,
120. To abhor adultery, and what-
ever else tends to unchasteness and
the violation of the marriage-bed,
120—122. Delight in each "other's
society, 122, 123. To avoid dissen-
sions, 123. The necessity of this,
123, 124. And directions for it,
124 — 127. To promote the salvation
of each other, 127. Motives to this
duty, ib. 128 — 130. Directions for
it, 130 — 136. To promote the com-
fort of each other in health and in
sickness, 136, 137. To help each
other in their worldly business and
estates, 137, 138. lu the education
of their children, 138. And in works
of charity and hospitality, 139, 140.
In what manner husbands and wives
must perform their duties to each
other, 140, 141. May husband and
wife part by mutual consent, if they
find it to be fur the good of both,
158, 159. May they consent to be
divorced and marry others, 159.
II. The special Duties of Husbands to
their Wives, IV. 141; XIX. 496.
The hufband must undectake the
principal part of the government of
the family, IV. 141, 142. He must
unite authority and love, 142. Main-
tain the authority of his wife in the fa-
mily, 142, 143. And preserve her
honour, 143. He ought to teach her
in the matters belonging to her sal-
vation, ib. To conduct family
prayer, 144. To be the chief provider
for the family, ib. To be the strongest
in family patience, ib. In what man-
ner all these duties are to be regarded,
144, 145. May the husband put away
the wife, without the magistrate,
161, 162. Does the desertion of one
party disoblige the other, 163. What
is to be done, in case of the known
intention of one to murder the other,
165. Or, if there be a fixed hatred of
each other, ib. 166. Or, if a woman
scold her husband, while praying or
instructing his family, 166,167. Is
it lawful to suffer or contribute to the
known sin, materially, of a wife,
child, servant, or other relations,
167 — 173. What is to be done by a
husband possessed of a large estate,
which enables him to do much good,
who has a proud or prodigal wife,
that she will rage, be unquiet, or go
mad, if she be hindered from wasting
it, 173—175 ; X. 431, 432. Whether
a husband may bear with sinful vani-
ties in his wife, X. 431. See Divorce,
Wives.
Hymns, Sacred: — Prayer of a penitent
sinner, XIX. 646, 647. Praise to our
Redeemer, a hymn for the Lord's-
day, 647 — 652. A Psalm of praise,
to the tune of Psalm cxlviii.,652 — 655.
Hi/pocrisy , Atoned, II. 527. Directions
for escaping it, 530 — 543. The
abounding of hypocrisy, a criterion
for detecting self-ignorance, XVI.
61,62.
Hypocrites, or seeming Christians,
different sorts and degrees of, de-
scribed, II. 528. How their seem-
ing religion differs from true reli-
gion, XVII. 9— 12. What is want-
ing to them which prove their reli-
gion vain, 12 — 17. The character
of a hypocrite delineated ; as to his
faith, Vlll. 384. And the grounds
and reasons for his religion, 385,
.386. He has no saving practical
knowledge of the essentials of reli-
INDEX.
517
gion, 38(>, 387. Has only the iuef-
tectual motions of the Spirit to a holy
life, 388. Has no true love of God
and holiness, i^Si), 3»J0. Has only a
general, ineffectual love of God, not
for his holiness, 391. Lives to the
flesh, 31)3. Though he may under-
stand the letter of the Gospel, he
has no living faith, 391. Though
eminent for knowledge, yet he does
not resign himself to the teachings
of Christ, 395, 390. His repentance
does not go to the root of his sin, 397.
He loves darkness rather than light,
399. Though he may approve of
holiness generally, yet he cannot
endure it, when it comes to particu-
lars, 400, 401. He would serve God
and iMammnn, 402. Though, notion-
ally and generally, he may approve
of strictness, yet, secretly, he will
not serve God at too dear a rate, 404.
Selfishness is his predominant prin-
ciple, 407. He is really carnal,
409. And a worldling, 411. The
servant of the world. 413. Present
things carry away his heart, 415.
He can hetter take up with the
world alone, than with God alone,
417. He estimates things principally
as they concern his interest, 418,
419. Is forward in easy parts of
duly, and backward to thorough
obedietice in the most displeasing
))arls of duty, 419. Seeks and takes
lip his chief contentment in some
carnal thing, 423. Can have no
certainty or probability that he is
a child of God, 425. k hardened in
his carnal state of presumption, 427.
Pride is hi-; reigning sin, 428. He
is deceived by his own heart, 429.
Does not look for suffering, 432.
His hope is built upon the sand, 434.
Is often overcome by liifTicult pas-
sages of Scripture and hard provi-
dences, ib. h insincere, 435. Is
most carcliil how to prospc'r in this
wurld, 436. Trusts not God for any
thing that he can trust himself or
the creature, ib. Selfishness is his
predominant nature, 439. He is
very little employed about his
thoughts, ib. Has little power
over his passions, 440. Uses hib
tongue to subserve his carnal ends,
442. Thoujjh he can talk about re-
ligion, his discourse is first about his
own interest, and next al)out exter-
nals of religion, 443. Various shel-
ters under which hypocrites clothe
themselves, exposed, 445, 446. The
hypocrite does not redeem time, 448.
Ho lives to himself, 449. Loves
none l)Ut tor himself, to any consi-
derable degree, 450. Though he may
have some love to real Christians,
yet that love is subservient to his
carnal self-love, 451,452. Though
he can seem to forgive wrongs for
Christ's sake, yet it is only for his
own sake, 453. He has only a
seeming justice, 455. In his labour
he is chiefly ruled by his flesh, 45G.
Shows his hypi)crisy by being false
iu his relations to man, whde he
pretends to be |)ious and obedient to
God, 457. He will seem to excel all
others in loyalty and obedience,
when it makes for his carnal ends,
461. Fears man more than God,
4f)4. Is only zealous finally for him-
self, 46(1. Is destitute of charity and
tenderness to the weak, 4()7. Is
zealous for unity and peace iu the
church, only for his own sake, 475,
479. Is either a mere teniporiser, or
affects singularities in the opposite
extreme, 483. Chooses his religion,
from regard to his own interest, 487.
Will have one party on his side, 489.
Is most easily engaged against his
teachers, when they i)reach against
his sin, 491. Is destitute of the
establishing experiment <if the
power of the Gospel, 491, 492. Has
neither the rational norths passion-
ete part in .sincerity, 493. Death
and judgmeut, and the thoughts of
tliem, are most unwelcome to him,
497. The self-deceiving character
of the hypocrite described, II. 52 —
54. His dangerous state, 51, 55.
How far an iinsanctified hypocrite
can love an ungodly man, VI. 442.
The conviction and reproof of hy|)o-
criles, who live contrary to tlie i'aitli
which they ])rofess, Xil. 51 — til, A
general exhortation to them, to live
as believers, <il — tiS. Their mock-
repentance characterised, 491. By
what means and method the hypo-
crite makes shift to deceive himself
by his religion, X\ II. 17 — 22. Whav;
moveth him to this self-deceit, and
what are the uses and reasons of this
vain religion, 22 — 31. In what
respects his religion is not vain, 32
— 35. And in what respects it is
vain, 35,3*i. Why a seeming hypo-
critical religion is so common in
comparison of serious faith and god-
liness, 36—38. The detection of the
hyjiocrite, by his cuutradicting all
the parts of his Christian profession,
53 — ()2. His unbridled tongue, ()2,
[See 7'o»gue.'\ Mr. lioltou's descrip-
tion of the formal hypocrite, 74, 75.
518
INDEX.
Bishop Hall's character of him, 79.
Who is indeed the hypocrite, 87 — 90.
Eight directions to the hypocrite, to
save him from a vain relij^ion, 91 —
93. Address to the superficial opini-
onative hypocrite, to seek the saint's
rest, XXII. 447— 449. And to the
worldly hypocrite, 449.
I.
IDLENESS, defined, III. 592. Signs
of wealthy idleness, XII. 466—470.
Its mischiefs, and reasons against it,
470—476. The sinfulness of idle-
ness, illustrated in various particu-
lars, III. 592—595. Especially as a
waster of time, 156 — 158. Directions
against idleness, generally, 595 —
600. And particularly in things
spiritual, III. 611—613. What are
idle thoughts, 172,173. Directions
against them, 173 — 181. Idleness is
prodigality, VI. 373.
Me Talk. See Babbling.
Idolatry, nature of, V. 471. Whether
and how far it is unlawful to make
use of known symhols of idolatry,
486, 487. Forbidden in the Second
Commandment of the Decalogue,
XIX. 174. Satan's endeavours to
bring the world to idolatry, with the
success, a proof of his enmity, XX.
273—277.
Idolising of man, what it is, II. 549.
Directions against it, 550—576.
Ignatius, testimony of, to the observ-
ance of the Lord's-day, XI II. 386, 387.
Ignorance, the cause of falsely-pre-
tended knowledge, XV. 150, 151. A
state of ignorance not to be continu-
ed in, II. 13. Who are living in
damning ignorance, 14 — 16. The
great sinfulness of sins of ignorance,
83, 84. Extraordinary instances ot
ignorance, 15, note. Removal of it,
by conversion, VII. 24. Gross igno-
rance of important truths, a hinder-
ance to conversion, 265 — 267. Di-
rection for remedy against it, 267 —
270. Ignorance, a cause of making
lightof Christ, XVI. 512.
Ignorant persons, how to be addressed
for their good, IV. 458.
Illumination of the Holy Spirit, nature
of explained, II. 104, 105. And of
the illumination of the mind in
conversion, VII. 24, 25.
Images, defined, and what use of them
is lawful or unlawful, V. 472—482.
The making of images, and pictures
of God forbidden, XIX. 174, 175.
Imagination, sinfulness of, in what it
consists, II. 142. A deluded imagi-
nation a cause of confidence in error,
XV. 158.
Imitation of Christ, in what respects
we are not to imitate him, II. 223.
He is to be imitated in all his holy
examples, 224—230. Wherein con-
sists the imitation of the saints, XII.
570,571.
Immensity of God proved, XX. 477.
The practical knowledge thereof,
anditseffects, X1I1.28, 29.
Immortality of the soul, proofs of,
briefly stated, XVIII. 16— 18. Vin-
dicated, XXI. 318—320. And de-
monstrated, XX. 78, 79. The
immortality of the soul proved from
its nature, which is a substance,
XVIII. 260. And formally differ-
enced from lower substances by
virtue of special, vital activity, in-
tellect, and free-will, 262. It is not
annihilated in death, 263. Nor
destroyed by dissolution of parts, ib.
Nor does it lose its formal power or
virtue, 264. Nor does it physically
sleep or cease to act, 264 — 267. The
moral sleep of the soul explained, 17.
Its ceasing to be individuate by
union with any other common spirit,
not to be feared, were it true, which
is not likely, 267—275, The im-
mortality of the soul further proved
from the duty of all men to seek fu-
ture happiness,276 — 278. From man's
capacity of knowing God, as differ-
enced from brutes, 278. From God's
governing justice, 279. Proofs drawn
up from revelation supernatural,
280, 281. From answers to prayer,
282. From communion with angels,
280—283. From Satan's tempta-
, tions, witches, and apparitions, 284.
From the work of the Holy Spirit on
the soul, 285—298. Recapitulation
of these evidences, 298. The doc-
trine of the immortality of the soul
held by ancient and modern pagans,
XXII. 208, 209. Defence of it
against the Somatists and Epicure-
ans, and other pseudo-philosophers,
XXI. 415. Answer to the objections
that matter and motion alone may
do all that which is ascribed to souls,
418 — 445. That brutes, whose souls
are material and mortal, partake
of sense, imagination, cogitation,
and reason, and therefore we cannot
prove the soul to be incorporal, 445
— 456. That human souls are but
forms, and therefore accidents, and
perish when separate from the bo-
dies, 456 — 460. That the soul is
material, and consequently mortal,
because it dependeth upon matter
FNDP.X.
519
in its opcratioiK, and consequently
iu its essence, 4(i0, 4()1. That no
immaterial substance muveth that
which is material, as a ))riiiciple of
its operations, but tiie soul uioveth
the body as tlie |)riuci|>le 4)f its
operations, and therefore is not im-
material , 4() 1 — 463. That tlie soul is
no incorporal or immortal substance,
because in our sleep it is either
inactive, or acts irreiji'ularly and ir-
rationally, 4()3. That reason is no
proof of the soul's immateriality,
because sense is a clearer and more
excellent way of apprehension than
reason, and the brutes have sense,
464. Sensation and intellection are
both but reception, the passiveuess,
therefore, of the soul ouly shows its
materiality, 4()4 — iGCi. That there
is nothing in the intellect which was
not (irst in the sense ; and that as the
soul cannot reach higher than to
corporal, sensible things, therefore
it is but such itself, 467—470. That
as things corporal, work only upon
corporal, and upon tlie soul, there-
fore the soul is corporal, 470. That
that is not incorporal which neither
knoweth itself to be incorporal nor
hath any notion but negative of an
incorporal being, but such is man's
Soul, and therefore not incorporal,
471, 472. That that which is gene-
rated is corrujitible, but the soul is
generated, and therefore corru|>tible,
472—48.'). That that which is not
eternal, as to past duration, is not
eternal as to future duration, but the
soul is not eternal as to past duration,
and therefore not to future duration,
485. That there are only moral
arguments for the soul's imnior-
tality, 48,1. That we confess that
the soul's eternal duration cannot
be proved by any natural evidtnce,
though we think we so prove a life
of retribution, 4K6, That both body
and soul are like a candle in^M.j7<
continuo, which being the case with
ourselves, we are incapable of a
future retribution, 486— 4Hc{. That
if the Foul he a durable substance,
(as we must confess no substance is
annihilated,) it is most likely to
come from the anima mundi, or
some soul of that orb or system of
which it is a part to which it returns
again, and consequently is not
capable of a lile of retribution, 488 —
491. That the doctrine of the soul's
immortality is not to be sus[)ected on
account of the reveries of the Fla-
tonistij and of some Platonic divines,
aI>out its future state, 4!)l— 4!i4.
That if the soul di. not continue
individuate, yet its actings will not
be such as thoy now are iu the body,
because they have not spirits to act
by, and therefore will be unfit for
rewards or punishments, 494, 495.
'I'he belief of the soul's immortalily
proved not to fill men with fear*-,
and draw them to superstition,
and trouble the peace of kingdoms
by sects, 4!»3— 498,
Immutability of God, proved, XX. 47".
Impatience, what is worst, XI. 391 — •
394. Wherein lies the sinfulness of
impatience towards God, 394 — 397.
Impenilenci/, signs of, IV. 359, 360.
Character of the grossly impenitent,
XII. 491.
Impenitent persons, form of public
admonitions, to XI. 508 — 511. Form
of prayer for a sinner impenitent,
after public admonition, 512, 513.
Form of rejection of one from the
communion of the church, 514.
Imposition of hands. See Hands,
Incarnation o{ Chr\st vindicatid from
objections, XX. 439; XXI. 311—
318.
Inclination, new, given in conversion,
VII. 32—38.
Incnmprehensihititi/ of GkI, proved,
XX. 477. The practical kin)wledge
thereof, and its effects, Xill. 29,;<0,
55, 56.
Inconsiderateness removed in conver-
sion, Vll. 25, 2(). Js a hinderance of
conversion, 272.
Indifferent things, what are such, and
what are not, V. 59, 60; XVI. 48:5.
Whether vows may be made of
things indift'erent in themselves,
though not in their circuiU'itancej,
V. 61,62. Whether all indilferent
things are made unlawful which are
abused to idolatrous worship, 4^!S,
489. Evils of making the unity of
the church to consist in the observ-
ance of indift'erent things, XVI. 489
— 500. What is our duty when
rulers enjoin indift'erent things,
which others will turn into an oc-
casion of sin and damnation, XIX.
173.
Indnnsibiilty of God, practical know-
ledge of, and its effects, XIII. 24 —
28.
Infants, bow far bound by contracts
made for them iu their infancv,
VI. 290—292. Whether infanls of
believers unbapiized are members
of the visible church of Christ, V.
318, 319. Whether it is certain by
the word of God, that all baptized
520
INDEX.
infants dying before actual siu are
undoubtedly saved, 319 — 333; XIX.
274. Whether they are certainly in
covenant before baptism, and there-
fore in a state of salvation, or not
until after baptism, V. 334, 335.
Their title to baptism and the cove-
nant-benefits given by God in his
promise explained, 336 — 338; XlX,
264—266, 269-273. On whose
account they have a title to baptism
and its benefits, V. 341—344; XIX.
267. How the Holy Ghost is given
to them in baptism, V. 345 — 354.
Whether the right of baptized in-
fants to the sanctifying operations of
the Holy Ghost is absolute or con-
ditional, 354 — 358. Infants proved
to be in a state of original sin, XIII.
91 — 96. Discussion of the question,
Whether those who were baptized
in infancy should be admitted to the
privileges proper to adult church-
members, without confirmation or
restauration, by an approved pro-
fession of personal faith, XIV. 405,
406. Proof that the infants of
believers should, by baptism, be
admitted into the church, and so be
partakers of infant-privileges, 407 —
409. Although there are many
privileges belonging to adult mem-
bers of the church, of which infant
members are not capable, yet the
continuation of privileges received
in infancy is part of the privileges
of the adult, or the restoration of
them if they be lost, 409, 410. The
title-condition of infant church-
membership and privileges is not
the same with the title-condition
and church-membership of the adult,
so that if this new condition be not
performed when they come to age,
their former title ceases, 401 — 412
Whether infants are saved that have
neither knowledge nor love, XV.
236, 237.
Inf,:ction of sin, signs of, HI. 368, 369.
Infidelity, causes of, XXII. 204—207.
Address to infidels, 207—211; XX.
xxiii — XXXV, ; and to those who are
tempted to infidelity, xxxv., xxxvi.
Infidelity does not nullify a marriage
already made, though it is not lawful
for a believer to marry an infidel,
IV. 163. Fifteen queries, addressed
to infidels, to prove that the Gospel
is the word of God, X. 175—183.
Infidelity destroys all souls, XII. 37.
All the mercies of God, 38 ; and all
the doctrine, law, and government
of God, 39, Denies all the grace of
the Spirit, ib. Destroys the means
of salvation, ib. Lets loose the soul
to sin, ib. 40. Destroys, opiniona-
tively, the whole creation that is
within the sight of man, 40. The
question concerning the salvability
of infidels, considered, XV. 231,
232. Refutation of infidel objections
against the evidence for miracles,
XX. 114—124. All sins, especially
sensuality, have a natural tendency
to infidelity, 198—201. Satan's
course iu tempting men to infidelity,
205 — 209. Refutation of some com-
- mon objections of infidels, 422 — 440.
The infidelity of some nominal
Christians no valid objection
against real Christianity, XXI. 370.
Inability to answer infidel argu-
ments no just objection against
Christianity, 375, 550, 551,
Infinity of God, proved, XX. 477.
Infirmities, how distinguishable from
mortal sins, VI. 336, 337. Ten
temptations to take mortal sins for
infirmities, with suitable directions
against them, II. 81 — 88. Nati re of
sins of infirmity, IX. 144 — 148.
Influence, the duty of all to exert it, in
persuading men to seek everlasting
rest, XXIII. 114—119; especially
ministers, 119 — 145; and jjarents,
145—155.
Injury, active, cases of conscience re-
specting, VI. 279 — 289. Arguments
to patience under injuries from
friends, XI. 415 — 419; and from
malicious enemies, 419 — 421. See
Confession.
Inquiry, neglect of serious, a hinderance
to conversion, 11. 258, 259.
Intellect, operations and maladies of,
111.236,237.
Intemperance. See Drunkenness, Glut-
tony.
Intentions, new, given in conversion,
VII. 38— 44.
Intercession of Christ, one of the bene-
fits of conversion, Vil. 205—208.
Mistakes concerning the intercession
of Christ corrected, XII, 189, 190.
Inventions of men in matters of reli-
gion, not to discourage us, II. 140,
141. The lawfulness or unlawful-
ness of these considered, V. 505, 506.
What are the inventions of men,
which are not forbidden by the word
ofGod, 510—514.
Invisibility of God, of the saving know-
ledge of, and its effects, XIII. 53
—55.
^resolution, a hinderance of conver-
sion, "VII. 298. Exhortation against
it, 299.
Israelites, miraculous passage of
INDEX.
521
through the Red Sea, vindicated,
XX. 437, 438.
Jthacius and Idacius, persecuting zeal
of, censured, V. 214, 215.
J.
Jehu, observations on the awful case
of, XXIV. \\S,note'.
JESUS CHRIST:—
I. Person of Christ. What is to be
understood by the person of Christ,
VIII. 95, 96". Impossibility of as-
certaining the day and year of his
nativity, XVI. ^03, h04.' The doc-
trine of Scripture, and of the
Apostles' creed concerning: the per-
son of Christ, cateclietically ex-
plained, XIX. 58 — 70. His miracu-
lous conception and birth, 70 — 73.
How he sulfered under Pontius
Pilate, was crucified, dead, and t)u-
ried, 73 — 77. His descent into hell,
77. Uses of this doctrine, 77, 78.
His resurrection from the dead, 78,
81. His ascending; into heaven and
sitting on the right hand of God, 81
— 83. His second advent to judge
the quick and the dead, 83, 87.
The inimitable image of God visible
in his person, a proof of the truth of
his doctrine, XXI. 209—213. Proved
to be the Messiah by his miracles,
XX. 362. Refutation of the objec-
tion against the alleged late incarna-
tion and appearance of Christ in the
world, XXI. 332—33.1. The doctrine
of his incarnation vindicated, XX.
439 ; XXI. 314—318 ; also his mira-
culous conception, XX. ^138 ; XXI.
335—337 ; and his suft'eriu^s 337
— 341; and atonement, 341 — 343.
Why he was forsaken by his disci|)les,
XH1.285— 287. His methods against
the tenjpter, 11. 274—276.
II. Offices of Christ :
1. (t(\v Prophet and Teacher, II. 222.
How we are to learn of him, and
imitate him, 223 — 238; particularly
with humility, honesty, quickness,
and reverence, 232, 233.
2. Our Sovereign: — His absolute do-
roinion and sovereignty asserted and
explained, XVII. 381— 412.
3. Our Physician; and directions for
obtaining spiritual healing by him,
11.234—258.
4. Our Master, II. 320—324. Our ob-
ligations as his servants, 324 — 332.
His example a motive to forgiveness
of enemies, VI. 153.
5. Our Mediator: — Importance of
deeply apprehending the gracious
nature and mediatorial oihce of
Christ, IX. 33, 34; XIII. 12. How
we are to live a life of faith in Christ,
as our Mediator, 11. 175 — 178 ; XII.
l«y-201.
6. Our God- Redeemer. —With what
price he bought us, and of whom,
XVM. 343, 344. For whom, and for
what purpose, 344—349. See Re-
demption.
III. His fVork.— The ends of the re-
demption wrought by him, VIII. 96
— lO'i. What are "the works of
redemption which he hath done, 113
— 117. The benefits procured by
him, generally, to mankind, 118 —
120. And specially to believers, 120
— 127. Upon what terms they are
conveyed to man, 128 — 131. The
certainty thereof, 131. The full
sufficiency of his sacrifice and ran-
som for ail, IX. 35. The aptness of
Christ's teaching to produce the love
of God and holiness, XV. 218,219.
What humble manifestations of his
kingdom Christ gave in his trans-
figuration, XVI II. 462—502. The
doctrine of the necessity of Christ's
satisfaction explained, XX. viii. — xv.
See Enmiti/, 1.
IV. Our Duties, Si^c. in relation to Jesus
Christ: — He is to be wholly relied
on as our Head, Life, Saviour, and
Intercessor, II. 57 — 60. How we are
to make use of Christ by faith, in
twenty necessities, 11. 178 — 188.
Lawfulness of bowing at the name
of Jesus, considered, 439. Union to
Chriit one of the benefits of conver-
sion, VII. 193 — 195; also the having
of the Spirit of Christ, 199; and his
intercession, 205 — 208. The con-
version of sinners a source of jov to
him, 227, 228. How Christ is to be
received understandingly, VIII. 95 —
131. Heartily, and with the will,
132—137. And entirely, 137—142,
2()«— 270. His coming in glory,
how to be rightly contemplated by
faith, XII. 579 — 591. Self-ignorance
causes Christ to be undervalued,
XVI. 41. What it is to make light
of ('hri..t and his doctrine, 510. Its
sinfulness, 510 — 512. The causes of
it, 512 — 518. How faithful -ouls are
his servants, XVII!. 126, 127. And
followers, 127 — 132. And will be
where he i3,'132 — 142. And honoured
by his Father, 142, 143. What it is
to be with Christ, 298—306. What
it is to depart and be with Christ,
306. And why to be preferably
chosen, 'X\7 — 394.
Jonah's deliverance from the whale's
belly vindicated, XX. 438.
522
INDEX.
t/osepkns's testimony to Jesus Christ ,
remarks on XXI. 297, note,
tfoy, the subjection of devils how a
source of joy to the apostles, XVII.
156, 157. Why Christians are not
to rejoice in external things, 160 —
163. And why they should rejoice
because their names are written in
heaven, 163—165. St. Paul's finish-,
ing^ his course with joy explained,
XVJII. 65. How much of this joy a
faithful minister may expect, (i6, 67.
Whence and on what accounts they
may expect it, 67. Why Paul counted
not his life dear, so that he might
but finish his course with joy, 69,
70. Directions to private Christians,
to finish their course with joy, 83 —
85. God's testimonies, in what sense
the joy and heritage of believers, 93 —
97. How far they are their joy,98 — 100.
Judas, the desperation of, considered,
IX. 120.
Judge of controversies in matters of
religion, who, V. 311 — 315. When
the magistrate and the minister dif-
fer on controversial matters, which
is to be obeyed, VI. 56. Duty of
judges and juries, 380, 381. Th^
Romish doctrine of an infallible
judge of controversies refuted, XVI.
354—358; XXII. 214-216.
Judges (civil), their duty, XVII. 374.
Address to them, 407 — 410.
Judging of others. See Consciousness.
Judgment, necessity of sound, in order
to be truly religious, II. 95, 96. The
evil of unrighteous judgments, VI.
383, 384. Directions against form-
ing them, 384 — 386. I'he power of
selfishness on the partiality with
which men judge in their own cases,
103 — 109. Importance of suspend-
ing our judgments till we have true
evidence to establish them, XV.
77, 79. Advantages of a suspended
judgment, 120 — 122. Mistaking the
nature of the duty df submitting our
judgment to our superiors, a cause
of falsely-pretended knowledge, 157.
Judgment, the last, what, XVII. 425.
Catechetically explained, XIX. 83 —
87. Meditation on it, a remedy for
pride, III. 57. A means of furnish-
ing the mind with good thoughts,
195. Who will be the judge, XVII.
425 — 428. Who are to be judged,
428, 429. Who will be the accuser,
429. How sinners will be called to
the bar, 430. By what law men will
be judged, 431. What will be the
accusation, 432—434. The evidence
to be adduced, 434—450. By what
excuses unrighteous men may at-
tempt to defend themselves, 450—
475. What the sentence will be,
475. Especially to the righteous,
476—481. And to the wicked, 481
—489. The execution of the judg-
ment, 489—492. Uses of this doc-
trine, 492 — 499. Five marks by
which to know who will be justified,
and who will be condemned, at the
day of judgment, 49!>, 500. Direc-
tions to prepare for tlie day of judg-
ment, 502—507.
Judgments, national, arguments and
helps for patience under, XI. 502 —
507. Faith, how to be exercised on
God's judgments, XII. 287-296.
./«rie5,addressto,XVlI.376,410— 412.
Jurisdiction in the church, in the suc-
cession of ministers, whether neces-
sary to the being of a church, V.
276—279.
Justice of God, nature of, XIII. 136,
137. Cases of conscience respecting
justice in contracts, VI. 289 — 306.
And also respecting buying and sell-
ing, 306 — 314. Offices of justice,
or of magistracy, whether they may
be bought, 301, 302. The pleasure
arising from performing works of
justice, X. 329. Distinction between
justice and charity, XIX. 251, 252.
Justices of the peace, directions to (es-
pecially in corporations), for the dis-
charge of their duty to God, XV. 539
—544.
Justification, nature of, XVIII. 503,
504; XIX. 103. On the promises of
pardon of, XII. 266. How to exer-
cise faith about it, 297—3 1 1. Whe-
ther it is perfect before death, VI.
522' And as to all past sins, ib., 523.
Whether justification may be re-
versed or lost, 523. How far a weak
Christian may take the judgment of
others about his justification, 527. The
knowledge of our justification to be
distinguished from the comfort of it,
529. Detection of pernicious and dan-
gerous errors, which hinder the Work
of faith about our justification, and
the contrary truths asserted, XII.
311—351. VVhoare justified, XVIII.
503. Their privileges, 504 — 507.
Justin Martyr, testimony of, to the ob-
servance of the Lord's-day,XIII. 388,
K.
KEYS of the church, pastoral power
of, XIX. 141, 142.
Kidderminster, address of Mr. Baxter to
the inhabitants of, on the publica-
tion of his Treatise on Conversion,
VII. iii. — vii. And also of his Call to
INTDE^.
528
the Uncouverted, cccxxxii.— cccliii.
Address to them, on his beint^ forbid-
den to preach in the diocese ol Worces-
ter, by Dr-Georffe Morlej.then bishop
there, XVI. xxvii. — xxxii. His fare-
well sermon to them, XVII 1. llXi —
237. Dedication of it to them, 195.
His grounds of thankfulness, at the
prospect of departinjf from them,
231—233. Valedictory advices to
them, 233—237. Dedication of his
• Saiut's Rest ' to them, with pastoral
advices to them, XXII. 1 — 14.
KUlirtpr of anotiier in self-defence, in
what cases lawful, VI. Ifi."! — 167.
King: — God our Sovereign Kin^, and
subjection to him as such, our duty,
II. 207—20!). The kingdom of God
explained, XIX. 17—19. Directions
for briuffing the soul into full sub-
jection to God, 11.209—220. The
. oath ackuowledging: the king's su-
premacy may be lawfully taken,
VI. 54, 55. And without confound-
ing: church and state, 55. The king's
power in cases of church discipline
stated, 55, 5(i. If kings and bishops
differ, who are to be obeyed, 56 — 59.
Form of public prayer for the king
and royal family, XV. 462, 463.
Kingdom of God, what is meant by,
XIX. 134, 135. Import of the peti-
tion in the Lord's Prayer, 'Thy
kingdom come,' 135—144. Why
' the kingdom, the power, and the
glory,' are ascribed to God, 157.
Kingdom of Heaven, nature of, VII.
17, 18. Explanation of Matt, xvlii.
3, concerning it, 15 — 17.
Kingdom of love, or of the Holy Ghost,
different from the reign of the Crea-
tor and Redeemer, whether any to be
expected, V. 556, 557.
Kissing the Son, im))()rt of, XVII. 383.
Nature of the subjection to Christ,
which it implies, 384. Why this is
the only way to escape the wrath of
God, ?,^b, 3«6. No power on earth
can save him who does not kiss the
Son, 387. Exhortations to this duty,
394 — 396. Aggravations of the sin
of neglecting it, 396— 399. And of
the punishment, 399 — 407.
Kneeling at the Lord's supper, not un-
lawful, IV. 331. The lawfulness of
kneeling when the decalogue is read,
considered, V. 440.
KNOIVLEDGE, in general, how to
be estimated, II. 13. Unnecessary
knowledge, and delight therein, how
to be denied, XI. 214-219.
1. Knowledge of God, importance of,
II. 199, 200. Catecheticallv ex-
plained, XVIlI. 524—527; XlX. 15
— 21. Special importance of the
practical knowledge of God, XII.
174, 175. How attainable by us, II.
201. A means of furnishing the
mitid with good thoughts, 111. 183.
The knowledge of the only true God,
and of Jesus Christ the Mediator,
is the life of grace, and the neces-
sary way to the life of glory, XIII.
12, 13. What is contained in this
saving knowledge, as to the act and
object, 13—18. A short scheme of
the divine properties and attributes
to be known, 19—21. Of the know-
ledge of God's being, 22. W hat im-
press it must make upon the soul,
23, 24. Of the knowledge of God's
unity and indivisibility, 24—28.
And its effects, 28. Of the knowledge
of God's immensity, and its effects,
28, 29. Of his incomprehensibility,
and its effects, 29, 30. Of his omni-
presence, and its efl'ects, 31. Of his
all-sufficiency, and its effects, ib.
Of his particular providence, and its
effects, 32—34. Of the eternity of
God, and its effects, 35—50. Of the
knowledge of God, as a Spirit, sim-
ple and unconipounded, 50—53. In-
visible, 53 — 55. Immortal, incor-
ruptible, and immutable, 55, 56. Of
the knowledge of God's omnipotence,
and its due effects, 56 — 63. Of his
infinite wisdom or omniscience, 63
— 71. Of his infinite goodness and
love, and of the ilue impression
thereof, on the soul, 71—81. Of
the knowledge of God as the first
great Cause, Creator, and Preserver
of all thing-s, 81—91. Of the know-
ledge of God as our Redeemer, 91 —
105. Of God the Holy Ghost as our
Sanctifier and Comforter, 105—114.
As the absolute Owner, Proprietary,
or Lord of all, n4— 120. As our
Sovereign Governor, or King, 120 —
128. As our most loving Father,
129—135. Ol ! • knowledge of the
freedom of God, 1,55. Of the justice
of God, and its effects, 136. Of the
holiness of God, and its necessary
effectfl, 137—142. Of his vera-
city, truth, and faithfulness, 142 —
148. Of his mercifulness, including
his patience and long-suflVriiig, and
the necessary uses and effects thereof,
Hy, — 151. And of his dreadfulness
or terriblcness, and its necessary
uses and effects, 151 — 154.
II. Of falsety-prelended knowledge :^
What pretended knowledge is con-
demned by St. Paul, VIII. 2, 3; XV.
19 — 32. What are the unknown
things and uncertainties, of which
524
INDEX.
■we must not pretend a certain know-
ledge, 47 — 67. Inferences from the
uncertainty of falsely - pretended
knowledge ; tlie true reason and
usefulness of Christian simplicity in
differencing the covenant and prin-
ciples of religion from the rest of the
Holy Scriptures, 67 — 74. The use
of catechising, 7a. 'Jhe preserving
of puzzled Christians from the errors
of false teachers, 76 — \i4. Falsely-
pretended knowledge and faith, the
great plague and divider of the
Christian world, 84 — 107. The signs
of a proud, self-conceited under-
standing, and of pretended know-
ledge, 107 — 113. Mischievous effects
of proudly pretending to more know-
ledge than men have, 113 — 120.
Advantages of a suspended judg-
ment, which pretends to no more
knowledge or certainty than it ac-
tually hath, 120 — 122. Aggravations
of the sin of presumption arising
from pretended knowledge, 122 —
125. Especially in students and
pastors, 12fi— 128. Proofs of the
little knowledge that is in the world,
urged as a motive for the due dis-
trust of our understandings, 128 —
139. Causes of proud, pretended
knowledge, 150. Ignorance, ib.,
151. Pride, 151—153. Want of a
tender conscience, 124. Blind zeal,
ib. Inordinate trust in man, ib.
Insufficient acquaintance with the
corruption r)f man's nature, 155, 156.
Early - contracted prejudices, 15(),
157. Mistaking the nature of the
duty of submitting our judgment to
our superiors, 157. Slothfulness, ib.
Being deterred from truth, ib. Con-
fidence in false conceits, ib., 158.
A deluded imagination, ib. Con-
versing only with those of our own
mind and interest, 159. Malignity
and want of Christian love, ib. Ob-
jections to these impediments an-
swered, 160 — 173. Directions for
the cure of pretended knowledge or
self-conceit, 173. Labour to under-
stand the true nature and principles
of certainly, ib. Discern the helps
of knowledge from knowledge itself,
ib. Trust not artificial forms of ar-
gument, to the exclusion of the evi-
dence of the truth itself, 174. Take
truths in order, ib. Let the great
radical verities have your greatest
confidence, 175. Keep all percep-
tions distinct, ib. Look to all things,
or to as many as possible, ib. Con-
clude not hastily of negatives, 176.
Suspect first apprehensions of things,
177. Choose such teachers as have
themselves attained the things
you seek, ih. Value truth for good-
ness, and goodness above truth, ib.
As many snialler parts of knowledge,
though necessary to kingdoms,
academies, and churches, are not
necessary to individuals, let a few
particular persons be trained to emi-
nency in such studies, 178. Value,
digest, and live upon, the most
necessary truths, ib. Study hard,
and search diligently, 179. Beware
of the bias of carnal interest, 180.
Cherish unfeigned love to others, ib.
Reverence the church of God, but
give not your own understandings
up absolutely to any men, ib. Fear
error, and ungrounded confidence,
181. Prayand labour for a humble
mind, 182. Keep in a child-like,
teachable resolution, with a sober
and suspended judgment, where
there is no sure evidence to turn the
scales, 182—184.
III. 0/ true, saving knowledge : —
Knowledge, a means to a higher
end, according to which it is to be
estimated, XV. 186. This proved
from the order and use of the factilties
of the soul, 186—189. Fron> the
objects to be known, 189. From the
constitution of the acts, 190. And
from Scripture, ib,, 191. The end
of knowledge is to make us lovers of
God, and so to be known with love
by him, 191 — 199. Knowledge is to
be valued, sought, and used, as it
tendeth to our love of God, 199—202.
And therefore those are to be ac-
counted the wisest and best knowin"-
men who love God most, and not
those who are stored with unholy
knowledge, 202—205. Inferences
resulting from the possession of true,
saving knowledge; (1.) By what
measures to estimate knowledge,
206. (2.) To abate our censures
and contempt of less learned Chris-
tians and churches, 207—209. (3.)
How to judge of the knowledge ne-
cessary to church- communion, 209
—218. (4.) The aptness of Christ's
teaching, to produce the love of God
and holiness, 218, 219. (5.) Our
obligation to be grateful, on account
of the excellent constitution of the
Christian religion, 220—223. (6.)
How little reason ungodly men have
to be proud of their learning, or of
any sort of knowledge or wisdom
whatsoever, 223, 224. (7.) Why
INDEX.
525
the ungodly worlil hateth holiness,
and not Jearnius, 225—227. (8.)
What is the work of a faithful
preacher, and how it is to be done,
228, 229. (9.) Those who love G..d
supretnely, may have comfort iiot-
■withstandino: their remaining igno-
rance, 229, 2;i0. (Questions and ob-
jeciioDS answered, 2.il — 237. I'rac- ,
tical uses of saving knowledge ; I
(1.) Not to deceive ourselves by
overvaluing a dead or an unholy
knowledge, 237—24.3. (2.) Love
the best Christians that have most
love to God and man, 244, 245.
(3.1 Plead not against love or works
of love on pretence of a cross-interest
of learning, knowledge, gifts, &c.,
or any other thing, 245—249. (4.)
Bend all studies and labours to the
exercise and increase of love, both of
God and man , and of all good works,
2.i0 — 262. (5.) Place your comforts
in health and in sickness, in mutual,
divine love, 2(»2 — 269. Importance
of having a true conception of God,
as he must be loved, 269 — 273. And
of knowing practically how love
must be exercised upon him, 273 —
285. Let the chief part of your
comfort be, that you are known of
God, 2<J5, 2B6. The unspeakable
comfort of being thus known, in life
and in death, 286—295,
LABOUR, a life of, whether necessary
to all, 111.577. What labour is ne-
cessary, 578. Whether religion will
excuse us from labour, ib. Or
riches, 579. Why labour is necessary,
ib., 580—582. A stated calling ne-
cessary for the right performance of
our labours, 582.
iMndlmds, conduct of, to their tenants,
several cases of conscience respect-
ing, VI. 357—363.
Lascivious speech to be avoided, III.
457.
Law or laws, definition of, V. 306.
Compassionate counsels to students of
law, in London,XV. 383— 385,
Law of Moses, whether abrogated, and
not to be read in the church, V. 544,
545. It was obligatory only on the
Jews, XIIL 417. Whether'it bound
other nations besides the Jews, V.
546 — 548. It was not to last for ever,
555. How it is abrogated by Christ,
XIII. 418, 419. Proof that it was
from God. XIX. 30, 31,
Law of Nature defined, V. 554.
Whether it contradicts the Scriptures,
and wliicli of the two is tlie standard
whereby to try the other, i6. Whether
every word in the decalogue be of
the law of nature, and of perpetual
obligation, and whether all that was
of tlie law of nature was in the de-
calogue, XIII. 504—507. The law
of nature explained, XIX. 21 — 26.
Laws of Men, whether binding upon
the conscience, VI, 69, 96. Whether
disobedience to penal laws be a sin
against God, though a man submit to
the penalty of them, 69—71. 98—
100.
Lnw-Suils, in what case it is right or
wrong to prosecute, VI. 163, 164,377.
Various cases of conscience respect-
ing law-suiis, 378, 379, The evil of
contentious and unjust law-suits, 381.
Directions about going to law, 384 —
.386.
Lawyers, direction to, to study the doc-
trine of polity and laws, VI. 104, 105,
Motive to be kept in view by them,
105, 106. (.'aution not to be advo-
cates against God, 106—103. Should
make the cause of the innocent their
own, 108. And watch against pro-
fessional temptations, ib. Address to
them, XVII, 410—412.
Laying: on of hands. See Hands.
Laymen, baptism by, whether lawful in
cases of necessity, V. 364. Whetiier
their baptism is null, and the person
so baptized must be re-baptized, 361,
365, AVhether any part of the proper
pastoral or episcopal power may be
given or deputed to a layman, or be
performed by him, 397 — 399, Whether
a layman may preach or expound the
Scriptures, 399. Whether the trial,
ju<lgn>ent, or consent of the laity is
necessary to the admittance of a
member into liie universal or ))arti-
cular church, 402— 4U4. What acts
of public worshi]) may be performed
bv them, where there is no minister,
540.
J^Mziness, sinfulness of, XI. 195 — 199.
Must be denied, 199—201.
Learning, human ; whether to be cul-
tivated by Christians, V. 552, 553.
How little reason ungodly men have
to boast of tlieir learning, XV. 223,
224. The importance of having hu-
man learning, notwithstanding the
witness and helps of the Spirit, XX.
183—198.
Lectures, weekly, whether inferiors are
to forbear attending them, at the
command of their superiors, V.
467, 468.
Lending-, when a duty, VI. 327. Cases
526
INDEX.
of conscience respecting, and bor-
rowing-, 315-328.
Lent, fast of, whether lawful to be ob-
served, V. 455, 456.
Liberalili/, or freedom from covetous-
ness, counterfeits of, III. 74 — 77.
Libertines, opinions of some, stated,
II. 154.
Libertinism, doctrine of, not to be re-
ceived as from the G0spei,'II.153— 157.
Liberty of the people, nature of, VI. 95.
True nature of the liberty of man's
will, II. 235. Examination of the
case of liberty in matters of relig-ion,
VI. 168—202. Nature of holy liber-
ty, XI. 223. Of carnal liberty which
must be denied, 223—226. And of
common, natural, and civil liberty,
and when this must be denied, 226
—229.
Libraries, for different classes of per-
sons, lists of books for, with remarks,
V. 587—602.
Life, long:, not to be promised to our-
selves, 11.161 — 163, Directions for
glorifying; God in our lives, 448 — 457.
Uncertainty of life, a motive for re-
deeming time. III. 136, 137. And
also the ends for which life is given
to us by God, 138, 139. This life
our only season of preparation for
eternity, 139. The groundless expec-
tation of long life, a great hioder-
ance to the redeeming of time, 155.
Tlie difference between a contempla-
tive life and an obedient active life,
with directions concerning them,
211 — 217. The change, wrought in
the life by conversion, described, VII.
98 — 119. The scandalous lives of
professors of religion, a hinderance
of conversion, 292, 293. Natural
life, how to be denied, XI. 236—241.
Twenty reasons for denying life,
241 — 264. What there is so desir-
able in this life, and the uses to be
derived from it, XVIII. 244—253.
Life of Faith. See Faith, III.
//i^7i<, Christians how the light of the
world, XVII. 190, 191. Doctrines
thence resulting, 191, 192. What
light must shine in our works. See
FFbrks.
Light and darkness, creation of, before
the sun, explained, XX. 435.
Liturgy of the Church of England. See
Common Prayer.
Liturgy, the reformed, proposed by Mr.
Baxter, XV. 451. Ordinary public
worship (HI the Lord's-day, ib. First
or introductory prayer, ib., 452. A
shorter form, when brevity is neces-
sary, ib. Sentences introductory to
the confession, 453. A confession of
sins, and prayer for pardon and sanc-
tification, ib, 454 — 457. A shorter
form when brevity is necessary, 457,
458. Sentences for the encourage-
ment of penitents, 458, 459. Decla-
ration what we must be and do, in
order to salvation, 459 — 461. Order
of Psalms, Lessons, Sermon, &c.,
461,462. Prayer for the king, royal
family, and magistrates, 462,463. The
general prayer, 463 — 465. Thanks-
giving for Christ and his gracious
beuefiis, 467—470. A hymn of
praise, in the words of Scripture,
470 — 472. Order of celebrating the
Lord's supper, 472. Ei^plication of
its nature, &c., 472—475. The ex-
hortation, 475 — 477, The prayer,
477 — 479. The blessing of the bread
and wine, 479. Mode of consecra-
tion, 480—482. Prayer after partici-
pation, 482, 483. Concluding exhor-
tation, 483, 484. Form of celebration
of the Sacrament of Baptism, 484 —
492. Of catechising, and the appro-
bation of those who are to be admitted
to the Lord's sapper, 492 — 494.
Form of celebrating matrimony, 494
— 496. Visitation of the sick, and
their communion 497. Order of
solemnizing the burial of the dead,
497, 498. Of extraordinary dajs of
humiliation and thanksgiving, and
anniversary festivals, 498, 499.
Prayers and thanksgivings for parti-
cular members of thechurch, 499, 500.
For the sick, where there are hopes
of recovery, 500 — 502. For women
drawing near the time of child-bear-
ing, 502, Thanksgiving for those
restored from dangerous sickness,
502, 503. And for the deliverance of
\fomen in child-bearing, 503, 504.
Of the public exercise of pastoral
discipline, confession, absolution, and
exclusion from the communion of the
church, 504 — 511. Form of confes-
sion to be made by the offender
before the congregation, 511. Prayer
for a sinner impenitent, after public
admonition, 512, 513. Form of re-
jection from the communion of the
church, 514. Form of absolution
and reception of the penitent, 514,
515. Forni of thanksgiving for the
restored penitent, 515, 516. The
church's praise for redemption, to be
used at discretion, 523 — 527. For a
discussion of various questions re-
lative to the lawfulness of using
liturgies or precomposed forms of
prayer : — See Forms of Prayer.
Litany, form of, to be used at a minis-
ter's discretion, XV. 517—523,
INDEX.
527
Logical truth defined, III. 508.
Whether it ii always a sin to sj)eak
a logical falsehood, 610, 511.
London j4pprentices, compassiooate
counsel to : — See Voutig Men.
Loquacity, ag^ravalious ot the sin of,
111. 539—542.
LORD'S DAY, or SABBATH, some
evidences and arguments for the ob-
servance of, IV. 240—242. Vast ini-'^
portance of its due observation, XI II.
458 — 46;}. The fourth command-
ment of the decalogue concerning' it,
explained, XIX. 185 — 196.
I. On the divine appointment of the Lord's
day, XIII. 309; XXllI. 325, aud
note. The question itatcd, 370.
Proofs that the Apostles did actually
appoint the lirst day of the week for
holy worship.' 380—382; and that
the Christian church has ever since
assembled lor public worship on this
day, as a day set apart by the
Apostles, 385 — 405. This evidence
ot the church's universal constant
usage is a full aud sufficient proof of
the matter of fact, that it was a day
set apart by the Apostles for holy
worship, 406 — 408. And that they so
appointed it by the special guidance
of the Holy Ghost, 414, 415.
II. The Seventh Day, SabOath, proved
not to be still kept by (christians as
of Divine obligation, because it is
not enjoined by the law of nature,
XIII. 41(i. Nor by the positive law
made to Adam or Noah, ib., 417.
Nor by the fourth commandment of
the dicalogue, 417 — 428. Answer to
certain objections against the Lord's
day, 467 — 482 ; aud to various argu-
ments urged in behalf of the seventh
day. Sabbath, 482—496. Whether
the seventh day, Sabbath, be part of
the law of nature or only a positive
law, 496— 504. Whether the truest
antiquity be for the seventh day,
Sabbath, as kept by the churches of
Christ, 508.
III. Of the Celebration of the Lord's
Day : — When the Lord's day begins,
XIII. 428. How the Lord's day
should not be spent, 438 — 451.
What things should not be scrupled
as uulawlul on the Lord's day, 452
— 458. Some general directions for
the celebration of the Lord's day, iu
public, V. 433; XI 11. 429—433. And
in families, 433, 434. And in private,
434, 435. Address to those who ac-
count this day a weariness, 435 — 438.
Particular directions for the celebra-
tion of the Lord's day : — 'I'he praise
of God, a special duty on this day,
II. 44.'i. The whole of it to be spent
in a holy manner, IV. 2 13. The de-
sign of this day, 244. Its special
work, to celebrate the u»emorial of
Christ's resurrection, ib. And for
the public worship of God, 245. To
be celebrated with gladness, 246.
What outward rest is necessary on
this day, 246 — 248. Directions for
the order of holy duties on this day,
248—251. Whether it maybe law-
fully kept as a fast, V. 432. A form
of praise and prayer for the I^ord's
day, VII. 459—464. To be kept by
ministers and Christians as a day of
thanksgiving, IX. 281, Form of
public pravers and service for the
Lord's day', XV. 451—472.
Lord's Prayer, bv whom composed,
XIX. 122. The' method of, briefly
explained, iV. 287—289; XIX. 122,
123. Whether it is a directory only,
or a form of words to be used by us
in prayer, IV. 269, 290. Whether
we must always pray according to
the method of this i)rayer, and whe-
ther it is a sin to do otherwise, 293,
294. Whether a wicked man may
pray the Lord's prayer, or be exhorted
to use it, 296, 297. What need is
there of any other form, if this be
perfect, 290. An exposition of it in
the form of a morning prayer, VII.
466 — 169. How to be the rule of our
desires and prayers, XII. 515. The
Lord's prayer catechetically ex-
plained, XIX. 124—158.
LORD'S SUPPER, or sacrament
of the body and blood of Christ,
doctrine of, briefly explained, XIX.
274—287.
I. Iti Nature, XIX. 274. Proper ends
for which it was instituted, IV. 312.
Mistaken ends to be avoided, 313;
XIX. 515, 516. Profanation of it,
IV. 314. Consists of three parts,
viz.. Consecration, 315; XIX. 274,
275 : the representation and com-
memoration of the sacrifice of
Christ, IV. 316; XIX. 280, 281:
and the communion or communica-
tion by (;hrist, and reception by the
people, IV. 316; XIX. 281— 284, 517,
518. Whether the Lonl's Supper be
a converting orditiance, V. 446.
II. Preparation for receiving it, gene-
ral directions for, IV. 317, 318;
XIX. 519, 521. What degree is ne-
cessary, IV. 318, 319. What parti-
cular preparation is requisite for the
communicant, 325. First, his duty
with his own conscience and heart,
ib., 326, 327. Secondly, his duty to-
wards God, 327. Thirdly, bis duty
528
INDEX.
towards his neighbour, 323. How
often it is to be administered, 319,
320. Whether all the members of
the visible church are to be admitted
to it, 320. Knowledge and common
gifts, without true repentance, ought
to exclude, ib. May an ungodly man
receive it, who does not know him-
self to be uugodly, ib. May one that
doubts of his sincerity receive it,
321, 322. The case of superiors
compelling such a Christian to com-
municate, or else they will excom-
municate and imprison him, 322,
323. Wherein lies the sin of an
hypocrite and ungodly person, if he
receive, 324. What unworthy re-
ceiving makes a man liable to dam-
nation, ib,, 323. The duty of pastors
in examining the people before the
sacrament, V. 446. Whether a man
may come to it who is doubtful of
the sincerity of his faith and repent-
ance, 447, 448. Oblations, whether
to be joined to the sacrament, and
how, 44B, 449. Order of celebrating
it, XV. 472—482. Self-acquaintance
necessary to receive it aright, XVI.
96".
III. Duties at and after the time of
receivbtg: — Graces are to be exer-
cised, IV. 334. What is objectively
presented in the sacrament to exer-
cise these graces, 334 — 336. At
what seasons, during the administra-
tion, each of these graces is to be
exercised, and how, 336—342. ^yhat
regard is to be had to the minister
and manner of administration, 328.
Duties of the communicant after re-
ceiving the Lord's supper, 334.
IV. Ecclesiastical Questions of dis-
cipline, Hfc. respecting the adminis-
tration of the Lord's Supper:—
Whether we may receive it from an
unworthy minister, 329. And com-
municate with unworthy persons,
or in an undisciplined church, 329,
330. Even with wicked men, V.
407. Whether we may communi-
cate under an imposed form of ad-
ministration and gesture, IV. 331 —
333. Whether all the members of
the church have a right to the Lord's
supper, 408 — 410. The pleasure of
communion with Christ and his
church in the sacrament, X. 316 —
323.
Losing, and finding, cases of conscience
respecting, VI. 330 — 332.
LOPE defined, II. 459—461. Ob-
jects of love, 462, 463. Importance
of it to a Christian minister, XIV.
128--130.
1. Love to God, nature of, explained,
II. 353—356. Different kinds of,
357. Its reasons, 357, 358. Degrees
and effects, XV. 191—193. Con-
traries to it, II. 359, 360 ; and the
counterfeits of it, 360, 361. The
love of God the very end for which
we are created, redeemed, and re-
generated, 361, 363. God alone
perfectly fit to be the object of our
love, 363 — 365. His nearness to us
an additional motive to the love of
God, 365—366. All other graces
must be exercised in subservience to
it, 366, 367. Want of love to God
to be deplored, 368—373. Disap-
pointments, injuries, and afflictions,
to be improved to the promoting of
love to God, 372, 373. The goodness
and excellencies of God an induce-
ment to love him, 373—375. God is
to be loved in his appearances to
man in the ways or works of nature,
375—378. Of grace, 378— 384. And
of glory, 384, 385. The soul to be
frequently exercised in meditating
on the love of God, 386. Question
concerning the assurance of our love
to God considered, 387—389. The
sense of natural and friendly love to
be improved, in order to raise us to
the love of God, 390. The delight
of living in this love, 390—392. The
various incentives of love to be
preached over to our hearts, 392 —
395. The true doctrine of love to
God, to ourselves, and others, opened
in certain propositions, with solutions
of various questions and cases, 459
— 494. A sense of the love of God
a means of furnishing the mind with
good thoughts, III. 185, 186. How
God doth love his enemies, ex-
plained, XV. 194. And all that love
him, 195. Some doubts concerning
his love, answered, 196 — 198. Those
who love God most are to be ac-
counted the most knowing, 202 —
205. The aptness of Christ's teach-
ing to produce the love of God, 218,
219. The excellencfe of the love of
God, 250 — 256. Directions for at-
taining it, 256 — 262. Importance
of practically knowing how love
must be exercised towards God, 273
—281.
2. J^ove of God) what is meant by,
XVI II. 507—511. On the saving
knowledge of, and its due impress
upon the soul, XIII. 71—81. Short
meditations on the shedding abroad
God's love on the heart by the Holy
Ghost, 511—518. The nature of the
love of God explained, XIX. 341 —
INDEX.
529
345. The cherishing a constant
sense of it, a help to a lieaveuly lile,
XXlil. ;i05, 30(J.
3. Love to the godhj, cases of con-
science respecting, VI. 43(j — 444.
Directions lor this love, 444 — 44().
Hinderanccs to the exercise of Chris-
tian h)ve, 448 — 451. Its counterfeits
exposed, 452, 453. Love of the
children of God as such, a mark of
Christian sincerity, XXIII. 41 — 43.
4. Love of the creature, what, 111. 261.
Helps for tlie discovery of sinful
love, 2(j2 — 2'>4 ; and for ujortilyinj
sinful love, 2()4 — 268. How far it is
lawful or unlawful to he loved by
others, VI. 453—455. The love of
others, how to be denied, XI. 278,
27y.
5. Love, conjugal, directions for main-
taining it, IV. 117—11!).
C. Love of our enemies, cases of con-
science respecting, VI. 469 — 472.
Motives to this duty, 472 — 474. Di-
rections for it, 474 — 476.
7. Love of our neighbour, (\UQsX.\on^ of
conscience respecting, VI. 425 — 428.
The extent of this duty, .429-431.
Directions for the performance of it,
431 — 433. Motives for this love,
433 — 436. How to live by faith in
the love of one another, Xll. 525 —
541. Nature of catholic love, XVI.
361 — 365. How we are to love our
neighbours as ourselves, XIX. 245,
246. How we may increase it, 250,
251.
8. Love of the vorld, a hinderance of
conversion, VII. 284, 2b5. Direc-
tions against it, 2B5, 286.
I^ve-soiigs, to be denied, XI. 165 — 168.
Lusory Contracts, cases of conscience
respecting, VI. 328—330.
//W.v<, called love, means for quenching,
IV. 24, 25. Directions against
inward, filthy lusts. 111. 451 — 462.
The necessity of denying lustful
inclinations, XI. 163 — 1()5.
Luther: — Answer to the question of the
Papists, ' Where was your church
before Luther .=" XVI. 325— 3J7.
Luxury, how to escape the sin of, by
faith, XII. 452—460.
Lyford (Mr.), objections to the au-
thor's discourse of the sin against
the Holy Ghost examined aud an-
swered, XX. 380—394,
Lying is the voluntary assertion of a
falsehood, 111.514. lis aggravations,
i6. 515. Two degrees of It, 515. Its
sinfulne.^s and evil consequences,
515 — 520. Directions for avoiding
this sin, 520 — 526. And for saving
others from it, 526. Whether fre-
VOL. XXIII.
quent, known lying is a certain siga
of a graceless state, 527 — 529.
Whether it is not contrary to the
light of nature to suffer a parent, a
king, myselfjor my country, to be de-
stroyed, rather than to save them by
a harmless lie, 52'J, 530. Whether
deceit by action, which seemeth a
practical lie, be lawful, 531. Whe-
ther it is lawful to ten)pt a child or
servant to lie, merely to try them,
532. Lying abominable in the sight
of God, XIII. 146. The ninth
commandment respecting lying ex-
plained, XIX. 236—244.
M.
MAGI (Persian), tenets of, II. 173,
note ''.
Magistrates, specially bound to redeem
time, HI. 170. Whether the magis-
trate or the bishop have the first and
chief power of imposing a minister
on a people, V. 275. In what sense
it is true, as some say, that the
magistrate only has the external
government of the church, and pas-
tors the internal, 401,402. Of the
power of the magistrate to remove
the pastor from one place to another,
though the bishop and people oppose
it, 458—460. Whether the magi-
strates may reform a corrupted
church, 462, 463. Their power iit
appointing days of i)ublic humilia-
tion and thanksgiving, 464. Whe-
ther they may forbid church assem-
blies on the Lord's-day, 465. Or are
to be obeyed if they forbid meeting
in a particular place, country, or
number, ckc. 466, 467. Of the
authority of the civil magistrate in
controversies of faith or worship, VI.
53, 54. Their power in judgmg of
the admission of church-members,
XIV. 445 — 448. It is a great part of
their duty to cause those who are
unfit for church-communion to live
([uietly as expectants, and submit to
be instructed, 450 — 452. And lo
compel ministers to instruct them,
and see tliat great parishes have
a fit number of able teachers to do it,
552. To impose a penalty on )iastors
that will not guide the church by
disci|)line as well as preach, 552,
553. To promote and command
associations of ministers and
churches, and for what entls, 554.
To appoint civil visitors, and visitors
of the ministry, and with what
powers, ib. It is their duty to re-
M M
530
INDEX.
strain seducers from taking advan-
tage of 4'scontents, and drawing
away expectants of admission to
church-membership, 555. Ten rea-
sons for this, 555 — 560. Certain
regulations of toleration propounded
to magistrates who are afraid of
persecution, 5G0 — 562. Compas-
sionate counsel to the sons of ma-
gistrates, XV. 385—389. Duties of
private men towards them, XVII.
313-316; XIX. 500. They are
bound to do good to many, XVII.
321—323.
Making light of Christ, what, XVI.
510. Its sinfulness, 510— 512. Why
men make light of Christ, 512 — 518.
The dangerous consequences of this
conduct, 518, 519. Arguments for
the conviction of those who are
guilty of making light of Christ, 522
— 533. Directions for escaping this
sin, 533—538.
Mahometanism, account of, XX. 288,
291. The work of Satan, 291, 292.
Examination of it, XXI. 143, 144,
241.
Malice, directions against, VI. 142 —
153.
Malignity, and want of Christian love,
a cause of falsely-pretended know-
lege, XV. 159. See 'Cain and Abel
Malignity.'
Man, relation of God to, as his Owner,
according to the principles of natural
religion, XX. 489—492. Man's
relation and duties to God as his
Owner, 493— 495. Of God's relation
to man as his moral Governor, 495 —
522. Of man's relation to God, or
subjection to him, as his Ruler,
XXI. 1—5. Relation of God to man
as his Chief Good, 17—38. And of
man's duty to God, 38—52. Diffi-
culty of his performing this duty,
and what it will cost a man that will
live a holy life, 52 — 57. The pre-
cepts of Christianity adapted to
promote the benefit of all men, 352
—354.
Man, directions against the sinful
fear of, 111.305— 316. His destruc-
tion proved to be of himself, Vll.
436 — 441. The heinous aggravations
of his self-destruction, 441 — 443.
Man-pleasing, what it is, II. 549. Di-
rections against it, 550 — 559. The
impossibility of it shown from their
number, various characters, and
tempers, 560 — 564. From the im-
perfection and contrariety of their
judgments, .564, '567, 568. Their
mutability, 565. Their perverseness,
566. Their proneness to calumny,
568, 569. Hatred to holy men and
to piety, 570. Their displeasure
against God, and inability to please
themselves, 571, 572.
Manslaughter, what reparation is to
be made for, VI. 515.
Marriage, what degrees of consan-
guinity are prohibited in, XIX. 225.
What to be considered before we
enter into the marriage state, IV. 1,
2. What persons have a call from
God to marry, and who have not his
approbation, 3 — 5. The question
considered if parents command a
person to marry, or will act against
the party in case of disobedience, 6.
The case of a corporal necessity,
with a forethought of the disad-
vantages of matrimony as to the
service of God, and the party's
salvation, 6. The question consi-
dered, if parents forbid marriage to
one tliat cannot live chastely without
it, or when affections are unconquer-
able, 7, 8. If a child have promised
marriage, and the parents are against
it, 9, 10. How far such promise
must be kept, 10, 11. The incon-
veniences and troubles of a married
life to be considered by those who
need restraint, 13 — 20. Especially
by ministers of the Gospel, 20 — 22.
Directions for the choice of a hus-
band or wife, 23—25, 29, 30. Several
cases considered, of marrying with
an ungodly person, 25 — 29. The
comforts and helps of marriage, 30.
Religious considerations to be at-
tended to in marriage, 31, 32. What
rule is to be followed about prohibited
degrees of consanguinity — whether
f the law of Moses or of nature, or the
laws of the land or church, &c., 32,
33. What is to be done if the law of
the land forbid more or fewer degrees
than the law of Moses, 33. The
marriage of cousins-german not un-
lawful, 33, 34. What cousins-ger-
man are to do, who, having been
married, entertain doubts concerning
the lawfulness of their marriage, 34.
What those persons must do aflertheir
marriage, who are married in the de-
grees not prohibited by name in Levit.
xviii., and yet are of the same degree
of nearness, and seem to have the
same reason of unlawfulness, 34,35.
If they marry in a degree forbidden,
may not necessity make it lawful to
continue it, as it made lawful the
marriage of Adam's sons and
daughters, 35, 36. Infidelity does
not uttllify a marriage already made,
163. Marrying or not marrying.
INDEX.
531
whether it may he made the subject
of a vow, V. (iO, 61.
Altnlha, Christ's reproof of, briefly
explained, X. 29, 30, 32. Some
practical remarks thereon, 33 — 3.').
The nature of Martha's sin more
fully explained, 408. Whether we
are not likely to be more guilty of
the same siu, ib. 409. In what
instances our sin is far worse than
Martha's, 409 — 41.t. What are the
common excuses of this sin, 4 15— 417.
What is the evil of it which deserves
such reproof, 417 — 420. What are
the uses which we should make of
this reproof, 420—427. Remarks on
her accusation of Mary, and Christ's
vindication of the latter, 442, 462.
Recommendation of this subject to
the unjust accusers of the godly, 443
—453. To those who are unjustly
accused, 453—457. And to those
who are in doubt what cause to
choose, 457 — 462. Practical uses of
the whole, 462—472.
Mass (Romish), whether it be lawful
to go to it, V. 265. Origin of it,
and refutatioa thereof, XIX. 278 —
280.
Masters, directions to, for the choice
of servants, IV. 40-43. What
servants are to them, 203 — 208.
The special duties of masters to their
servants, 209-211; XIX. 209, 210,
498. And of masters in foreign
plantations to their negroes, or other
slaves, IV. 212-215, 219, 220.
Directions to masters for the right
teaching of their servants, 270 — 281.
They ought not to allow sinful vani-
ties in their families, X. 4:'l. Ar-
guments and helps to them for
jiatience under bad servants, XI.
441, 442. Masters of families urged
to exhort their household to seek
everlasting rest, XXI II. 145—155.
Objections of, answered, 155 — 166.
Malrimovy, form of celebrating, XV.
494- 496.
Mail Games, sinfulness of. III. 622,
623.
Means of grace, wilful neglect of, a
hinderance to conversion, VII. 251 —
262. Arguments and helps to pa-
tience under the loss of the means
of grace and salvation, XI. 460 —
468. And when God seemeih not lo
bless the means to us, 468 — 476.
Medinlorsliip of C^hrist, how to be
improved, II. 175 — 177. See Jesus
Christ, II. 5.
Medicine, uncertainty of the science of,
XV. 49, 50.
A1EDITATI0\\
I. Meditation generalhi : — Brief direc-
tions for it, XIX. 524, 525. Special
preparatory directions for. 111. 199 —
203. Proper subjects for it, 188 —
190.194. Aids for it, 197. Direc-
tions for choosing fit topics for medi-
tation, 204 — 207. And for meditating
profitably, 207—211. Meditation
not a duty for melancholy persons,
227.
II. Heavenly Meditation.
1. General description of heavenly me-
ditation, XXI II. 310,311. In what
respects it dihers from all other
kinds of meditation; (1.) It is the
acting of the powers of the soul, 312,
313. Ofa/Hhose powers, 313 — 315.
The set ayid solemn acting, as op-
posed to that which is occasional
and cursory, 315. (2.) It differs in
its object, which is heavenly rest,
316,317.
2. The fittest time and place for it y and
the preparation of the heart to it ; —
Apportion a set and constant time
for it, XXIII. 318— 320. Let it be
frequent, 320 — 323. And seasonable,
323. What is ordinarily the best
season, ib. The Lord's day especi-
ally appropriate to this exercise, 324.
The littest times for extraordinary
meditation, 326. When God extra-
ordinarily revives and enables the
soul, 326, 327. Also when cast into
troubles of mind, 327, 328. And
when we are summoned to die, 328
— 331. What is the fittest place for
heavenly meditation, .3.32 — 334.
What is the preparation of the heart
to it, 33.5 — 338. The instrument to
tliis work, ratiocination, XXIII.
339. The force of consideration for
moving the affections, and power-
fully impressing the heart, 340. It
opens the door between the head
and the heart, ib. Draws forth the
weightiest objects, ib. Presents thetn
in the most aifectiiig way, 341. Me-
ditation puts reason in its proper
place ami strength, 342, 31.3. And
can discontinue this discursive em-
ployment, 343.
3. Wiat affections must be excited in
meditation, XXIII. 344, 345. How
the judgment is to be exercised, 346.
And the belief of the truth of the
heavenly reit, 347 — 350. How the
atfectiou of love is to be excited, 350
—355. Of desire, 355-358. Of
hope, 358 — 361. Of courage or
boldness, 361 — 363. And of joy, 363
-367.
M M 2
532
INDEX.
4. By what acts the soul is to proceed
in the work of heavenly meditation,
XXllI. 367. Of soliloquy, or speak-
1 ing to ourselves, and how it is lo be
,' conducted, 368 — 372. Of prayer, or
speakinfj unto God, 372, 373.
5. Advantages and helps for raisi7ig
and affecting the soul by this medita-
tion, XXIU. 374 -377. Bring- down
thy conceptions to the reach of sense,
377 — 379. Compare the objects of
sense with the objects of faith, 379,
380. The delights above with the
objects of sense, 380, 381. With the
delights found in natural knowledge,
381,382. Wiih the delights of moral-
ity and of the natural aflections,382,
383. The excellencies of heaven,
with the glorious works of creation,
383, 384. The things to be enjoyed
above, with the excellency of the
admirable works of Providence in
the church and in the world, 384 —
386. The mercies to be had above,
with the particular providences en-
joyed through life, 386, 387. The
comforts to be had above, with those
received here in ordinances, 387 —
391. 1 be joy in heaven, with the
foretastes which the saints of God
have had in the way to it, 391 — 394.
The glory of the heavenly kingdom,
with the glory of the imperfect
church on earth, 394—396. 'J'he
mercies above, with the mercies
which Christ has here bestowed upon
the soul, 396 — 398. And the joys of
heaven with the foretastes of it,
which the Spirit has given here,
398.
6. How to manage and watch over the
heart through the whole work of me-
ditation, XXllI. 399. How to re-
move backwardness of heart, 400,
401. Beware, lest it delude thee by
a loitering formality, 402, 403. Or
by turning aside, 403. Or, lest it
cut off the work before the time, 404,
405. Summary of the preceding di-
rections, 403 — 407.
7. An example of heavenly meditation,
for the help of the unskilful, XXllI.
407—450.
Meetings, religious and private, which
are forljidden by rulers, whether
lawful and necessary, V. 572 — 574.
Melancholy, causes of, III. 225 ; XVII.
243,244. Its signs, 111.218—225;
'ii\iL 244—254. Theological and
moral directions for the cure of reli-
gious melancholy, 254 — 274. Medi-
cal counsels, 278 — 285. Directions
to the converted against melancholv
fears, XIX. 416—419. And to the
friends of ])ersons labouring under
religious melancholv, 111.225 — 237;
XVil. 274—276. Melancholy per-
sons should be less frequent, ati'I
also shorter, in private prayer, IV.
311. Contracts made for melancholy
persons, how far obligatory, VI. 21*3.
The goodness of God vindicated for
the help of such, especially in me-
lancholy, as are tempted to deuy it,
VIU. 5il — 533. Directions to those
who find that melancholy is the
cause of their spiritual trouble, IX.
22 — 25. Arguments and helps to
melancholy persons, against tempta-
tions to despair, X-1. 450—460. Me-
ditation not a duty for melancholy
persons, III. 225.
Members, visible, of the church, what
constitutes, V. 282. What is requisite
to prove a man a member of the uni-
versal visible church, V. 282—285 ;
XVI. 286—288. Who are to be
accounted such, VI. 400, 401. Whe-
ther the trial, judgment, or consent
of the laity, is necessary to the ad-
niittauce of a church member, V.
402 — 404. Whether a person may
be a member of a church who lives
so far from it as to be incapable of
personal communion therewith, 405,
406. The remedy for a member who
is injuriously suspended or excom-
municated, 406. Have all the mem-
bers of a church right to the Lord's
table, 408 — 414. In what cases
church members may remove, 4()2.
The becoming a member of the true
church of Christ, one of the benefits
of conversion, VII. 195. As personal
t faith is the condition before God, of
title to the church privileges of the
adult, so the profession of this faith
is the necessary condition of his title
U) church-membership before the
church, X1V.414— 425. What sort
of profession is necessary to admis-
sion to church-membership, 425 — •
429. Candidates for church-mem-
bership are to be tried by the pastors
of the church, 429 — 443. Who are
bound by the laws of Christ, what
profession to accept, and what to re-
fuse, 443 — 445. On the admission
of adult members, who were bap-
tised in infancy, their lives nmst be
inquired after, which must be such
as not to confute their profession,
469 — 471. The profession of the ex-
pectant not necessarily to be made
in open congregation, in order to his
couiirniatiou and admittance, 471,
JNJ)KX.
533
472. How his admission into the
church is to be performed, 472 — 178.
Desirahlenesi of everj cliurcU hav-
ing a list of its iiieml>ers, 478. Those
%vho were never iniiiisterially or ex-
plicitly a|)|)roved as church inein-
l)ers, hut have hueu pcruiitted to join
with tlie church iu \vorshi|) and or-
dinances, without such explicit ap-
proliation, are ap|>roved and cou-
iirnied ineiiil)ers, 471). The mere bap-
tism of infants does not confer upon
adults a ri^ht to churcli-niemher-
ship, .')t)4 — .TfJ(J. The case of apos-
tates and iufidels considered, .')G5 —
b7'A. How far ignorance excludes a
person, .i76, 577. Positive wicked-
ness is an exclusion, .'i"!*. Various
particular prayers for thera, XV. 41)9
-^.504. Forms of confession, abso-
lution, reception, and exclusion of
church n\embers, .'J04 — 51(i. In
what respects the menji)ers of the
church are divers, XVI. 289. They
are not of the same a£;e or standinjf
ill Christ, iO. Are not all of the same
degree of strength, ih. Have not all
the same desjree of ^ifts,290. Arc
not all of tlie same complexion, i/j.
Nor of the same decree of spiritual
health, ii. Nor of ihe same useiul-
uess to the church and cause of
Christ, 291. Are not all the same
in regard of oHice, 291, 292. Have
not all the same enipli>yn)ent, 292.
Are not all equally to l)e honoured,
293. Why they will not all have an
equal degree of glory, il>. The
members of the universal church
are all united together, as they have
but one God, il>. Have all one
Head 293, 294. Have only one Holy
Ghost dwelling in them, ib. They
have all one principal, ultimate End,
29f). And one Gospel, (7>i. One kind
of faith, ib. One new dis|)o>iti()n,
ih. One and the same object of their
affections, ib. One rule or law by
which to live, 290. Are devoted to
God in one and the same covenant,
ib. Have the same instrumental
founder* of their faith under Christ,
297. Every nieinl)er is related to all
the body, and has a particular love
to each member of the same church,
ib. And a special love to the whole,
as well as to the more noble sort of
members, ib. All have an inward
inclination to hold communion with
fellow-members, 298. Antl to all
the instituted means of grace, ib.
All have the same employment, 299.
And an inward enmity to whatso-
ever is destructive to the church, ib.
All will at last receive the same
crown of glory, ib.
Memory, iinlnlness of, in what it con-
sists, H. 211, 242.
A/mnndrr, account of the heresy of,
XX. 2«2.
IMintal /ticji'a^iow, whether lawful, HI.
.'.33.
Mirc/ianls living among infidels or iu
a Popish country, cases respecting,
VI. 332 — ;i3(). Directions to them,
.'544— 34(<. Merchants evading pay-
ment of customs arc guilty of theft,
XIX. 232.
Mercies of God, a continual motive to
thankfulness, 11.425,427—430. The
duty of commemorating his mercies
as much as our sins, wants, and
troubles, in our prayers, 430. Me-
ditati(ni on them, a means of fur-
nishing the mind with good thoughts,
III. 194, 195. Recommended to
melancholy persons, 231. Whether
we may pnxy absolutely or condi-
tionally for outward mercies, IV.
300. God to be acknowledged by
faith in every mercy, Xll. 185, 186.
Knowledge of the mercifulness of
God, and its effects, XIII, 148—
151.
Mem/, works of, not unlawful on the
LoVd's day, XI 1 1. 4.53.
Mtrit, to be renounced by those who
are seeking saving grace, II. 57.
Metuphysics, uncertainty of the science
of, X'V. 48, 49.
MethofI, or right order, importance of,
11.97.
Michael the Archangel, who he proba-
bly was, XX. 361.
Midwives, Egyptian, case of considered,
111. .5,10.
Mi/k iim\ Honey, tasting of at baptism,
whence it came, V. 367. Whether
lawful to us, 3(>9.
j'l//.';rf;— Directions for furnishing it
with good thoughts. III. 181 — 198.
The cliange of the mind in conver-
sion, described, VII. 24 — 32.
MIiV/Sl'ERS or PASTORS, office
of, instituted by Jesus Christ, XIX.
253, 2.54.
I. Oiiatijicdiinn.i of Minislers, and gene-
riil obser rations on tliein. — A judi-
cious, faithful, serious, searching,
and powerful minister, to be chosen
and lived under, II. 113—118, .523—
525; \'. 118—120, 216. Direction
for the choice of a pastor, VIH. 352
— 3.56. Ministers to be chosen cau-
tiously, II. 141, 142. We are to
learn of them, as Christ's ai)pointed
teachers of his church, 230. Tliey are
specially bound to redeem the tiuw.
534
INDEX.
111.1/0,171. Ought well to consider
the inconveniences and troubles of
■wedded life before they marry, IV.
20 — 22. Duties of people to their
ministers, V. 111—115, 131—134.
The ministerial commission explain-
ed, 116 — 118. What measure of be-
lief is due to ministers, 120, 121.
The {Personal faults of a minister to
be distinguished from his ministerial
faults, 196, 197. The work of the
minister and congregation to be dis-
tinguished, 198—201. Whether the
true calling of the minister by ordi-
nation, election, &c., be necessary to
the essence of the church, 266 — 268.
Essential qualifications of a minister,
267. Whether it be lawful to hear a
wicked man, or take the sacrament
from him, or take him for a minis-
ter, 269, 270. Whether the people
are bound to accept an ungodly mi-
nister, and deny his more fit and holy
competitor, if the magistrate or bishop
enjoins such an one, 271 — 274. Whe-
ther the magistrate or the bishop
have the first and chief power of
imposing a minister on the people,
275. Ministers are not to use vio-
lence, but only to persuade men, 131,
and note. Christians are to pray
against the intrusion of carnal, am-
bitious, or covetous pastors, 189.
Whether ministers are holy, and
what reverence is due to them, 569,
570. Their consent necessary to the
admission of church members, 286.
Their relation to the church, 289.
Whether pastors have a legislative
power, 308, 309. Whether a pastor
is bound, or may bind himself, to his
flock for life, and may remove with-
out their consent, 461. The duty of
the people, where several persons
pretend to be true pastors of a par-
ticular church, in consequence of
differences between the magistrates,
the ordainers, and the ^ocks, 462,
463. In what cases pastors may
convene synods, 463,464. Ministers
are relatively holy, and what reve-
rence is due to them as such, 570.
Ministers may not sell God's word,
or any other holy things, VI. 303,
304. Who are to be deemed true
prophets and pastors of the church,
402. Continued necessity of a stand-
ing ministry, IX. 21. In all pressing
cases their advice to be taken, and
how, "65 — 277. Arguments and
helps t patience for ministers, when
their ministry is not successful, XF.
484 — 489. Aggravations of the sin
of presumption in pastors, XV, 126—
128. Their unskilfulness and un-
faithfulness, a hinderance to self-
acquaintance, XVI. 231—236. Wise
and faithful pastors only to be cho-
sen, 236 — 245. What joy, and
whence, faithful ministers may ex-
pect in the fulfilment of their minis-
try, XVIII. 66—68. The wisest and
holiest ministers liable to be accused
even by teachers of Christianity, 163.
In what cases ministers may practise
medicine, XXIII. 113, note^.
II. Ministerial Call and Ordination. —
Requisites to, XIX. 257, 258. Whe-
ther the people's choice or consent is
necessary to it, V. 289—291. The
nature of such ordination, 292. To
whom the power of it belongs, 293.
Whether it is an act of jurisdiction,
ib. Imposition of hands, how far
necessary, 294. On the need of or-
dination, ib. Whether ordination is
necessary to make a man a pastor
of a particular church or not, 295.
And whether he is to be made a
general minister, and a particular
church elder or pastor at once, and
by one ordination, 295, 296. In what
cases the outward act of ordination
may be repeated, and why, 296, 297.
Re-ordination, in what cases unlaw-
ful, and why, 298—300. What num-
ber of ordainers is necessary, 300 —
302. If one that has power ordain,
and the rest protest against, whether
he is to be received as a true minis-
ter, 302—304.
III. Ministerial Office, nature and rea-
sons of, V. 107—110. Whether sin-
cere faith and godliness be necessary
to its being, 268, 269. Whether un-
ftjterrupted succession, either of right
ordination or of conveyance by juris-
diction, be necessary to the being of
the ministry, 276—280. In what it
essentially consists, 287—289. Whe-
ther a minister officiating in another's
church, acts as a pastor, and as their
pastor, or as a private man, 305. The
judgment of pastors and churches,
when to be followed, 315. Whether
a pastor may be at once, in a stated
relation of a pastor, and a disciple to
some other pastor, 315, 316. The
proper duty of ministers in preaching,
399, 400. The people's remedy in
case of the pastor's mal-aduiinistra-
tion, 405. May one be a pastor of a
church, who lives so far from it as to
be incapable of personal communion
with them, 405, 406. The case of
disunion between the pastor and
church respecting psalmody, consi-
dered, 442. The duty of ministers
INDEX.
535
to whom penitents secretly confess a
crime, VI. 417 — 419. Compassionate
counsels to students, who are educat-
injj at universities and in schools, for
the ministry, XV. 35;^— 380. Neces-
sity of the ministerial office, XIX.
256,257; XX. 175— 178. Ministers
urged to exhort men to seek the rest
which remaineth for the people of
r.od, XXIII. 119—145. See Bap-
tism, Discipline, Excommunication,
fiord's Supper, Prayer, IV. and
Preaching.
IV. ITie Special Duties of Ministers,
1. To themselves : — To. take heed that
they he not void of the saving grace
of God, XIV. 53. Lest they live in
those sins against which they preach,
54. That they be not unfit fur their
great employment, 55 — 58. And lest
their example contradict their doc-
trine, 58 — (iO. Why ministers are to
take heed to themselves : — They have
heaven to win or lose, and souls to
he saved or lost, 60, (Jl. They have
depraved, sinful natures as well as
others, (51, 62. Because the work of
the ministry requires a greater trial
of their graces, (>2, 63. Because
the tempter will make his first onset
upon them, 63, 64. Because they
have many eyes upon them, 64, 65.
Their sins have more heinous ag-
gravations than other men's, 65, 66.
Tlie honour of their Lord and Master,
and of his truth and ways, lies more
upon them tlian on other men, 67,
68. The souls of their hearers and
the success of their ministry <le))end
on tiieir taking heed to themselves,
68—74.
2. To the flock committed to each of
them, XIV. 75-78.
(1.) The ultimate end of pastoral over-
sight, the glory of God, XIV. 79, 80.
(2.) The subject matter of their minis-
try, XIX. 254 — 257. To acquaint
men with God, XIV. 80, SI. And
with the right means of attaining
the knowledge of God, 81, 82.
(3.) The objects of their care, all the
flock, and every individual niemher
thereof, XIV. 81, 82. Answer to the
objection, that the congregation is
too large for the minister, 84 — 87.
More particularly the unconverted,
87—89; and the converted, 89, 90.
Especially the young and weaker
members, 90, 91. Those who labour
under some particular distemper,
91. Declining ami backsliding
Christians, 92. Those who have
fallen under some great temptation,
92,93. The disconsolate, 93. Those
who are strong, to prevent their
temptations and declinings, 94.
(4.) The action itself of taking heed : —
By the public preaching of the word,
XIV. 94, 95. Administering the sa-
craments, 95. Public prayer, praise,
and benediction, 95, 96. Special
care and oversight of the members
distinctly, 96. By knowing them,
iO. Instructing the ignorant, ib.
Advising them that seek advice, 96.
Looking to jiarticular families, 97 —
99. Resisting seduction, 99, 100.
Encouraging the obedient, 100. Vi-
siting the sick, 101 — 104. Comfort-
ing those ,who are in distress, 104.
Pri>atcly admonishing offenders,
104, 105. More public discipline,
105. Public reproof, how to be ad-
ministered, 105 — 108. Public ex-
hortation upon discovery of repent-
ance, 108. Publicly praying for the
offender, 108 — 112. Assisting the
penitent, confirming, absolving, &c.
113. Rejecting the impenitent from
the church's communion, ib., 114.
Importance of discipline, 117, 118.
(5.) in what manner the ministerial
work is to be jjerformcd : — Purely for
God and not for self, XIV. 119. La-
boriously and diligently, 120. Pru-
dently and soberly, 121. Insisting
most on the greatest and more ne-
cessary things, 121 — 123. With as
much plainness as possible, 123. In
a sense of our sufliciency and depend-
ence upon Christ, 124. ^V'ith humi-
lity and condescension to all, 125.
Witl) a prudent mixture of severity
and mildness, both in preaching atul
discipline, 126. With affectionate
seriousness, ib. Reverently and spi-
ritually, 127. In tender love to their
people", 128—130. With jiatience
in bearing abuses and injuries, 130,
13). With a studious regard to
union and communion among them-
selves, and to the union and peace
of the church, 131, 132.
3. Uses of this subject : —
(L) Humiliation, and the confession of
past sins, XIV. 133 — 153. Confes-
sion of present sins, |)articularly
pride, 154 — 164. Undervaluing the
unity and peace of the catholic
church, 164 — 180. Want of serious,
indusuious, unreserved laying out of
themselves in the work of tiod, dis-
covered by ncgli-ient sturlies, 181.
J'>y dull drow-y preaching, 182. By
not helping those that want abroad,
183. By neglect of churcli duties,
especially church discipline, J 83.
Pretences offered to justify such
536
INDEX.
neglect, 184 — 188. Answer to those
excuses, 188 — 198. By the power of
carnal interests, manifested by tem-
porizing', 198. By ministers drown-
ing themselves in worldly business,
l'J9. And by barrenness in works of
charity, 200.
(2.) Exhortation to take heed to all the
flock, from the consideration of their
office, and relation to them, XIV. 206
— 213. From the efficient cause, the
Holy Ghost, 212. From the dignity
of the object, 213. And from the
price paid for the church, 214.
(3.) More particular exhortation : — To
see that the work of saving' grace be
wrought upon our own souls,XlV.2 1 5
— 219. To keep our graces in vigour
and activity, and preach to our own
hearts first, 223, 224. To stir up
ourselves to the work, and do it with
all our might, 225, 226. Keep up
earnest desires and expectations of
success, 226—228. Do well, as well
as say well, 228. Maintain brotherly
unity and communion, 230 — 242.
Practise so much of discipline as is
certainly our duty, 242 — 245. Faith-
fully discharge the great duty of
])ersonally catechising and instruct-
ing all the flock, 245—336. [See
Catechising.] Answers to objections
against this duty, xviii. — xx. The
duty enforced on ministers, xx. —
xxvi. Directions how to deal with
self-conceited opinionists, 336 — 342.
And to prevent or cure error or
schism in our people, 243 — 352. Di-
rections how to deal with those of
whose condition we are between hope
and fear, 353, 354.
4. Duties of Ministers hi the admission
of Church Members. — Pastors by of-
fice proved to be the triers and judges
of those who make profession of
fadtli, in order to admission as church
members, by thirteen arguments,
with answers to objections, XIV.
431 — 438. And by the practice of
the church, 439—443. Though it
belongs to the pastor's office to judge
of the profession of such expectants,
yet they are bound by the laws of
Christ, what profession to accept and
-what to refuse ; and if ministers
Avrong the church, the magistrate
may correct them, and the people
may admonish them, 443 — 4 15. The
several powers of ministers, people,
and magistrates, in judging accord-
ing to their different works, 443 —
44b. Besides approving of the pro-
fession and qualification of the ex-
pectant, there is to be a ministerial
investiture or delivery of the benefit
conferred, 449. To what descrip-
tion such ministerial investiture is
by confirmation, and to whom by ab-
solution, 450. [See Confirmation.']
Ministerial imposition of hands in
such admission is lawful, though it
may be dispensed with in the case of
scrupulous consciences, 452 — 469.
Though, in receiving adults out of
infidelity by baptism into the church,
a sudden profession may suffice ;
yet, in receiving persons already bap-
tized, ministers are to inquire alter
their lives, 469 — 471. The power of
pastors in admitting a member whom
one part of the congregation approve,
and the other disallow, 476. Or if
the people think a man unfit whom
thefpastor approves and would intro-
duce, 476, 477. Duty of ministers,
magistrates, and people, with speed
and diligence to attempt the cure of
the mischiefs arising from the neg-
lect of a solemn transition from an
infant into the adult church-state,
480—501. The benefits resulting
from the duty of trying, confirming,
(or absolving,) all that enter into
the state of adult Christians, should
provoke ministers, magistrates, and
people, to join in the execution of it,
501 — 521. Directions to ministers
for the most effectual practice of
this work, 543 — 547. Of the exer-
cise of pastoral discipline, with forms
of prayer, <Si;c. for the confession,
absolution, reception, and exclusion
of church members from commu-
nion, XV. 504—516.
5. E.vhortation to Ministers to urge
,men to seek everlasting rest, XXI 1 1.
119. The recovering and saving of
souls their main work, 120, 121.
Their work not confined to their
studies and to the pulpit, 121 — 123.
JJo not deal negligently with any,
123 — 127. Polyc-arp's advice to pres-
byters, 127, note '. Their conversa-
tion should teach as well as their
doctrines, 127—133. They should
study and strive after unity and
peace, 133 — 145. Ministers advised
to study moderate writers, 141, note.
Miracle, definition of, XX. 84, 85.
Distinction lietweeu a miracle and a
wonder, XXII. 271. Whether any
more miracles are to be expected, V.
558. Pretended miracles of the
Egyptian sorcerers disproved, X.
179; XXII. 269. The miracles of
Christ a proof that he came from
God, XIX. 36, 37. Summary of the
miracles performed by Christ and
INDEX.
537
bis disciples, XXI. 213—219. The
rommoiuic'ss of miracles in the apos-
tolic age, XX. y— 11. Their sufVi-
ciency to prove theGos])el true, 11 —
15. The reason why miracles were
then g^ivei), 20. But not to continue
afterwards, 21. How theyohli^e us,
yi, '.»5. Proofs that God did not
euahle false prophets to vvork mira-
cles, XXll, 270. Nor allow man to
work miracles in confirmation of a
doctrine contrary to Scripture, ib.
271. The certainty and credibility
of human testimony to the miracles
related in Scripture, '27'^ — 281; XX.
H9—'Xi; XXI. 213 -2iy, 2-12— 2(il.
Thesntlicitncy of this testimony, XX.
y.i — [l7 . Ten arfrumcnts in further
proof of it, XX. y7— 113. The
testimonies of adversaries, and
others, to the truth of the Scripture
miracles, XXII. 281— 28y ; XX. 33.'i
— 370. Tue helief of miracles upon
human testimony not a resolution
of our faith into the testimony
of man, XXII. 28y— 298. The
arguments from miracles vin-
dicated, 216—220. Objections of
apostates to the ar^unient from
miracles, XX. Ill — 125. Observa-
tions on some miracles said lo have
been wrought in confirmation of
error, 121 — 121. The evidence of
miracles abundantly sunicient,363 —
365. Observations on some miracles
related to have been ))erformed after
the time of the apostles, XXI. 292,
7iote.
JtJirth, in what cases sinful, III. 277.
Directions concerning it, 278 — 282.
Considerations for repressing sinful
mirth, 232, 283. The foliy of carnal
rairth,XVll. 173— 176.
Misery of the nncon\erted, VII. ICl
—188. Of unbelievers, XII. 28, 29.
Of the ungodly who lose the rest
which remaineth for the people of
God, XXII. 361-446.
Misinterpretations of Scripture, provi-
dences, and sermons, caution against,
IX. 210— 214.
Moyuirdiij, objections of infidel politi-
cians against, examined and refuted,
VI. 72—86.
Mortal sins, how distinguished from
infirmities. 111. 336, 337. Ten
temptations to take them for in-
firmities, and directions against
them, 11. 81—^8. Whether fre-
quent, known lying, is a certain
sign of a graceless state, that i«, of a
mortal sin. III. 527. How to dis-
tinguish between mortal and ynor-
tijieil siu, it. 528.
Mortgages, the lawfulness of tak-
ing, for security, considered, VI.
318.
Morli/ication of the desires and plea-
sures of the flesh, 11. 143— 145; Vlll.
144—147.
Moses, law of, proof that it was from
(iod, XIX. 30, 31. Whether it is
abroijated, and not to be read in
the church, V. .544, 545. Whether
obligatory on other nations besides
the Jews, 546— 548. It was not to
stand for ever, 555. Moses's wish,
that he might be blotted out of the
book of life, explained, XI. .323, 324.
The circumstances of his appearing at
C'luist's transfiguration, considered,
XVIII. 467—470. Of what things he
and Elias conversed, 470 — 477.
Design of their appearance, 477,47(5.
Some alleged difficulties in the hook
of Genesis explained, XX. 435 — 4,'>7.
Mother's Catechism, XVIII. .523—611.
Moltous of the Holv Spirit, how to be
discerned, IV. 294, 295.
Murder defined, XIX. 212. Why
forbidden in the sixth commandment,
ib. Causes of, VI. 129—136. The
heinousness of this sin, 136, 137.
The awful conseciiiences of it, 137,
138. Special advices against self-
murder, 138 — 142. And against
soul-murder, 233—241. Whai re-
paration is to be made for it, 515.
In what cases a murderer is bound
to otl'er himself to ileath before he is
apprehended, 515. 516. The magis-
trate only may do execution upon a
nmrderer, 516, In what cases mur-
der is unlawful, XIX. 213. The
case of killing in self-defence, ib.
Various human kinds of murder
stated, 214 — 216.
Music, lawfulness of, in divine service,
considered, V. 499—501.
Mystery of man's redemption, the
knowledge of, a mean of furnishing
the mind with good thoughts, 111.
186, lb7.
N.
Name of God, what is meant by, XIX.
128. How it is to be hallowed or
sanctified, 128—134. What is meant
by taking it in vain, 179, 180. How
it is taken in vain, III. 501, 502;
XIX. 180—184. The punishment
denounced against this sin, 184,
185. Directions for avoiding it,
III. 502—507.
Name of Jesus, lawfulness of bowing
at, considered, V.439.
Names of believers, how written in
heaven, XVII. 159. Evidences for
knowing whether our uaiues are
53S
INDEX.
written in heaven, 171, 172. How
we are to rejoice on this account,
163—165, 177—180.
Names of week-days, and of months,
with whicli idols were formerly
honoured, whether they may still be
used, V. 489, 490.
Nations y duties of, to their rulers, XIX.
211.
Natural man's life, briefly described,
IX. 357—359.
Natural Religion, or g^odliness, proofs
and priucipies of, XX. 457. Of man
as related to the things below him,
460, 461. Of men as mutually
related to each other, 461 — 465. Of
men and other things as produced
by their first cause, 465 — 471. The
necessary existence of a first cause,
471, 472. What this first cause (or
God) is, and the attributes thereof,
472—489. Relation of God to his
creatures, especially to man, and as
his Owner, II. 201; XX. 489—492.
Of man's relation to God as his
Owner, IT. 203 ; XX. 493—495.
Relation of God to man as his Go-
vernor, 495 — 522. Of man's relation
to God, or our subjection to him as
our Ruler, XXI, 1—5. Of God's par-
ticular laws as known in nature, 5 —
17. Of God's relation to man as his
Chief Good, 17—38. And of man's
duty to God in that relation, 38 — 52.
Proofs that there is a life of retribu-
tion after this, 57 — 95. Statement
of what natural light declareth of
the mercy of God to sinners, and of
the means and hopes of man's re-
covery, 122—130.
Nature, contemplation of the works of,
a mean of promoting love to God, II.
375 — 378. How to know ourselves
by nature explained, XIX. 13 — 15.
On the natural knowledge of God
and heaven, 15 — 17. The law of
nature explained, 21 — 26. Human
nature, explaoation of, XX. 457 —
460. Of the intrinsic evil of sin,
and of the perpetual punishment due
to the sinner by the undoubted law
of nature, XXI. 95— 116.
Needful: — One thing is needful, and in
what respects it is but one, X. 36 —
3S. How the troul)ling matters of
the world are many, 38, 39. How
far this one thing is needful, 40 — 43.
What other things are needful in
their places, 43 — 45. Practical uses
of this subject : First, by way of
inquiry, how you have sought the
one thing needful, 45 — 67. Secondly,
To lament the distracted course of
worldlings, 68 — 73. Thirdlt/, what
course will you take for the time to ,
come, 74. It ia necessity that is
pleaded with you, 76. God hath
made but one thing necessary, 82.
This one thing is that good part, 84.
This good part is offered to you, and
you have your choice, 87 — 90. If
you choose it, it shall never be taken
away from you, 91—95. What he
must do in reason, that will be re-
solved which is the best part and
way, and who shall be the judge, 138
—155.
Needless things, directions how to
judge concerning them, X. 427, 428.
Needy circumstances, directions how
to overcome, by faith, unmiudfuluess
to, XII. 478— 49U.
A^egroes. See Slaves.
Neighbour, who is, VI. 430. How he
is to be loved as one's self, 425 ; XII.
528 — 536. The true nature of self-
love, and of the love of our neigh-
bour, VI. 425—428. The extent of
the love of our neighbour, 429 — 431.
Directions for loving our neighbours
as ourselves, 431 — 433. Reasons or
motives of this love, 433 — 436. Our
duty to our neighbour briefly stated,
XIX. 500.
New Birth defined, XX. 398, 399.
New Testament, credibility of, XVIII.
436 — 443. Abstract of the history
contained in, 596—611 ; XXI. 153—
159.
Nicknames, sinfulness of, III. 574, and
note.
iV<c/io/i(Henry), leader of the Familists,
notice of, XX. 295.
Nicodemus, conversation of Christ
with, illustrated, XX. 397—399 . The
success of his doctrine, 400. Ag-
gravations of Nicodemus's fault,
400, 401.
Nicolaitans, account of the heresy of,
XX. 283, 285, 286.
Nobility, compassionate address to the
sons of, XV. 385—389.
Nod, Cain's flight into, explained, XX.
437.
Nonconformists, how they were treated
from 1627 to 1686, X. cccclxxv. —
cccclxxx. Expostulation with the
English Papists for their seeking
the ruin of the Nonconformists, 556
—563.
NotiticE Communes, or truths common
to all men, whether more than the
five articles enumerated by Lord
Herbert, XXI. 572—575. Whether
they are the only certainties in
religion, 575 — 578. Or make up all
the religion of the catholic church,
578. Whether they constitute all the
religion of the catholic church, 578.
Whether all revelation for religion
INDEX.
539
must be but a creeJ contaioinfr these
common notices, 578, 579. Wbet'uer
all supernatural revelations are to be
tried by these common notions, 579,
580. Whether they do not infer the
truth of Christianity, 581. Or are
the necessary conditions of the
certain knowledge of a divine reve-
lation, 581.
Hovelly of truth and godliness, caution
against being struck with, II. W9 — 94.
"A'ow er Never," motives to the speedy
and diligent performance of the duty
allotted to us in this life, Vll. 487.
The work of this life cannot be done
when it is ended, 488. Therefore it
must be done with vigour and dili-
gence, ib. Because lime once past
cannot be recalled, 489. Life can
never here be restored, 491. This
work cannot be done in the life to
come, 493. What it is to do it with
all our might, 494 — 497 Instances
of work t« be done with all our
might, 437 — 508. Objections an-
swered, 532 — .547. Directions and
cautions for doin^ the work of God
with all our might, 547 — 549. Ex-
hortation to this duty, 577 — 582.
O.
Oath defined, HI. 491. What con-
stitutes a lawftil oath, ih. How far
the swearer's intent is necessary to
the being of an oath, 492. It is not
unlawful to lay hands on the book
and kiss it in taking an oath, 494 —
496. Objections to this practice
answered, 496 — 500. Whether any
person who scruples swearing, being
duly commissioned, may administer
an oath to another person who has
no such scruples, 501. Directions
for the performance of oaths, V.
73—106. Oaths of obedience to
churchmen, whether lawful, 541 —
543. The oath of supremacy may be
lawfully taken, VI. 54, 55.
OBEDIENCE.
]. Obedience to God, necessity of, II.
207, 208. Its nature explained, 208,
209. Directions for bringing the
same into full obedience, 209 — 220.
Thankfulness, a powerful spring of
obedience, 432. Constant and care-
ful obedience a remedy against evil
and idle thoughts, 111. 175, 1/6.
Criteria of sincere obedience, V. 48.
X')octrinal directions how to live, by
faitb, a life of ohedieuce to God, XI 1.
351—356. Practical directions, 357
—.363.
2. Obedierice to Parents, to be incul-
cated in children, IV. 177.
3. Obedience of People to their fllittis-
/r>s, nature and reasons of, V. 110 —
115. Its kind and measures, 131, 132.
4. Obedience to Superiors, whether
lawful when they prohibit something
referring to God's service,V. 466, 467.
Whether lawful in all those cases
when it is unlawful to impose
and command, 507 — 510. Is he
obliged to suffer who is not obliged
to obey, VI. 64, 6.5. Directions
for obedience to magistrates, 65.
Objections to the Christian faith from
thin""S extrinsical, resolved and re-
futed, XXI . 358—395. Twenty-four
objections drawn from the doctrines
refuted, 307—358.
Objects, tempting, to be avoided, II.
289,290; 111.455,456.
Oblations, the lawfulness of making
them at the Lord's Supper, consi-
dered, V.448.
Obligation, import of, VI. 66.
Obscurities in Scripture considered, V.
535. In prophecy, explained and
vindicated, XXI. 354.
Obstinacy, wilful, a hinderance of
conversion, VII. 324. Address to
obstinate sinners, 325 — 327.
Officers in the church, whether any
new ones may be lawfully invented
and made by man, V. 380 — 395.
Offices in courts of justice, whether
purchasable, VI. 301, 302.
Offence, practical directions against
taking, by the examples or lives of
others VI. 230—233.
Old People, obligation of, to redeem
time, 111. 169. Are not prohibited
from marrying, IV. 12, 13. Special
directions to tlie old, 396 — 403.
Old Testainent , not out of date, but to
be publicly read and preached upon,
V. 544 — 546. Catechetical abstract
of the history of, XVIII. 531— 596.
A concise summary of the history of,
XXI. 148—152.
Omnipotence of God proved, XX. 478.
The saving knowledge thereof and
itseflects, Xlll. 56—63. Catecheti-
cal explanation of it, XIX. 65.
Omnipresence of God, a constant sense
of, a preventive of evil thoughts, 111.
176, 177. And of fornication, 449.
Effects of a knowledge of the omni-
presence of God, XI 11. 31.
Omniscience of God, proved, XX. 478.
On the saving knowledge thereof,
and its effects, XIU. 63 — 71.
540
INDEX.
Opinion in religion, what, II. 95.
Opinious respecting controverted dif-
ficulties in religion, not to be too per-
emptorily maintained, 127. The opi-
nions of others concerning us, made
temptations, 281 , 282. And also our
own opinions, 2fJ2. Direction against
such temptations, 283. Cautions
against taking chanjje of opinions
for a saving change, VI 11. 155 — 158.
Criteria by which true conversion
may be known from mere change of
<)I)inions, 158 — lG(j. Directions to
get beyond an opinionative change,
16(i— 16'9.
Ojpportunity, or the present time of
well doing, what it is, HI. 120, 121,
343. How it is to be redeemed, 143
156. Opportunities of sinning to be
avoided, II. 291.
OpprcssioH, defined, VI. 348. Different
. sorts of oppression, 349, 350. Its
great sinfulness, 350 — 353. Direc-
tions against it, 353 — 357. Cases of
conscience aliout opj)ression, espe-
cially of tenants, 357 — 363. Argu-
ments and helps to obedient patience
under oppression from men of wealth
and power, XI. 431 — 439.
Orders, the sale of, simony, VI. 303.
Ordination by Romish Clergy, whether
null, V. 261,262.
Ordination (Protestant). See Minis-
ters, 11.
Organs, lawfulness of using, in
churches, considered, V. 499 — 501.
Origmal Sin, proofs of in infants,
XI II. 91—96. The necessity of
sanctification a further proof of it,
106, 107. Is pardoned in baptism,
VII. 129.
Orthodoxy, the reputation of, bow to
bedenied, XI.289— 291.
Ostentation, sinfulness of, VI. 370.
Pack (Christopher, Lord Mayor of
London), dedication of a sermon to
him, XVII. 415-419.
Pain, arguments and helps to patience
under, XI. 398—401.
Papists, errors of respecting the sacra-
ment of the body and blood of Christ,
IV. 313. Observations on the seven
sacraments of, V. 451,452. Differ-
ence l)etween them and the Protest-
ants on the subject of tradition, 131.
Whether Papists or Protestants are
schismatics, 175. Papists, the greatest
schismatics, and why, 188. Whether
we must hold that Papists may be
saved, 263 — 265. Whether they are
bound to separate from the church
of Rome, 265,266. Their objection
to the church of England, on the
alleged ground of want of conveyance
by juiisdiction, refuted, 275 — 279.
Their antipathy to the Bible, Vll.
60. Refutation of their assertion
that the greatest rebellions have
been caused by godly men, X, 194 —
198. Papists have uncertain ground
for their faith, XV. 54 — 56. Are not
agreed among themselves, what is
the church which possesses authority,
56, 57. Their credulity in renounc-
ing the evidence of their senses, 39 —
41, 131. And in believing all that
the church affirms to be divine reve-
lation, 80, 81. Refutation of the
Popish error, that a man may more
safely and confidently believe by the
church's faith than by his own, 163,
164. The question considered, Whe-
ther a Papist, by his knowledge,
may be a lover of God as God, 232—
235. Self-ignorance causes persons
to become Papists, XVI. 49 — 51.
Refutation of their assumption, that
the Romish church is the true ca-
tholic church, 309—317. Answer to
their great question. Where was your
church before Lutiier ? 325 — 327.
An humble expostulation with the
P^ngiish Papists, who by information
and prosecution seek the ruin of
Protestant Nonconformists, X. 556 —
563. The Papists' rule of faith proved
to be sectarian and not catholic,
XVI. 352—354. They have but little
cause to glory in godly members
of their church, 405, 406, Or ground
for reproaching Protestants with the
ungodly that live among them, 406,
407. Reply to their question, How
do you know the Scriptures to be the
word of God without the (Romish)
church? XXII. 211-214. They are
not agreed who is the judge for the
final decision of controversies about
the sense of Scripture, 214 — 216.
Observations on the persecutions and
plots of Papists, 308—310.
Paracelsus, account of the tenets and
followers of, XX. 294, 295.
Paradise, the heavenly, reality of,
XVIII. 166—168. Holy souls, how
rapt up into it, 168, 169. The things
belonging to it unutterable to mortal
men, 169 — 171.
Pardon of sin, one of the benefits of
conversion, VII. 195 — 197. The
doctrine of, briefly explained, XIX.
102—108, 327—332. For what sins
it may be had, 519. The day of
INDEX.
541
grace and pardon is never past in
this life, 520. Wlietlier, and how
far, any man can parduii sins agaiu&t
God, 520, 521. God does not pardon
siu before it be committed, 521, 522.
Is an elect person pardoned before
faith and repentance, 522. Whether
pardon is perfect before death, ih.
And as to all the sins that are past,
i6.523. Whether it may be reversed
or lost, 523. How the pardon of my
own sins is to be believed, (6. Faitli
or repentance not to be trusted in
for panlon, 52-1. The severHl causes
and conditions of pardon, ib. Di-
rections for obtaining pardon from
God, 524 — 526. Promises of pardon
of all sin, XII. 2(56. And of renewed
pardon of sin after conversion, 2t)8.
How to exercise faith about pardon
of sin, 2^7—311.
Parents, duty of to their children,
XIX. 20:1—205. Special obli-aiions
of to the holy education of tlieir
children, IV. i03 — IKi. Directions
to parents for this purpose, IV. 175 —
1.10. And for their rio^ht teacliing
of their children, 2/0—281. What
they should teach them, XXI II.
1G7 — 170. Duties of cliildren to
their parents, 190—199; XIX. 205,
206. Contracts made by ihem for
their children during their infancy,
how far obligatory on the latter, VI.
290, 291. Arguments to them for
patience under tlie loss of children,
XI. 409—411. Or when they have
bad children, 440, 441. Or when
their endeavours in behalf of their
children do not prosper, 489, 490.
Compassionate counsels to parents,
XV. 390, 391. What is the power
of parents which children must obey,
XIX. 197—200. How they should
dispose of their property among^
their children, 207—209. Parents
specially urged to exhort their
children to seek the saint's rest,
XXI II. 145—155. Objections com-
monly urged by them answered, 155
— l(J(j.
Parts, natural and acquired, made
temptations, II, 283.
Passions, not sinful in themselves, and
why, HI. 25(j. When they are holy
and good, 16. 257. In what the
sinfulness of the passions consists,
11. 242. Directions against all
sinful passions in general, 257 — 2(il.
Pastimes, sinfulness of, HI. Kl.i.
Vain pastimes must be denied, XI.
17f), 177. See Recreations.
Pastoral church government, the trui'
nature of, V. 395—397. Whether
any part of it may be deputed to, or
performed by, a layman, 397 — 399.
The true sense of the distinction of
pastoral power, * in foro interiore et
exteriore,' 400, 401.
Pastors. See flJinisters.
Patienee, towards God, what it is and
is not, Xi. 385, .%(>. And towards
men, 38(i — 390. What it is to possess
our souls in patience, 390, 391.
Arguments for obedient patience in
various instances, 397. Particularly
in pain and sickness of body, 398 —
401. Under the sentence of death
against inordinate fears, 402 — 405.
Under poverty and want through
losses or other causes, 405—409.
Undur the sufferings and death of
children, 409—111. Of ungodly
kindred, 411. Of dear friends who
died in pain and misery, 411 — 413.
Of pillars or useful servants of the
church, 413 — 415. Under the un-
kiiidness and injury of friends and
relations. 415 — 419. Under injuries
from malicious enemies, 419 — 421.
And in the case of persecution lor
duiy to God, 421 — 431. Under
oppressTon and injustice by men of
wealth and power, 431 — 439. Ar-
guments for patience in superiors
under sutferiug by bad children,
440, 441. Bad servants, 441, 442.
And tenants, 442. Under false
accusations, detaniation, and ruined
reputation, 443 — 44K. Under vexa-
tions anil strong temptations of
•Satan, esjiecially to melancholy per-
sons, 448—450. Under settled
doubts of sincerity and salvation,
and temptation to despair, 459 — 4fiO.
Under tiie loss of teachers, and the
suitable means of grace and salva-
tion, 460 — 468. And when God
seemeth not to bless the means to us,
4*J8 — 476'. Under weakness of grace,
knowledge, faith, love, comfort, and
great corruptions, 477 — 483. AVheu
God does not bless our callings,
particularly the endeavours of min-
isters for their people, 481 — 489.
Of parents for their children, 489,
490. And just endeavours lor church
and state, 491. Under the common
sin and misery of the world, and the
fewness of wise and godly men, 491
— 498. Under the sad distempers
and divisions of (Christians, 498 —
502. Under heavy juilgments on the
laud by |>lague, poverty, fire, aud
wars, 502 — -507. Under the pms-
])erity ami triumphs of wicked
enemies of the church, 507 — 509.
And under the probability in any
542
INI^EX.
visible means that the world should
be much better, 510 — 516. Twelve
general directions to get and use
patience in every case, 510 — 520.
Knowledge of the long-suffering
patience of God, and its effects, XIII.
148 — 151. Importance of paiience
to every Christian minister, XIV. 131
—133.
Paul (Saint), the wish of, that he
might be accursed, explained, XI. 32C'.
No real contradiction between his
epistles to the Galatians and the Ro-
mans, XVI. 486", 487. In what sense
he esteemed all days alike, 487, 4Si8.
His desire to finish with joy his
course and ministry explained, XVIII.
61 — 85. His vindication of himself
to the Corinthians explained, 162 —
184. The nature of his 'thorn in
the flesh,' and the practical use of
it, 175—179.
Peace, blessings of, V. 172, note.
Directions for keeping peace with
all men, VI. ^3—273. The hin-
derances of Christian peace, XVI.
331-349.
Peace of Conscience, and Spiritual
Com/ori, right method for obtaining,
in thirtv-two directions, viz. — Get a
clear discovery of the true cause of
doubts and troubles, IX. 20, 21.
Discover well how much trouble
arises from melancholy, or from out-
ward crosses, and apply the remedy
accordingly, 22 — 27. Lay first in the
understanding, sound and deep ap-
prehensions of God's nature, 27 — 33.
And of the gracious nature and office
of the Mediator, 33—35. Believe
and consider the full sufficiency of
Christ's sacrifice and ransom for all,
35. Apprehend the freeness, ful-
ness, and universality, of the con-
ditional grant of pardon and salva-
tion to all men, if they will repent
and believe, 35. Get a right under-
standing of the difference between
general and special grace, and be-
tween the possibility, probability,
conditional certainty, and absolute
certainty of salvation, and so be-
tween the several degrees of comfort
which these may afford, 35 — 43.
Understand rightly the true nature
of saving faith, 43 — 46. Next, per-
form the condition by actual believ-
ing, 46, 47. R.eview your own
believing, and thence gather as-
surance, 52—62. Make use on
trial of none but infallible signs, 62
— 80. Know that assurance of jus-
tification, or right to salvation,
cannot be gathered from the least
degree of saving grace, 80 — 89.
Know that assurance is not the lot of
the ordinary sort of trtte Christians,
but only of the strongest, most
active, watchful, and obedient, 92 —
101, Know that even many of the
stronger and more obedient, who
have assurance of their conversion,
are yet unassured of their salvation
for want of assurance to persevere,
101, 102. Next to the comforts of
general grace, learn to receive the
comforts of the probability of special
grace, before you expect, or are ripe
for, the comforts of assurance, 103 —
107. Improve your own experiences,
and those of others, to strengthen
your probabilities, 107 — 111. Know,
that God has not commanded you to
believe that you do believe, nor that
you are saved, or shall be justified,
(but only conditionally,) and there-
fore your assurance is not a certainty,
properly of divine faith, 113—120.
Know, that those few who do attain
to assurance have it not constantly,
121. Never expect so much as-
surance on earth as shall set you
above all possibility of the loss of
heaven, and above all apprehensions
of danger, 122—129. Be glad of a
settled peace, and look not too much
after ra[itures, and if you have such,
expect not a constancy of them, 130,
131. Spend more time and care
about your duty than your comforts,
132—138. Think not that those
doubts and troubles which are caused
by wilful disobedience, will ever be
well healed but by the healing of
that disobedience, 139—172. Con-
,tent not yourself with a cheap re-
ligiousness, 172 — 182. Study the
great art of doing good, and let it be
your daily contrivance how to lay
out your talent to the greatest ad-
vantage, 182—189. Trouble not
your soul with needless scruples, nor
place religion in will-worship or
overmuch rigour to your body, 189 —
204. When God hath discovered
your sincerity to you, put it in your
memory that it may be useful for
the time to corae, 205—210. Be-
ware of ))erplexing misinterpreta-
tions of Scriptures, providences, and
sermons, 210 — 214. And be willing
that ministers should }>reach most
searchingly for the good of others,
without misapplying it to yourself,
214 — 218. Distinguish between causes
of doubting, and causes of mere
humiliation and amendment, 219 —
260. Carefully discern whether
INDEX.
543
your doubts are such as must be
cured by the coiisideratiun of special
grace, 260 — 265. In all pressing
necessities take the advice of your
pastors, 2()5 — 278. Understand that
the height of a Christiaa life, and the
greatest ])art of your duty, consist
in a loving delight in God, and a
thankful and cheerful obedieuce to
his will, 27W— 287.
Peaceable Spirit, qualifications of, viz.
— Union to Christ, XVI. 3^1. A
public spirit, ib. Charity, 332.
Meekness and patience, 332, 333. A
high esteem of peace and zeal for it,
333,334.
Penances, external, for sin, the lawful-
ness or necessity of considered, V.
452, 453.
Penitent, true characters of, XVII. 123
— 130. The duty of a minister
towards a penitent confessing se-
cretly a crime, VI. 417—419. A
prayer for penitent sinners, VII, 4a.T
— 459. Form of confession to be
made by one before the congrega-
tion, XV. 511, 512. Form of absolu-
tion and reception of a penitent,
514, 515. And of thanksgiving or
prayer for a restored penitent, 515,
516.
People, duty of to their ministers, and
how they are to apply to them in
health as well as in sickness, V. 1 1 1
— 115. Whether their choice or
consent is necessary to the office of a
minister in his first work, and what
call of theirs is necessary, 2Sy — 292.
What power they have in church
censures and excommunication, 404,
405. Their remedy in case of the
pastor's maladministration, 405.
Whether they may bear a vocal part
in worship, or may only say, 'Amen,'
433—438. The true nature of the
liberty of the pioplc, VI. 95. What
power they have in judging of the
admission of cliurch members, XIV.
^ 445 — 448. Address to the godly,
and such as are tit for church com-
munion, on the duty of reform-
ing church abuses, 547 — 550. And
to the ungodly sort, 550. Reasons
why ministers should use the greatest
plainness and seriousness possible in
all their addresses to their people,
XV. 535—538.
People of God, who they are, XXII.
28—29. Their characters, 171—199.
See Rest.
Perfidiousness, directions against, \'.
69-73.
Perjury defined, V. 69. Its heinous-
ness aud conseqttences, ib, 70—73.
Odious ia the sight of God, XIII.
147.
Persecution, defined, VI. 168. Differ-
ent kinils of, 168 — 171. The great-
ness of the sin of, 171 — 176, 178.
Denunciations against persecution,
176. Examples of persecutors, and
their punishment, 177. Directions
against persecution, 179 — 202. Per-
secution must not provoke to un-
warrantable passions and practices,
II. 123 — 126. Testimonies of an-
tiquity against curing schism by
persecution, V. 210 — 215. Argu-
ments and helps to patience under
persecution for our duty to God, XI.
421— 4iil. The enmity of Satan
against Christ evinced by open per-
secutions by Jews, Gentiles, heretics,
and Papists, XX. 301—311. Real
Christiaus no persecutors, XXI. 369,
370.
Perseverance defined, IV. 375. Direc
tions aud cautions concerning it, 37.3
— 375. Uncertainty of it, considered,
IX. 101, 102.
Person of Christ. See Jesus Christ, I.
Philosophy, whether to be studied by
Christiaus, V. 552, 553. What phi-
losophy is condemned by St. Paul in
1 Cor. viii. 2, 3 ; XV. 5—16 ; 19-32.
What is not condemned by him, 17 —
19. Uncertaiuty of philosophy, 47, 48.
Phocion, anecdote of, III. 73, note.
Physic, foolish reasonings of ignorant
people concerning, exposed, IV. 144,
145. Compassionate counsels to
young students in physic, XV. 380 —
382. In what cases it mi^ht be
practised by ministers, XXIII. 113,
note ^.
Physicians, directions to, for the dis-
charge of their professional duties,
VI. 109—114. Their duty, to per-
suade their patients to seek everlast-
ing rest, XXIII. 117, 118.
Physics, uncertainty of the science of,
XV. 47, 48. The physics in Gen. i.
vindicated, XXI. 349, 350.
Piety, the highest motives to, contained
in the Christian religion, XXI. 178.
Plaintiff's aud Defendants, address to,
XVI 1.376.
Plantations, duties of masters in, to
their negroes and other slaves, 212—
215, 219, 220.
Play-hooks, pernicious and not to be
read, II. 152,153. The reading of
then) a sinful waster of lime, III. 167.
Pleasi)ii>- of God, our business, safety,
and content, 11.573 — 575. Its bene-
fits, 575, 576. The utter impossi-
bility of pleasing men, illustrated,
559-572.
544
INDEX.
Pleasure, when sinful and when not,
II. 217, 218, Directions a{;aiiist sin-
ful pleasure, HI. 277—283. The
pleasures of holiness proved, from
the nature of the thing itself, X. '2b6
— 3.34. From the helps and conco-
mitants which attend it, 337 — 339.
And from its effects, 339—341. The
pleasures of holiness contrasted with
sensual pleasures, 341 — 350.
Pledges, whether they may he taken
as security for money lent, VI. 318.
Politicians, atheistical, objections of,
refuted, VI, 71 — 92. Uncertainty of
the science of politics, XV. 50.
Poly carp, advice of, to Presbyters,
XXIII. 127, note '.
Pomp, unnecessary, sinfulness of, HI.
161 — 163. One way of prodigality,
VI. 371.
Poor, directions to, IV. 379-385;
VI. 278,279. Temptations to which
they are specially liable, and counsels
respecting them, IV. 383 — 386. Their
special duties, 386 — 389. In what
case a poor man may, or may not,
borrow, VI. 315, 316. Address to
the poor in spirit, IX. viii. — xviii.
How to become poor iu spirit, XII.
433, 434. Arguments and helps to
patience under poverty, caused by
losses or other causes, 405—409.
The Poor Man's Family Book, XIX.
299—655.
Pope, proved not to be the head or
sovereign of the church, V, 280, 310,
311; XVI. 310, 311. Impossibility
that he can or ever should be, XXI.
406. Papists themselves are not
agreed whether the Pope, or the par-
ticular church of Rome, or General
Councils, are the.head of the catholic
or universal church, XVI. 312 — 315.
The Pope not the judge of controver-
sies in the church, V.313, 314 ; XVI.
354 — 356. Whether it is necessary
to believe that he is Antichrist, V.
262, 263.
Popery : books against, recommended,
iV. 269; VI. 345. Caution lest our
aversation to popery turn to a factious
partial forsaking of God's truth, XH.
573, 574. Wliv popery has so many
followers,XVll.'38— 41. Not favoured
by tradition, XVllI. 443. The in-
troduction of poperv, a proof of the
enmity of Satan, XX. 288, 289. And
also the persecutions l)y the advocates
of popery, 308 — 310. See Papists.
Portions for children, when to be ac-
counted too great, VI. 372.
Possessions, Satanic, nature of, con-
sidered, XVll. 246—248. Posses-
sions and dispossessions, a proof I
of the existence of the devil, XXI.
88, 89; XXII. 324—327. And of
his enmity against Christ, XX. 271.
And of a future state, XXI. 90.
Power of God, view of, as displayed in
Christianity, XII, 119—127.
Poverty. See Poor.
Practice, directions for, after hearing
the word preached, IV. 259 — 263.
Summary of the practice, enjoined
by Christianity, XXI. 1C3, 164.
Praising God, the duty of, explained,
H. 438, 439. The highest and noblest
work in itself, 440. its suitability to
our condition, 441. Its excellency
and benefits, 442 — 444. Directions
for praising God aright, 445 — 448.
It is of divine appointment in Chris-
tian families, IV. 67. Arguments
in support of it, 67 — 83. The plea-
sure of praising God, X. 312 — 316.
Be much in praise, as a help to a
heavenly life, XXIII. 302— .304.
PRAYER.
I. Prayer in general. Definition of
prayer, XIX. 121. In what it con-
sists, IV. 282. Its ends and uses, ib. ;
XIX. 121, 122. To whom it is to be
addressed, IV, 283, What kind of
means of grace prayer is, XI. 471.
What prayer it is that is such a
means, ib. What grant of prayers
may or iTiay not be expected from
God, 472, 473. Proof that prayer is
not in vain, nor God's promises bro-
ken, 473, 474. Why we should be
patient even when God seemeth to
deny our prayers, 475, 476. Direc-
tions for prayer, IV. 283—287, A
brief explication of the method
of the Lord's - prayer, 287—289.
Whether it is a directory only, or
a form of words to be used by us
in prayer, 289, 290. Whether we
must always pray according to the
method of the Lord's-prayer, and it
is a sin to do otherwise, 293, 294.
Whether a wicked man may pray the
Lord's-prayer, or be exhorted to use
it, 296, 297. What need is there of
any form if this be perfect, 290.
Whether it is law ful to pray in a set
form of words, 291. Whether those
forms are lawful which are prescribed
by others and not by God, ib. Whe-
ther it is lawful to pray extempore,
without a pre-meditated foruj of
words, 292. If both ways be lawful,
which is better, 292, 293. Whether
we uuist pray always when the Spirit
moveth us, and only then, or as rea-
son guideth us, 294, 295. No man
may pray, who has no desire at all of
the grace fyr which he prayeth, 295.
INDEX.
54 =
Whether a man may pray wh« doubts
of his interest in Ciod, ib., 29().
^Vhether an unren;eiierate man may
pray, 29(j. It is both idolatrous and
sinful to pray to saints or angels,
297. Set times, ordinarily, thelittest
times for prayer, 298. Wlieiher it is
lawful to join in ])rayers withunsjodly
men, 298, 299. Or'if tlie master of a
family or a pastor he a heretic or un-
godly, 299,300. May we pray abso-
lutely for outward mercies, or only
conditionally, 3U0. Or, for all that
we may lawfully desire, 301. How
may we pray for the salvation of all
the world, ib,, 302. Or for the con-
version of all nations, 302. Or that
a whole kingdom may be truly con-
verted and saved, ib. Or for the
destruction of the enemies of Christ
and of the kingdom, ib. What judg-
ment is to be formed of a particular
faith in prayer, ib., 303. Is every
lawful prayer accepted, 303. With
what faith must 1 pray for the souls
or bodies of other men, ib. Or, for
the continuance of the church and
(iospel to any nation, 304. How to
know when our prayers are heard by
God, and when not, ib. How to have
fulness and constant su|>ply of mat-
ter in our prayers, ib., 305, ,30(j. May I
we look lo speed the belter for any |
thing in ourselves, or in our prayers, |
30<i, 307. How must that person and j
prayer be qualified, that shall be ac-
cepted of dod, 307. Whether forms
of prayer in general be lawful, V. 414,
415. Earnest prayer to God, wrought
in true conversion, VII. 55 — 59. The
prayers of the wicked, how an abo-
mination to the Lord, IX. 49. The
pleasures of prayer, X. 310 — 312.
Without self-ac<iuaintance, we cannot
pray aright, XVI. 90—93. Trayer,
the most suitable conclusion of a
Christian's life, XVIII. 53. Answers
to j)rayer, a jiroof of the immortality
of the soul, 282.
II. Private Prayer, a mean of grace,
11. 49. Whelherthe same man must
pray secretly, that hath i)rayed with
his family or others, 298. Special
directions for secret prayer, 311 ;
XIX. 525, 526. Directions how to
pray in faith, XII. 513 — 51G.
III. Vamilfi Prayer, of Divine a]>point-
ment, IV. 67. Twenty arguments in
support of it, 67 — 83. Special direc-
tions for it, 309, 310; XIX. 502—
505. Whether it is lawful to join in
family prayers with ungodly men,
IV. 298, 299. Prayers for fami-
voL. xxiir.
lies, morning and evening, VII. 453
—455; XIX. 602— 617; 643-645.
IV. Public Prayer. Whether forms of
prayer in the church are lawful, V.
415, Whether public forms of man's
devising are lawful, 26. 416. And
may be imposed on the congregaticnj,
416, 417. Neeiiless cavils against
forms of prayer exposed, XII. 507.
Whether it is lawful to use forms
composed by man, and imposed
not only on the people, but a)st»
on the pastors of the churches, V.
417, 41«. Whether a minister is so
restricted to the excercise of his own
ministerial gifts, that he may not
officiate without them, or make use
of other men's gifts instead of them,
418 — 420. Is it lawful to read a prayer
in the church, 421, 422. Or to pray iu
the church without a premeditated
form of words, 422. The convenience's
of forms of prayer, and iuconvenien-
ces of free prayer, 422 — 424. Ami
the conveniences of free prayer, con-
trasted with the inconvenietices of
forms of prayer, 424 — 426. Rules for
determining which models best, 427.
Repetitions of the same words iu
church prayers, in which cases un-
lawful and lawful, 438, 439. W hether
it is lawful to pray secretly on first
coming into church, when the con-
gregation is otherwise employed,
490, 491. Whether a minister may
pray publicly in his own name singly,
for himself or others, or only in the
name of tlie church, as their mouth
to God, 491—493.
Prayers, formularies of: — For fami^
lies, VII. 453— 455; XIX. 602—617,
613 — 645. For a penitent sinner,
VII. 455 — 459. Prayer and praise for
the Lord's-day, 459—464.; XIX.
626 — 635. A shorter foi in, (135 — 639.
Short prayers lor children and ser-
vants, VII. 464—466; XIX. 641
643. A morning ])rayer, VII. 466
469. The prayer of a dying belierer,
564—568. Prayers before and after
meat, XIX. 617, 618. Prayer f ( r
converting grace, to be used by the
unconverted when convinced of their
miserable state, 618—623. Confes-
sion and prayer for a penitent sinner,
623 — 626. Prayer for the sick, whu
are unprepared fur death, (i39— 641.
And of a penitent sinner, 646, 647.
See JjOid's Prayer,
Prayeiless persons, excuses of for
neglecting i)raycr, answered, XVI,
118—1:3.
Preacher^ faithful, the work of, auJ
N N
546
INDEX.
how it is to be done, XV. 228,229.
The greatest plainness and serious-
ness possible to be used by them,
535—538.
Preaching, order in which doctrines
are to be introduced in, and how en-
forced, V. 120 — 130, Whether a
layman may preach, 399. The pro-
per duty of pastors in preaching, ib.
400. Whether a minister may for-
bear the preaching of some truths,
when prohibited, or for the peace
of the church, 428, 429. Whether
a silenced minister may continue
preaching the Gospel, when the law
forbids him, 429—432. Whether all
preaching must be upon a text of
Scripture, 544. Ministers should
preach to themselves their sermons
before tliey deliver them to others,
XIV. 223, 224. Public preaching will
be better understood by catechising,
251. Love of the closest and most
faithful preaching a mark of real
sincerity, XXI II. 44.
Precepts of Scripture, how to know
what parts of, are of universal obli-
gation, V. 519 — 522. Excellence,
brevity, and plainness of the precepts
of Christianity, XV. 220, 221.
Predestinatio7i, mistakes respecting
God's decree of, corrected, Vil.
312-315.
Prefidence or Presumption, aggrava-
tions of the sin of, XV, 122—125.
Particularly in students and pastors,
126— 128. Its causes, 150— 159. Ob-
jections thereto answered, 160 — 172.
Directions for the cure of it, 173 —
184.
Prejudices early contracted, confidence
in, a causeof falsely-pretended know-
ledge, XV. 156, 157.
Preservation of the Gospel, and of the
church, generally, a proof of the
truth of Scripture, XXII. 307—309.
Pride, defined. III. 2. Statement of
some appearances like pride, which
may cause men improperly to be
censured as proud, 3 — 10. Pretexts
under which pride may be concealed,
XII. 434— 442. Its ordinary effects
and characters, 442 — 450. Its ag-
gravations, 450, 451. Signs of the
worst part of pride against God,
III. 11 — 18. Of the next degrees of
pride as against God, 18 — 23. Signs
of pride iu and about religious duties,
23 — 29. And in common converse,
29 — 45. Pride, productive of various
sins, 45 — 47. The misery which the
proud bring on themselves and others,
47 — 50. Directions for subduing
pride, 50—68 ; XII. 451, '^452. Signs
of pride in apparel, III. 627, 682.
Direction for eradicating pride in
children, IV. 183, 184. The cause
of schism, V. 191. A pestilent ex-
tinguisher of Christian love, VI. 451.
A proud unteachable spirit, a hinder-
ance of conversion, Vll. 323. Ex-
hortation to the proud, 323, 324.
Pride, the reigning sin of the hypo-
crite, VIII. 428. One of the causes
of falsely-pretended knowledge, XV.
151 — 153. Self-ignorance, a cause of
pride, XVI. 44. Pride, an internal
impediment to self-acquaintance,
265, 266. Its remedy, 266, 267.
Priest, whether the name may be used
instead of minister, V. 493.
Prince, the character of a good and bad
one, portrayed, VI. 21, 22. Holi-
ness makes princes a double blessing,
X. 188—191.
Principles of the doctrine of Christ, the
leaving of, and going on to perfec-
tion, explained, II. 101, 102.
Prodigality defined, VI. 364. Various
instances of it, and questions re-
specting it, stated and illustrated,
364 — 375. Aggravations of this sin,
375. Directions for suppressing pro-
digality, 376, 377.
Profession of our religion, reasons for
making, V. 49, 50. What is to be
professed, 50, 51. In what manner,
and at what season, 51. Directions
for making a sincere profession, 52 —
54. A full answer to the common
reproach that professors of godliness
are the most covetous of all, IX.
523 — 536. A public profession of
faith before the church, necessary to
admission to church-membership,
'and proved by precedents from Scrip-
ture, XIV. 414—425. Such profes-
sion must be a profession of true
Christianity, 425. An assent of the
understanding, and a consent of the
will, 426. It must be credible, ib.
And be, or seem to be, understand-
ing, ib. Sincere, 427. Free and
voluntary, ib. Not nullified by con-
tradiction in word or deed, ib. And
when a man has become incredible,
he must give a practical as well as
verbal profession, 427 — 429. Such
profession is to be tried, judged, and
approved of, by the pastors of the
ciiurch to whose office alone this be-
longeth, 429 — 443. And they are
bound by the laws of Christ, what
profession to accept, 443 — 445. Of
the different powers of judging in this
matter, wkich ministers, people, and
INDEX.
547
magistrates have, 445—448. To this
ministerial approbation of the pro-
fession aiid <nialificaiion of the ex-
pectant, there is to be aiijoined a
iniuisterial iiivestiiure, or delivery of
the benefit expected, 44y. The na-
ture of such invesiiture, which is
proved to be a corroborating ordi-
nance, 450 — 452. Altiiough, in re-
ceiving adult persons out of infidelity
by bapiisui into the ciiurch, a sudden
profession, without waiting to see
their reformation, may serve, yet,
in receiving persons previously bap-
tized, their lives must be inquired
after, which must be such as not to
confute tlieir profession, 469 — 471.
Yet such profession is not necessarily
to be made iu open congregation,
471. But when a person is aiimitted
among the adult members of a parti-
cular church, his profession must be
either before the church or satisfac-
torily made known to it, to be ap-
proved of by a judgment of discre-
tion, 472 — 478. Twenty objections
against such approved profession cen-
sured, 521 — 542.
Professors of religion, the scandalous
lives of, a hinderauce to conversion,
VI 1. 292.
Prognostication, moral, of what shall
befall the churches on earth till their
concord, by the restitution of their
primitive piiritv, simplicity, and cha-
rity, XV. 40;{"-428. And of the
changes that will be in Christendom
in the golden age and time of true
reformation and unity, 429 — 447.
Proynises made in consequence of force,
how far binding, Vi. 295—298. On
the obligation of promises made by
mistake, 304. The [iromises in the
Scriptures belong to the converted,
VII. 199, 200. Directions how to
live by faith upon God's promises,
and to understand them aright, XII.
2:^.^ — 266. Collection of promises of
forgiveness of all sins, and justifica-
tion to penitent believers, 266. Of
salvation from hell, and possession
of heaven, 267. Of reconciliation,
adoption, and acceptance with God
through Christ, iTi., 268. Of renewed
pardon of sins after conversion, 268.
Of the spirit of sanctification to be-
lievers, ib., 269. Of God's giving his
grace to all that truly desire and
seek it, 269. 270. That God will accept
weak, though sincere pravers, 270,
Promises of all things, which are
truly for our good, 270,271. Of a
blessing ou the aieaos of grace, 271,
272. To thfl humble, meek, and
lowly, 272, 27.5. To the peaceable
and peace-makers, 273. To the dili-
gent and laborious Christian, ib. To
the patient-waiting Christian, 274.
'i'o sincere obedience, 275. To them
that love God, 276. To them that
love the godly, and are merciful,
276, 277. To' the poor and needy
Christian, 277, 278. To the'^ op-
pressed and wronged Christian, 278.
To the persecuted, who sutfer for
righteousness* sake, 279, 280. To the
faithful in dangers, 280, 281. To
believers for help against temptations,
281. To them that overcome and
persevere, 282. To believers in sick-
ness and death, 282 — 284. To per-
severing believers, of resurrection to
life and of glorification, 284, 285. To
the godly for their children, 285, 286.
To the church, of its increase, pre-
servation, anil perfection, 286, 287.
Property or I'ropriely in a thing, de-
fined, VI. 273, 274.
Propagation of the Gospel, a proof of
the truth of Scripture, XXli. 305 —
307.
Prophecies, alleged obscurity of, ex-
plained, XXI. 354. Obscure prophe-
cies not to be taken fo» precepts, V.
145. Pretended prophecies, how to
be tried, 560. Cautions against the
inordinate studies of prophecy, XII.
523, 'J^estimony of prophecy to
Christ, XXI. 201—203. And of pro-
phetical types, 203, 204.
Prosperity , long, not to be fondly ex-
pected, II. 164. How the delight of
prosperity is to be denied, XI. 201—
204. How to live by faith in pros-
perity, XII. 415 — 433. And to escape
the pride of prosperity, 433 — 452.
Prosperity, a hinderance to self-ac-
quaintance, XVI. 253 — 259. Much
])rosperity not to be desired, 259-—
261. Proof from Scripture and ex-
perience that the prosperity of
fools does destroy them, XVII. 97 —
106. How it destroys them, 106
— 109, Practical uses of this doc-
trine, 109-117.
Protestnvt, the term defined, XV. 77^
78. Difference between Protestants
and Papists, on the subject of tradi-
tion, V. 131. Whether they are
schismatics, 175. Tlie Protestant
rule of faiih vindicated against the
Papists, XVI. 350—354.
Providence of God, a fit subject for me-
ditation, 111, 192. Caution as to the
drawing of conclusions from any mere
works of Providence, V. U6. The
N N 2
548
INDEX.
providences of God to be resjarded
with faitli, XII. 18.3—185. Effects of
a practical knowledge of the particu-
lar providences of God, Xlll. 32 — 'M.
Self-ignorance causes men to repine
at God's providence, XVI. 54. The
apparent extraordinary providences
of God, in behalf of the cliurch gene-
rally, a proof of the truth of the
Scriptures, XXII. 305—309. And
also strange providences towards par-
ticular churches and believers, 310 —
312. And against the enemies of
revelation, and the transgressors of
the law of God, 311.
Psalms of David, the lawfulness of
singing them considered, V. 496. In
what manner they are to be used,
497. Psalm-tunes, of man's inven-
tion, may be lawfully used, 497, 498.
Mistaken notions respecting the sing-
ing of psalms corrected, VII. 322.
323. The scope of the second psalm
explained, XVII. 381—383. A psalm
of praise to the Redeemer, especially
for the Lord's-day, XIX. 647—652.
A psalm of praise in the metre of
psalm cxlviii. 652 — 655.
Public Assemblies. See Assemblies.
Punishment, the ends of, XXI. 101, 105,
'ihe everlasting punishment of the
wieked proved, XX. 29—38. Use of
this doctrine in temptations to infide-
lity, 38 — 42. In dulness and declin-
ing, 42 — 45. And in sadness, 45.
I'he equity of the divine punishments
proved, XXI. 103—110. What pu-
nishments God will inflict. 111 — 115.
Refutation of objections against the
eternal ])unishment of the wicked,
320—329.
Puritans, remarks on the abuse of,
ill. 574; VI. 237. How they were
treated from 1627 to 1686, X.
cccclxxv. — cccclxxx. Testimony of
Bishop Downame to the use of the
word 'puritan' in his time, XVII.
73. Of Dr. Robert Abbot, ib. Of
Mr. Bolton, ib., 74.
Purity of the Christian religion, XXI.
169-171.
Q-
QUAKERS, notion of, re.«^pecting the
operation of the Spirit of God, IV.
226. Refutation of their appropri-
ating to themselves the catliolic
church, XVI. 308. They have but
little cause to reproach other bodies
of Protestants wiih the ungodliness
of their members, 406 — 408. Their
conduct and principles in the time of
Mr Baxter, XX. 299,300.
Qualifications essential in a minister of
the church, V. 267 ; XIV. 55—58.
Quenching the Spirit, caution against,
II. 196, 197 ; XIX. 5.50, 551. How
far done by our own reason, studies, '
&c., V. 5G7, 568. What is to be done
to recover the Spirit alter quenching
it, 551, 552.
Rahab, case of, considered, HI. 531.
Ransom of Christ, sufficiency of, for
ail, IX. 35.
Ranters, tenets of, XX. 299.
Readinif : — What classes of persons
should be much in reading, IV. 2fi7.
Directions for the profitable reading
of the Holv Scriptures, 263 — 266.
And of other books, 266—270. Whe-
ther superiors, forbidding the read-
ing of tlie Script\u'es on the week-
days, are to be obeyed by inferiors,
V. 467, 468. By whom the public
reading of the Scriptures is to be
performed, 537, 538. Whether the
Apocrypha, &'c., may be read, be-
sides the Scriptures, 538, 539. Di-
rections for the reading of good
books, IV. 264—268.
Reason, to be soberly exercised about
matters relating to our salvation, II.
23 — 25. The arrogancy of reason
against divine revelation, repressed,
XX. 395. The proneness of unre-
newed men to question God's word,
when they understand it not, 401 —
403. Nature and working of this
arrogancy of reason, 403. The
weak intellect of man, ib., 404.
'Wilful unbelief, because they cannot
understand the causes of the things
revealed, 405. And the ends and
reasons of God, and the uses of
those things, ib., 406. Because they
cannot reconcile the several truths
of God, and place them in order,
406 — 408. Men will not believe
unless they can see the possibility of
accomplishing the matter revealed
by natural means, 408, 409. When
they hear any partial objections
against the truth of God's revela-
tions which they cannot answer,
they question the whole truth, 409,
410. Causes of the arrogancy of
reason, 411 — 419. Reasons to deter
men from it, 422 — 429. Answers to
the objection, Should we believe
without reason .'' 429. And should
Me believe contradictiouE, 430 —
432.
INDKX.
5-49
Rebellion not favoured by Christianity,
X\I.;5(i6.
Receiving- of Christ uii'lerstaiuUiigly,
explained, VIII. 'Jo — 131. How he
must be receivtd heartily, and with
the will, 132 — 137. And eniirelv,
137— IIJ; 2(18-270.
RecunciiuitioH to God, one of the bene-
fits of conversinn, VII. 1!)". A cri-
terion of walking with God, XIII.
In7, \h%.
Recreiilii'ii, lawful, its nature, end,
and use, III. 613 ; XI. 177, 178.
Eighteen qualifications of lawful re-
creation, or ei^^hteen sorts of sinful
recreation, 111. fil3 — (il(i. Sta^e
plays, ^uinins;, cards, dice, and simi-
lar sports, not lit recreations, ()1C —
fili'. Twelve questions pro|)osed to
the advocates of such reci cations,
620 — 622. Sevfu considerations to
tlie lovers of voluptuous and sinful
sports, 622, 623. Directions for the
ri^hi proportion and use of recrea-
tions, ()23 — 626. What sports and
recreations may be alio»ved to chil-
dren, IV. 183. What expense may
be incurred in tliem, VI. 369 — 371.
Vain recreations must be denied,
XI. 178—182. What recreations
are lawful on the Lord's day, XIII.
4f)7.
Red Sea, the miraculous passagfe of
the Israelites through, vindicated,
XX. 437, 438.
Redeemer, (»n the knowledge of God
as our Redeemer, XIll. •)! — 105. See
Jesus C/trisf.
Redeeminpof time, what it is, HI. 121,
122. Motives for redeemiiii? time,
122, 123. Directions contemplative
for this purpose, 121 — 143. Practi-
cal directions for redeennn"' time,
1-18 — 156. Who are s])ecially bound
to redeem time, \li6 — 171. Address
on the importance of redeemiujj
time, XIII. 517—534.
Ridcnijilinn by Christ, need of, to all
mankind, XIII. 91— 1(6. The great
ends of, enumerated, VIII. 95 — IG'i ;
XIII. 96—103. The work of re-
demption explained, Vlll. \V.\ — 117.
HeneHts thereof, both general and
special, 118 — 127. On what terms
they are conveyed, 12^ — 131. And
their certainty, 131. The common
and special benefits of, to be distin-
guished, XII. 191. And also his
works of redtmptii)!! already wrought
on earth, from his mediatoiial work
in heaven, 192,193. Effects of the
saving knowledge of our redeni])-
tioB,\llI. 103—105.
Reformation of a corrupted cliurch, by
whom to be made, V. 462, 4C3.
Hostility of Satan to reformation,
XX. 296, 297.
' Reformed I'ustor,' preface to, XIV.
iii.— xliii. The treatise itself, 45 —
3.'?4. (For au analysis of it, see
Ministers, IV.) Appendix to it, an-
swering objections, 3.")5 — 394.
Rfgcneriitioii, defined, XX. 388 — 390.
Ill baptism, what, II. 17; V. 46 ;
\II. 129. Not sutficient without
being born of the Holy Spirit, II. \^j.
Evidences of regeneration, XXI. 277
— 2>i7. Directions by which to know
wheilier we are in aregenerate state
or not, VI. .530—536. Difference
between regeneration and con\ersion
explained, VH. 20,21. The witness
of the Spirit in the work, of regenera-
tion, a proof of the truth of Chris-
tianity, XXI. 219—231. This shown
to be the work of God alone, 231 —
235. And not the effects of fantasy,
235—237.
Rtgenei-ute, exhortation to, to knoNV
their sins and their graces, XVI. 168.
For want of self-knowledge, they
confess not sin as 'they ouglit, nor
pray against it, 169, 170. Are neg-
ligent in watching against sin, 170.
Seek not help against it, 171. Lie
in un(d)scrNed sins, 172 — 198.
Rejniritig, the true method of, HI. 279,
280. See Joy.
Relations oi life, suited with tempta-
tions by the devil, 11.279. Direc-
tions against them, 280.
Religion, caution against receiving
it, merely for its novelty or reputa-
tion, 11.89 — 95. And against being
religious, without judgment, zeal,
and hcdy practice, 95 — 97. Against
young beginners meddling with con-
troversies in religion, 99 — 101. Its
pleasures reju'esenied, 134, 135. It
ought to be purely divine, 164 — 168.
Harmony between natural and re-
vealed religion, 173, 174. A sum-
mary of the Christian religion, IV.
273 — 275. Directions respecting tlie
profession of our religion to others,
V. 49 — 54. The cpiestion solved.
Whether a man may be saved in
any religion, who is serious in prac-
tising it, VII. cccclxxiii. — ccccIxxn!.
No religion will sax e a man who is
not true to it, and serious and dili-
gent in practising it, cccclxxvi.,
cccclxxvii. Tlie |)ower of selfishness
on men's opinions in religion, XI. 93
— 96. Address to those who com-
plain of disagreements in matters of
religion, XVI. 371— 378. The sin-
fulness of passionate and reproach-
550
INDEX,
ful speeches against superiors, when
we suffer for religion, 80 — 86. Ex-
amination of the religion of ancient
and modern heathen nations, XXI.
139—142. Of the Mahometans, 143,
144.
JReligion (Christian). See Christianity.
Remembering the word preached, di-
rections for, IV. 254 — 257.
Remission of sins, how to be received,
11.497.
Renewal, or Renovation, of the soul by
the Holy Spirit, vast importance of,
XV1II.285. Heaven is the sum and
end of it, 286. It overcomes all
fleshly and worldly opposition, 287.
Can be wrought by none but God,
ib. Was promised by Christ to all
sound believers, ib. And is univer-
sally wrought in them, ib., 288, 289.
It is the promised pledge and earnest
of heavenly glory, 289. Effects of
renovation, XXI. 280, 281 .
Rents, cases of conscience respecting
the raising of, VI. 359 — 361.,
Re-ordination in what cases unlawful,
and why, V. 298, 299. Whether it
may be accepted, if church tyrants
have such power, that, without their
re-ordination, the ministry may not
^e exercised, 299,300.
Reparation for injuries, how to be
made, VI. 514.
Repentance, difference between it and
conversion, explained, VII. 19, 20.
True and false repentance briefly de-
fined, II. 18. Repentance not to be
deferred on account of its supposed
easiness, 296. Whether it may be
sincere when late, IV. 411, 412.
Whether it may be too late in this
life, VI. 334, 335. Character of the
mock repentance of the hypocrite,
and of the true repentance of the
Christian, XII. 491, 492. Self-ac-
quaintance necessary to true repent-
ance, XVI. 78. What self-loathing
constitutes repentance, XVII, 123,
128.
Reports concerning others, how far
they may be propagated, HI. 533,
534.
Repetitions in public prayer, not law-
ful in certain cases, V. 438. When
they are lawful, 439.
Reproof, importance of, VI. 257. Di-
rections for it, 258 — 261. In what
cases it is, and is not, a duty to re-
prove a sinner, 261, 262. How infi-
dels or heathens are to be reproved,
263. Reproof hated by the proud,
III. 39. Impatience of reproof, a
sure mark of self-ignorance, XVI.
63—65.
I Reputation of riches, how to be denied,
' XI. 279, 280. Of gifts and spiritual
abilities,284 — 289. How far the repu-
tation of being orthodox is to be de-
nied, 289 — 291. And the reputation
of godliness and honesty, 291 — 298.
Arguments and helps to patience
under ruined reputation, 443 — 448.
Reservation, mental, whether lawful,
111.533.
Resignation of ourselves, and of all we
have, to God, duty and benefits of, II.
203—206. Helps to this duty, 206,
207. Resignation enforced, Vlll. 147
—155.
Resistance of sin, may be in the un-
godly, II. 85, 86.
Resolution, nature of, VIII. 209—213.
Why it is necessary to conversion,
213, 214. What kind of resolution
is necessary, 215 — 219. Twenty
motives to resolution, 219 — 239.
Hinderances to resolution, 240 — 243.
Directions for resolution, that it may
hold, 243—246.
Resolution, holy, directions for, in
hearing the word preached, IV. 257
— 259. New resolutions wrought in
conversion, VII. 67 — 71.
Rest, outward, of the Sabbath, what,
IV. 246.
REST (the Saint's Everlasting).
I. Nature of this rest: — Definition of
it, XXII. 30—37. What it presup-
poses, 37 — 45. It contains a cessa-
tion from motion or action, 46, 47.
A perfect freedom from all the evils
of life, 47. The highest degree of
personal perfection both of soul
and body, 48. The fruition of
God, 49 — 54. The sweet and con-
sl^ant action of all the powers of the
body in this fruition of God, 54 — 56.
And also of the soul, 56 — 60. Of
the memory, 60 — 62. Of the affec-
tions of love, 62 — 6fi. And of joy,
66 — 68. Which is both a mutual
joy and a mutual love, 68, 69.
II. The Preparatives to this rest : —
The most glorious coming and ap-
pearing of the Son of God, XXII. 71
— 77. His powerful and wonderful
raising of our bodies from the dust,
and re-uniting them with the soul,
77 — 85. His solemn and public pro-
ceeding at the judgment of the
saints, when they will be justified
and acquitted before all the world,
85 — 94. The solemn coronatio,n
enthronizing, and reception, of the
saints into the kingdom, 94 — 97.
II I. The Excellence of the saint's rest : —
Rules for determining its excellence,
XXII. 97—106. It l3 a purchased
INDEX.
551
possession, and how, 106 — 111. It
IS free, 111 — 117. It is the saint's
j)raper and peculiar possession, 117
— 120. It is the fellowship of the
blessed saints and angels of
God, 120—124. The joys of it are
immediately from God, 124 — 128.
It will be a seasonable rest, 128 —
131. It will be suited to the natures
of the saints, 134 — 136". To their
desires, 136, 137. And to their ne-
cessities, 137, 138. It will be abso-
lutely perfect aud complete, 138 —
143. It is a rest from suft'erinj, 143.
A rest from all perplexing- doubts
and fears, ib., Hi. A rest from all
that sense of God's displeasure
which was our greatest torment,
144. From all the temptations of
Satan, 143 — 147. From all the
temptations of the world and the
flesli, 147 — 149. From the persecu-
tions of wicked men, 141) — 1 53. From
all divisions and unchristianlike
(juarrels with one another, 153 — 160.
From all the dolorous hours and sad
thoughts which we now undergo, by
participating with our brethren in
their calamities, 160 — 163. It is a
rest from all personal sufferings from
the hand of God, 163 — 166. From
all the trouble and pain of duty, 166,
167. And from all those sad affec-
tions which necessarily accompany
our absence from God, 167, 168. It
is an eternal rest, 168 — 171.
IV. Fur whom this rest remains : — They
are a small part of lost mankind,
and why, XXII. 173. Chosen to be
especially redeemed and fully re-
covered, ib,, 174. They are part of
the externally called, 175 — 177. They
are, by the Spirit of Christ, tho-
roughly yet imperfectly regenerate,
177, 178. They are convinced of
sin, 179. They are sensible of the
evil of sin, 181. Of their own misery
by reason of sin, ib., 182. Of the
vanity and insufficiency of the crea-
ture, 182 — lb6. Of the absolute ne-
cessity, full sufficiency, and perfect
excellency, of Jesus Christ, 18(i —
188. They abhor that evil, 188.
Bewail that misery, 189. And
turn from that vanity, 189—192.
'Fhey cleave to God the Father, aud
to Christ, 192—194. They enter
into covenant with Christ, 194. De-
liver themselves up to him, ib., 195.
And persevere therein to their lives'
end, 195, 196. Practical application
of these considerations, 196 — Wl-i.
^Vhy they are called the people of God,
194. This rest proved to be for none
but the people of God, 336—339.
Why it remains and is not here en-
joyed, 339. It is the will of God that
it should be so, 340. God would
subvert the established order of na-
ture, if he were to give us our rest
on earth, ib. If our rest were here,
it would be injurious to God, 340 —
342. And to ourselves, 342. To
whom it would be a loss for the pre-
sent, as well as for the future, 343.
And our natural incapacity would
unfit us for enjoying it, 343 — 346.
As also our moral incapacity, 347.
That the separated souls of departed
saints do enjoy this rest, proved by
twenty brief arguments, 349 — 354.
V. Proofs of the tnith and certain futu-
rity of our rest, and that the Scrip-
ture promising that rest to us is the
perfect and infallible word and law
of God, XXll. 231—336. See Scrip-
tures, 1. 11.
VI. Practical uses of the doctrine of the
Saint's Everlasting Rest.
1. The inconceivable misery of the un-
godly in their loss of this rest, XXlI.
361—365.
[i.] The greatness of their loss, XXII.
365. They lose all that glorious per-
sonal perfection which the people of
God enjoy in heaven, 365, 366. They
lose God himself, 367, 368. They
lose all those spiritual and delightful
affections by which the blessed do
feed on God, 368—370. They will
also be deprived of the blessed so-
ciety of angels and glorified spirits,
370, .371.
[ii.] The aggravation of the loss of
heaven to the ungodly, XXII. 371.
Their understandings will be cleared
to know the worth of that which they
have lost, 372—374. Aud also more
>'nlarged, and rendered more cajia-
cious to conceive the worth of tiiat
glory which they have lost, 374 — 377.
Their affections will be no longer
stupified and dead, 377, 378. Their
memories, during their torments,
will be as large and strong as their
understandings and affections, which
will cause their violent passions to be
still working, 378, 379. It will tor-
nunt them to think of the greatness
of the glory they have lost, 380. Of
the possibility they once were in
of obtaining it, ib. Of the great
probal)ility they once hatl of ob-
taining the crown, aud preventing
the misery, ib. Ami to remember
their irrejiarably lost op|X)rtunity,
?ti\, 382. And how often, but in
I vain, they were persuaded to return.
552
IKDEX.
382—384. That God himself con-
descended to entreat them, 385, 386.
On what easy terms they might have
esca|)ed misery, and on what easy
conditions the crown -ivas tendered
to them, 387—389. To remember
lor what ihey sold their eternal wel-
fare, 389, 390. That it was all their
own doing, 391 , 392. And that they
were at so much cost and pain for
their own damnation, 392 — 395.
f iii.] They Jose all things that are com-
fortable, as well as heaven, XXII.
.395. They will los'e their present
presumptuous conceit and belief of
their interest in God, and of his fa-
vour towards them, and of their part
in the merits and sufferings of Christ,
396—399. With the loss of heaven
they will lose all their hopes, 399 —
408. They will lose all the false
peace of conscience which makes
their present life so easy, 408 — 411.
They will lose all their mirth, 411 —
412. With all their sensual con-
tentments and delif^hts, 412 — 415.
[iv.] The greatness of their torments dis-
covered, XXII. 415. From the prin-
cipal author of them, viz, God, 416,
417. The place or state of torment
is purposely ordained for glorifying
the attribute of God's justice, ib.
Their torments will he extreme, be-
cause they are the effect of divine
revenge, 418. Justice and revenge
will be the delight of the Almighty,
ib. — 420. Who will be the execu-
tioners of their torments, 420. The
universality of those torments, ib.- —
422. Which will be unmitigated,
422, 423. And eternal, 424. Refu-
tation of the objection of sensual un-
believers, who will never believe that
God will thus torment his creatures,
425—429. Expostulation with ob-
stinate sinners, who desperately re-
solve, that, if they must be damned,
there is no remedy, 429 — 434. Ad-
dress to the reader 435 — 437.
2. A reprehension of the general neglect
of this rest, and excitement to dili-
gence in seeking it, XXII. 437. Ad-
dress to carnal worldly-minded men,
who are so occupied with things be-
low, that they have neither heart
nor time to seek this rest, 438 — 441.
To the profane ungodly multitude,
who will not be persuaded to per-
form the common outward duties of
religion, 441 — 446, To formal pro-
fessors of religion, who will be
brought to any outward duty, but
will not be persuaded to the inward
Avork and more difficult part, 447.
3.
Special address to the superficial
opinionative hypocrite, 447 — 449.
And to the worldly hypocrite, 419.
Reproof to the godly for being too
lazy seekers after this rest, 450 —
455. Exhortation to seriousness in
seeking rest, from a consideration of
the magnitude of the ends to which
our affections and actions should be
directed, 456, 457. Also of the
greatness of the work which we have
to do, 457, 458. The shortness and
uncertainty of the time allotted for
this work, 458. Our attentions and
endeavours should bear some pro-
portion to the talents we have re-
ceived, and the means we have en-
joyed, 459. The vigour of our affec-
tions and actions should be answer-
able to the mercies conferred upon
us, 460. All the relations in which
we stand towards God call for our
utmost diligence, 460, 461. The
sharp afflictions which attend those
who either vvander out of the way or
loiter in it, 461. The great prepara-
tions attending us, 461, 462. Our
affections and endeavours ought to
be answerable to the acknovvledged
principles of our christian profession,
462. We can never do enough, 462,
463. It is the nature of every grace
to urge the soul to diligence and
speed, 463. Those who trifle in the
way to heaven lose all their labour,
while serious endeavours obtain their
end, 463, 464. The consideration of
the time already lost, a motive to
exertion, 464. I'he greater our lay-
ings-out the greater our comings-in,
464. 465. Violence and laborious
striving for salvation, the way direct-
ed by God as the best, 465, 466. Di-
ligence in seeking this rest, the
course approved by all men, 466,
467. The most serious Christians,
when at the point of death, lament
their want of diligence, 467, 468.
Many go a great way, and yet even-
tually fail for want of taking more
pains, 468, 469. God has resolved
that heaven shall not be had on
easier terms, 469. God, Christ, and
the Holy Ghost, are serious with us,
470, 471. The ministers of Christ
are serious, 471. Also creatures, ib.
The servants of the world and of the
devil are serious, 472. Application
of these considerations, 472, 473.
Ten questions addressed to sinners
for their conviction, 473 — 477. Nine
questions urging the godly to be in
earnest for heaven, 477 — 482.
A persuasion to all men to try their
INDEX.
553
title to this rest, XXI F. 483—185.
The danger of llieir coiitinuiiiij in a
state of uncertainly respcclin'j tlieir
title, 485 — 48b. Self-examination
ur^fd as a means of their toining to
a certainty, -JSi), 4'JO. The nature of
the certainty or assurance of tliis
rest, 491, 492. The several parts of
the Holy Spirit, the Scriptiiri-S, holi-
ness, conscience, and reason, in pro-
diicino: it, ll*;')— 4!)(i. The imssihility
of attainini;- an infallible certainty of
salvation, 49G — 49'i.Tiie hinderances
which keep men from examinaiion
and assurance, 49^ — 505. Causes of
doubtinij amoii>j Christians, 505 —
517. Kxhortanon and motives to
examine, 517. The commonness,
as well as the easiness, of being- de-
ceived, about our title to heaven,
518 — 520. The dano;erof bein|j mis-
taken, 520 — 522. Huw small is the
labour of this duty compared with
the sorrow which follows this neglect,
522, 523. The nearness of the time
when God will search, 52.}, 524.
'I'he sweet effects of such examina-
tion, 524 — 528. Directions for exa-
mination, 521) — 534. MarlvS for trial,
whether we have a title to this rest,
535. Every soul havinej such title
places his chief happiness in it, -535
— 537. A hearty acceptance of
Christ, to bring to this rest, 538 —
540. A more exact inquiry into the
number anil use of marks, and par-
ticularly into the nature of sincerity,
XXill. 1—41. Love of the children
of God, as such, is a mark of sin-
cerity, 41 — 43. So, when a man is
the same in secret before God alone,
as he is in public before men, 43.
When a man loves the closest and
most searching preaching of the
worrl, 44. When a man has no
known sin, with which he will not
willingly part, 41. These marks all
confirmed by Scripture, 45 — 47. Ob-
jections answered, 47 — 50. Cautions
against misunderslauding in these
points, 50 — 53.
4, The reason of the saint's affhctinns
/(C>"e,XXIII. 53. Lal)our and trouble
are the common way to rest, 55.
Afflictions are useful to prevent us
from mistaking our resting-place,
55 — 57. They are God's most effec-
tual means to keep us from straggling
out of the way of our rest, 57, 5M.
And to make us mend our pace in
the way to rest, 58, 59. It is only
the flesh which is troubleil and
grieved for the most part by afllic-
tioD, 59 — 64. God seldom gives his
people so sweet a foretaste of their
future rest, as in their deep afflictions,
(i4, (J5. Objections raised by the
(lesh stated and answered, (i(j — 70.
5. ExhortutloH to Ihost: who have got
assurance of this rest, or title to it,
that they would do all they possibly
can to help others to it al-o, 7 1 — 114.
Adxice, more particularly to minis-
ters, to hel]) others to this rest, 114 —
145. And to parents, 145 — 155. Ob-
jections of parents answered, 155 —
!()(). What they should teach their
children, lti7— 170.
6. Reproving our expectations of rest
upon earth, XXIil. 177. The siu
and folly of seeking rest here, ib.
It is gro-s idolatry to make any crea-
tures or means our rest, 1 78,1 "9. And
contradicts the end of God iti giving
them, 179. Consider whether it be
not the most probable way to cause
God either to deny those mercies
which we desire, or to take from us
those which we enjoy, or to embitter
or curse them to us, 180, 181. It
would be one of the greatest plagues
if God were to suffer us to take up
our rest here, 181. By seeking rest
on earth, we seek it where it is not
to be found, 182--185. To have
creatures and means without God,
who is their end, an aggravation of
our misery, 185, 186. Experience
shows that there is no sufficient
rest for the soul upon earth, 186 —
191.
7. lieproving our unwillingness to die : —
The sinfulness of this unwilling-
ness, XXIII. 191, 192. There is
much gross infidelity in it, 192. it
betrays the coldness of our love, 194,
195. And that we are little weary
of sinning, 195, 196. It shows our
insensibility of the vanity of the
creature, 197 — 199. Our dissem-
bling, 199, 200. By unwillingness
to die, we wrong the Lord and his
promises, and di-gr.ice his ways in
the eyes of the world, 200, 201. Not
to die were ne\er to be happy, 201,
202. Reproof of our unwillingness
to be glorified, 202—204. By uu-
willingness to die we join wiih our
mortal foes, 204. Daily fears of
death make our life a continual tor-
ment, 204, 205. The uselessness of
all these fears, 205. Which never-
theless are beneficial to Satan, 206,
207. We have all had a competency
of time and of the comforts of life,
207 — 211. The prolongation of life,
without the comforts we have en-
joyed, a blessing not worth the beg-
154
iNDfeX,
ging for, 211. Consider how many
of the precious saints of God have
goDe before you, 212. Answers to
objections, 213— 217.
8. The end of the whole a heavenly life :
For the nature, motives, and helps
to which, and for the duty, means,
and advantages of heavenly me-
ditation, see Heavenly Life, and
Meditation, II. A devout medita-
tion on the rest which remaineth
for the people of God, XXIII. 407—
450. Concluding reflections, 451 —
459.
Jiestitution At^neA,W.'f>\\. How far
necessary, 5 12. By whom to be made,
513. To whom to be made, 514.
Cases of conscience concerning the
manner in which it is to be made,
514 — 517. When a man is excused
from making restitution, 517. Di-
rections concerning it, 518. Duty
of making it, with questions answer-
ed, XIX. 232, 233.
Resurrection of Christ, alleged con-
tradictions in the narrative of re-
futed, XXI. 348—350. The resur-
rection of Christ a source of comfort
against the fear of death, XVII. 588
— 590. Doctrine of the Apostles'
creed concerning, explained, XIX.
78 — 81. And also concerning the
resurrection of the body, 108 — 116.
The alleged incredibility of the iden-
tical resurrection of the same bodies
refuted, XXI. 330, 331.
Retaliation, the Mosaic law concerning
explained, VI. 160,161.
Retinue, costly, when to be accounted
prodigality, VI. 371.
Revelations of God's will, whether any
more are to be expected besides the
Scriptures, V. 555, 556. Pretended
revelations how to be tried, 560. Di-
vine revelation a proof of the immor-
tality of the soul, XVUl, 280,281.
The necessity of a divine revelation
proved, XXI. 130—138. Summary
of the evidences of divine revelation,
XIX. 26-53.
Revenge, directions against, VI. 142 —
153.
Ribaldi-y, special directions against,
III. 552—554.
Rich persons, directions and cautions
to, IV. 389—393 ; 394—396. Their
special temptations, 393, 394. Ad-
dress to them, with directions how
they may become more rich, IV.
ccxcv. — cccxx. A catalogue of sea-
sonable good works to be performed
by them, cccxxi. — cccxxxiv. Texts
of Scripture applicable to the I'ich,
cccxxxvii — cccxxxix.
Riches, the love of, how far lawful,
III. 69, 70. When it is sinful, 70, 71 ;
VI. 374. Its malignity, 111.71. Di-
rections against cherishing an inor-
dinate love of riches, 79 — 94. The
reputation of riches how to be denied,
XI. 279, 280. The riches of the
saints described, X. 246 — 255.
Righteous, sentence of, at the day of
judgment, XVII. 476—481.
Righteous overmuch, what it is to be,
explained, IX. 189—192.
Robber, whether money may be pro-
mised to one, in order to save life,
&c. VI. 295.
Romances, pernicious, and not fo be
read, II. 152, 153. The reading of
them a sinful waste of time. III. 167.
To be avoided, because they are in-
centives to lust, 457. The necessity
of denying ourselves the reading of
romances, XI. 176, 177.
Romanists. See Papists.
Rome, Church of. See Church, VI.
Rooted in Christ, what it is, Vlll. 270.
Rous, (Sir Thomas and Lady Jane),
dedication of the first part of the
Saints' Rest to, XXII. 15, 16.
Rule of Faith, received by Protestants,
proved in opposition to the Papists,
XVI. 350—354.
Rulers, civil, memoranda to them, for
the interest of Christ, of the church,
and men's salvation, VI. 13 — 22.
Duties of subjects to their rulers,
22 — 103. Observations on the ad-
monition of rulers, 66 — 68. Holi-
ness makes them a double blessing,
X. 188 — 191. Duties of private men
towards them, XVII. 313—316.
What is the power of rulers, which
subjects must obey, XIX. 197—200;
500,501.
S.
Sabbath. See Lord's Day.
Sacrament, import of tlie term, V. 449.
In what sense taken properly or im-
])roperly, 450. Observations on the
seven sacraments of the Papists, 451,
452; XIV. 449. In the strictest
sense they are only two in number,
449, 450. [See Baptism and Lord's
Supper.^ How sacraments confer
grace, 460.
Saaifice, the prevalence of, whether
not an actual confession that the sin-
ner deserved death, XXI. 589, 590.
The Scripture account of sacrifice
vindicated, 204—206. The suffi-
ciencv of the sacrifice of Christ for
all, IX. 35.
INDEX.
555
Sacrilege, what is, and \vhat is not, V.
571.
Safety, the way of, found only in holi-
ness, X. 222— 230.
Saint, defined, XIX. 96. Of the Ro-
inisU church, !)7. Prayers to saints
are both idolatrous and sinful, IV.
21)7, 21)8. The happiness of the
saints of God, 11.41, 12. Directions
for the union and coniniunion of
saints ou earth, V. If) 1—215. And
about our communion with the souls
of de))arted saints, 223 — 235. Their
riches, X. 246 — 255. Their happi-
ness, 132 — 134. How to be followers
of them by faith, XII. 574—578.
AVhy they are afflicted here, XXllI.
53 — 70. On the everlasting rest of
the saints, sec Rest.
Saints' Days, origin of the observance
of, XVI. 505,506.
Salvation, the matters of, to be deeply
meditated upon, II. 23 — 25. And
■without distraction, 25 — 27. Direc-
tion for using the means <if, 48 — 51.
How we may pray for the salvation
of all the world, IV. 301, 302. W'he-
ther we must hi>ld that a papist may
be saved, V. 263 — 265. How much
of Scripture is necessary to salvation,
to be believed and understood, 522,
523. How we may know what parts
are necessary to salvation, 524 — 527.
Who may and who cannot be saved,
548 — 551. Whether salvation may
be had by one who does not believe
all the Scriptures, but who believes
that they have some mistake or er-
ror, 561. Directions for furthering
the salvation of others, VI. 242—246.
Salvation proved to be for the con-
verted only — First, from the express
words of Scripture, VII. 120—122.
Secondly, by Scripture reasons, 122
— 129. Practical uses of this doc-
trine, 141 — 161. A conceit of the
facility of salvation one cause why
men make light of Christ and salva-
tion, XVI. 517. The doctrine of the
necessity of faith to salvation, vindi-
cated from objections, XXI. 343,
344.
Snnctijication, what constitutes the es-
sence of, XVi. 202; XVII. 363.
What is not essential to our sancti-
fication, XVI. 202, 203. Difference
between it and conversion explained,
Vll. 21. Evidences of sanctilication,
XXI. 277—287. Doctrinal directions
how to live by faith in order to
sanctjfication, X.II.351 — 356. Prac-
tical directions, 357 — 363. Necessity
of sanctification a proof of original
sin, XIU. 106, 107. Causes of our
ignorance of the knowledge of our
sanctification, XVI. 199—206. Mo-
tives to labour to know our sanctifi-
cation, 207. It is the most excel-
lent sort of knowledge, ib. And the
most delightful knowledge, 208. It
might sweeten every place and state,
ib. It would much help our belief
of Scripture, 209. And our trust ou
God in all straits, 210. And our
cheerful progress in religion, ib. It
may keep us from the terrors of the
doubting, 211. Sweeten all other
mercies, 212. And debilitate temp-
tations to sensual pleasures, ib.
And sweeten all the service of God,
213. And kindle love to God, 216,
It is necessary to a life of thankful-
ness, 219. ^Ve shall not else live to
the glory of the Gospel, 222. It will
make all sufferings easy, 223. Par-
ticularly scorn, opposition, and
slander, 224. Imprisonment and
banishment, 226. Personal andja-
uiily crosses, 227. And death, 227 —
231. The sanctification of men by
the doctrine of the Gospel, a proof of
its divine origin, XXI. 26l — 263.
Sanctified, import of the term, XII.
351,352.
Satan, possessions by, nature of, con-
sidered, XVII. 246—248. See Devil.
Satisfaction, defined, VI. 511. How
far necessary, 512. Who are bound
to make it, 513. To whom to be
made, 514. Cases of conscience re-
specting the mode in which it is to
be made, 514 — 517. In what case a
man is excused from making satis-
faction, 517. Directions concerning
it, 518. The necessity of Christ's
satisfaction explained, XX. viii. — xv.
Saturninus, account of the heresy of,
XX. 282, 283.
Saul's rejection considered and ex-
plained, III. 335.
Scandal defined, VI. 202, 203. What
is not scandal, though so called, 203
— 20.). Various ways of scandalizing,
205, 206. Ditfereut sorts of scandal,
206—208. Effects of scandals, 208.
Use of the term * scandal ' in the
New Testament, 209 — 211. Aggra-
vations of this sin, 211. General
directions for avoiding it, 212—223.
Special directions against scandal
taken, or an aptness to receive hurt
by the words or deeds of others, 224
— 233. See liackbitinjf, Slandering.
Schism or division iu churches, origin
of the term, V. 156. Who are schis-
matics, 159 — 162. Iu what cases
separation is not schism, 162 — 169.
The mischiefs of divisions in
556
INDEX.
churches, 175 — 179. The malignity
of the sin of schism, 180 — 184.
Chief causes which prevent this siii
from being hated as it ought to he,
185, 186". Directions for avoiding
schism, 186 — 207. Testimonies of
antiquity against the curing of
schism hy perseciitiun, 208 — 215.
The Romanists guilty of schism, V.
175, 17(). Pretensions for schism
examined and refuted, II. 120 — 122.
Sckismatics defined, XX. 279. Ditler-
cnt sorts of, ih.
Scholars, what needless studies are to
be avoided by them, X. 433.
School of Christ, order of, XIII. 307 —
309.
Sckoolmasters, end to he kept in view
by them, Vl. 114. The excelleno'e
and importance of their calling, 115.
Directions to them respecting their
duty for the souls of children, i 15 —
118. Address to tutors and school-
masters, XIV. 222. On their neglect
of Christian instruction, XIX. 5. A
catechetical manual for their teach-
ing ol youth, 10—292.
Scorners of Godliness, III. 557 — bijh.
Aggravations of their sin, 5(i5 — 572.
Directions against it, 572 — 577.
SCRIPTURES, or THE If'ORD
OF COD. Ill what sense they are
the word of God, how far to he he-
lieved, and the excellence, necessity,
and authority of them, XXII. 258 —
208. No new revelation to he ex-
pected hut what is contained in the
Scriptures, V. 555, 55(). Their power
and efficacy, II. 22. They are the
only rule of faith, XVI. 350-354.
The benefit derived to the church
thereby, 248.
I. Divine authority of the Scriptures.
Motives to study and to preach it,
XXII. 24fi— 258. The evidences for
their divine authority briefly stated,
XIX. 21 — 20". Special arguments
for the truth and divine authority of
the Scriptures, viz.,
1. These 2C'ritings mid doctrines were
cnnjirmed by many and real miracles,
XXII. 269-277. The first eye-
witnesses of them were not deceived,
278. They were men of extraordi-
nary integrity, 279. Neither pro-
phets, apostles, nor disciples, could
carry on any designs of their own,
ib.; and could have no intent to de-
ceive the world, 280, 281. Testi-
monies of other witnesses, and of
adversaries to the truth of the Scrip-
ture miracles, 281— 2H9. The suffi-
ciency of this testimony, XX. 95 —
117. Objections to it refuted, 117 —
121. The belief of miracles upon
human testimony not a resolution of
our faith into the testimony of man,
XXII. 289—294. The necessity of
such testimony, 294—298. The
commonness of the miraculous works
of the Spirit in the apostolic age,
XX. 9—11. Their sufficiency to
prove the Gospel true, 11 — 15.
2. If the Scriptures he neither the in-
venlinn of devils nor of men, they can
be from none but God, XXll. 299.
Proofs that they are not the invention
of devils, ib. Nor of any mere men ;
for good men could not devise them,
300. And wicked men neither did
nor would, 301. And the doctrine
and miracles prove that they were
not the invention of men, 301. The
illiteracy of the writers a proof that
the doctrine was of God, 302 — 304.
And the ignorance of philosophers,
304.
3. The fulfilment of Scripttire hy ap-
parent extraordinary providences of
God: — The propagating of the Gospel,
and raising of the church generally,
XXII. 305—307. The preservation
and continuance of it, 307. The ap-
parently impossible ways of ac-
ct)mplishing this, viz., not by might,
nor by power, 307 — 309. And even
in the midst of sufferings, 3P9. The
strange providences exercised to jiar-
ticular churches, 310. And in belialf
of believers, 311, 312. The strange
judgments upon the enemies of the
Scriptures, and upon the transgres-
sors of the laws of God, 311. And the
strange and evident dealings of God
with the souls of believers and unbe-
lievers, 312. Considerations proving
tliat these confirm the authority of
Scripture, particularly in the case of
the martvrs, and in answers to prayer,
313-317'.
4. The Scriptures proved to he the ivord
of God, because they reveal that there
is a state of happiness or nnisery
hereafter, XXII. 318—329. Proof
that it is necessary for man to know
this happiness, and the way to attain
it ; and the misery, and the way to
escape it, 329, 330. That mere nature
and creatures contain no sufficient
revelation of the endearments of
obtaining the one, or escaping the
other, 330 — 333. The testimony of
the Spirit to the truth of the Scrip-
tures explained and vindicated, 222
— 225. The difference between the
godly and the ungodly, an evidence
of their truth, H. 499, note.
5. No other writing but the Scriptures
INDEX,
557
can he the word of God, proved from |
the conceptions of Mahomet and \
others, XXII. ;«3, .HiU. Aii.l from j
the doctrines they reveal, S.M, ;',;!.').
Aildress to infidels who reject the
Scriptures, on the causes and evils of
their unbelief, XXII. 2U4— 'Jll. And
exposure of the errors of the Papists,
who aflirm that we cannot know the
Scriptures hut by the church, '21 1 — 21(i.
II. Tlie Coiion of Scripluie briefly
])r(>ved, XXII. wiifi, 33(>. How it is
to be ascertained, X. r)37. Dillerent
degrees of certainty in the canonical
authority of different books, XV, 64,
6.'). 'l"he certainty and credibility of
Scripture not affected by its canon
ami integrity dependin-j on human
testimony, XV. 53, 54. On the
credibility of human testimony,
XIX. 53, 54. The certainty of the
tradition of the Scriptures to us
proved, XX. 15 — 20. Their integrity
and genuineness, 1 17, 118. The late
collecting of them into one book no
just objection, 120. How «e may
. Know the true canon of Scripture
. from the Apocrypha, V. 537.
HI. Abstract of the history contained
in the Scriptures of the Olil Testa-
ment, XXI. 14«— 152; and of the
New Testament, 152 — 159.
IV. Refutation of objections to the
Sniptuie.i, drawn from the doctrines i
therein contained, XXI. 307 — 358;
and from things extrinsical, 358 —
399. Though it could ni't he proved
that every word of the Scriptures is
true, nor the penmen infallible or
indefectible in every jiarticlc, yet we
might have a certainty of the Chris-
tian religion, 527 — 542. Vet all that
is in the Scriptures expressed as
God's word, is certainly true; and
no error or contradiction is in it
but what is in some co|)ies by the
failing of transcribers, printers,
or translators, 542 — 550. Inability
to answer all objections, or solve all
seeming contradictions, no just
ground of objection to the certainty
of the truth, which a person has just
jiroved by solid evidence, 550, 551.
He who would arrive at certainty
must begin at the bottom, and liis-
cerii things in their nearest, intrinsi-
cal, and most certain evidences, and
afterwards try the by-objections as
he is al)Ie, and not pore first upon
the objected ditficulties, and judge of
all the cause by them, .'.51 — 55;'>.
V. Heading- and Interpretation of
the Hcrijjlurcs. Directions for the
order and manner of studying
them, XH. 141 — 147. The read-
ing of them recuininended as a
means of attaining a state of grace,
H. 22; and of furnishing the
mind with good thoughts, 111. 187,
l(-8. Directions fur the profitable
reading of the Scriptures, iV. 2G3 —
2G6. How far the Scriptures are a
rule or law of worship and discipline,
aiul bow far not, V. 27 — 32. The
dirterence to be noted in the Scrip-
tures between Christ's universal laws
and those which are personal, local,
or alterable, 33, 34. How far a lay-
man may expounil them,T^!)9. How
far they are a law and perfect rule to
us, 502 — 504. The mischief dune
by those who pretend that the Scrip-
tures are a rule, where they are not,
517 — 519. How to know what parts
of Scripture-precept or example are
intended to i)e of universal obligation,
and what are not, 519 — 522. How
much of Scripture is necessary to be
believed and understood, 522, 523.
Is the Scrijiture ht for all Christians
to read, being so obscure, 534 — 53t).
^Vh() are ])ublicly to lead the Scrip-
tures, 537, 538. Whether the Scrip-
tures and the law of nature are
contradictory to each other, and
which is to be the standard, 554.
Whether the Scripture is to be tried
by the Spirit, or the Spirit by the
Scripture, and which is to be pre-
ferred, 558, 559. Who they are that
give too little to the Scriptures, and
who too much; and the danger of
l)oth extremes, 561 — 565. Love of
the Scriptures, the effect of conver-
sion, VII. 59 — (i3. The misunder-
standing of Scripture a hiiulerance of
c<inver^ion, 'Mil — 322. Importance
of not mistaking the true use and
end of the Scriptures, XII. 92 — 94.
()l)5ervations on the ditVicnlties and
obscure passages of Scripture, XV.
59 — 63. Or the seeming dillVrences
therein, 64; XXII. 205—207. The
truth of seemingly contradictory
passages of Scripture proved, XX.
27 — 29. Self-acc|uaintance necessary
to a right application of the wiird,
XVI. 88— !iO.
VI. Hearing the Scriplnre.t. How to
hear tlie word of God so as to under-
stand it, IV. 251—254; and to re-
member what we hear, 254 — 257.
Directions for holy resolutions and
affections in hearing, 257 — 259. Ami
for reducing into j^ractice what we
hear, 259 — 263. Faith must hear
558
INDEX.
the voice of God in all his word, XII.
186, 187.
Scrupulosity not to confound us, II.
139.
Scurrilous talk, special directions
against, III. .^52—554.
Seasons, temptations suited to, and the
remedy against them, II. 284.
Secrets, cases of conscience respecting,
VI. 413 — 419. Directions concern-
ing them, 419, 420.
Sects and sectaries, the existence of,
not to discourage us in the way of
godliness, II. 137—139. Directions
to the converted against temptations,
occasioned by the existence of sects,
XIX. 424—432. The existence of
sects among professing Christians
no just objection against the truth of
Christianity, XX.^IH, 115; XXI.
371, 372.
Seekers, refutation of, and of others
who deny the very being of the
church, XVI. 300— 303. What clear
light they contradict, who say that
•we have lost the Scriptures and the
church, XX. 68—71.
Self, what is meant by, XI. 59. See
Selfishness.
Self-accusation, why the upright are so
prone to, XVI. 123, 124.
Self -acquaintance, importance of, II.
283. Motives to it, XVI. 77, 7ii.
Without self-acquaintance we cannot
repent, 78. Nor be sensible of our
misery, ib., 79—80. Nor be Chris-
tians, 80 — 86. Nor know what to
do with ourselves, 86 — 88. Nor how
to apply the word of God, whether
read or heard, 8!^ — 90. Nor how to
confess or pray, 90 — 93. Nor how to
give thanks, 93—96. Nor how to
receive the Lord's supper, 96. All
our studies will be irrational and
preposterous, 97-101. We cannot
well proceed to know extrinsic
things, 103—105. Exhortation to
serious study of ourselves, 106—108.
Caution against avoiding extremes,
108 — 115. Motives to the ungodly
to cultivate self-acquaintance, 124 —
139. External hinderances of self-
acquaintance, and their remedies ;
— (1.) Ministers' unskilfulness and
unfaithfulness, 231—236. Direction
to meet this hinderance, live under
a faithful and skilful pastor, 236 —
239. And make use of their personal
helps, 239-245. (2.) Prosperity,
and the flattery which usually at-
tends it, 253 — 259. Direction : de-
sire not much prosperity, and detest
flatterers, 259— 261. (3.) Conversing
only with bad men, 2C1— 263. Di-
rection : Converse with eminent,
exemplary Christians, 263 — '265.
Internal hinderances to self- ac-
quaintance, and their remedies, 265.
(1.) Pride, 265, 266. Direction:
Come to Christ, 266, 267. (2.) Un-
reasonable tenderness of ourselves,
267—269. Direction : Look to the
time to come, and be not too ten-
der of present trouble, 269, 270.
(3.) The blindness of self-love, 270,
Direction : Bring your minds to a
just impartiality", 271— 273. (4.) Not
observing the heart in a time of trial,
but taking it only at the best, 273,
274. Caution, when and how to
judge ourselves, 274 — 276. Direc-
tion to judge of your habitual state
by your actions, 276 — 282. Direc-
tions for cultivating self-acquaint-
ance, xii. Overvalue not the world,
ib., xiii. xiv. Keep all clear and
sound within you, xiv. xv. Let the
eye be always on the end, xv. xvi.
Rather incline to think meanly than
highly of yourself, xvi. xvii. Im-
prove your self-acquaintance to a
due apprehension of what is most
suitable, profitable, and necessary
for you, xvii. xviii. Value not your-
self by mutable accidents, but by the
essence and substance of Christianity,
xviii. xix. Think not that a f&vf
hasty thoughts will bring and keep
you in acquaintance with yourself,
xix. XX. Let not your self-know-
ledge be merely speculative, but
practical, xx. Manage your self-
acquaintance prudently, and with
the help of your pastor, xxi. Ter-
minate not your knowledge ulti-
mately on yourself, ib.
Self conceit :— Signs of a proud self-
conceited understanding, XV. 107 —
i 13. Mischief thence arising, 1 13 —
120,
Self-deceiver, religion of, being vain,
all his hopes are vain, XVII. 44 — 47.
It will deceive him in his extremity,
47-52.
Self-dedicati»n or delation to Christ, a
remedy against evil thoughts. III.
180. A means of living by faith in
God, XII. 175, 176. Characters of
those who devote themselves to God
and Christ, XVII, 355, 356.
Self-defence, in what cases lawful, VI.
164—167. The case of killing ano-
ther in self-defence considered. XIX.
213.
SELF-DENIAL, nature of, XI. 60—
7^. Reasons of its necessity to salva-
INDEX.
559
tiou,7(j — 8J. The great aver? eness of
men to any costly, troublesome, or
self-dt-nyiuff duties, ii6 — 102. Par-
ticularly in caie of any suffering,
102, 103. How self-denial is to be
tried, in order to ascertain whether
it is sincere, 117— ll'J. In what
respects self must be denied, 120 —
124, More particularly,
I. Selfish (iis/iositiotis must be denied;
as, self love, XI. 125—127. Self-
conceicedness, 128—138. self-will,
13y-lJ7. Selfish passions, 148—
150. Self-imafjiuation, 150, 151.
And inordinate appetite, 152—158.
II. Sflf-intaeit must be denied, XI.
158, 159. Especially the pleasures
of taste, 159 — l(i3. The gratiticaiiun
of lustful inclinations, 163 — 165.
Wanton discourse, songs, &c., 165
— 168. Idle and worldly talk, 168—
l?.*). False stories, romances, and
other tempting books, 176, 177.
Vain sports and pastimes, 177 — 182.
Vain company, 181—188. Pleasing-
accommodations, buildings, gardens,
bouses, &c., 184—168. Apparel,
when used for carnal ends, 188 — 194.
Ease or slothfulness, quickness and
worldly peace, 195 — 20J. The de-
light of thriving and prosperity, how
to be denied, 201—204. Children
and relations, how to be denied, 204
— 210. Also selfish passions, 211,
212. New, vain histories and oiher
men's matters, &c., 212—214. Un-
necessary knowledge and delight
therein, 214—219. Factious desires
of the success of our own opinions
and parties, as such, &c., 219 — 222.
What carnal liberty is to be denied,
223—229. Our native country and
habitations, when to be denied, 229
— 231. Bodily health and ease from
torments, 231—236. Natural life to
be denied, 236—241. Twenty rea-
sons for denying life, 241 — 264. On
self denial of ihe world. See Cruci-
fying of the world.
111. Of self-denial in point of honour
and pridt: — Ambition, or the clin>b-
ing into high dignities or places,
must be denied, XI. 273—277. The
love and good word of others, 27B,
279. The reputation of riches, 279,
280. Comeliness and beauty, 280,
281. Strength and ralour, 282.
Wisdom and learning, 283. The re-
putation of gilts and spiritual abili-
ties, 284— 2b9, How far the reputa-
tion of being orthodox is to be
denied, 289 — 291. And also, how
far the reputation of godliness and
honesty, 291— 298. A renowned and
perpetuated name to be denied, 298
—308.
IV. Cases and questions respecting
self-denial: — Whether self-denial
consists in renouncing propriety (or
property), XJ. 309, 310. Whether
it lie in renouncing marriage, 310 —
312. Or in solitude and renouncing
secular affairs, 312. Oriu renouncing
pid)lic offices or honours, 313, 314.
Whether it be a denial of our rela-
tions, 314, 315. Whether it requires
that we should reliere strangers be-
fore kindred, 316, 317. How and
with what degree of love self-denial
reijuires us to love our neighbours,
318. Whether self-revenge and
penance are self-denial, 318, 319.
is self-denial to be without passion,
320. How far we must deny our
own reason, 320, 321. Must we be
content with afflictions, with the
permission of sin, or the church's
sufferings, 321, 322. May God be
finally loved as our felicity and por-
tion, 323—325.
V. Motives to self-denial : — Selfishness
is the grand idolatry of the world,
XI. 325—328. The enemy of all
moral good, 328 — 334. It is con-
trary to the state of holiness and
happiness, 335 — 337. As self-seek-
ing is self-destroying, self-denial is
our only safety, 337 — 341. Selfish-
ness is the jiowerful enemy of all
ordinances, 341 — 346. The enemy
of all society, relations, and common
good, 347 — 354. It corrupts and
debases all that it disposes of, 354 —
356. Self must be denied, or you
will deny Christ, 356—358. It deals
worse with God than with Satan,
358, 359. To be left to self is the
heaviest ^^lague on this side of hell,
359, 360.
VI. Ten directions to get self-denial,
XI. 361 — 368. Concluding adtlress,
368 — 373. Dialogue on self-denial,
between the flesh and the Spirit, 373
—380.
Self-destruction of man proved, VII.
43() — 441. The heinous aggravations
of this sin, 441 — 443.
Self-examination, recommended, II.
539; Vi. 529. Directions for self-
examination before the Lord's sup-
per, IV. 325 — 327. Self-examination
urged as a means of coming to a
certainty of our title to the saint's
rest, XXll. 489, 490, Impediments
to it, 498 — 505, Exhortation and
motives to sell-examination, 517 —
560
INDEX.
524. The sweet effects of it. 524—
52«, Directions for it, 529—540.
Fine remark of Seneca on this duty,
529, note.
Self-igncrance, shamefulncss of, XVI.
'6iJ, 37. Evils of :— It cherislies
Atheism, 37 — 40. Causes ig-norance
of the life to come, 40. And of the
evil of sin, ib., 41. Keeps the soul
from true humiliation, 41. Makes
Christ undervalued, ib. Makes a
holy conversation vilified, 42. Makes
men cheated by the world, 43.
Causes jiride, 44. Makes men run
into temptations, 35. Makes temp-
tations prevalent, 46. Makes men
quarrel with God's word and minis-
ters, ib. Destroys charity, 47. Causes
church divisions, 48 — 51. Makes
men troublers of tlie state, 51.
Causes erroi-s, 52. Makes men un-
just, 53. And unthankful, i6. It is
an enemy to true peace and joy, ib.
Makes men repine at God's provi-
dence, 54. Lose their time, and
nee^lect preparation for death, 55.
Self-ignorance detected by men's
unhumbleness, 59 — 61. By the
abounding^ of hypocrisy, 61, 62. By
the love of flatterers, and impatience
of plain reproof, 63 — 65. By men's
partiality to tlieir own faults, 65 —
67. When every man would be a
rule to others, 68. By the great
change made by approaching- death,
or by other awakening providences,
69 — 72. By men's quarrelling with
others in their sutierings, and over-
looking the great cause in them-
selves, 73 — 77. Self-ignorance unfits
us for being useful to others, 101 —
. 103. It causes the regenerate not to
confess sin as they ought, 169. And
not to pray against it, or for grace,
as they ought, 170. Makes them
negligent in their watch, lb. And
seek not help, 171. They lie in un-
observed sins, 172. The self-igno-
rant little think, while they are
orthodox, into what errors they may
fall, 176. Or in adversity, what sins
prosperity may draw forth, 177. Or
bow soon the resolutions of affliction
may decay, 178. Or, when the
heart is warm and heavenly, how
quickly it may cool and fall to earth,
181. And, in prosperity, they little
think what sins adversity may detect
or occasion, IPtS. Or what pride
may appear in those who are hum-
ble, 18i). Sin surprises the self-ig-
norant more dangerously, and the
remedy is neglected through self-
ignorance, 198, 199.
Self- interest ^Yii\i\\\mg with a corrupted
will, a cause of falsely-pretended
knowledge, XV. 157, 158.
Self -Judging, motives to, VI. 526.
Questions of conscience respecting
it, 527. Directions for self-judging
as to our actions, 523, 529. And as
to our spiritual state, 530 — 536.
Self- knowledge, different degrees of,
XVI. 34, 35. See Self-acquaintance.
Self-love, nd^tare of, 11.460. How far
it is lawful or sinful, 461, 462 ; XIX.
245. How far we may love God for
ourselves, and whether more for our-
selves than for himself, II. 471 — 493.
Self-love a hinderance to conversion,
VII. 288, 2K9. Directions against it,
289, 290. The blindness of self-
love, a hinderance of self-acquaint-
ance; XVI. 270. Its remedy, 271—
273.
Self-murder y various causes of, VI.
133, 139. Advices and cautions
against it, 139—142.
Self -resignation, nature of, described,
XVII. 353, 354. The duly and be-
nefits of, II. 203—206. Helps to
this duty, 206,207. Self-resignation
enforced, VIII. 147—155,
Self -revenge, how far lawful, V. 453.
Self- sufficiency oi God, proved, XX.475.
Selfishness defined, XL 58 — 60. Its
nature and sinfulness, VI. 241 — 243 ;
XIX. 246 — 248 Is contrary to
friendly fidelity, XIIL 310. Direc-
tions against it, Vl. 424, 425. A
general complaint of the prevalence
of selfishness, XL 82—87. The
prevalence of selfishness in all rela-
tions, 87 — 93. The power of selfish-
iless upon men's opinions in religion,
93 — 96. And npon the partiality of
their judgment in their own cases,
103 — 109. The great power and
prevalency of selfishness discovered,
110 — 115. Consectaries of this doc-
trine, 115 — 117. On the denial of
selfishness, see Self-denial.
Selling, cases of conscience respecting
justice in, VI. 306—314.
Seneca, a fine remark of, on self-
examination, XXI I. Cii9,7iote.
Sense, not to be made a judge of mat-
ters which are above it. III. 351, 352.
Contradictions of sense by the
Romish church, 353. Especially in
the doctrine of transubstantiation,
XV. 37. Refutation of Bellarmine's
assertion, that sense is no judge of
substances, but only of accidents,
39—41.
INDEX.
06 1
Senses, ends of, III. 3Jj. General di-
rc'ctious for the due government of
them, 3l(i — .'io8. Captivity to the
senses, one cause why Christ and
salvation are made light of, XVI .
5U_.=)16.
Sensuality, or voluptuousness, charac-
teristics of, 111. 112, 113. Kvil of
this sin, 105 — 110. Fleas brought
in favour of it, stated and answered,
110 — 112. Counterfeits of the con-
trary, by which sensualists flatter
themselves, 113, 114. False signs
of sensuality, by which many are
wrongfully accused of it, 11.'). Di-
rections and cautions against sensu-
ality, 115 — 11'.). The baseness of it
to he inculcated on children, IV.
181, 182.
Separation of husband and wife, vari-
ous cases respecting, considered, IV,
155 — 175, Sinfulness of separation
from the universal church, II. U'J,
120. What kind of separation is a
duty, V, 162, 163. The separation
of Protestants from the Romish
church, a justifiable separation, 175,
176. And their duty, 265, 266.
Seriousness, constantly to be maintain-
ed, II. 544. Importance of, to minis-
ters, XIV. 126, 127.
Sermons, whether a wife may go to
hear them, when forbidden by her
husband, IV. 153, l.'i4.
Serpmt's temptation of Eve explained,
XX. 436,437.
Senumts of Christ, who are, I. 320;
XVllI. 126, 127. Their duty, and
directions for faithfully serving him,
1. 324 — 332. Difference between
the servants of Christ and those of
the devil, 261, 262.
Seifants : — Requisites to constitute a
fit servant, IV. 40. Religious and
moral ciualifications of, 41, 42. Di-
rections to servants in thi;ir choice
of masters, 43 — 47. The special
duties which they owe to their mas-
ters, 203 — 208; XIX. 210. And
those which are due to them from
their masters, IV. 209—211 ; XIX.
» 20y. 4'J<J. Their duties to one
another, IV. 220—223 ; XIX. 4'J9,
500. Directions for their holy con-
ference or conversation, IV. 224 —
22K. Whether a servant may dwell
with an employer who will command
them to spend much of their time in
trifles and vanities, to please a proud
and curious fancy, X. 429 — 131.
Directions for the right teaching of
servants, IV. 270—281. VVliether
they are to forbear weekly lectures,
at the command of their masters, V.
VOL. XXIII.
467, 468. A short prayer for ser-
vants, VII. 464 — J66.
Set forms o( prayer. See Form of]*rai/er,
iiJtootini;-, as a recreation, question
concerning, VI. 330.
S/trewsbttri/, inhabitants of, dedica-
tion of tiie Fourth Fart of the Saint's
Rest to, XXllI. 171.
•S/C'A'i)ersons,argiunents and helps to,
for i>atience, Xi. 398—401.
1. General directions to sick persons:—
How they are to prepare for death,
XII. 576— 578; XIX. 568— 572.
[i.] For the unconveited, in their sick-
ness : — Their sad state, IV. 403—
406. For examination, 406 — 408.
For repentance, 408. For faith iu
(Christ, ib., 409. For a new heart,
love to God, and resolution for obe-
dience, 409, 410. Whether late
repentance will be accepted, 411,412.
[ij.] Directions to the godly, for a safe
departure, IV. 412—414. Temjjta-
tions to which they are exposed,
and how to be resisted, 414 — 416.
[iii.] Directions how to profit by sick-
ness, IV. 416 — 420. Sick persons
are specially bound to redeem time,
III. 169. And also those who are
recovered from sickness, 171.
[iv.] Directions for a comfortable or
peaceful death, IV. 420— 433. And
for resisting the temptations of Satau
in the time of sickness, 433 — 438.
[v.] Directions for doing good to others
in our sickness, 439 — 443.
2. Directions to the family of the sick,
who are about them, IV. 443 — 146.
\VMiether it is a duty to make known
to the sick their danger of death,
446. Must we tell bad men of their
sin and misery, when it may exas-
perate the disease by troubling
them, ib., 447. Or may'cast them
into despair, 447. What is to e
done iu so short a time, t^., 44 8-
And in doubtful cases, 448. Direc-
tions to them for speaking to the
ignorant and ungodly when the time
is so short, ib., 449. The state of
men's souls not to be judged of, by
their behaviour in sickness, 449. Di-
rections against indulging excessive
sorrow for the death of friends, even
of the worst, 449 — 152. Form of
exhortation to the ungodly in their
sickness, 452 — 464. And to the
godly, 465—480. What makes us
partakers in the sins of a church, V.
195.
3. Prayers for sick persons : — For one
where there are hopes of recovery,
XV. 500—502. For those who are
unprepared for death, XiX. 639 —
o o
562
INDEX.
6'41. Of a dying believer, 564—568.
For women drawing near the time of
child-hearing, XV. 502. Thanks-
giving for them afterwards, 503,
504. And for those restored from
dangerous sickness, 502, 503.
Simo7i Mag-US, account of the heresy
of, XX. 279—282.
Sin defined, and the evil of it, II. 244
— 248. The state of sin described,
19. Confession of sin a mean of
grace and salvation, 41), 50. The
sin against the Holy Ghost explain-
ed, 189, 190. Necessity of resisting
the first beginnings of, 219. How
sin first entered the innocent soul,
240. The common aggravations of
sin, 248, 249. The special aggrava-
tions of the sins of tlie children of
God, 249—251. Directions for think-
ing of sin as it is, 251 — 254. And
for obtaining a cure of it, 254 — 258.
Opportunities of sinning to be avoid-
ed, 291. Sin, no small or trifling
matter, 297. Not to be committed
though resolved to be committed no
more, 298. God needs no sinful
means to attain his ends, 300. A
certain great duty not to be omitted,
because there may be a danger of
committing a small sin in doing it,
346 — 348. Various sins which are
produced by pride, HI. 45 — 47. Is
it lawful for a man to suffer or con-
tribute to the known sin of his wife,
child, servants, or other relations,
IV. 167—173. Whether a man may
afflict himself by external penances
for sin, V. 452, 453. Forsaking of
sin, a consequence of true conver-
sion, VII. 104—109. Sin the cause
of most of the doubts felt by Chris-
tians, IX. 156 — 159. Ignorance of
the evil of sin, caused by self-igno-
rance, XVI. 40, 41. Sin, when most
unobserved, 173. Mortal sins, how
to be distinguished from infirmities,
HI. 336, 337. Ten temptations
to take them for infirmities, and
declarations against them, II. 81 —
88. For what sins a man may be
denied communion, 444,445. Who
are guilty of being partakers of
other men's sins, VI. 241, 242. What
reparation is to be made by those
who have tempted others to sin,
514. Nature of sins of infirmity
opened, IX. 144—148. What sins
troubled Christians should most
search after, 159 — 172. How to have
faith against particular sins, Xll. 405
— 415. Aggravations of ministers'
sins, XIV. 65, 66. Some of the
greatest sins of Christians too little
observed and lamented, XVI. 191.
Particularly the remains of infidelity,
ib. The great imperfection of love
to God, ib. And want of love to one
another, 192. What sins may con-
sist with true grace, 203 — 205. The
doctrine of the Apostles' creed con-
cerning the forgiveness of sins, ex-
plained, XIX. "102—108. Of the
intrinsic evil of sin, and of the per-
petual punishment due to the sinner
by the law of nature, XXI. 95 — 116.
See Confession, Pardon.
Sin against the Holy Ghost, judgment
of the fathers of the Christian churcli
concerning, XX. 217—220. Of the
Papists, 220. And of the reformed
writers, 221, 222. The judgment of
ancient and of later writers, whether
this sin be absolutely unpardonable,
223 — 225. And why it is more un-
pardonable, 225, 226. Mr. Baxter's
judgment what is wo* the sin against
the Holy Ghost, 226—235. And
what is this sin, XIX. 90 ; XX. 55 —
57, 235—243. Whether the malici-
ous opposing of the internal illumi-
nation of the Spirit be this sin, 243
— 246. Whether all total apostacy
be this sin, 246 — 251. Result of the
preceding discussion, 251, 252. The
sin against the Holy Ghost so unrea-
sonable and impious, that it is no
wonder if it be unpardonable, 370 —
375. Mr. Lyford's objections to the
Treatise of the Sin against the Holy
Ghost examined and refuted, 380 —
394.
Sincerity, five certain marks of, in
real Christians, IX. 63 — 65. Twenty
explicatory points for understanding
these signs, 65 — 80. When God has
discovered to a believer his sincerity,
he should fix it in his memory, 205
— 209. Why the sincere can dis-
course so fully about heart affairs,
XVI. 116. And are so full in prayers,
while others are so empty, 117. In
what cases they may go on in sin
against knowledge, 142, 143. Di-
rections to the converted against
doubting their sincerity, XIX. 419.
The superior sincerity of the Chris-
tian religion, XXI. 175. A fuller
inquiry into the nature and marks of
sincerity, XXIII. 1 — 47.
Singing of psalms, the lawfulness of,
considered, XXI. 496. How to be
conducted, 497. Mistakes concern-
ing, corrected, VII. 322, 323.
Sinners, unconverted and graceless,
directions to, for the attaining of
true saving grace, II. 5 — 88. Custom
in sinning, a hinderauce of their
INDEX.
563
conversion, VII. 286, 287. Direction
a-cainst it, 287,288. Conference lor
the con\iction of an unconverted
sinner, XiX. 293— ;i;f2. The con-
version ot a sinner, and what it is,
332 — 414. A statement of what na-
tural li^lit declares of the mercy of
God to sinners, and of the means
aud hopes of man's recovery, XXI.
122 — 1;{(). See Conversion.
Slandei-inff, or defamation, cases of
conscience respecting, VI. ,38(>— ;{90.
Directions against it, 391— 394 ; XII.
.')26. The evil of slandering;, VI.
394—397. Wiiat reparation to be
made for it, 514. Arguments and
helps to patience under defamation,
XI. 443—418.
.S/ai/e*: — Whether it is lawful for a
Christian to buy and use a man as a
slave, IV. 2lfi; XIX. 210. Or to
use a Christian as a slave, IV. 216,
217. What difference is to be made
between a free person and a slave,
217, 218. The sinfulness of buying
slaves who have been stolen by others,
218, They are not to be sold again,
to make our money, il>. Or to be
returned to the person of whom they
were bought, 219. The duties of
masters to their slaves, 212 — 215,
219, 220.
mieep, why given to us, and when ne-
cessary, 111.462. Wlien it is exces-
sive, 463, 464. Its sinfulness, as a
waster of time, 159 — 464. It is guilty
of the omission of duties which ought
to be performed, 465. The love of
sleep, whether the mortal sin reign-
ing in any one, ib., 466. Directions
for overcoming excessive sleep, 467 —
469. The physical sleep of the soul
disproved, XVIII. 264—277. Its
moral sleep, 17.
<S/o//j, defined, HI. 587. Its aggrava-
tions, 588, 589. Its sinfulness, 591
—595; XI. 19.')— 199. Particularly,
as a waster of time, III. l.')6 — 158.
Directions and cautions against it,
595 — 601. Slothfulncss, a cause of
falsely - pretended knowledge, XV.
157.
Society of experienced Christians, a
mean of grace, II. 50, 51. The bene-
fits conferred by huliness upon all
societies, X. 184 — 202. How by faith
to order our affections to public so-
cieties, XII. r)21,522.
Soldiers should live in continual readi-
ness to die, VI . 1 1 9,120. Should be sure
that they have a warrantaljle cause
and call, 120 — 122. Directions to
them respecting their duty, 123—128.
* Solemn,' import of the word, IV. 49.
Solicitors of caisei, duty of, XVII,
374—376. ,
Soliloquy, or speaking to ourselves in
meditation, nature aud importance
of, XXII1.36ii— .372.
Solitariness, unnecessary, to be avoided
by melancholy persons. 111. 228,229 ;
XIII. 361.
Solitude, in what cases lawful and good,
XIII. 327. Reasons against unne-
cessary solitude, it)., 328 — 334. The
comfort and the benefits of converse
with God in necessary solitude, 335 —
353. Directions for conversing with
God in solitude, 353—358. Devout
meditation thereon, 358 — 361.
Sorrow, in itself, is neither good noP
evil, III. 319. Sorrow for misery
and sin, when a moral good, ib.y
320. When it is too great, 321.
Directions against sinful sorrow,
321 — 329. Believers not to be over-
whelmed by perplexing sorrows, II.
141, 142. The mischiefs of excessive
sorrow, 111. 327, 328. Directions
against excessive sorrow ou the death
of friends, IV. 449—452. How a
penitent sinner shall know when to
restrain his sorrows, VIII. 81 — 83.
When his sorrow is too short, he
should labour to increase it, 83 — 88.
In what case sorrow is overmuch,
XVH. 237—239. How it swallows
up a man, 239 — 242. Its causes, 243
—254. Its cure, 254—276. What
kind of sorrow precedes the joy of
Christ's disciples, XVllI. 201—209.
Christ's death and departure, the
cause of their sorrow, 209, 210. Their
sorrows short, and why, 210 — 218.
Will be turned by Christ into a joy,
which no man can take from them,
225—230.
Soul, the nature of, XVIII, 13, 14.
Address to those who question the
existence of their souls, and are in
danger of losing them, ] 4 — 16. Proofs
that it does not die, 16 — 18. [See
Immortality.'] Who are guilty of
soul-murder, and in what ways, VI.
234-241 ; XIX. 215, 216. The sal-
vation of the soul, how to be helped
by near relations, IV. 127 — 141.
Proofs that the separate souls of de-
parted saints enjoy rest, XXII. 349 —
354.
Sovereignty of God, on the saving
knowledge of, and its effects, XIlI .
120—128.
Speech, edifying, necessity of, VI. 253.
Directions for it, 254 — 257.
Spending, extravagant. See Prodigality
o o 2
564
INDEX.
/S/>ir<f,— Import of the term, XVI II, 13.
On the saving knowledge of God as a
Spirit, and its eflFects/XIII. 50— 5:^.
How Christ receives the spirits of his
saints when they leave the flesh,
XVIII. 18—21. "a dying Christian
encouraged to commit his departing
spirit to Christ, 21 — 25. What spi-
rits or souls Christ will receive, 25,
26. Considerations to stir up to pre-
paration for being received by hiin,
27 — 33. And animating believers to
commend their departing spirits to
Christ, 33—44, Prayer that Christ
would receive our departing spirits,
the most suitable conclusion of a
Christian's life, 53 — 55.
Spirit [Holy). See HOLY SPIRIT.
Spirit of adoption, what it is, IX. 53 —
55.
Spiritual Comfort. See Peace of Con-
science,
Spirituality of the Christian religion,
XXI. 168, 169.
Sponsors in baptism, true meaning of,
V. 338, 339. Whether it is lawful to
make use of them, 339, 340.
Sports, inordinate, a sinful waste of
time, IJI. 165. Vain sports must be
denied, XI. 177 — 182. SeeRecreaMotis.
Spots, question respecting the wearing
of, III. 629— 632.
Stage-ploys, what judgment ought to
be formed of them, III. 616—618,
Wanton stage-plays to be avoided,
458. Unlawfulness of them repre-
sented, and exhortation not to attend
them, V. 483— 485.
Standing up at the reading of the Gos-
pel, whether lawful, V. 440.
State, tranquillity of the, disturbed
through self-ignorance, XVI. 51.
Stealing, defined, XIX. 226. See Theft.
Stephen, death of, XVIII. 10, 11. His
last words explained and improved,
12—57.
Stories, false, the reading of, to be de-
nied and why, XI. 176, 177.
Striving against the Spirit of grace, a
hinderance of conversion, Vll, 297.
Direction to yield to the Spirit of
grace, 298.
Stiibbs (Rev. Henry), sermon at his
funeral, XVIII. 61 — 85. His charac-
ter as a minister, 71 — 74. Address
to his hearers, 77 — 85.
Students, d'lrectioui to, for the regulation
of their thoughts, during their stu-
dies, 11.238—249,254—256. Twenty
instances of extremes, to be avoided
by them, 249 — 254. Directions to
them, as to the order of their studies,
V. 575—584. And the choice of
books, 574 — 576. List of books re-
comn»ended, 587 — 600. Remarks
thereon, 601, 602. What needless
studies are to be avoided, X. 431.
Aggravations of the sin of presump-
tion, or pretended knowledge, in stu-
dents, XV. 126 — 128. Compassionate
counsels to students, educating forthe
ministry, at the universities and
schools, 353 — 380. To students in
physic, 380—382. To students in
the law, 383—385. Without self-
acquaintance all studies will be irra-
tional and preposterous, XVI. 97 —
101.
Style of Scriptures, adapted to every
capacity, XXi. 180. Vindication of
it from the objection, that they do
not excel all other men's works,
344—347.
SUBJECTION.
1. Subjection to God, as supreme Go-
vernor, duty of, II. 207—209. Direc-
tions for attaining to it, 209 — 220.
Christianity the greatest bond of sub-
jection, VI. 87— 91.
2. Subjection to Christ, nature of, XVII.
384. The only way to escape the
wrath of God, and why, 385, 386.
No power can save him who with-
holds subjection to Christ, 387. Ex-
horiatiou to this duty, 394—396.
Aggravations of the sin of neglecting
it, 396—399. And of its punish-
ment, 399—407.
Subjects, duties of, to civil rulers, VI.
22—103 ; XIX. 500. Hcdiuess makes
the most loyal and obedient subjects,
X. 191 — 194.
Subscription to the whole Scriptures,
how far sufhcient, V. 532. Lawful-
' ness of subscription to church-con-
fessions, 541.
Succession, uninterrupted, either of
right, ordination, or of conveyance by
jurisdiction, whether necessary to the
being of the ministry and of a true
church, V. 276— 279.
Sufferings of Christ, explained, XIX.
73 — 76. And vindicated from objec-
tions, XXI. 337—341. The saint's
rest, a rest from suffering, XXII.
143. And from all }>ersonal suffer-
ings at the hand of God, 163 — 166.
The most powerful supports under
suffering, afforded by Christianity,
XXI. 179. The sufferings to which
Christians are exposed, no just ground
of objection, 375 — 377.
Suicide, causes of, VI. 138, 139. Cau-
tions and advices againstit, 139 — 142.
Sails at law, in what cases to be prose-
cuted, VI. 163, 164, 377. Various
IN'DEX.
sei
((uestions respecting them solved,
378, .'{7!). The evil of coiittntioiis
and unjust suits, iiSl. Directions
about conimeutinj? suits at law, 3b4
— 38(i.
Superiors, sinfulness of reproachful
speeches against, when we sutt'er for
reli-ion's sake, XVII. 80—85.
Supremrifi/ , oath of may be lawfully
taken, VI. .=i4, ."i-T. Anci without cou-
founding church and state, .^a.
Suspfnsion from the Lord's supper,
whether lawful, V. 408—410. The
remedy of a iierson who is injuriously
suspended, 40().
Swearing, defined, III. 4!)0. In what
cases lawful, 491. How far the
swearer's intent is necessary to the
beins of an oath, 49 1 , 492. How far
the swearing by creatures is a sin,
493. It is not unlawful to lay hands
on the book and kiss it in swearing,
494 — 49(). Objections to this, an-
swered, 496 — 500. Whether one that
scruples swearinj? himself, may, when
commissioned, give an oath to an-
other who has no scruples, 501.
When God's name is taken in vain,
in swearing-, 501, 502. Directions
for avoiding profane swearing, 502 —
507.
Swiftness o( time, a motive for redeem-
ing it, III. 1.34.
S^mhols aud badges of idolatry, or of
any error or sect, whether lawful to
be'used, V. 4H(;, 487.
Stfjinils, by whom to be convened, V.
'4(13, 4(i4.
T.
T^lllLE, not to he made a snare or
temptation to ourselves or others,
111.392— 394.
Talk, idle, defined, III. 534— .536. A
sitiful waster of time. III. 164, 165.
Various kinds of idle talk, 537 — 539.
lis aggravations, 539 — 'j\.\. Mis-
chiefs resulting from it, 543 — 516.
Special directions against it, 54() —
Tulkiitivrness, a sisn of pride, HI. 40.
Taste, directions for the government
of. III. 369— 43(;. The pleasures of
taste must be denied, XI. 159 — l(i3.
7'f(a7)<»c, an oflicc of Jesus ('hrist, II.
222. Directions for learning uf him,
222—233.
Tttii-liers, to be cautiously chosen, II.
145—147.
Teaclnng, right, of children and ser-
vants, directions for, IV. 270—281.
The griiuii Uill'ereui:); betweeu the
teaching of Christ and that of other
men, XV. 148.
Tempers of the body, filled with temp-
tations by the devil, H. 277. Reme-
dy for such tetnptations, ib., 278.
Temples, whether holy, and what
reverence is due to tliem, V. 569,
570.
Templalinn defined, XI?i[. 154. God
leads no man itito temptation, though
he permits tem|)taiions to befall us,
155. Import of the jietitioti against
temptation in the Lord's prayer,
155, 156. No sin in itself, but the
yielding to it, HI. 233. The temp-
tations whereliy the devil endeavours
to hinder the conversion of men,
stated, with their remedies, II. 62 —
8''.. Temptation to be avoided, 216.
Our duty when unavoidably cast
upon strong temptation, ib. 217.
Temi)tatiotis by Satan to particular
sins, with directions for ))reservatioii
and remedy, 276 — 284. His temp-
tations to draw us otl" f rom duty, 309
— 324. And to frustrate holy duties,
and render them iiiefiectual, 314 —
320. Temf»tations to which the poor
are specially liable, IV. 383—386.
The temptations of the rich, 393,
394. Temptations of Satan in the
time of sickness, and how they are
to be resisted, 4415 — 448. The spe-
cial temptations of the godly, 414 —
416. The living among strong temp-
tations to sin, a hinderance of con-
version, 291, 292. Arguments and
helps to j)atience under the tempta-
tions of Satan, XI. 448— 450. Par-
ticularly temptations to despair, 450 —
460. Self-igtiorance makes men run
into temptations, X\'I. 45. And
makes temi)tations prevalent, 46.
Temi)tatioiis, a pr<iof of the immor-
tality of the soul, XVlll. 2>;5. And
of the existence of the ilevil, XXil.
319, 320. And of a future state of
retribution, XXI. 90—92. The saint's
rest a vest from the t'-mptaiions of
Satan, 145 — 147. And from the
temptations of the world ami the
flesh, 147 — 149. Christianity fortifies
the mind against temptations, XXI.
^178.
Tenants, cases of conscience respecting
the conduct of landlords towards,
VI. 357 — 363. Heijis to patience
under bad tenants, XI. 4 12.
Tenderness of oursilves, unreasonable,
a hinder. nice of sell'-aci|uai:itiuice,
XVI. 267—269. Its remed., 269,
270.
Terms oi the Christian covenant, V 41,
42.
566
INDEX.
Terribleness of God, and the effects of
the kuowledge thereof, XIII. 151 —
154.
Tertullian, testimony of, to the observ-
ance of the Lord's Day, XIII. 389.
Testament. See Old Testament, New
Testament.
Testimony (Human), the certainty and
credibility of, to the truth of miracles,
XXII. 273—281. The belief of mi-
racles upon human testimony, not a
resolution of our faith into the testi-
mony of man, 289—294. The ne-
cessity of such testimony, 294—298.
Credibility of the testimony of the
Apostles and Evanselists, XVIII.
436 — 443. Vindication of human
testimony, XXII. 225—235.
Testimony of the Spirit, what it is, and
who have it, XX. 49, 50. It is a suf-
ficient proof of the truth of the Gos-
pel, XX. 9. Use of the doctrine of
the Spirit's testimony to convince the
doubtful of the truth of Christianity,
22—27.
Testimony of a holy life, comfort of,
IV. 428, 429.
Testimonies of God, what is meant by,
XVIII. 91. What there is in them
which make them fit to be our herit-
age and joy, 93 — 97. How they are
^' our heritage for ever," 97. What
it is for believers to take God's testi-
monies for their heritage, ib. How
far they are their joy, 98—100.
Thales, sayings of, II. 173 note <".
Thankfulness to God, duty of, II. 421.
True thankfulness distinguislied from
counterfeits, 422. Directions for
thankfulness to God, our benefactor,
423—434.
Thanksgiving to the God of our salva-
tion, the pleasures of, X. 312—316.
Self-acquaintance necessary to the
giving of thanks aright, XVI. 93—96.
Forms of thanksgiving for persons
restored from dangerous sickness,
XV. 502, 503. For women safely
delivered in child-bearing, 503, .504,
And for a penitent member restored
to church communion, 515, 516.
Thanksgiving- Days, by whom to be
appointed, V. 464, 465. On the pro-
per mode of celebrating them, XV.
498, 499.
Tlieft, or injurious getting and receiv-
ing, what, VI. 273, 274. General di-
rections against, 274 — 278. Whe-
ther a man may steal in absolute ne-
cessity, merely to save his life, 279 —
281. Whether, if another be bound
to afford relief, and do not, a man
may take it, though it be not for the
immediate saving of life, 281, 282.
Whether, if another take by theft or
force, a man may take his own
again, by force or secretly, when he
has no other way, 282. Various
other cases of conscience respecting
theft, 283—280. Explanation of the
eighth commandment respecting
theft, XIX. 226-236.
Theological conclusions, uncertainty
of, XV. 50, 51.
Thief, a promise of concealment made
to, how far obligatory, VI. 297, 298.
Thorn in the flesh, import of the
phrase, XVIII. 173, 174. Practical
uses to be derived from it, 174 — 179.
Thought, sins of, to be guarded against,
II. 532. Vain and ungoverned
thoughts, a sinful waster of time,
III. 166. What are evil and idle
thoughts, 172, 173. Directions
against them, 17.3 — 181. For fur-
nishing the mind with good thoughts,
181 — 198. And for rendering good
thoughts effectual, J 98— 211. Blas-
phemous or disturbing thoughts to
be instantly rejected by melan-
choly persons, 229. Directions to
students for the regulation ofjtheir
studying thoughts, 238 — 256. Ne-
cessity of keeping the thoughts in
constant subjection, VIII. 359 — 361.
Ten queries, evincing the necessity
of exercising our thoughts upon God,
XIII. 204—206. Ten mischiefs which
befal those who have not God in all
their thoughts, 207—213. Twelve
proofs of the regardableness of our
thoughts, 223-228.
Threatenings of God, faith how to be
exercised on, XII. 287—296. The
necessity of God's executing his
threatenings explained, XX. xvi. —
xviii.
Thriving in the world, temptations in-
cident to, II. 280. How the delight
of thriving must be denied, XI. 201
—204.
Time, defined. III. 120. What it is to
redeem time, 121, 122. Why it is to
be redeemed, 122, 123. The price
with which it is to be redeemed, 123,
124. Directions, contemplative, for
redeeming time : — It is absolutely
necessary, 124 — 127. The necessity
of knowing the state of our souls,
127 — 129. The comfortable review
of time redeemed, and the sad re-
view of ill-spent time, 129 — 132.
We shall be judged for mis-spent
time, 133. The recollection of time
already lost, 133, 134. The swiftness
of time, 134, 135. The proximity of
eternity, 135. The uncertainty of
time, 136, 137. Our waste of time
INDEX,
567
noted by God, 137, 133. The ends
for which life and time are {^iveii, to
be considered, 138. The time of
this life our only season of prej)ara-
tion for eternity, 139. Other con-
templative njotives for redeemiug-
time, 140 — 143. Practical directions
for redeeming' time, 148 — l.'id. Time-
wasters to be carefully watched, IbG
• — 1(18. On whom the duty of rc-
deeminfj time is specially incumbent,
168 — 171. The value of time to be
impressed upon children, 18(), 187.
Address on the importance and ne-
cessity of the redemption of time,
X11I.517— 534.
Tiypliiig, a sinful waster of time, III.
J5'J. Distinction between tip|)ling
and drunkenness, 401 — 403. Causes
of it, 403 — 40(j. Practical directions
against it, 430 — 4.if).
Tongue, uses of. 111. 472 — 474; XI.
171. Particularly as an instrument
for praisinjr God, III. 473, 471. Di-
rections lor praising; God with our
tongues, II. 438—448. Its duties,
111. 475. Thirty sins which may be
committed by it, 476 — 483. Fifteen
directions for avoiding them, and for
regulating the tongue, 483 — 490.
A new tongue, the consequence of a
new heart, VII. 111—114.
Tongue, sins of, against piety, XVII.
62. And against justice and charity,
63. Particularly those of reproach-
ing fellow Christians for differences
\ti religion, 63. The aggravation of
their sin, who deride, scorn, revile,
or oppose serious religion, 64 — 65).
Particularly of those who unchari-
tably reproach one another for lesser
dirt'erences in religion, 69 — 72.
Torments of the damned, greatness of,
XXII. 415-437.
Trades, what sinful ones are not to
be followed, X. 428, 429.
Trade stu 671, whether they may carry
on trade with borrowed money, VI.
316,317.
Tradition, difference between the Pro-
testants and Papists on the subject
of, V. 131 ; XX. 92, 93. The es>;en-
tials of Scripture known without
tradition, V. ,i30. How it may con-
tribute to salvation, .533, .■)34. How
far to be used and trusted in, .'i36,
537. Does not favour popery, XVI II.
44;'.. The certainly of the tradition of
the Scrij)tures to us proved, XX. 15
—20.
Transfiguration of Christ, what sensi-
ble manifestation of bis kingdom was
given in, by him, XVUl. 4(i2 — 41)7.
The circumstances of the a]ipear-
ance of Elias and Moses there, con-
sidered, 467—470, Of what things
they conversed, 470 — 477. Design
of their appearance, 477, 478. The
preparatory circumstances of the
transtiguration, 478. The conduct
of the Apostles who were admitted to
behold it, 479—492. Import of the
command to hear Christ, 493 — 196.
The vision, why showu only to three
of his discijjles, 496. And why it
was not announced by them until
after the resurrection, 497, 498.
Practical application of the subject,
498— .502.
Transubslajitiation, contrary to sense,
XV. 37. Romish doctrine of, re-
futed, XIX. 275—277.
Travel, into foreign countries, as a
branch of education, how far lawful,
IV. 185, 186. Dangers of young
gentlemen travelling abroad, espe-
cially in popish countries, VI. 338 —
344. Directions to travelleis in fo-
reign lands, 344 — 348.
Trijluig in the things of God, caution
against, 11. 544 — 548.
Trinity, doctrine of, explained, XIX,
62 — 64. Involves no contradiction,
XX. 439. Proved to be both credi-
ble and intelligible, XXI. 307—
313.
Trouhles of conscience about our spiri-
tual state, how to live by faith under,
XII, 490—505. Time of trouble, the
fittest season for meditation, XXIII,
327, 328.
Trust in God, nature of, II. 396. Its
contraries, 397. Counterfeits, 397,
398. Uses and benefits, 399. Di-
rections for a ([uieting and comfort-
ing trust in God, 400 — 108.
Trust in vian, inordinate, one of the
causes of falsely-pretended know-
ledge, XV. 154. How are we for-
bidden to put our trust in man, VI.
413. Who is to be chosen for :i
matter of trust, 413, 414. Cases
of conscience respecting trusts and
trustees, 414 — 419. Directions re-
specting trusts, 419,420.
Truth, defined, HI. 508. Truth of
words, what, XIX. 238. Logicid
truth, what. 111. 508. jyjoral truth,
ex))lained, 509. We are not bound
to make known all that is true, much
less to every man that asketh us,
509, 510. Whether we are bound to
speak the truth to every one that we
answer to, 510. Or to Sf)euk all the
truth whenever we speak part of it,
ib. Whether it is always a sin to
speak a logical falsehood, that is,
disagroeaiily to tlie matter in (pies-
tion, 510, 511. Or to speak contrary
to our uiiuds, 511. Whether it is a
568
INDEX.
sin when I speak not a known untruth,
nor with a purpose to deceive, ib.
Or, is this a lie, ib. Whether our
words must always be true in the
proper literal sense, ib., 512. And
used in the common sense, or in the
hearer's sense, 512. Whether it is
lawful to deceive another by true
words, 512, 513. Whether 1 may
speak that which I think is true,
but am not sure, 533. Directions for
the discovery of truth among- con-
tenders, V. 134—151. On the know-
ledge of the truth of God, and its
eifects, 142—148. The being fright-
ened at the appearance of something
in truth, a cause of falsely-pretended
knowledge, XV. 157.
Tunes of psalms, of man's invention,
may be lawfully used, V. 497—499.
7^K^or.9 of youth, counsels to, XV. 390,
391. See Schoolmasters.
Types, prophetical, testimony of, to
'Christ, XXI. 203, 204.
U.
Vnhelief, what is commonly so called
shown not to be unbelief, IX. 113,
114. What is ordinarily intended by
it, II. 495, Is a hinderance of conver-
sion, VII. 270, 271. Directions
against it, II. 498—512 ; VII. 271,
272. Is a main cause of men's
.slighting" Christ and salvation,
XVI. 513. Men's sinning against
knowledge a cause of unbelief,
XXII. 204, 205. Also the seem-
ing contradictions of Scripture, 205
—207.
Unbelievers, misery of, XII. 28, 29.
Address to them, XXII. 207—211.
Vncleanness, great sinfulness of. III.
436—446. Causes of it, XIX. 222.
Directions against it, III. 446 — 462.
And remedies, XIX. 223, 224.
Unconverted, characters of, described,
II. 32— 34j VII. 22. Design of the
* Call to the Unconverted,' VII.
cccxxxii. Address to unsanctified
readers of that treatise, cccxxxiii. —
cccliii. It is the unchangeable law
of God that wicked men must turn
or die, 357 — 378. God has promised
that the wicked shall live if they will
but turn, 378 — 383. God takes
pleasure in their conversion and sal-
vation, and not in their death and
damnation, 383 — 389. God has
confirmed this with an oath, 389 —
394. And has redoubled his exhor-
tations with vehemency, 394 — 406.
God condescends to reason the case
with unconverted sinners, 406—425.
If unconverted men finally are con-
demned, it is owing to themselves,
425—430. Uses flowing from these
doctrines, 430—441. The misery of
the unconverted, 161. They are
not children of God and members
of Christ, ib. 162, 164. They have
no hope of salvation until they are
converted, 164—167. While un-
converted they have no sin par-
doned, 166—170. So long as they
are unconverted they are Satan's
slaves, 170—174. Thev cannot
please God, 174—181. They are
in continual danger of hell, 181,
182. They have no ground for one
hour's true peace or comfort, 182 —
184, Their many warnings will
multiply their misery, 184 — 186.
The further men go on in an uncon-
verted state the worse they become,
186, 187. They lose a life of bless-
edness which they might have, 187,
188. Their great danger, II. 36—
40. Directions to the unconverted
for the attaining of saving grace, 5
— 88. Ten directions for those un-
converted persons who had rather
turn than die, VII. 447—452. Di-
rections how, by faith, to order our
affections to the unconverted world,
XII. 521—525. The various excuses
of the unconverted stated and re-
futed, XIX. 355—394. A prayer for
them when convinced of their mi-
serable state, 618— 623.
Understanding-, diseases of, II. 235.
How far they may be called sins, ib.
236—238. Signs of a proud sell-
conceited understanding, XV. 107 —
113. Evilsof it, 113— 120. Advan-
tages of a humble understanding,
120 — 122. The little knowledge that
is in the world a motive to a due
distrust of our understandings, 128 —
139.
Ungodly men are incompetent judges
of the matters of the Christian faith,
XX. 201, 202. The difference be-
tween them and the godly, an evi-
dence of the truth of the Scriptures,
II. 499, note. Directions to the
friends of the ungodly how to con-
verse with them in sickness, IV.
446 — 449. Form of an exhortation
to them, 452—464. Disadvantages
under which the ungodly labour iu
judging of holy worship, V. 21.
Their dishonesty proved, X. 230 —
244. And their baseness, 291—295.
How little reason they have to boast
of their learning or knowledge, XV.
223—224. Why they hate holiness
and not learning, 225—227. Motives
to the ungodly to cultivate self-
INDEX.
569
acquaintance, XVI. 2-'l— 22!».
Ungodly men jiroved to be tlie
{greatest impediments tojChr'.siianity,
391 — 40;i. And the sink of all errors,
403. 'J'hcir drtuner illustrated, -104.
The misery of the unjjodly in losin;^
the rest which reniaineth for the
jieople of God, XXII. 3(il— 3(in.
'J'he greatness of their loss, 3()0 —
371. Its agjravations, 371— 3Uo.
They lose all things that are com-
fortable as well as heaven, 39;")— 41a.
The greatness of their torments, 41.')
— 437. Address to them, persuading
them to seek this rest, 437 — 44().
Their friends bound to persuade
them to seek it, XXIii. 117.
Union to Chrut, one of i he benefits of
conversion, VII. 193 — 195.
UNITY.
I. Unity and indivisibility of God
proved, XX. 478. The knowledge
thereof, and its effects, XIII. 24 —
28.
II. Unity, or Union, among believers,
importance of cultivating it, H. 118,
119, 122, 123.
1. Its nattire : — In what the unity of
saints consists, V. 152, 153 ; XXI.
403. Points of union among all real
Christians, V. 155; XVI. 293—299.
^\'hat degree of tliversity may exist
witliout dissolving this unity, V. 155,
156. Texts of iscripture enforcing
unity, l(i9, 170. Its benefits, 170—
175. Nothing to be made essential
to unity whicii God has not made
necessary, 188. Perfect unity, why
not to be expected upon earth, X\ 1.
.V29, 330.
2. Hinderances to Unity: — The want
of a jjeaceable spirit even when men
are extolling |)eace, XVI. 331 — 334.
The setting up of a false centre, and
building peace upon grounds that
will not bear it, 334, 335. The
building our union on insuflicient
means, 3i{5 — 337. Pride and sellish-
ness, 337, 338. The making of
every inferior opinion the seat of
unity, 339, 340. The abundance of
unpeaceable principles whicii are
grown into credit in the world, 340,
341. Carnal zeal in matters of re-
ligion, 341— 342. Want of skill io
promote unity in those who are
desirous of it, 342, 343. The princes
of the earth are commonly so bad as
to be either strangers to the true
interests of Christ and of his church,
or else to prefer their own before it,
343. The aversion of the multitude
to holy unity and peace, 313, 344.
Tkc small uuiuber uf peace-makers
even among the godly, 344. The
wiles of the devil in sowing conten-
tion between ministers and ptople,
344 — 346. The living among and
hearkeidng to schismatical j)crsons,
34(). The unworthy jirivacy and
retiredness of Christians, ib. The
misunderstanding of those texts of
Scripture whicii call for separation
Ironi the world, 347. The looking
at carnal means, 348. The great
weaknesses and miscarriages of
j)rolessors of godliuesM ib. 349. The
ungodliness of professing Christians,
349.
3. Means of promoting this Unity,
XXI. 403, 404.
4. Exhoitation to cultivate this Union
by cherishing a catholic love to all
Christians, XVI. 3(>1 — 3(i5. And
cumpassii«n towards a Christian as
a Christian, in his sufferings, 365.
Also a special care of the commou
Christian state and cause, and of the
case all our brethren who are known
to us, 3()6. By promoting catholic
endeavours for the good of all the
members of the church, 366 — 368.
And by laying the unity of the church
upon nothing but what is esseutial,
363, 369.
HI. Unity (Catholic), briefly defined,
XVI. 383. Its nature explained,
384. No t'liristian unity but in
God, as our Father, and the centre of
unity, 385. And in Christ the Re-
deemer, and bead of the church, ib.
386. \o unity between the world
and the sanctified believer, 386. No
possil)ility of unity with those who
have not the same ultimate, ]iriiici-
jial end, ib. 387. No unity to bo
had hui in the Gospel, 387, 388.
No Cliristian unity but in the
Christian nature, 388. Nor where
the alfectiuns run contrary ways, or
are moved by contrary objects, it.
And live by contrary laws, ib. No
unity but in covenant with Christ,
389. True members of l!ie church
are built on the fouiulaiioii of tiie
apostles and iirophets, 3>59. No
Christian unity without S|)ecial love
to tlie saiuti, ib. And to the body
with >vhich we are united, ib. Nor
without a singular respect to the
sjiccial members of the church,
and an inclination to the communion
of saints, and love to the or<!inances
of the church, 390. \\ e must work
in the same vineyard, and walk in
the same employment, as the sanc-
tified ilo, ib. No unity unless we
joiu in c>]>po3itiou to that which
570
INDEX.
would tend to our destruction, ib.
No unity with believers in glory
without unity in the state and king-
dom of grace, 391. The ungodly
proved to be the greatest liiiiderauce
of unity, 391—403. Heads of a
treaty of unity proposed to them,
412—425. Points of unity in which
all are agreed, 425 — 429. Motives
persuading to unity, 430—444. Ad-
dress to the godly to maintain
Christian unity, 445. Answer to the
objection, that a profession of the
same faith may procure sufficient
unity though all be not saints or
savingly regenerate, 445,446. Such
a unity not Christian unity, 447.
Nor productive of peace, 448. Ex-
perience proves that the greatest
persecutors of the godly have been
men professing the same religion
with them, 449. Such a bare pro-
fession affords but little benefit, 450.
But is rather productive of sorrows,
450,451. Such a union affords but
small hope of salvation to the un-
converted, 452. It only enables the
ungodly to do more mischief, 452.
And to dishonour Christ more than
if they were open enemies, 453. It
will not satisfy Christ, 457. And
will be but a short agreement, ib.
Advantage of union in holiness and
in the essentials of Christianity, in
healing differences, 458. And lead-
ing to heaven, 459. In promoting
growth in grace, 4G0. Preserving
us from heresy, «6. From scandalous
.sins, ib. 461. In putting an end to
'contentions, 462. Promoting peace,
ib. Destroying carnal, selfish dis-
positions, 463. Subduing pride,
464. Freeing us from that un-
charitableness which causes disa-
greements, 465, 4G6. Were all
united in the Spirit, they would have
but one God and one object of faith,
466. And one light for terminating
differences, 467. They would all
have the use and benefit of all the
reconciling means and ordinances of
God, 467 — 469. Would manage all
differences in a holy manner, 469.
Would be under the promise of
divine assistance, 470. The great
truths in which we are agreed would
direct to find out in what we differ,
and take us off from \ain contend-
ings, 470. The forethought of an
everlasting union in heaven would
»end to heal breaches, 471. And
promote a love to truth and peace,
471, 472. The sanctified having
hearts subject to the truth, au ad-
vantage for agreement, 472, 473.
The advantages of a tender con-
science to such agreement, 473, 474.
Such catholic unity in the Spirit and
in a holy life, productive of mutual
forbearance, 475. The promise of
heaven and of support till we get
there, a further encouragement to
unity, 475, 476. Address to the
godly, recommending catholic unity,
483, 484. Proofs that it is the will
of God that the unity of the church
should not be laid upon indifferent,
small, and doubtful points, 488 — 500.
Practical uses of this doctrine, 500 —
506.
Universities, compassionate counsels
addressed to young students in, XV.
353—380.
Untnercifulness to the needy, direc-
tions how to overcome by faith, XII.
478—490.
Unpardonable Siut See Siti against
the Holy Ghost.
Unregenerate, who are certainly such,
XVI. 163—167.
Unresolvedness, a hinderance to con-
version, VII. 298. Exhortation
against it, 299.
Unrenewed souls, why faithful minis-
ters speak so hardly of, XVI. 147 —
158. Questions addressed to ihem,
158—160.
Unthnnk fulness, caused by > self-igno-
rance, XVI. 53.
Uprightness of heart and life defined,
VI. 3. The blessings of uprightness
to others, 4. And to the upright
themselves, 5, 6. Rules for au up-
right life, 6—13.
Usurper, oath imposed by, bow far
'binding, V. 87. Whether we may
lawfully swear obedience in all things
lawful and honest to usurpers, 541,
542.
Usury, what may be considered as
lawful, VI. 319—325. In what cases
it is sinful, 325—328; XIX. 229—
232.
V.
Value of commodities, how to be esti-
mated, VI. 307, 308.
Ventriloquism, ascribed to satanic en-
mity, XX. 272.
Veracity of God, and the effects of
the saving knowledge thereof, XIII.
142—148.
Visibility of the catholic church,
whether it exist, and what it is, V.
2S1 ; XIX. 95, 141. What consti-
tutes a visible member of such a
INDEX.
571
church, V. 282. And what is neces-
sary to jirDve a man sucli a member
of the universal visible church, 282
—285.
yLsits, what are unlawful, VI. 'AGb. Vi-
siting the sick, an important part of
miuisterial duty, XIV. 101 — 104.
VisUation of the sick, form of, XV. 497.
See Sick.
Vocation, difference between it and con-
version, Vll. 18, I'J. Coiuniou and
special, what, I'J.
t'olupiHousness. See Sensualitij.
Vow, nature of, V. 54, 55. Its reason
and use, 55, 5(). The obligation of
vows, 56, 57. What may be the sub-
ject matter of a vow, 57. Jn what
cases a real vow must not be kept,
91 — 94. Vows not to be made in a
passion, 58. Whether auy tilings be
indifferent, and, as such, may lie the
subject of a vow, 58 — (il. Whether
we may vow tilings in themselves iu-
different, though not in their circum-
stances, 61, 62. Retiuisites to make
a vow lawful, 62. Directions for this
purpose, 63—65. In wluit cases per-
sons under government may not
lawfully vow without the governor's
consent, 65. What is to be done, if
the party doubt ^bout the lawfulness
of a vow, ()i^ — 68. Directions for the
keeping of vows, 69 — 106.
fou's of chastity, not easily to be dis-
pensed with, IV. 11, 12. Whether it
be lawful to break them and to
marry, 36—38.
VV.
TVAGERS, whether thev may law-
fully be laid, VI. 328,' 32'.);" XIX.
228, 229.
JViikes, what judgment to be formed of,
111. 622.
Ifalking with God, what it is, briefly
defined, Xlll. 155, 156. More par-
ticularly,
1. .Is to the matter of it, walking with
God includes a practical acknow ledg-
mcut of his attributes, Xlll. 156, lfi7.
Our reconciliation to him, 157, 158.
Our esteeming him supremely, 158 —
160. Our subjection to him, 160, 161.
That we fear no punisliment like
his threatened displeasure, 161, 1(^2.
That from hiin is our ful. reward,
162, 163. That we take his promise
for our S'.'curity for that reward, 16;?.
To live as in hi-; presence, 164. That
we see him in his creatures and iu his
providence, 165. Our willing attend-
ance ou his appointed means of grace,
IfiC — 174. Out dependence upon him
for all our mercies, 174. That the
great business of our lives be with
him and for him, 175.
2. As to the niiinner of walking with
God ; — it must be with the greatest
reverence, XIII. 176. With humble
boldness and familiarity, ib., 177. And
with siune holy pleasure and delight,
177, 178. With industry and ilili-
gence, 178, 179. With constancy,
179.
3. The uses of i\\'\s, doctrine of walking
with God : — First, A lamentation
of the jiractical atheism that is in the
world, XIII. 180— 223. tiecondln, An
application to the godly, and the
benefits of walking with God, 229.
It is the employment most suitable
to human nature, 229 — 240. It is
incomparably the highest and noblest
life, 240—246. Jt is the only course
which can prove and make men truly
wise, 246. He who walks with God,
begins aright and on a sure founda-
tion, 247,248. He has fixed on a
right end, which he daily prosecutes,
218 — 250. He has au experimental
knowledge of these things, 250, 251.
He has an infallilde rule to walk by,
251 — 254. He is the most consider-
ate person, and has great advantage
to be wise, 254, 255. NValking with
God, fixes the mind, and keeps it
from diversions and vagaries, 255,
25(). He who walks with God has the
great master-truths in his heart,
which are the standard of the rest,
256. It takes off the vizor of deluding
things, 256, 257. It helps us against
the deceit of our own hearts, 257.
They who walk with God, are en-
titled, by many jironiises, to the
guidance and direction of his Spirit,
25?. ^Valking with God makes men
good as well as wise, and it advances
to the greatest holiness and rectitude,
258—262. And it is the best pre-
jiaraiiou for sufferings and death,
262—268.
4. Motives to true believers to walk
with God. — IftheyaretrueChristians,
their relations engage them to it, XIII.
269 — 272. By their covenant pro-
fession, they have resigned them-
selves to God alone, 272 — 274. They
are bound, because they have tasted
the safety anil s\seetuess of walking
with God, 274 — 277. Walking wiiti
God is the necessary prosecution of
their choice and hopes of life eternal,
277 — 279. God purposely provides
them hard entertainmentin the uorhl,
that tbey may have uone to walk with
572
INDEX.
but himself, with comfort and con-
tent, 279—282.
5, Seventeen general dlrectiom for
walking with God, in a life of faith
and holiness, II. 170 — 458.
TValking in Christ, explained, VIII. 270.
IVanUm discourse, songs, &c,, must be
denied, XI. 165—168.
Jf^unls of the soul, to be meditated
upon. III. 188— liJO.
//«/-, in what case lawful, VI. 472.
ff'arfare. Christians to spend all their
days in, 11.258. The enemies they
have to encounter, 2.t8 — 262. Their
offensive arms, 262, 2();i. Anddeien-
sive arms, 263. The matter or
grounds of Satan's temptations in
this warfare, 263 — 265. His princi-
pal succours and auxiliaries, 265 —
268. Oflicersand instiuments, 268 —
274. Christ's contrary methods
against him, 274 — 276. See also
Ccnjiict.
TFaslefulness, sinful. See Prodigality.
JVeak Christian, character of, as to his
faith, VIll. 384. His knowledge of
the reasons of his religion, 385. The
imperfection of his knowledge, 386.
His fear of punishment, 389. His
love of God, 391. His exercises of
love and praise are feeble, 393. The
operations of faith are languid, .'J94.
He learns hut little, 395. His deli-
verances from sin are imperfect, 397.
He receives reproofs with an ill grace,
398. His desires after jierfection are
languid, 400. His thoughts of hea-
ven are dull, 401. He is impeded in
the v.ay of obedience by little ditifi-
culties, 402. Too great a measure
of selfishness remains in him, 406.
The remains of concupiscence and
sensuality make mortirtcatiun diffi-
cult, 409. His value of the means
of spiritual benefit, 410. The world
retains a greater interest in his heart,
412. In ]jarticular actions he is
often impeded, 4 14. His esteem of
God is weak, 416. He is too often
looking aside, 413. Is subject to
frequent struggles of the flesli against
the spirit, 419, Has but little spi-
ritual delight, 421—423. Has so
small a degree of grace, that he
rarely attains any well-grounded as-
surance till he attains a greater mea-
sure of grace, 425. Is most obedient
when most in fear of hell, 42().
1'hougii pride does not reign in him,
yet it foully blemishes him, 423. Is
not duly i)repared for spiritual con-
flict, 429. Docs not forsake all for
Christ with alacrity, 431, 432.
Falls if his teacher or more esteemed
company fall, 433. Is hardly put
to it, when he meets with difficult
passages of Scri))ture, 434. Is hin-
dered in duty through the narrowness
and weakness of his mind, 435. Has
more of self and less of God in his
solitude, 436. His trust in God is
imperfect, 436. Is partial and selfish
in judging of others, 437, 438. Im-
perfectly governs his thoughts, 439.
His passions, 440. And his tongue,
441. His discourse is more about
externals, 443. Places too much of
his religion in controversies, 445.
Does not sufficiently value time, 448.
Is less profitable to the world than
the confirmed Christian, 449. His
love to his neighbour is weak, 450.
And also his love to the godly, 451.
Does not easily and fully forgive an
enemy, 4 53. Has more selfishness
and partiality than confirmed Chris-
tians, 455. Is v/eak in social and
relative duties, 456. Is less patient
and submissive amidst conflicting
claims of rulers, 461. Is fearful iu
dangers, 462. Either hearkens loo
much to carnal wisdom, or is con-
fident in his mistakes, 465. Is more
ready to censure others than to bear
censure himself, 467. Is more prone
to divisions and separations than a
stronger Christian is, 471 — 474. Is
too easily tempted to be a divider of
the church, by expecting it to he
united upon his own terms, 478, 479.
Is too easily tempted into religious
passions and disputations, 482, 483.
Is liable to he tempted into wrangling
censoriousness against his teachers,
490. Has not judgment enough to
wnderstand the dealings of God, 491.
Places his religion in the more affec-
tionate and exjiressive part, 492.
Thoug!; he had rather come to God
by death and judgment, yet he has
no great comfort at present, 496, 497.
How weak Christians are to be re-
ceived, but not to doubtful disputa-
tions, XVI. 485, 486. Necessity of
weak Christians seeking stability,
confirmation, and increase of grace,
VIII. 271 — 275. Motives to convince
them of their need of growth and
confirmation, 275 — 320, Directions
for their confirmation in a state of
grace, 321 — 370. Other directions
to weak persons, IV, 396—40,3.
IFealaiesses of the soul, to be meditated
upon, HI. 188—190.
Week- Days, names of, designated by
idolatrous days, whether chey may be
retained, V. 489, 490. Directions' for
sj)ending them profitably,lV. 230-239.
INDKX.
57.'}
ffHiUe Garments, the wearing of, at
baptism, origin ot, V. 3(i(). Its de-
sijjii, 3(i7. Sviietlier lawful to us,
3(i9.
H'lcked, who they are, VII. 3()3 — 365.
lu what respects their prayers are
ail ahoininatioii to the Lord, IX. -ly.
Their seiiteiite at ihe last judgment,
XVli. 481—489. An appeal to them
to turn and live : — See Unconverted.
Hill of God, what is intended in the
Lord's prayer, XIX. 14.1. How it is
to be done on earth, ib. As it is iu
heaven, 146, 147.
ff'ill, (human,) liberty of, what, II.
235. How the will of man may
be guilty of the ignorance of the un-
derstanding, 237. The diseases of
the will, autl how far they are sin,
238 — 241. The change o'f the will,
in conversion, described, VH.32 — 98.
lyisdom of God delineated, as displayed
in Christianity, XII. 103—112. The
infinite wisdom of God proved, XX.
47a — 4go. On the saving knowledge
thereof, and itsettects, XIII. 63 — 71.
JVisdom (Worldly,) what, is condemn-
ed by St. Paul in 1 Cor. viii. 2, 3';
XV. 9—16, 19—32. What wisdom
is not condemned by him, 17 — 19.
fVitches, existence of, a proof of the
immateriality of the soul, XVIII.
284. The devil's contracts with them,
a proof of the reality of his existence,
XXI. 87; XXII. 327 — 329. The
enmity of Satan proved by histories
of his transactions with witches,
XX. 255—271.
TVitness of Christ within us, \vhat it is,
XX. 134—137.
frUness of the Spirit, what it is, and
who have it, IX. .53—59; XX. 49,
50. It is a snlVicit-nt ])roof «>f the
truth of the Gospel, XX. 9. Use of
the doctrine of the Spirit's witness,
to convince the doubllul of the iruth
of Christianity, 22 — 27. The rea-
sons why all true believers shall j
have the witness in themselves, 137
— 139. Their advantage against
temptations lo inlidclity, 139—140.
How great a mercy this is, 141 — 143.
Answer to the objections — ' I find
not this witness in me,' 146 — 149.
That so many jiretend to the Spirit
that I can believe none of them, 149
— 151. How we may know, when
S'> many pretend to the Spirit, which
of them has it and which not, 151,
152. How we may know whether
and when we have the Spirit of
Christ, 153, 154. How a (Christian
shimld make use of the witness of
the Spirit withiu tbeiu, for resisting
temptations to unbelief, 155 — 165.
Answers to the objectioDs : — That all
this is but your own ])rejudice, of
which a Turk may boa'«t in his own
religion, 165 — 167. That it is not
the truth of the Gospel, but your
belief of it, that makes all these im-
pressions on you, 1()7, 168. What
need have you of a testimony within,
if you can see such evidence in the
word witliout you, 168 — 170. Does
not that want evidence which a rea-
sonable man cannot believe, 170,
171. That we scorn to |)rove the
Scripture true because we believe in
it, whereas we should believe it be-
cause it is true, 171, 172. The pro-
)>er use of the witness within us, 172.
Ausiver to the (juestiou. What need
we make use of Scripture or minis-
ters, if we have the witness in our-
selves, 172 — 178. V\ hether he is not
most likely to be in the right, in
])articular controversies, who has
most of the Spirit, 17B— 180. What
advantage it is to have the Spirit iu
cases of particular temptations and
controversies, IBO — 182. Import-
ance of human learning, notwith-
standing the witness and helps of the
Sl)irit, 1»3-198. The witness of tlm
Spirit ill regeneration, XXI. 219 —
231. Proofs that this is the work of
God alone, 231 — 235. And not the
ettect of fantasy, 235—237. Refuta-
tion of objections drawn from the
alleged misconduct of professing
Christians, 237—239.
TVitnesses, heavenly and earthly, testi-
mony of, explained, XX. 131 — 134.
, hiiinan, when bound to
speak the truth, VI. 380. The evil
of false witnesses, 382. And sinful-
ness, XIX. 243.
fVives, special duties of, to their hus-
bands, 1\ . 145 ; XIX. 209, 496, 497.
To live and obey them, IV. 145. To
learn of them, and aiiieiul the faults
of which they reprove their wives,
146. To honour them according to
their superiority, 146, 147. To be
content with their conditions, and
subdue their passions, 147. To avoid
a proud Contentious temper, ib. Not
to atl'ect shouy or costly apparel, 14H.
To be careful in the government of
their tongues, 149. To be dilij,'cnt iu
the family, 150. How far a wife may
give without her husband's consent,
150, 151. What propriety she ha^,
151. Her duty, where her husband
lives upon unlawful gain, 152. How
far she is bound to accuse her hus-
band, to the hazard of his life or
574
INDEX.
estate, 152, 153, Whether she may
go to hear sermons when her husband
forbids her, 15;^, 154. Whether a
wife must proceed to admonish a
wicked hu5l)and when it makes him
worse, 154. What she must do in
controverted cases of religion, when
her judgement and her husband's
differ, 155. How long, or in what
cases, husbands and wives may be
absent from each other, 155, 156.
Whether the bare command of prin-
ces may separate them, 156, 157.
Whether ministers may leave their
wives to g'o abroad and preach the
Gospel, 157, 158. Whether a man
may leave his wife, in case of per-
sonal persecution or danger, 158.
Whether the wife may depart from
the husband, without a public legal
divorce or license, Ifil, 162, Does
the desertion of one party disoblige
the other, 163. Must a wife follow
a malignant husband that goeth
from the means of grace, 163, 164.
Must she follow him, if it be but to
poverty or beggary, 164, 165. What
is to be done in case of the known
intention of one to murder the other,
165. Or if there be a fixed hatred
of each other, 166. Or if a man will
not suffer his wife to hear, read, or
pray, or beat her so as to unfit her
for her duty, ib. 167. See Divorce,
Husbands, I.
JVonien, baptism by, whether lawful in
cases of necessity, V. 364.
Worcester (city) , dedication of a ser-
mon to the mayor and inhabitants
of, XVII. 515—521.
tVord of God. See Scriptures,
IVorks, what, glorify God, XVII. 195,
196. How Christians glorify God
by their works, 192—194. The de-
scription of one who glorifies God by
. his works, 196—227. See Good
Works.
Works of the law, what are such, XX. 5.
World, the non-eternity of, proved,
XX. 471 ; XXI. 498— 515. Contem-
plation of the world, a mean of pro-
moting love to God, II. 375 — 378.
And a preventive of idle thoughts,
III. 191, 192. Eight signs by which
we may know whether the world or
God be our end, IX. 416—425. Di-
rections how, by faith, to order our
affections to the unconverted world,
XII. 521—525. The difference be-
tween this world and the perfection
of that to wliich the believer is going,
XV1I1.450— 454. The infinite wisdom
• of God dis])layed in the world, XX.
479, 480. Of the present sinful and
miserable state of this world, XXf.
116 — 121. Its actual agreement with
the representation made of it in
Scripture, as a world of sin, 182 —
187. Of temptation, 187, 18«. And
of calamity, 189. See Crucifying of
the World.
Worldliness, or Worldly -mindedness,
defined, III. 70. Its great sinfulness,
71, 72. Signs of it," 72— 74. What
counterfeits of the contrary nature
hide tins sin from the eyes of world-
lings, 74 — 77. Directions and cau-
tions against it, 79 — 94. The sin of
Avorldlings opened and pressed, IX,
435—456. Their folly, 464—474.
Worship of God, defined, IV. 48, 49.
What it is to worship Him aright, V.
2, 3. Its true ends and reasons, 3 —
6. The public worship of God, a
mean of grace and salvation, \l. 48,
49. General directions respecting the
worship of God, V. 6 — 18. Special
directions concerning the manner of
worship, 18 — 38. Preparations for
public worship, 215. Directions for
our behaviour during divine wor-
ship, 216—222. And after it, 222.
Does presence always make us guilty
of the errors or faults of the pastor
in God's worship, or the church, 407.
Whether the people may bear a
vocal part in worship, or only say
« Amen,' 433—438. The fittest ges-
tures for public worship considered,
441, 442. Whether any and what
religions worship may be given to
creatures, 468 — 472. Who are to be
deemed sincere worshippers of God,
VI. 401. Brief directions how to
live by faith in the public worship of
God, XII. 505—513. See Family-
Worship.
Wrath, sinful, defined, III. 290, 291.
Directions against it, meditative and
practical, 291 — 299. Considerations
against it, VI. 142—153.
Wrath of God, XVII. 385. Its dread-
ful nature, 399— 403.
Y.
Young Christians, directions to, for
their establishment and safe-proceed-
ing in religion, II. 89—169. Are not
to rest in their first beginnings, 102,
103.
Young men, compassionate counsel to,
XV. 299. Unspeakable importance
to themselves of their early beginning
to live to God, 300—304. And also
to others, 304 — 308. How it standeth
with our young men, in matter of
fact, 308—311. Various corruptions
INDEX.
575
which carry lliem away, 312 — 3Ifi.
Rfrtectioiis on this case, 'Mil — '.V2^).
Unileniahie reasons for repentance
and amendnteut of life in those who
have hitherto lived an unfjodly life,
329 — 341. (ieneral directions to the
wdliiig, 341 — 353. Additional coun-
sel to youn^ men who are hred up
to learninij, especially to the sacred
ministry in the universities and
schools, 353. Importance of their
case and condition, as they prove
pood or bad, 354 — 370. Their danirer
and their remedy, 370 — 380. Coun-
sel to young students in physic, 380
— 382. To youn^j students of the
law, in London, 383 — 3fc5. To the
sons of the nobility and of magis-
trates, 385 — 38'J. Counsel to parents
and tutors of youth, 390, 391. Du-
ties of the vouujj towards their
elders, 392— 3y7.
Youth, the fittest season for redeeming
time. 111. 168, Ki'J. The special
duties of youth towards God, IV.
199—203.
Z.
Zeal defined. III. fiOl. The evil of
aeal without judgment, II. 95, [)6.
Ertects of consuming zeal, 131, note.
Different kinds of false zeal. 111. (iOl
—603. Signs of holy zeal, 603, 604.
its excellency, 604 — 608. Motives
to zeal, 608— 611. Directions to ex-
cite zeal, 611 — 613. The danger of
contentious zeal, which makes reli-
gion a pretext, II. 130, 131. Blind
zeal, without knowledge, one of the
causes of falsely-pretended know-
ledge, XV. 154. Carnal zeal, the
cause of want of unioa among be-
lievers, XVI. 341, 342.
THE END.
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