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I
THE
AFHOLE WORKS
OF THK
REV. OLIVER HEYWOOD, B.A.
NOW FIRST COLLECTED, REVISED, AND ARRANGED,
Including xome Tracts extremely scarce, and others from
unpublished Manuscripts :
MEMOIRS OF HIS LIFE.
IN FIFE VOLUMES.
VOLUME THE FIFTH,
CONTAIXIXG
A. NEW CREATURE.
THE TWO WORLDS.
MliETXESS FOR HEAVEN.
THE GENERAL ASSEMBLY.
ORIGINAL SERMONS.
YOLTh\s MONITOR.
IDLE :
PRINTED BY JOHN VINT,
FOR THE editor; FREDERICK WESTLEY AXD A. H. DAVIS, STATIOXERS'
court; B. J. HOLDSWORTH, ST. PALI.'s CHUUCH-YARD ;
R. BAYXES, PATERXOSTER-ROW, I.OXDOX i AND
D. uaowx, ST. akdrew's street,
EDINBURGH.
1826.
.lDATr..J!JN_^n 1QDn
?t
CONTENTS
OF
THE FIFTH VOLUME.
Page
Preface to this volume ---_-__ vii
A NEW CREATURE.
An Epistle to the members of the Author's congregation at
Northowram, in Yorkshire ----- 3
CHAP. I. Preliminary Observations - - . - 9
II. The nature of a New Creatm*e - - - 20
III. Reasons for the denomination. New Creature.
A parallel between the old creature and the
new _-_-___ 35
IV. The importance of a New Creation on the
souls of men ------ 46
V. Some inferences drawn from the premises - 57
VI. A review of the circumstances of many, in con-
nectioii with the things which have been
stated, shown to make reproof seasonable - 69
VII. Correction of mistakes on this subject at-
tempted, and their danger described - - 82
VIII. Some objections of sinners answered, in re-
ference to their becoming new creatures - 97
IX. Instructions for the trial of our spirits whe-
--' ther we be indeed new creatures - - 109
X. A continued examination of the New Creature,
as to the will and affections - - - 121
IV CONTENTS.
Page
CIIAP. XI. A new creation evidenced by its effects, con-
sequences, and operations - - - 134
XII. Directions relative to the use of means - 144
XIII. Instructions for those who are indeed new
creatures -____- 156
XIV. Answers to some cases of conscience - - 169
THE TWO WORLDS.
Author's Epistle - - - - - - - -17^
The Two Worlds 185
MEETNESS FOR HEAVEN.
Epistle to the Reader 233
CHAP. I. Exposition of the text, and preliminary obser-
vations - - - - - - - 241
II. Distinctions about meetness for heaven — what
habitual meetness is — both relative and real 246
III. What actual meetness for heaven is, in the
exercise of Chi'istian graces _ _ _ 254
IV. iVIeetness for heaven, in clear evidences of
title to it 260
V. IMeetness for heaven consisting in the discharge
of what is incumbent upon us - - - 267
VI. This meetness considered as including mortifi-
cation to sin, time, and earthly objects, and
being elevated with heavenly contemplations 273
VII. Some reasons stated why those must be made
meet for heaven here, who hope to be saved
hereafter 201
VIII. Another reason ch-awn from the necessary
adaptation of a Christian's meetness for so
glorious an inheritance - - - - 290
IX. The subject applied for conviction and lamen-
tation over souls that are unmeet for heaven 297
X. Answer to an objection of vain pretenders to a
meetness for heaven - - - _ 304
CONTENTS. y
Page
CHAP. XI. Exhortation to all, to obtain meetness for
heaven - - - - - --311
XII. Meetness for heaven is a blessing which
merits gratitude to God - - - - 317
XIII. Practical inferences from thia doctrine - 324
THE GENERAL ASSEMBLY.
Address to the Christian Reader - _ - . - 335
CHAP. I. Introductory observations - - - - 341
II. On the mode and period of the saints being
gathered ------- 346
III. What is implied in gathering this assembly - 357
IV. For what end the saints are gathered together 362
V. On the intercourse which the saints have at
their meeting together _ - - - 369
VI. In what circumstances the saints shall be ga-
thered together unto Christ, and reasons why
they must be gathered together - - - 377
VII. Inferences drawn from the preceding discus-
sion, on the subject of saints being gathered
together 384
VIII. Reprehension and conviction of careless, and
also gracious souls ----- 389
IX. On the question. Whether we shall be gather-
ed with the saints .? - - - - - 398
X. Counsel given to all, to seek after this blessed
gathering at last ----- 409
XI. Encouragement to God's children, in various
cases, derived from this subject - - - 418
ORIGINAL SERMONS.
SERMON I. Holiness the way of safety - - - - 437
II. Ditto Ditto - - - - 446
III. Ditto Ditto - - - _ 459
VOL. V. b
VI CONTENTS.
Page
SERMON IV. Holiness the way of safety - - - 46a
V. Nature of conversion ----- 481
VI. Deliverance from the world - - - 492
VII. A stimulus to duty ----- 501
VIII. Believers safe and comfortable in death - .509
YOUTH'S MONITOR.
Dedication --------- 519
Introduction --------- 527
Remembrance intended by Solomon defined - . - 533
. assisted . - - 541
Utility of remembrance ------- 546
Remembrance enforced ------- 554
Application --------- 564
A List of the Rev. O. Heywood's Works, according to the
arrangement of this Edition, with their dates, when affixed
by the Author, and the years of their original publication 588
General Index -- 589
PREFACE
TO THE LAST VOLUME.
The venerable Oliver Heywood, whose Works
are now published in a uniform and complete edition,
was one of the most laborious and useful men of his
age. He shone brilliantly among a numerous host of
radiant stars, which then appeared in the firmament
of the church. He suffered along with his brethren
in what they regarded as a righteous cause ; he em-
braced every opportunity of doing good, and has left
behind him a name, which is still pronounced, not only
with respect, but veneration.
A period in which he passed his days, " not in the
soft obscurities of retirement, nor under the shelter of
academic bowers," but amidst the rage of persecution
— a period, in which anxiety must often have preyed
upon his heart feelingly alive to the interests of reli-
gion — a period, in which he not unfrequently was
driven from the tender charities of home, and hunted
like a partridge upon the mountains, was the season
in which, at intervals, whenever persecution had sus-
pended its fury, he employed himself in writing his
largest Treatises. The evil days on which he was
Vlll PREFACE.
cast, and which not rarely involved him in difficulties,
embarrassments, and sufiferings, may serve to account
for imperfections sometimes visible in the arrangement
and style of his writings. But his "Works, notwith-
standing that many of them were composed in such
adverse circumstances, form a precious memorial of
his singular piety, and his ardent zeal for the cause of
God,
Those Works were approaching the gulph of obli-
vion, and have been arrested on their passage. Whe-
ther, in preserving from oblivion the compositions of
such a devoted, zealous, and eminent servant of the
Redeemier, the Editor has exercised a sound discretion,
he leaves the public to decide. In the mean time, he
has learnt with pleasure, that the pious feelings of
many have been excited by the perusal of the pre-
ceding volumes ; and wherever piety has shed its
heavenly influence, he doubts not, the whole of this
publication Avill prove acceptable, and become a source
of spiritual benefit.
Several years ago, proposals were issued for the
republication of Mr. Hf.ywood's Works ; but the
patronage, which was at that time solicited and pro-
mised, did not appear sufficient for giving encourage-
ment to cany the design into execution. However,
the present Editor ventured to propose again a New
Edition, and, without reserve, to throw himself for in-
demnification upon the liberality of the Public, which
had never previously disappointed him when attempt-
PREFACE. IX
iiig to serve the interests of religion; and with feelings
of gratitude he acknowledges, that his confidence has
not been misplaced. The respectable List of Sub-
scribers, who have favoured him with their names,
has removed all apprehension of ultimately suffering
any pecuniary loss, in consequence of his having under-
taken to circulate a portion of the valuable, though
unpolished productions of a former age.
In this Volume, what has been lately selected from
the Manuscripts of the Author is printed in a smaller
character than the Treatises previously published by
himself, partly to distinguish the one from the other,
and partly to preserve uniformity in the size of the
Volume.
W. V.
NEW CREATURE;
oa, A
ISijScourgje
ON GALATIANS VI. 15.
AN
EPISTLE
To my clear Friends and heloned Hearers at Northowram
hi Yorkshire-
My Dearly Beloved,
X WO sorts of doctrine I have always judged necessary, and
very seasonable : first, what concerns the person, natures,
offices, and undertaking of our Lord Jesus Christ, in all their
mediatorial latitude ; secondly, that which relates to a sav-
ing internal work of grace upon the hearts of men, which is the
spring of all external action. These are as standing dishes re-
quisite in every feast, and to the obtainment of which, my
heart hath been much disposed. The former I have largely
treated, from 1 Tim. i. 15, " This is a faithful saying, and
worthy of all acceptation, that Christ Jesus came into the world
to save sinners, of whom I am chief,"*' — which contains the sum
and substance of our christian faith, the marrow of the gospel,
the quintessence of our happiness ; nor doth any minister need
to be " ashamed of the gospel of Christ, for it is the power of
God to salvation, to every one that believeth," Rom. i. 16.
And though this may seem to be out of fashion amongst some
who would be esteemed rational preachers, and think that
treating of Christ is but a conceited canting, though the great
apostle of the Gentiles mentions the name of Christ nine se-
veral times in his first ten verses in the first chapter of the first
epistle to the Corinthians, and in his epistles some hundreds of
times ; yea, and glories in it, expressing himself thus, 1 Cor. ii.
2, " I determined not to know any thing among you, save Jesus
Christ, and him crucified.'"' Eut I wave tins subject for the
VOL. V. B
4 DF.DICATIOX.
present. Tl)at whidi hath respect to tlie inner man, especially
the new man, or a saving work in the soul, is the subject before
us, which has engaged my attention much ; and after my pil-
grimage amongst you, above forty -four years, in many diffi-
culties, not without some success of my poor labours, "knowing
that shortly I must put oft' this my tabernacle,"^ 2 Pet. i. 14.
I was willing to leave one legacy more behind me, as a stand-
ing testimony to surviving posterity, of my long attachment to
the concerns of your precious souls, and a means of your spiri-
tual good, when my mouth is closed in the dust. And hav-
ing lately treated on this subject, some of you desired me to
publish it, which I was the more willing to do, for these rea-
sons : 1. Because I am sure the subject is of daily, important,
and universal use. 2. I have not seen any complete treatise
upon it. 3. Its necessity is great. 4. Some were greatly
alarmed on hearing it ; and who knows what good the present-
ing of it to the eye, as well as to the ear, may do .'' It is true,
it is simply and plainly drest, not with ornaments of art or
rhetorical flourishes to set it off" to the learned, being adapted in
intelligible language to ordinary capacities, and possibly it may
prove more profitable to country bearers ; nor ought it to offend
any, that much of this treatise is in scripture dialect, in words
which "the Holy Ghost teacheth,"'' 1 Cor. ii. 13; which the
spiritual man cannot but approve and love.
And now, my dear neighbours and friends, God knows, and
you know, " From the first day that I came to you, after what
manner I have been with you at all seasons,"" Acts xx. 18; my
tears, temptations, banishment, imprisonment, confiscations,
night travels, and preachings, fastings, watchings, encourage-
ments, and discoiu-agements, and appealing to the searcher
of hearts for its truth, I may say, what the same apostle
said to his Galatians, " ]\Iy little children, of whom I travail
in birth again, until Christ be formed in you,'"" Gal. iv. 19-
Alas, what are you better for having Christ revealed to you,
unless he be revealed in you ? Gal. i. 16. Oh ! woe will be to
you, if you prove Christless, after hearing so much of Christ.
Words signify little without something more, and no profession
or change will do, but v. hat is genuine, and accompanies salva-
DEDICATION. 5
tion. I will say to ycm, as Dr. Harris to his children in his
last will and testament, " Think how you and I shall endure
the sight, and the thought of one another at the last day, if
you appear in the old Adam ! much less shall you stand before
Christ, unless you shew the image of Christ in you ; and there-
fore never cease till you be made new creatures, and study well
what that is."
Alas ! sirs, you may make a shift to pass through this world
unsuspected ; many moralists, yea. Christians may subscribe
their names to your testimonial, and give you the right hand
of fellowship in this world, when you must be set at the left in
the next : things will not then go on as they do now. Deal
faithfully with God and your own souls ; see you have the root
of the matter, the life of grace. You may herd amongst the
sheep now, and be found amongst goats at last. A king will
give his subjects liberty to travel into another king''s dominions,
reserving their loyalty to their own prince. Papists, in Queen
Elizabeth's days, being commanded to go to church, or be
punished, sent to the Pope for a solution of this case of con-
science. His answer was. You may comply ; but, " my son,
give me thy heart.""* Thus the devil will give you leave to
read, pray, hear, and attend on ordinances ; but as long as he
holds you fast by the heart-strings, you are still his slaves, you
are none of God's servants : for the soul is the man. " As a
man thinketh in his heart, so is he,"" Prov. xxiii. 7. As a man's
principles are stated, so he receives his denomination, good or
bad, a Jew or a heathen, a saint or a brute. If you have a
brute's heart in the shape of a man, God will esteem you no
better than a brute. It is the saying of a learned man, " Some
make an image of the living God hewn out of the stock of a
dead tree : but the new creature is not such a lifeless thing as
many imagine." It is the spirit of " power, of love, and of a
sound mind,"f 2 Tim. i. 7. This text, saith a good divine,|
doth express the three parts of God''s image in the new crea-
ture ; certainly this vital principle hath a strong and vigorous
" Fili, da niihi cor.
t UviVfxa ovva/JLehjg, ayaTri^g, Koi (TwcppovKTHov.
X Baxter's Life of Faith, page 122.
B 2
b DKDTCATIOX.
movement God-wards, and against sin. It is a holy spark,
rising upwards to God, and forwards straight for heaven. IVIost
professors are mistaken here; though ministers are oft calhng
on you to look about you, we tell you, there is a deception in
the case. Counterfeit coin is common ; our warnings now will
be thought of another day, these frequent summons will ring
in your ears, our sermons will have a repetition in this, or in
another world. Conscience will gall you, and you cannot plead
ignorance, or say, non piifarcnn, I had not thought of such a
day. How often do we tell you of the danger of dying in your
natural state, and of that sulphureous lake, in which thousands
are suffering, who once lived as securely as you now do, and
who are in a hopeless, helpless eternity ? and how can you tell
but this may be the last day, the last warning or overture of
grace, the last knock at your door ? God may say, Away,
begone out of my sight, take him, devil, I will no more be
troubled with such a sinner. But if after all this, you be
senseless and lie still, you are dead, twice dead.
But let me rather persuade you from the advantage it will
be to all sorts of persons, of every age and relation, to look
after this change denominated in scripture, a new creation.
Oh ! if you are advancing in years, going off the stage of the
world, dropping into the grave and eternity, if you have been
long here, and not yet spiritually alive, begin at last to turn
over a new leaf; seek a new life, that you may have comfort,
and not terror in your expiring moments : yet there is hope,
God still waits to be gracious, and stands knocking at your
door. Rise out of your bed of sloth, put back the bar, admit
liim with all his graces ; make out with this change against
your last change.
Young people, that have lately stepped into tlie world, and
gone thus far before you know where you are, it may be, young
in years, but old in sin, you are entering into a wicked world,
with wicked hearts. Oh! look after this blessed antidote,
which may prevent infection ; be sure of a pilot tliat may row
you through this boisterous sea safe to the haven. Without
DEDICATION. 7
new hearts you will make this bad world worse, and become
worse by it ; rather seek to amend it.
You that are entering into callings, or on a change of con-
dition, without this, you will be fit for nothing ; without this,
you will bring a curse into every relation and vocation ; but
this will make you fit for any thing, and in all you set about,
you will be attended with God''s blessing.
You, unmarried persons, I recommend it to you, that you be
sure to marry in the Lord, then you will be heirs together of
the grace of life : and pray and praise God together, you will
have the sweet relation perfumed, and will meet in glory.
You, rich persons, are beggars without this ; this will make
you rich and honourable, the excellent in the earth, God\s
jewels, the favourites of heaven. And you, poor, that cannot
get daily bread, this will make you rich in faith, heirs of a
kingdom. O what a treasure is this fear of the Lord !
You, poor Athenians, that are always inquiring after news,
new opinions, new inventions, new fashions, here is a fine
and blessed piece of novelty for you; this new creature will
stand you in stead, not so much to please your itching ears, as
to profit your languishirig souls.
Well, I have done my poor endeavour, to effect this work
upon your hearts. But when we have said and done all we
can, we have done nothing at all, except the eternal Jehovah
accompany our efforts with the power of his grace. O thou in-
finite. Almighty God, who " hast made the earth by thy power,
hast established the world by thy wisdom, and stretched out the
heavens by thy discretion,'"' Jer. x. 12. Look into the hearts
of sinners, see what a chaos of confusion is by sin brought into
the whole soul ; go over thy work again, mend what sin hath
marred, put light in the understanding, power into the will,
rectitude into tlie affections, make conscience do its office. O
that corruption may be mortified, Satan cast out, a sound prin-
ciple introduced, the soul renewed and everlastingly saved.
DEDICATION.
I commend these my poor labours into the hands of God, to
use them as he sees good ; and to you who have heard these
sermons, and to others that shall take the pains to read them,
whether the effect answer my pains and aims, or not, having
delivered my conscience, with some degree of iiprightness. In
this labour of love, I am willing to take my leave of the world,
and commend you, my brethren, to God, and " to the word of
his grace, which is able to'' renew your hearts, and " build you
up, and to give you an inheritance among all them which are
sanctified,''"' Acts xx. 32 ; which is the daily prayer of,
A poor watchman for your souls,
OLIVER HEY WOOD.
May 3vd. 1695.
A
NEW CUE AT U HE.
Galatiaks VI. 15.
For in Christ Jesus tieither circutncision availeth any things
nor uncircumeision, but a new creature.
CHAP. I.
PRELIMINARY OBSERVATIONS.
Some interpreters think that this text is not introduced
as a proof of the immediately preceding assertion, of
the apostle's " glorying in the cross of Christ, and his
being crucified to the world," verse 14; but rather
that it forms a conclusion of the main doctrine deliver-
ed in this epistle, namely, " That a sinner is not justi-
fied by the law, but by faith in Jesus Christ," as if he
had said,— I urge this first and last with the greatest
earnestness and importunity;* let Jews and Judaizing
Christians say what they will or can, this I confidently
affirm, that now in the gospel state, as settled by
Christ, it is of no great moment whether a man be a
Jew or a Gentile. It is true, under the law there was
something of privilege in circumcision, as it was a
badge of God's covenant with Abraham's seed, and the
imcircumcised were strangers to the covenants of pro-
* Hoc est quod dice et repeto, et extremis verbis contendo.
10 A NEW CREATUllE.
mise and had no right to church membership: but
now in the gospel, God is the God of the believing
Gentiles, as well as of the Jews ; for there is not one
God in the Old Testament, and another in the New, as
the Manichees dreamed, but " it is one God, that shall
justify the circumcision by faith, and uncircumcision
through faith," Rom. iii. 20, 30; that is, both one
way, if only they be sincere believers, for God regards
not any for being circumcised, nor rejects any for the
want of it, but looks at real sanctification of heart and
life.
This is a sound and apposite connection of the
words ; but Calvin subjoins them to the foregoing
verse. The reason why the blessed apostle is crucified
to the world, and the world to him, is because in Christ
to whom he is united, the chief thing available is a
new creature, other things are insignificant : the truth
of this the apostle had before demonstrated, because
the gospel truth makes void legal figures : * thus both
interpretations come to the same thing.
It is observable, that this phrase is three times used,
with different conclusions. 1 Cor. vii. 19, " Circumci-
sion is nothing, and uncircumcision is nothing, but the
keeping of the commandments of God." Again, Gal.
V. 6, " For in Jesus Christ neither circumcision avail-
eth any thing, nor uncircumcision, but faith which
worketh by love :" and in this passage, " but a new
creature." They all combine in this one sense, that
in the New Testament dispensation by Christ, no pri-
vileges are efficacious to the salvation of the soul -udth-
out an operative faith accompanied with a principle of
grace in the heart, and a holy life agreeable to the rule
of God's holy word. Thus there is a due consistency
Quia scilicet, Veritas evangelii omnes legis figuras absorbeat,
et exaniniat.
INTRODUCTION. 11
in these necessary qualifications: for in spiritual means,
marks, methods of salvation, there is a blessed com-
bination, affinity, and concatenation; not a link of this
golden chain can be wanting ; the true religion is of one
piece, there is no loose joint, but all the parts make up
one entire body and complete system of Christianity.
But to come to the words, in which we have the ne-
gative and positive parts of our religion, — wherein it
doth not consist, and wherein it doth. Suppose men
had excellent privileges, and choice advantages, these
would not of themselves attain the important end,
namely, God's glory and man's happiness.
By this Avord, in Christ Jesus, some understand in
the christian religion ; others, in the church or king-
dom of Christ ; others, in the gospel dispensation, in
the concern of obtaining salvation by the Lord Jesus
Christ. * The doctrine of the gospel is called the
faith of Jesus Christ, Rom. iii. 22, wherein and where-
by the glorious design of saving sinners by Jesus
Christ, doth eminently and e\idently appear ; it is
called " tlie light of the knowledge of the glory of God
in the face of Jesus Christ," 2 Cor. iv. 6. " And he
hath brought life and immortality to light by the gos-
pel," or through the gospel, 2 Tim. i. 10.
Circumcision was to the Jews a seal of the righte-
ousness of faith, Rom. iv. 11, a badge and criterion,
whereby an Israelite was distinguished from other
people, as belonging to God's peculiar heritage : it both
engaged to duty, and entailed many privileges. See
Rom. ix. 4.
By its not availing any thing, is signified its ineffec-
tualness to attain these two great objects : first, the
justifying of a sinner before God; secondly, the eternal
salvation of the soul. Not that I think the new creature
* In negotio salutis obtinendae per Chiistum.
12 A NEW CREATURE.
justifies, as I shall shew h*ereafter, but it is in a justi-
fied person, and these external privileges avail not to
our justification, nor does the want of them hinder it ;
but in this case, " there is neither Greek nor Jew, cir-
cumcision nor uncircumcision, barbarian, Scythian,
bond nor free, but Christ is all and in ail," Col. iii. 11.
Hence observe,
First, That the richest privileges and most splendid
profession avail no man, without being a new creature.
The Jews boasted of their privileges, and by conse-
quence, gospel professors are apt to pride themselves
on what they think to be of great worth, but they all
signify nothing in the sight of God, if they be not new
creatures. Men may please themselves with external
shows, professions, or privileges, as to be born of godly
parents, to be baptized, living under pure and powerful
ordinances, associating with the best people in the
purest churches, sitting down at the Lord's supper,
making credible profession, performing religious duties;
yea, suflfering much for the religion of God : all these
together will not avail a person, as it respects his eter-
nal happiness, without being a new creature. Mistake
me not, I do not say, but these are good in their places,
and great mercies and duties. Here consider,
1. Things that hinder or oppose the new creature,
are hurtful in their own nature, and to be laid aside,
as sin and the old man, Eph. iv. 22.
2. Things that further not this new creature in our
hearts, are comparatively useless, though lawful, as the
profits, pleasures, and honours of this world.
3. Things that do further the growth of the new
creature by God's appointment, are not of themselves
suflUcient to attain their end, without the concurrence
of divine grace : as preaching, prayer, and seals — they
are but means.
INTRODUCTION. 13
4. Things good in themselves may, by man's abuse,
prove rather snares and hindrances, than helps and
fui'therances in heaven's road : circumcision was once
good and God's ordinance, but when some Judaizers
affirmed, that " except Christians were circumcised af-
ter the manner of Moses, they could not be saved,"
Acts XV. 1, 9, 10, — the apostles come to this decision,
*' that God puts no difference between Jews and Gen-
tiles," and that this " was a yoke that neither they nor
their fathers were able to bear :" and so it was not
only laid aside as other legal ceremonies, which became
not only dead, but deadly ; * so the apostle affirms,
" that if ye be circumcised, Christ shall profit you no-
thing," Gal. V. 2. Nay, the best duties, ordinances,
and privileges rested in, short of Christ, will rather
ruin, than raise us ; undo us, than enrich us with
grace here, or glory hereafter : see Rom. ix. 31, 32.
X. 3.
But this is a great truth, that all the privileges in
the world, without this new creature, can never of
themselves render a soul acceptable to God, or bring it
to eternal happiness in the enjoyment of God,
(1.) Because such a person may be, and is yet under
the old covenant, which brings a curse : and being out
of Christ, Gal. iii. 10 — 13, all that he hath, doth, or
enjoyeth, is accursed to him ; for every man must
either keep the law, and satisfy for the breach of it in
his own person, — or another that is able, must do it for
him, and that is none but Christ our surety ; and
Christ doth it not for any but such as by faith have an
interest in him. Now he that is not a new creature
hath no interest in Christ, " for if any man be in
Christ," that is, related to Christ, entitled to him, " he
is a new creature," 2 Cor. v. 17. And he that is not
* Mortuae sed mortiferse.
14 A NEW CllEATUllE.
grafted into this true vine, and doth not " partake of
the root and fatness of this olive-tree, can bear no fruit,
John XV. 1, 5. Rom. xi. 17, — can do nothing to any
purpose, nor improve any privilege to his spiritual
profit, for he is a dead branch cast forth and withered,
and thrown into the fire, John xv. 6. Though he
be in Christ by profession, yet because he is not
planted in Christ, by possession of him, he is a woful
cast-away, — he is grafted in a wrong stock, to be fruit-
ful here, or to shoot up as high as heaven at last.
Now, we cannot be accepted but in the Beloved, Eph.
i. 6 : and without faith in Christ it is impossible to
please God, Heb. xi. 6 ; for " the first man Adam was
made a living soul," and by his fall, himself and his
posterity are become dead, condemned sinners, " but
the last Adam is made a quickening Spirit," that is,
Christ becomes a principle of life to aH his spiritual
offspring, and he will own none but such : see 1 Cor.
XV. 45 — 49.
(2.) Because such souls want the sanctifying opera-
tions of the Holy Spirit : and we find that " the offer-
ing up of the Gentiles is only acceptable, by being
sanctified by the Holy Ghost, Rom. xv. 16. God will
own nothing from men, but what hath the breathings
of the Spirit in it ; " For God knoweth the mind of
the Spirit," Rom. viii. 26, 27. The least indication
thereof in his children, though but a groaning that
cannot be uttered, is accepted of God ; but the most
eloquent rhapsodies, and loudest vociferations of grace-
less souls, are rejected by the Lord ; " For if any man
have not the Spirit of Christ, he is none of his," Rom.
viii. 9, 11, 14 : here we read of the Spirit of God
dwelling in believers ; and " as many as are led by the
Spirit of God, they," and indeed none else, " are the
sons of God." God will own none for his, but those
INTllODUCTIOX. 15
that have this stamp, this seal upon them ; so 2 Cor.
i. 22, " Who hath also sealed us, and given the earnest
of the Spirit in our hearts ;" and this is the " earnest
of our inheritance," Eph. i. 13, 14. Now all external
ordinances, privileges, and performances, amount not to
this : and the Scripture tells us, that " he is not a Jew
(that is, a sincere Christian, for it is an Old Testament
title given to a New Testament believer,) that is one
outwardly ; neither is that circumcision which is out-
ward in the flesh, but he is a Jew which is one in-
wardly, and circumcision is that of the heart, in the
spirit and not in the letter, whose praise is not of men
but of God," Rom. ii. 28, 29. Here we see the life of
our religion ; the tree must first be good, or it can
never bring forth good fruit : working results from the
being of a thing.* If men be not good, they can never
do good : now it is not any thing external that can
make persons good, it must be " the hidden man of the
heart " that constitutes a person good, 1 Pet. iii. 4.
So reason makes a man, not jewels or outward orna-
ments : thus grace constitutes a Christian, not outward
privileges. As nothing that is " without a man, can
defile a man," Mark vii. 15, so nothing without can
cleanse him.
Is this so, that the richest privileges, and most
splendid profession, avail not any man, except he be a
new creature ? Then it follows,
1. That religion consists not in negatives, but posi-
tives. It is false arguing to say, — I am not a Jew, nor a
Turk, nor heathen, and therefore am a good Christian.
Nay, it is not enough to say I am no swearer, drunk-
ard, or whoremonger, and therefore am a saint good
enough : this was the fallacy of the Pharisee, Luke
xviii. 11, " God I thank thee, that I am not as other
* Operari sequitur esse.
16 A NEW CREATT^r.E.
men, extortioners, unjust, adulterers, or even as this
publican." Alas, this would not do ; God disowned
him. Christianity consists in something positive :
" Little children," saith the apostle, " let no man de-
ceive you, he that doth righteousness is righteous, even
as he is righteous," 1 John iii. 7. " Christ becomes
the author of eternal salvation unto td\ them," and only
them, " that obey him," Heb. v. 9- Alas ! persons
may gull and beguile themselves with airy notions and
speculations of free grace, Christ's merits, and trusting
God, and so build castles in the air, which will drop
with them into hell ; for without practical godliness,
they will be deceived, and die with a lie in their right
hand. Mistake not, I say not that free grace, or
Christ's blood, is but a fancy, or that a soul can be
saved without them, or he that believeth with a sincere
gospel faith shall miss of heaven ; but many catch at
these, and espouse a mere chimera, a fancy or airy no-
tion, while they have not a principle of grace in their
hearts, or the power of godliness in their lives. I may
say with the apostle, " Can faith save thee ? No, no,
such a faith without works is dead," James ii. 20, 26.
And being lifeless, it is lost, thou must have something
that hath existence.
2. That Christianity doth not lie in mere externals.
If men have no more religion than is visible to others,
they have not that which will serve their purpose.
True godliness is a hidden, mystical thing ; " Our life
is hid with Christ in God," Col. iii. 3. It is a pearl in
the shell ; it is a hidden spring that moves the visible
hand. God's children are " hidden ones," Psalm
Ixxxiii. 3 ; kings in disguise, " It appears not yet what
they shall be," 1 John iii. 2. The best and M^orst of
a real saint is not obvious to men's view : " The king's
daughter is all glorious within," Psalm xlv. 13. If
INTRODUCTION. 17
privileges and profession did constitute a saint, we
might infallibly tell who should be saved ; but a child
of God hath two sides, one God-wards, another men-
wards. A merchant's wares are in back shops : the
best goods are often out of sight. " In the hidden
parts," saith David, " thou shalt make me to know
wisdom," Psalm li. 6. Hypocrites are " painted sepul-
chres, that outwardly appear beautiful, but within are
full of dead men's bones, and of all uncleanness," Matt,
xxiii. 27. You must look at internal principles, not at
external professions or privileges.
3. There is such a thing as nominal, without real
Christianity ; some have " a name to live, but are
dead," Rev. iii. 1 ; have high titles, but bad hearts,
and vicious lives ; they " profess they know God, but
in works they deny him," Tit. i. 16. They have
heaven in their mouths, and hell in their minds ; they
soar high, but design low ; there may be a real hea-
then under a Christian name. All chiu'ch members
are not members of Christ ;* they are not all Israel
that are of Israel, Rom. ix. 6. A fine title may be on
some boxes that have nothing within to correspond.
Judah that was uncircumcised in heart, may be ranked
with Egypt, Edom, Moab, Ammon; Jer. ix. 26. Some
may cry out, " The temple of the Lord, the temple of
the Lord," The church, the church, they are right
church members, that yet do wickedly, and think their
privileges will excuse them, as though thereby " they
were delivered to do all manner of abominations,"
Jer. vii. 4. 10. They shall know one day, that an
empty name without the thing, is but a great crime,
that it will rather aggravate their condemnation than
tend to their salvation. Alas ! how many are provi-
dential, not principled Christians, that have nothing
* Ad ecciesiam non pertinent omnes qui sunt intus.
18 A NEW CKEATiniE.
more to plead for their Christianity than that they
were born in a christian country, and in their infancy
were baptized, having since done as other people do,
gone to church, and behaved civilly, and passed
amongst others for downright honest men. But God
judgeth not as man judgeth ; when persons stand
before the awful tribunal of the righteous Judge,
names, and titles, and privileges, will signify nothing ;
such varnish will melt off before the fire of God's
wrath ; nothing then will signify but the inner gar-
ment of sanctification, and the upper garment of
Christ's righteousness for our justification, to cover
all defects of the former. This is " fine linen, clean
and white ; this is the righteousness of saints," Rev.
xix. 8.
4. Yet privileges are not to be slighted, nor ordinances
to be despised. As you are not to rest in circumcision
or baptism, as though this were enough, so you are
not to cast off God's institutions, as if they were of no
worth, there is a medium betwixt an abuse and total
neglect ; men may abuse meat and drink, yet must
not lay them aside. Ordinances can do us no good
without the concurrence of divine grace ; " man lives
not by bread only, but by God's blessing therewith,"
Deut. viii. 3 ; must bread be thrown away on this pre-
tence ? surely no, it becomes us to obey God in hear-
ing, praying, reading, meditating and attending on
God in his own ways ; the seals of the covenant are
not insignificant ceremonies ; ordinances are channels,
through wliich God conveys his grace to the soul;*
these are "golden pipes through which the olive branches
empty the golden oil out of themselves," Zech. iv. 12.
Shall the bucket be thrown away because it hath not
water in itself, without letting it down into the well,
* Canales gratiae.
IXTRODUCTTOX. 19
by the chain of faith ? Shall the boat be slighted, be-
cause of itself it cannot carry us over the river ? rather
let us get into it and row, and wait for the gales of the
Spirit to waft us over. Privileges are good, the fruits
of Christ's purchase, the pledges of God's love ; they
must be made use of, though not trusted or made our
boast ; you should be very thankful and fruitful under
pure and powerful ordinances ; let God have the glory,
look you after the advantage of privileges, set them in
their own place, not in God's room ; let none say, " the
table of the Lord is contemptible," Mai. i. 7. Nor on
the other hand, let not presuming souls say, " let us
fetch the ark of the covenant, that it may save us," 1
Sam. iv. 3. Alas, what can the ark of God avail us,
if the God of the ark leave us ? Let our dependance be
on God in the way of his appointments. Affect not to
be above, but go beyond all ordinances ; God is present
in all, that we may despise none, he withdraws in some,
sometimes in all, that we may idolize none ; when you
enter upon a duty, look up to the blessed Jesus, make
it your business to get communion with God therein.
If you miss of God in ordinances, you lose your end ;
yea, you are in danger of losing your souls. If you
find God, glory in the Lord, boast not of the duty or
ordinances ; sit not down in the porch, but make for-
ward to the holy of holies ; press to the city of refuge,
lay your sacrifices at the door of the tabernacle, put
your offering into the high priest's hand ; thank God
for enlargements, but depend not on them. If you
make your services your saviours, you will perish with
them ; when you have done all, say, " I am still an
unprofitable servant," Luke xvii. 10 ; I have but done
my duty, nay, I have not done my duty, my best
righteousnesses are not only too scant a covering, but
also filthy rags, Isa. Ixiv. 6. ^yly very duties as well
VOL. V. c
20 A NEAV CT^EATFI^F.
as sins may undo me ; I may even find hell torments
the upshot of privileges ; further advancement by pri-
vileges, through a non-improvement of them sinks
deeper in hell, as in the case of Chorazin and Capernaum,
Matt. xi. 21 — 24. For privileges to graceless souls do
take away the cloak that might cover the foulness of
sin, and so do rather aggravate than extenuate it, John
XV. 22, 24. I must therefore look for something else
than privileges, that is, a new creature.
CHAP. II.
THE NATURE OF A NEW CREATURE.
The main point in the text, and which I have prin-
cipally in view, is concerning the new creature, KTiaig
Kuivi), new creation, it is a mode of speech peculiar and
proper to the new testament dispensation ; 2 Cor. v.
17, " If any man be in Christ, he is a new creature,"
that is, if a man be a true Christian, formed to the
gospel pattern and rule, he is, and must be, and cannot
but be of a new frame and character. So it was pro-
phesied of old concerning gospel times ; " Behold the
former things are come to pass, and new things do I
declare," Isa. xlii. 9; Ixv. 17, "Behold, I create new
heavens, and new earth ; yea, all things new." So
here he frames a work of saving grace in the hearts
of all his saints. It signifies a new, noble, heavenly
disposition, opposed to the antiquated, corrupt state of
nature, derived from the first Adam, called the old man.
But it may be asked,
1. Why is this called a creature? I ans\ver,
ITS XATUPtK. 21
(1.) Because it is produced only by the almighty
power of God, whose peculiar prerogative it is to create.
(2.) Because as a creature, it hath a real existence as
this visible frame of the universe hath. If there be a
heaven and earth, there is a new creation in the soul of
man; it is no fiction, chimera, or imagination of man's
brain.
(3.) Creation makes a mighty change, so doth this
work of conversion ; as creation changeth a thing from
a non-existence to a real being, so by this work of grace,
"Old things are past away, and all things become new."
But of this more hereafter. You may ask,
2. What is meant by new ? In reply I may say,
(1.) New, in scripture language, signifies another,
distinct and different from what was before ; so Exod.
1. 8, " There arose a new king over Egypt," that is,
another. Thus this new creature is distinct from the
former, as Caleb is said to have another spirit, Numb,
xiv. 24, that is, a different nature from the rest of the
spies ; even from what he himself formerly had. Thus
it is with the convert.
(2.) New signifies strange, not heard of before.
Numb. xvi. 30, " If the Lord make a new thing," if
the earth open her mouth ; an unheard of wonder, a
prodigy never known before. So it was said, " What
new doctrine is this ? thou bringest strange things to
our ears," Acts xvii. 19, 20. Thus the work of rege-
neration was strange, even to a great doctor among the
Jews, John iii. 3, 4.
(3.) New, signifies something secret, hidden, not
easily discerned, or not manifest to all, Isa. xlviii. 6,
" I have shewed thee new things, from this time, even
hidden things." And this work of the new creature
is much hid from the eyes of others, and sometimes
kept close from a man's own observation, Job xi. 6,
c 2
22 A XEW CREATURE.
" That he would show thee the secrets of wisdom."
And David saith, "In the hidden part thou shalt make
me to know wisdom," Psal. li. 6.
(4.) New, imports something excellent, transcendent,
admirable, Isa. xlii. 10, " Sing unto the Lord a new
song;" Psal. xxxiii. 3, "Sing unto him anewsong," that
is, an excellent song, the very best to which you can
attain. Even so this is the chief of God's works in
the world, and renders " the righteous more excellent
than his neighbour ; and a man of understanding is of
an excellent spirit," Prov. xii. 26. xvii. 27.
The text being thus opened, I shall deduce an ob-
servation arising from the preceding words of the text;
" circumcision avails nothing, nor uncircumcision,"
under this new testament dispensation. What is it
then that avails? The answer is, the new creature ;
this indeed is available. So this is set in contradis-
tinction to the forementioned privileges comprehended
under the word circumcision. I observe, then.
Secondly, That a new creature only is ^ every way
available to the souls of men.
Nothing else can avail any thing to men's eternal
salvation, but a new creature ; and this is very avail-
able.
Understand this of things of the same kind or na-
ture ; for a new creature must not be set in compe-
tition with the eternal love of God, or blood of Christ,
or sanctifying operations of the Holy Spirit, for appli-
cation of Christ's purchase to us. A new creature is
but a creature, and cannot do the work of the infinite
God, who hath appropriated salvation work to him-
self; "There is no Saviour besides me, where is any
other that may save them?" Hos. xiii. 4, 10. It is
not any thing done by man, or wrought in man, that
can save him from divine wrath, or advance him to
TTS NATUllE. 23
heaven : No, the Lord justifies, sanctifies, and glo-
rifies by Christ. All the causes of man's salvation
are without him, Eph. i. 4 — 9- There is the effi-
cient cause, God's choosing us — the material cause,
Christ's redeeming us — the formal, the good pleasure
of his will — the final, the praise of God's glorious
grace. So then, we do not put this new creature in
God's room, as any cause at all of our happiness, but
a necessary qualification or disposition, to which sal-
vation is annexed, or as the apostle phraseth it, that
which accompanieth salvation. Heb. vi. 9, " Things
that accompany salvation," £^o;u£va, that have salva-
tion; that is, comprehend.it, are contiguous to it, have
happiness annexed to it by the indissoluble connexion
of grace and glory, in consequence of a covenant pro-
mise. But more of this hereafter.
In the prosecution of this subject, I shall speak to
these four things in the doctrinal part of it : namely,
I. Shew what this new creature is.
II. Why it is so called.
III. Wherein it is available.
IV. Answer some queries about it, and then make
an application.
I. What is this new creature? Here the names
given to it and the nature of it may be considered.
1. The names or titles given to this new creature
being synonymous expressions and holding forth the
same thing for substance, are such as these :
(1.) It is called the forming of Christ in the womb
of a man's heart; Gal. iv. 19, " My little children of
whom I travail in birth again, until Christ be formed
in you,"
(2.) It is called quickening, Ephes. ii. 1, " And you
hath he quickened, who were dead in trespasses and
sins." Alas ! what dull stocks and masses of sin we
24 A NEW CREATURE.
are, till animated with the Spirit of grace, and quick-
ened by a A'ital principle ! And this is done with
Christ, ver. 5, by his resurrection.
(3.) It is called parturition, or bringing forth by
spiritual pangs of soul-travail ; it is a new birth.
John iii. 3, " A'^erily, verily, I say unto thee, except a
man be born again, he cannot see the kingdom of God."
Convincing grace brings a lively and lovely offspring
into the world, better than the product of nature.
(4.) Such converts are compared to little children.
Matt, xviii. 3, " Verily, I say unto you, except you be
converted, and become as little children, you shall not
enter into the kingdom of heaven ;" that is, you must
needs have the qualities and dispositions both of
infants and larger children.
(5.) This work of God on the soul, is called a dying
with Christ, and a rising again with him: Rom. vi. 5,
" For if we have been planted together in the likeness
of his death, we shall be also in the likeness of his
resurrection." All real Christians are risen with Christ,
Col. iii. 1 ; hence it is called the " first resurrection,"
Rev. XX. 6, as if they were newly brought out of
their graves, when they had been long dead and use-
less.
(6.) It is called the image of God on the soul. Col.
iii. 10, '• And have put on the new man, which is
renewed in knowledge, after the image of him that
created him." Eph. iv. 2-1, " The new man, which
after God is created in righteousness and true holiness."
This new creature is a blessed resemblance of the
Ti'inity of persons, in the renewing of the mind, willj
and affections, conformable to God.
(7.) It is called a divine nature, 2 Pet. i. 4, " Where-
by are given unto us exceeding great and precious
promises, that by these you might be partakers of the
ITS NATURE. 25
divine nature;" that is, of those divine qualities,
whereby the soul resembles God, not only as a picture
doth a man in outward lineaments, but as a child doth
his father, both in countenance and condition. As
the noble qualities of an immortal soul show that
there is a God, so the renewed faculties show what
that God is.
So much for the names of this new creature, most
of which are figurative expressions, denoting the same
thing.
2. For the nature of the new creature, take this
description of it.
The new creature is a supernatural work of gospel
grace wrought in the soul of a sinner, by the word
and Spirit of God, changing the whole man from its
old state and course, and thereby transforming it into
the divine likeness, and conforming the heart and life
to the rule of the word, for the glory of God, and the
soul's present and everlasting communion with him :
this is the new creature.
I confess this description is long, but I cannot leave
out any of its parts.
I shall very briefly discuss the branches of this de-
scription.
(1.) With respect to the general nature of it, I call
it a supernatural work, for it is above the power of
nature to produce it, it comes from above ; so he that
is " born again," John iii. 3, is avw^ev yivo^evog, "from
above." This perfect gift " comes down from the
Father of lights," James i. 17. The " Jerusalem
that is above is the mother of us all," Gal. iv. 26. This
new creature is no herb that grows in nature's garden ;
it is a plant of paradise : " Flesh and blood cannot so
much as reveal this to the sons of men," Matt. xvi. 17.
Therefore it is no wonder if learned doctors, such as
26 A NEW CREATUrtE.
Nicodemiis, laugh at such doctrine, as whimsical fan-
cies, and say, " How can these things be?" John iii. 9.
Or, like Ezekiel's hearers, who saith, " Ah, Lord God,
they say of me. Doth he not speak parables ?" Ezek.
XX. 49. For "such wisdom is too high for a fool," Prov.
xxiv. 7. In " God's light only shall we see light." Ex-
perience is the best master in these cases. " We speak
wisdom," saith the apostle, "among them that are
perfect ; but the natural man receives not the things
of the Spirit of God," 1 Cor. ii. 6, 14.. This new crea-
ture is of a celestial origin, and must have a hea-
venly interpreter.
(2.) In this description, v.'e have the particular nature
of this new creature ; I speak of it as originating in
gospel grace. It is no branch or fruit of the old cove-
nant of works, for the law maketh nothing perfect :
" There was no law which could give life," Gal. iii. 2,
21, 22, but the new testament dispensation, called
the promise ; this only produceth the new creation.
But you may say, had not old testament saints this
new creature ? Doth not David say, " create in me a
clean heart ?" Psal. li. 10.
I ansv/er, Old testament saints had a new testament
spirit; for " they without us could not be made perfect,"
Heb. xi. 40. The same gospel belonged to them and
us, and was preached to both, Heb. iv. 2 ; Abraham
saw Christ's day, they all partook of gospel grace, John
viii. 56, both in justification and sanctification ; as
having but a different edition of the same gospel cove-
nant; they were as children in minority under tutors
and governors. Gal. iv. 1, 2, 2.j ; but gospel saints are
as children at age ; their state ^vas that of the bond
woman of mount Sinai ; ours is of Jerusalem, which is
free. However, that gospel promise, made known in
the old testament, belongs both to them and us ; Ezek.
ITS NATUllE. 27
xxxvi. 26, " A new heart also will I give you, and a
new spirit Mill I put within you." This is the uni-
form, evangelical result under both dispensations ; and
sincere believers of old had experience of it, though
the veil was on the face of Moses, 2 Cor. iii. 14, 15 ;
and on the hearts of carnal Jews, as it is on all un-
believers to this day ; but gospel grace renews the
soul.
(3.) Here is the subject, in which this new creature is
foj'med, and that is the soul or heart of a sinner.
Here is the seat and centre of this new creation ; it is
not merely external in the eye, or foot, or hand, or
tongue ; but it is an internal work in the soul, the
Christian " is renewed in the spirit of his mind," Eph.
iv. 23 ; "Behold," saith David, "thou desirest truth in
the inward parts ; in the hidden part thou shalt make
me to know wisdom," Psal li. 6 ; it is called, " the
hidden man of the heart," 1 Pet. iii. 4. Not but that
it discovers itself in lip and life ; but the root and
spring lie under ground, out of the view of men, as
the best treasures are locked up, not exposed to the
open view of the world. " A Christian's life is hid
with Christ in God," Col. iii. 3 : hence they are called,
" God's hidden ones," Psal. Ixxxiii. 3 : and " the king's
daughter is all glorious within," Psal. xlv. 13. These
gracious souls are like kings in disguise, and it " doth
not yet apppear what they shall be," 1 John iii. 2 ; but
when the shell is broken, the pearl will appear ; all ex-
ternal changes in men are but as the change of the
clothes ; this is the change of the man and his manners ;
for " he is not a Jew that is one outwardly, but in-
wardly." Right " circumcision is that of the heart, in
the spirit, not in the letter, whose praise is not of men,
but of God," Rom. ii. 28, 29. It is wrought by God, and
known to God, who alone searches and sees the heart.
28 A NEW CREATURE.
(4.) The instrumental, or organical cause of this new
man, is the word of God, Rom. i. 16, this is "the
power of God to salvation." James i. 18, " Of his own
will begat he us by the word of truth." 1 Pet. i. 23,
" Being born again, not of corruptible seed, but of in-
corruptible, by the word of God, which liveth for ever.''
The word is the seed, which being sown in the heart,
springeth up in obedience, which is the flower and
visible product of the new creature. This is properly
the gospel word ; Moses or the law may bring us to
the borders, but Joshua leads us into Canaan ; the
terrors of the law prepare the way, as John Baptist did,
but the word of the gospel is the door of faith, which
admits souls, and leads them into the chamber of pre-
sence ; it is God's method, to form this new man by a
powerful gospel ministry ; so saith blessed Paul, 1 Cor.
iv. 15, "I have begotten you in Jesus Christ through
the gospel ;" there is the instrument, Paul, / have he-
gotten yon ; the means, btj the gospel; the author, Jesus
Christ. " Faith comes by hearing," Rom. x. 17. Prov.
viii. 34. Therefore let all continue at the gates of
wisdom, expect not this new creation, if you turn your
backs on God's institutions.
(5.) The efficient cause is the Holy Ghost, " The love
of God is shed abroad in our hearts by the Holy Ghost,
which is given unto us," Rom. v. 5. O what a gracious
impression doth the Spirit leave upon our hearts! what a
sweet perfume doth it breathe into them, causing our
love to God and men ! How doth this new creature
occupy all the faculties of the soul through the opera-
tion of the Spirit ? This is both a seal and an earnest,
"who hath also sealed us," Eph. i. 13, 14; "and
given us the earnest of the Spirit in our hearts," 2 Cor.
i. 22. All good is conveyed to us by the Holy Spirit
from the Father and the Son, especially this saving good
ITS NATURE. 29
of conversion ; we are " born again of water and of
the Spirit," John iii. 3, 8 ; " sanctified by the Spirit,
and are temples of the Holy Ghost," 1 Cor. vi. 11, 19.
Nothing can search or reach the heart but the Holy
Ghost ; " The Spirit searcheth all things, yea, the deep
things of God," 1 Cor. ii. 10, "and deep things of men."
An angel is too short-sighted to see into man's heart,
too short-handed to reach the conscience, or make a
new creation ; God alone turns stone into flesh ; "God
shall enlarge Japheth, and he shall dwell in the tents
of Shem," Gen. ix. 27. It is an act of power to make
people willing, Psal. ex. 3, or volunteers. " No man
can come to Christ, except the Father which sent
him, draw him," John vi. 44. And God exerts the
power of his Spirit to attract hearts to himself.
(6.) The proper, immediate effect of this work, is a
change into a new frame or course, by which the sin-
ner becomes new, or another than what he was before ;
this is the genuine necessary attendant ; * yea, intrinsic
nature of that which we call the new creature. 21 Cor.
v. 17, " Therefore if any man be in Christ, he is a new
creature, old things are passed away, behold all things
are become new." The faculties are the same, but
new qualties are put in ; as in a lute^ the strings are
the same, but it is set to a new tune ; in a river, the
water is the same, but it is turned into a new channel,
the ball hath got a new impulse ; so the convert said
to the tempting harlot, I am not I ; f or as Paul said
of himself, "who was before a blasphemer, a persecutor;
but I obtained mercy," 1 Tim. i. 13, that is, convert-
ing grace hath changed me. Thus the same apostle
saith of the Corinthians, " Such were some of you, but
ye are washed, but ye are sanctified," 1 Cor. vi. 11. O
what a mighty change doth grace make ! from lying
* Formalis ratio. + Ego non sum ego.
30 A XEW CREATURE.
to fearing an oatli ; from vain speaking, to holy dis-
course ; from carelessness, to the greatest concerued-
ness about soul affaii's ; yea, " from darkness to light,"
Eph. V. 8 ; " from death to life ; from Satan to God,"
Acts xxvi. 18. The man is now got into a new world,
as one observes from Ezek. xi. 19, "I will give them
one heart;" which that I may do, I will cast it anew,
in order to this, I will melt and soften it, as one that
hath many pieces of old silver by him, casts them into
the fire, melts them, and molds them into one lump.
Thus doth God with the divided heart in renewing it,
and framing it for his use.
7. Here is yet further the completeness of this
change ; it is not merely some external acts, exercises,
or conversation, not only internal cogitations, affections,
or workings of the will and conscience ; but the des-
cription goes further, even to the state, constitution,
and relation of the man ; and therefore I add, chang-
ing the whole man from an old state to a new ; for
every man and woman hath a state before God ; there-
fore Paul sends Timothy, " to know the state of the
Philippians," Phil. ii. 19- This imports not a transient
act, but a settled abiding frame, a continued relation ;
sinners " are by natm*e children of wrath," Eph. ii. 3 :
agents of Satan, heirs of hell. This new mold makes
them children of God, members of Christ, heirs of hea-
ven ; yea, it puts them into an habitual tendency to-
wards heaven, and heavenly things, which is a kind of
second nature in them ; this moves the holy soul, (act-
ing like itself) as naturally upwards, as a stone moves
downward, therefore it is called a divine nature, 2 Pet.
i. 4 ; the acting follows the being of a thing ; " Make
the tree good, and the fruit will be good." Matt. xii. 33.
If a watch be not well made, it will never go well ;
they say of the peacock, roast him as much as you will,
ITS NATURE . 31
yet when cold, his flesh will be raw again, so force a
carnal heart to the highest strain of seeming piety, yet
it will come to its old complexion, because there is not
a new nature ; fill a pond full of water, it will abate if
there be not a spring to supply it. The new creature
is united to Christ, " and receives grace for grace,"
John i. 16.
(8.) We have here also, the pattern, copy, or example,
according to which this new creature is moulded, it is
the sours heing transformed into the divine likeness.
This image of God consists in knowledge in the in-
tellectual faculties, righteousness in the will, holiness
in the affections ; Col. iii. 10, " And have put on the
new man, which is renewed in knowledge, after the
image of him that created him." Eph. iv. 24, " That
you put on the new man, which after God is created in
righteousness and true holiness ; or holiness of truth."
As the work of grace in the heart is a true copy, or
transcript of the divine image, they agree as the face
in the glass doth, with the face of the man that looks
in it, or as the image in the wax with the sculpture on
the seal, from which it is derived. Godliness is god-
likeness ; the sum and substance of our religion is to
imitate him whom we worship;* not that it is possible
to be like God with a perfection of degree, but in sin-
cerity : " Be ye perfect, as your father in heaven is per-
fect," Matt. V. 48. A child hath the parts of a man,
though not the size ; for the new creature is in a daily
increase, and tendeth to perfection, as a small seed hath
virtually the bulk of a grown tree, though little in it-
self; but the Christian is like God; man only can be-
get a man like himself, so the Spirit only doth create
the Christian like God. Now divines,f take notice of a
* Summa religionis est imitari quern colis.
t Journal Christian, Pai't 2. page 173.
S2 A NEW CTIEATUKE.
double likeness ; a bare similitude, snow and milk ar6
both white alike, yet are not the image one of another.
Again, representation given of another, and so the
picture which is drawn every line from the face of
a man, is properly the image of a man, after whose
likeness it is made. Thus by holiness, the Christian
becomes the image of Christ ; Rom. viii. 29, "Whom
he did foreknow, he also did predestinate to be con-
formed to the image of his Son."
(9.) Here is the rule of this new creature, which is
expressed, by turning the heart and life to the rule of
the word\ this either refers to the manner of framing
the new creature, or the rule by which the new crea-
ture acts and moves being once formed. As to the
former, the new creature receives the stamp, signature,
and impression of the word; Rom vi. 17, "But God
be thanked, that ye were the servants of sin ; but ye
have obeyed from the heart that form of doctrine which
was delivered unto you ;" or as it is more properly in
the Greek, liq ov TrapeSoS-rjre Tv-Kov lilayriq^ into whicll
you were delivered ; that is, the soul is the metal, the
word is the mould, into which the sinner is cast, there-
by he receives a new stamp, is formed into a new shape,
which naturally terminates in a new course of life, ac-
cording to scripture rule. This immediately after my
text, ver. 16, is called the canon, or rule of the new
creature ; for it is added, " As many as walk according
to this rule, or canon, rw Kavovi tovti^, peace be on them."
This is that cynosure or square that architects have in
their operations for levelling the stones and timber
suitably, that all the parts of the edifice may agree in
a just proportion ;* thus must, thus will the Christian
do, his desire and design is to lie square to the word of
God, to " have respect to all God's commandments,"
* Ut singulae partes justa symmetria cohaerent Calv. in he
ITS XATUKE. 33
Psal. cxix. 6 ; " To walk in all the commandments and
ordinances of the Lord blameless," Luke i. 6.
Every child of God is taught by God to walk by
rule. All callings have their proper rule ; the physi-
cian studies Galen ; the lawyer his Littleton ; the
philospher his Aristole and Plato ; yet in all profes-
sions men may vary in their methods, in the same
calling, because no rule is so perfect, to which another
may not add something; but the standing rule of God's
word is perfect, Psal. xix. 7 ; " able to make the man
of God perfect," 2 Tim. iii. 17. Nothing must be added
to it, or taken from it. The Christian is both drawn
and determined by its authority, more than by a whole
team of human arguments.
(10.) And lastly, here is the end of this new creature,
which is twofold, first, the glorij of God; and secondly,
the soul's present and everlasting communion with him.
Both these are wrapped up together, and are very con-
sistent ; yea, cannot be separated. Now God's glory
is promoted by the new creature, in this world, and in
the other,
[i.] In this world the new creature only is capable
of glorifying God ; such a soul is planted in Christ the
true vine, and " glorifies God by bringing forth much
fruit," John xv. 8. " Being filled with the fruits of
righteousness, which are by Jesus Christ, unto the
glory and praise of God," Phil. i. 11. The chief
design of the true Christian and the new creature, is
to promote the glory of God, actively and passively ;
this is the first petition in the Lord's prayer ; and the
first right step the converted soul takes heaven-ward;
he is content to be villified, so that God may be glo-
rified ; and if God be glorified by others, whatever
become of him, he rejoiceth, as Paul, in the preaching
34 A NEW CREATURE.
of Christ by others, to iireach down his credit, Phil,
i. 18.
[ii.] In the next world also, this new creature will
form an illustrious monument to the glory of Jehovah,
" When he shall come to be glorified in his saints, and
admired in all them that believe," 2 Thess. i. 10. The
existence of this new creation will reflect more glory to
the author than that of the old one. O what a glo-
rious sight will it be to see so many bright stars in the
firmament of glory, borrowing their light from, and
reflecting light to the Sun of righteousness !
Besides, the new creature is the only person on
earth that is qualified for communion with God ; he
only can say, " Truly our fellowship is Avith the Father,
and with his Son Jesus Christ," 1 John i. 3. It is this
new creation that raiseth this clod of clay above the
earth, and engageth the heart to approach to God,
while others "worship afar off," Jer. xxx. 21. Exod.
xxiv. 1. These holy souls are they that worship in the
" temple of God, and at the altar," Rev. xi. 1. Psal.
cxlviii. 14. God admits them into his presence, as a
people near to him. The Christian is the man who
sanctifies God's name in his worship, and is satisfied
with the fatness of God's house. Here is the blessed
merchant that trades in rich pearls, that goes from
port to port, from ordinance to ordinance ; not to see
places, but to take in his lading of communications,
graces, privileges, assurance, and comfort from God.
CHAP. III.
liEASONS FOR THE DENOMINATION, NEW CREA-
TURE. A PARALLEL BETWEEN THE OLD CREA-
TION AND THE NEW.
II. It is now my province briefly to assign reasons,
why the Holy Ghost gives this saving conversion the
title of a " new creature," or, as the word is, a " new
creation." Now the answer is, because in many things
it bears some analogy and resemblance to the first
spacious universe of heaven and earth, this magnificent
structure. I shall run the parallel between them in
these twelve particulars :
1. God is the first and only cause of the creation of
the world, not angels nor created intelligences of any
rank, who though they be mighty, yet are not Al-
mighty. It is the peculiar prerogative of Elohim, the
infinite God, to create. God orders the Jews in Ba-
bylon to repeat that famous sentence in the Chaldee
language, to confute their idolatry, Jer. x. 11, " Thus
shall ye say luito them. The gods that have not made
the heavens and the earth, even they shall perish from
the earth, and from under these heavens." The reason
is given in the Hebrew language, ver. 12, "He hath
made the earth by his power ; he hath established the
world by his wisdom, and hath stretched out the hea-
vens by his discretion." In creation, divines say, God
is the only cause simply, but in his other works, he is
the cause of this creature being different from that.*
So none but God can create this new man ; " Have we
not all one Father ? hath not one great God created
us ? We are God's workmanship, it is the same
* Deus est causa simpliciter in creatione^ at essendi hoc in aliis. —
Fide Weems's Image of God in Man, page 3.
VOL. v. D
36 A NEW CEEATURE.
mighty power that raised Christ from the dead that
gives faith to the souls of men, and quickens the
dead."
2. God made all things of nothing, that is, of things
that had no existence before he made them. " He
calleth those things which be not, as though they
were."* Indeed we are told that nothing is taken in
a threefold sense.
(1.) It is taken privatively, so an idol is nothing;
that is, it hath no divinity in it.
(2.) Comparatively, so all the world is nothing be-
fore God.f
(3.) Nothing negatively or simply; so there was
no fruit upon the fig-tree. :j: In this sense God made
the world of nothing ; there was no pre-existent mat-
ter for him to work upon. Just thus in the new
creation, when God comes to operate upon a sin-
ner, he finds no principle of grace or inclination to
good in him. " I know," saith blessed Paul, " that
in me, that is, in my flesh, dwelleth no good thing,"
Rom. vii. 18. Nay, there is much evil in us; even
worse still, there is antipathy to what is good, within
our depraved hearts. Thus, as in the first creation,
God produceth a habit from the negation ; he works a
principle of grace where there was no such thing.
3. God made all things by Christ, his infinite and
co-eternal Son. '• All things were made by him," that
is, by the essential word, " and without him was not
any thing made that was made," John i. 3. " By him
were all things created, visible and invisible." By
this Heir of all things he made the worlds, both ac-
cording to the matter and form thereof, Col. i. 16.
Heb. i. 2. And thus it is in the new creation, for " we
* Mai. ii. 10. Eph. ii. 10. i. 20. Rom. iv. I7.
t 1 Cor. viii. 4. Isa. xl. I7. + Mark xi. 13.
REASONS Fdil THE T1TI,E. S7
r,re his workmanship, created in Christ Jesus unto
good works," Eph, ii. 10. After him the new crea-
ture is formed ; for God in his unveiled majesty is
invisible, not obvious clearly either to corporeal eyes
or human minds, but Christ is the express image of
his person, Heb. i. 3 ; and manifests the glorious per-
fections of the infinite God : that " as we have borne
the image of the earthly Adam, we should bear the
image of the heavenly," 1 Cor. xv. 45, 49, that is
Christ ; thus in the incarnation, God became man ;
in regeneration, man becomes like God.
4. God created all things with a v/ord : so saith
the apostle, " Through faith we understand, that the
worlds were framed by the word of God," Heb. xi. 3.
God's Jiaf, or let it be, produced the whole fabric of
heaven and earth. " By the word of the Lord were
the heavens made, and all the host of them, by the
breath of his mouth," Psal. xxxiii. 6. Art needeth
many helps ; nature needeth few ; God needeth none,
nor doth use any instrument in the creation, for no-
thing can intervene between the first cause and the
first effect ; it is an immediate product of his sovereign
will and pleasure. So it is in this new creation ;
James i, 18, " Of his own will begat he us with the
word of truth." God speaks the word, and the sinner
is converted. If it be said, that ministers are instru-
ments in conversion, I answer, but still they are no-
thing, " neither is he that planteth any thing," 1 Cor.
iii. 7. They need God ; God needs not them, he can
do his work without them ; yea, in the first infusion
of a principle of saving grace, there is nothing of in-
strumentality, it is done immediately.
5. God made all things good and perfect at first.
Every creature of God is good ; and God saw every
D 2
28 A NEW CEEATUKE.
thing that he had made, and hehold it was very good ;*
nothing was made either unadvisedly or to no purpose.f
A tiling may be said to be good, as it is correspondent
to the idea of the divine wisdom, or as it is fit for that
use to which it is designed, and for which it serves.
It needs not be enquired, whether God could not have
made the world, or its parts, better or more perfect ;
for if we consider the world in respect of the whole,
it is perfect both as to its degrees and parts. But
as to its parts severally, God could have made them
better ; as in a camp, there are captains, soldiers, and
a general ; in some respect if a soldier were a captain,
he would be better, but in respect of the whole army,
v/hich consists of superiors and inferiors, he is better
as a soldier. So in this new creature, it is perfect
in its kind, in subserviency to God's great purposes,
though defective in point of degree in this world ;
hence God's children are said to be not perfect, as
"having not attained," Phil. iii. 12. "yet they are
perfect," ver. 15.
6. Though God from eternity purposed to create
the world, yet the world was created only in time, not
from eternity ; Gen. i. 1, " In the beginning God
created the heaven and the earth. God worketh all
things according to the counsel of his own will," Eph.
i. 11. It is tr .e, all things had a kind of being in
God, as in the cause whence all things flow, in the
eternal mind or idea according to which all things
were framed ; but they had not their real or actual
existence, till God in his wisdom thought good to pro-
duce them. " In thy book," saith David, Psal. cxxxix.
16, "were all my members written." Thus it is in
* 1 Tim. iv. 4. Gen. i. 31.
t Quia nee temere nee frustra factum.
REASONS FOR THE TITLE. 39
this new creation ; God hath a book of life, and such
as are in the book of life, will in time be savingly
converted, called, sanctified, justified, and glorified.
Thus runs the golden chain, Rom. viii. 29, 30. " As
many as were ordained to eternal life, believe." All
such as " the Father gives to Christ, shall come to
him," John vi. 37. " He hath chosen us in Christ
before the foundation of the world, that we should be
holy," Eph. i. 4. So then this new creation in time, is
the result and effect of God's determination before all
time. See 2 Thess. ii. 13.
7. The creation of the world was gradual, both as
to time, and as to manner. In point of time, God
made the world in six days. Gen. i. Not but that
God could have despatched all in a moment, but for
sundry weighty reasons he took every day a moment
to do the work of that day in. Thus God is perfect-
ing this new creation all the time of a Christian's life;
and for his manner or method of working, God pro-
ceeded from imperfect to perfect : first, God made a
confused chaos, then he formed the elements,* then
what ariseth from them. First, he made things with-
out life, then things having life. Man, that was the
master-piece of the whole creation, he made the last.
Even thus doth grace proceed in the new creation ; he
first forms a chaos, having some confusion of spirit from
a legal work, at the commencement " comes a spirit of
bondage," to fear, " then a spirit of adoption,"! first,
some glimmering light in the mind, then the day star
ariseth in the soul ; and the " sun of righteousness
comes with healing under his wings.":]: The grace of
God grows till the Christian comes unto a perfect man,
* Orta ex dementis. t Rom. viii. 15.
+ 2Pet. i. 19. Mai. iv. 2.
40 A XEW CREATUKE.
" unto the measure of the stature of the fulness of
Christ.*
8. The first thing that God created was light, Gen.
i. 3, 4, " God said, Let there be light, and there was
light." In this he proceeds from total privation to
habit ; it is hard to describe this light, possibly it was
a bright lucid body, like the fiery cloud in the wilder-
ness, giving imperfect light, successively moving over
the several parts of the earth, and afterAvards con-
densed, increased, perfected, and gathered together in
the sun ; the apostle applies this to the workings of
of God's Spirit in converting a sinner, 2 Cor. iv. 6,
" For God who commanded the light to shine out of
darkness, hath shined in our hearts, to give the light
of the knowledge of the glory of God in the face of
Jesus Christ." The first thing a limner draws in a
picture is the eye ; the first lineament of this gracious
new man, is saving knowledge. God will not dwell
in a dark house, and therefore first he breaks out
windows in his habitation ; " without knowledge the
heart is not good."j The devil's kingdom is a king-
dom of darkness ; Christ's of light ; converting grace
delivers us " from the power of darkness, and trans-
lates us into the kingdom of God's dear Son," which is a
state of "marvellous light." t.
9. God created some things actually, other things
potentially, or virtually. Gen. i. 11, 12, "And God said.
Let the earth bring forth grass, the herb yielding seed,
the tree yielding fruit." Some things were made in
their first principles, as from bees came honey ; fi'om
the vine, grapes, and thence wine ; oil, from the olive,
&c. Thus it is in the new creation, God plants a seed,
a habit of spiritual life, \\'hich of its ov/n nature inclines
* Eph. iv. 13. t Piov. xix. 2. ; Col. i. 13. 1 Ptt. ii. 9.
REASONS FOR THE TITLE. 41
the Christian to acts of holiness. In every habit there
is a propensity to act ; so " faith worketh by love,"
Gal, V. 6. Repentance brings forth " fruits meet for
such a principle," Matt. iii. 8. Heavenly acts are the
genuine fruits of saving grace, yea, inseparable com-
panions.
10. The same hand that created doth uphold the
creature ; else it would crumble into its primitive no-
thing ; so " God upholds all things by the word of his
power," Heb. i. 3 ; he doth not as an artificer, who
makes a clock, a watch, a ship, or other machine, and
leaves it to others to wind it up, or maintain it ; but a
divine maintenancy is vouchsafed to every creature,
which God hath made ; creatures are but shadows to
the body ; or as the reflection of the glass which
vanisheth, when the face is turned away ; Psal. civ 29,
" Thou hidest thy face, they are troubled ; thou takest
away their breath, they die, and return to the dust."
In the chain of second causes, God stands at the com-
mencement, and actuates every part thereof by his in-
fluence ; " I will hear the heavens, said he, and they
shall hear the earth, and the earth shall hear the corn,
and wine, and oil, and they shall hear Jezreel."* Thus
it is with the new creature, assisting grace supplies
and actuates received grace in every duty and exercise,
" without Christ we can do nothing ;" we must lean
upon our beloved every step of the way, or we fall ;
nothing will go forward without a daily supply of the
Spirit of Jesus Christ, f
11. God had glorious ends in the work of creation.
" The Lord made all things for himself," Prov. xvi. 4 ;
for his service and glory. This the four and twenty elders
acknowledge, " Thou art worthy, () Lord, to receive
glory, and honour, and power ; for thou hast created
* Hos. ii. 21, 22. t John xv. 5. Cant. viii. 5. Phil. i. 19-
421 A NEW CREATURE.
all things, and for thy pleasure they are and were
created," Rev. iv. 10, 11. All creatures have a ten-
dency towards their origin, and thereby declare that
God is their supreme cause and ultimate end ; as all
rivers come from the sea, and run back into it, Eccl. i.
5 — 7 ; every creature leads man to God ; " for," Rom.
xi. 36, " of him," as the efficient cause, " through him,"
as the preserving cause, " and to him" as the final cause,
" are all things, to whom be glory for ever, Amen ;"
yea, further, " The heavens declare the glory of God,
and the firmament sheweth his handy M^ork," Psal. xix.
1. Every creature hath a legible character of God's
power, wisdom, and goodness engraven upon it, and
hath a mouth to preach something of the magnificence
of its Creator ; the visible creature leads man to its in-
visible Maker ; nay fm'ther, by that supply which the
creature affords to man, it gives him abundant cause of
glorifying God; hence saith the apostle, 1 Cor. x. 31,
" Whether therefore ye eat or drink, or whatever ye
do, do all to the glory of God." Much more doth the
new creature work directly to the attaining of God's
high and glorious purposes, as might be demonstrated,
— by its accomplishing God's pleasure, for holiness is
according to his will, 1 Thess. iv. 3. — By working the
soul God-wards, it places the affections on things above,
Col. iii. 1, 2. — As it evidently displays all God's glo-
rious attributes, being the lively picture of the Deity
engraven on the soul. — And doth contribute much to
the soul's advancing the glory of God ; as we shewed
before.
12. The whole creation shall be burnt, 2 Pet. iii.
10, 12, " The heavens shall pass away with a great
noise, the elements shall melt with fervent heat, the
earth also, and the works that are therein shall be
burnt up." Not that this glorious structure shall be
reasoNkS for the title. 43
annihilated, or turned into its original nothing, I can-
not think so ; but it shall be purified, refined, and
freed from the filthy dregs with which sin hath stained
it. So I find Amesius say,* that the elements shall
not be quite taken away, but changed, and purified ;
that the substance shall remain, only the corrupt
qualities introduced by sin, shall be purged away ;f for,
(1.) In Peter it is said, the heavens and the earth are
kept in store, reserved unto fire against the day of
judgment. Now, fire turns combustible matter into
its ov/n nature, but doth not quite consume the matter
it feeds on, but purifies things ; all melting of metals,
is not annihilating of them.
(2.) Scripture rather asserts a mutation or changing
of these material heavens and earth, than a total abo-
lition ; Psal. cii. 25, 26, " Yea, all of them shall wax
old like a garment, as a vesture shalt thou change
them, and they shall be changed." The seventy em-
ploy kXi^HQ, thou shalt fold them ; and thus the apostle
translates this text, Heb. i. 12, "As a vesture shalt
fold thou them up, and they shall be changed ;" allud-
ing to a garment, or a book, or scroll of parchment,
when it is folded up, there are no letters or words
visible ; thus it passeth away by a notable change.
(3.) The whole creation lies under the curse and sad
effects of sin, which by a kind of natural instinct, it
longs to be delivered from ; see Rom. viii. 20 — 23,
" The whole creation groaneth and travelleth in pain
together until now," &c. Calvin saith, there is no
element, or part of the world, but is touched with the
sense of the creature's misery, and longs for the ex-
* Elementa non erunt sublata, sed mutata et purgata.
+ De mundi dementis hoc unum dicam, absumptum iri tantiim,
ut novam qualitatem induant, maneute substantia. — Calv. 2
Vder iii. 10.
44 A NEW CllEATUltE.
pected resurrection ; and surely God will not frustrate
its expectation.*
(4.) There is something in the following texts that
look this way, Psal. xciii. 1, " The world also is
established that it cannot be moved ;" Eccl. i. 4, " The
earth abideth for ever ;" Eccl. iii. 14, " Whatsoever
God doth, it shall be for ever ;" Psal. cxix. 90, " Thou
hast established the earth, and it abideth." All these
speak the world's continuance.
But you may say, of what use will heavens and
earth then be ? I answer.
As an everlasting monument of God's power, wis-
dom, and goodness, and possibly righteous men shall
dwell in this new heaven and earth, and contemplate
God in his glorious works ; 2 Pet. iii. 13. That new
world shall be possessed only by saints, no sinners
shall be with them.
Now if we apply all this to this new creation where-
of we are treating, it will exactly coincide. Grace
shall continue, " He that doth the will of God, shall
abide for ever." | This principle is an immortal seed ;
and shall be cleansed from all dregs of sin, and its con-
sequences ; and the spirits of just men " shall be made
perfect ;" yea, their bodies " shall be made like unto
the glorious body of our Lord Jesus ;" and though
they may pass through the fire, not of Popish purga-
tory, but of affliction, or of the Spirit's refining, yet
they shall lose nothing but dross, and shall come forth
as gold.i
Thus I have run a parallel between the old creation
and the new.
* Hunc locum accipio, Nullum esse elementum, nullamve
mundi partem, quag non velutl prassentis miserite agnitione tacta
in spem resurrectionis intenta sit.
t 1 John ii. 17. X Heb. xii. 23. Phil. iii. 21. 1 Cor. iii. 13.
REASONS I'OR THE TITLE. 45
But this new creation is better, and more difficult
than the old.
1. It is better, though the first was perfect in its
kind, yet this is more excellent workmanship, being of
a more pure, refined, spiritual nature, and repairs
w^hat was decayed in the old. It is also brought about
with more transcendent love and good will, and hath
a reference to the everlasting interests of precious souls
in the other world. But of this more anon.
2. This is a creation in some respects more difficult
than the former was. It may seem a paradox, that
the framing of this new creation in the heart of a sin-
ner, is a greater work, and of more difficulty, than that
of making this great universe, heaven and earth ; mis-
take not, this difficulty is not in respect of God's omni-
potency, to whom all things are possible and easy; but
with respect to the thing itself, and our consideration
of it, this appears to our apprehension in these four
respects : —
(1.) When God made the world, he met with no
opposition ; he spake the word, and none uttered any
contradiction ; but in this new creation, the world, the
devil, internal depravity, and sometimes custom in sin
oppose this work ; the " carnal mind is enmity itself
against God," and fights against him, Rom. viii. 7.
(2,) When God made the world, it cost him but the
speaking of a word, as has been said ; but in order to
this new creation, it cost him dear, even the giving of
his own Son to become man, to live a life of sorrow, to
endure the painful, ignominious, accursed death of the
cross, that sinners might be reconciled to God, and be-
come like God.
(3.) When God made the world, he needed not, no,
nor used any instruments, in order to the eflecting of
that work ; but in this of the new creation, he sends
46 A NEW CREATURE.
ministers labouring, travelling, and long waiting on
sinners, to persuade them ; he chooses men like them-
selves, endows them with gifts, gives them compas-
sionate hearts, to weep over others, and beseech them
with earnest entreaties to repent ; yet that will not do,
except the Spirit stri^'e and prevail.
(4.) When God made the world, all was complete in
six days ; " Heaven and earth were finished," Gen. ii.
1, " and all the host of them ;" there needed not a se-
cond hand ; but he is carrying on this work of the new
creation many years, the whole life of the Christian ;
if he live a hundred years, it will be still defective in
point of degree, and never complete, till the soul be
landed in heaven.
CHAP. IV.
THE IMPORTANCE OF THE NEW CREATURE TO
THE SOULS OF MEN.
HI. It was further proposed to demonstrate, wherein
this new creature is of the first importance to the souls
of men.
And here, lest I be mistaken, I must premise two
caveats by way of exception : the first refers to the
kind ; the second, to the end of this availableness.
1. As to the kind, we must beware how we put the
new creature in the room of Christ. It is not so avail-
able as our blessed Lord Jesus is, who is the only
" foundation, on which the church is built," and " able
to save to the uttermost :" no creature must be set up
ITS nrpouTANCE, 47
ill competition with hiiii, for " there is no salvation in
any other,"* And herein I am afraid the quakers are
guilty of a gross heresy, who call iis from a Christ
without us, to a Christ within us ; yea, it hath been
a dispute in the plantation, called Pensylvania, whether
we must believe only in a Christ within us, or a Christ
both within and without us, and it was carried mostly
in the former sense. But let no man be drawn from
placing his entire confidence in Christ, as both God
and man in one person, who suffered death on the
cross to make atonement for sinners, and now " sits on
the right hand of God to make intercession for us." —
If by a Christ within, they mean that called light
within, either free will or natural conscience, or a
power to help ourselves without special grace, it is an
exploded error ; and it is to be feared, the Jesuits
deliver their popish doctrine out of these men's
mouths in refined language. — If by Christ within, be
meant Christ's 2)erson in the believer, it is blasphemy.
• — If intended to signify, " Christ within us, the hope of
glory," Col. i. 27, or " Christ dwelling in our hearts by
faith," Eph. iii. 17, it is as the sun is in the house,
when the beams or rays thereof shine into it. So
Christ dwells in souls by his Spirit, Rom. viii. 9, and
its graces ; and this is what is called the new creature,
which however is but a creature, and a weak one,
full of imperfections : it is a vein of gold enveloped
in earth and dross, not to be trusted to. The bride
may highly prize her husband's picture, if like him,
and drawn by his hand ; but it is ridiculous to dote
on that, and slight her husband ; and when she wants
money or clothes, to go not to her husband for them,
but to his picture. Surely, our Lord will not take it
well, if men honour his image to the dishonour of his
* 1 Cor. iii. 11. Heb. vii. 25. Acts iv. 12.
48 A NEW CEExVTURE.
person : the original is one thing, the copy is another,
Christ, the object of our faith, and the fruit of his
Spirit are different : grace in the heart is not so avail-
able as Christ in heaven. Let every thing have its
due place.
2. That which refers to the end, is this negative,,
that the new creature is not ordained to have a direct
tendency to the justification of a sinner : God did not
appoint it for this purpose. The instrument appointed
is faith in Christ, Rom. iii. 20 — 22, in his blood,
merits, and satisfaction to divine justice, apprehended
by faith alone. And this excludes not only man's
merits, but any gracious habits wrought in man, or
good works done by him ; nay, it also excludes faith
itself, as the work of man, any otherwise than as
laying hold on Christ's righteousness. This I affirm,
that neither the new creature, nor the best inherent
righteousness can justify a sinner before God's tri-
bunal. For a " man is not justified by the works of
the law, but by the faith of Jesus Christ." And lest
any should say, it was by the works only of the cere-
monial law, it is apparent the apostle includes the
moral law ; for the Gentiles were never bound to the
ceremonial law, yet he proves both "Jews and Gentiles
to be both under sin," and both alike justified by
Christ in the way of believing ; but " where there is
no law, there is no transgression." Besides, that law
which shews sin, is the moral law ; " For by the law is
the knowledge of sin."* And it is that law which
drives us out of self to Christ, and therefore it can
never justify us : God hath nailed up that door, so
that none since the fall can enter into happiness by
law-righteousness. This way to heaven is like the
north west passage to the Indies, whoever attempts it,
* Gal. ii. 16. Rom. iii. 9. ii. 26, 27- iv. 15. iii, 20.
ITS IMPORTANCE. 49
is sure to be frozen up before he gets half way thither.
But it may be objected.
If a legal righteousness, produced by our own
strength, will not justify a sinner, yet this new crea-
ture, or the habit, or exercise of evangelical righteous-
ness will surely justify ?
The apostle himself answers, no ; and he instancetli
in two famous saints in the Old Testament, — the one
is Abraham, the other David, Rom. iv. 1, 6. Faith-
ful, holy Abraham, though no idolater, but circumcised,
offering his son, must not glory in any habit or acts of
grace. And David, though a man after God's own
heart, yet saith, " Enter not into judgment with thy
servant, for in thy sight shall no man living be justi-
fied :" " If the Lord mark inicjuity, who can stand ?"
Holy Paul dares not stand in his own righteousness at
God's bar, but " in the righteousness, which is of God
by faith."* Indeed this imparted or inherent holiness,
was communicated to the soul for other ends than to
justify a sinner before God, from the guilt of any one
sin ; and yet this new creature is very important to
the souls of men in these twelve cases :
1. This new creation rectifies the soul's faculties,
which were marred by Adam's fall. The former
structure, though once a famous edifice, was, in conse-
quence of transgression, not only tottering, but a ruin-
ous house, and lies in rubbish ; this new creation re-
edifies it in a more stately, sumptuous manner : yea,
it is richly adorned thereby : " They shall be an orna-
ment of grace unto thy head, and chains about thy
neck." Thereb)!' the Christian " is more excellent than
his neighbour," " of an excellent spirit," more excellent
than himself was : * he is thus become like the angels,
* Psalm cxlili. 2. cxxx. 3. Phil. iii. 7 — 5^-
t Prov. i. 9. xii. 26. xvii. 27-
50 A XF.W CREATURE.
yea, like God himself: and though he he short of
Adam in the degree of grace, j^et upon better ground,
in point of duration : and now " great grace" is upon
all true believers, Acts iv. 33. Man, by his fall, " be-
came like the beasts that perish," Psalm xlix. 12 : but
this new creature makes him better than other men.
All men are on a level as to God, till this new creation
sets a divine stamp on some. " The tongue of the
just is as choice silver, but the heart of the wicked is
little -worth," Prov. x. 20. God only hath sovereignty
and authority to rate his creatures : this is the estimate
he forms.
2. This new creature is the fruit and evidence of
everlasting love ; this is the legible print of God's pur-
pose from eternity. " He hath chosen us, — that we
should be holy," Eph. i. 4 : this is the proper result of
free, undeserved grace. Gal. i. 15, God " calls by his
grace :" this is the glorious display of his banner of love
over the souls of men. In the old creation there was
the strength of God's arm ; in this there is the working
of God's bowels. God found all mankind alike in-
volved in sin and misery, but " grace makes some to
differ from others," 1 Cor. iv. 6, 7. As a curious land-
holder seeing a forest spreading over his ground, marks
some trees, designing to make of them some rare pieces
of workmanship ; thus God carves his own image
on a common log, and sets it apart for himself: this
is an act of discriminating love, and when the sin-
ner sees it, he must cry out, " Who am I, O Lord
God, that thou hast brought me hitherto ?" " By the
grace of God I am what I am :" this, this is a " shed-
ding abroad of his love in my heart :" * I read love in
every line and letter of this new impression ; and doth
not this avail a person much ?
* 2 Sam, vii. 18. 1 Cor. xv. 10. Rom. v. 5.
ITS II\rP01lTAXCE. 51
S. This new creation consecrates the soul to be a
residence for God, and renders the person acceptable to
him. God dwells in the humble and holy heart : there
only he takes up his lodging, when he hath perfumed
the heart with myrrh and frankincense : having built
this mansion-house, it " becomes a habitation of God
through the Spirit, a temple of the Holy Ghost." * God
hath two thrones — one in heaven, and the other in a
holy heart : the soul and body is a " sacrifice holy and
acceptable to God," Rom. xii. 1. Happy sovil, that is
thus owned by the great God : no matter should men
reject you, if God receive you ; if men desert you, yet
if God abide v/ith you, you are happy : God casts out
the devil's furniture, and saith, " This is my rest for
ever, here will I dwell, for I have desired it," Psalm
cxxxii. 14, 15. No bad house will be kept there where
God dwells, for he makes all welcome ; this is impor-
tant.
4. The first instant of this new creation, commences
' a communion with God ; this is a consequence of the
former, and the peculiar privilege of a saint : " Truly
our fellowship is with the Father, and with his Son."
This conlmunion with God, is a mystery to most men:
every one that hangs about the court, doth not speak
with the king : many meddle with duties, but meet
not with God. " It is good for me to draw nigh to
God." How oft doth the Christian cry out, " Oh
when shall I come and appear before God ?" f This
new creature puts a bias in the soul God-wards, it na-
turally carries the believer upwards, to engage " his
heart in approaching to God ;" and the " Lord meets
him that rejoiceth and worketh righteousness." Birds
cannot converse vrith men, there is not a suitableness
* Isa. Ivii. 15. Cant. iii. 6. Ephes. ii. 22. ] Cor. vi. 17, 19.
t 1 John i. 3. Psalm Ixxiii. 28. xlii. 2.
VOL. V. E
:j2 a new creature.
of nature ; a " hypocrite cannot, dare not come ])efore
God :" * but a saint can draw near with boldness
through Christ ; for he is like God, and communion is
founded in similitude, f
5. This new creature evidenceth a soul's interest
in Christ, and union to him ; yea, puts the poor be-
liever in a capacity of deriving influence from him, as
the child in the womb draws nourishment from the
mother. It is this new creature that evidenceth our in-
terest in Christ; "If any man be in Christ, he is a new
creature." This was one end of our Lord's giving
himself for us, to " purchase to himself a peculiar
people." Christ's cross was both an altar and a laver,
to expiate and to purify, to sanctify and justify ; you
shall obtain continual supplies of grace from Christ,
and of his fulness receive grace for grace, t The nev/
creature hath a constant spring to feed it, and to re-
cruit it in its decays ; God still saith, " My grace shall
be sufficient for thee ;" so he becomes indefectible, the
new creature needs not to fear famishing, having such
breasts of consolation to suck, and such a storehouse ;
so saith the apostle, " The God of all grace, who hath
called us unto his eternal glory by Christ Jesus, after
that ye have suffered a while, make you perfect, stablish,
strengthen, settle you ;" || surely then this new creature
avails much.
6. The new creature is the inlet or avenue to true
joy, peace, and satisfaction ; though in its first infancy,
there be a casting down, yet it is in order to a lifting
up. Light is sown for the righteous ; it may for a
season lie in tlie furrows of gospel sorrow ; " They
* Jer. XXX. 21. Isa. Ixiv. 5. Job. xiii. 16.
t Communio fundatur in similitudine.
t 2 Cor. V. 17. Tit. ii. 14. John i. 16.
II 2 Cor. xii. 9. Isaiah Ixvi. 11, 1 Pet. v. 10.
ITS IMPOHTANCE. 53
that SOW in tears, shall reap in joy," just like the pangs
of a child-bearing woman, that end in comfort. " The
kingdom of God is righteousness, peace, and joy in the
Holy Ghost;* all joy comes in at this door; that is
but a spurious, yea diabolical peace, which is not a
companion of the new creature ; " when a strong man
armed keepeth the palace, his goods are in peace ;" the
palace is the heart, the goods are the sou.rs faculties ;
the strong man is the devil ; the soul hath never a
quiet hour in God's way, till Satan be dispossessed, and
a rightful Lord introduced, that is, our Lord Jesus.
It is true, there are oft furrows in the face of the new
creature, but they are for sin, and for want of the sense
of its in-being ; but in God's time, " he will rejoice Math
joy unspeakable and full of glory ;" sorrowful suffer-
ings will at last " yield the peaceable fruits of righteous-
ness."! And is this worth nothing?
7. This new creature hath all things profitable en-
tailed upon it. " Godliness is profitable to all things ;"
yea, "godliness with contentment, is great gain." All
the good things of heaven and earth, are made sure by
covenant title to this new creature ; " All things are
yours," saith God ; every thing turns to advantage ;
the Christian is the true chymist, to extract gold out of
every thing ; " All things work together for good to
him ;"1 though not singly, yet jointly, combined with
other ingredients ; he gains for the improvement of this
new man by outward losses. Every mercy, ordinance,
providence, and affliction becomes a talent by which he
is a gainer. Matt. xxv. 27. If he fight with Satan,
he gets ground at last. In petty skirmishes and some
battles the Carthaginians obtained victories, but the
* Psalm xcvii. 11. cxxvi. [>, 6. John xvi. 21. Rom. xiv. 17-
t Luke xi. 21, 22. 1 Pet. i. 8. Heb. xii. 11.
t 1 Tim. iv. 8. vi. 0. 1 Cor. iii. 21. Rom. viii. 28.
E 2
«5J< A NEW CIlEATXntE.
Romans came oft' conquerors in the end. So the pious
Christian may receive some foils, but " at last he shall
be more than a conqueror," yea, "a triumpher" through
the Captain of his salvation, Rom. viii. 37.
8. The new creature renders the person that hath it,
safe, in a safe condition. He " that dwelleth in the
secret place of the Most High, shall abide under the
shadow of the Almighty." The holy angels are a
royal guard to these " new-born babes of salvation."
Many are the dangers to which the new creature is ex-
posed ; but one angel is as a whole camp, to encompass
and deliver God-fearing souls. * The God of angels is
also nigh them, and saves them ; he will secure them
from seduction, and the evil of temptation. It is not
possible that the elect should be finally and irrecovera-
bly seduced ; for grace establisheth the heart, and
they " that are of us, shall no doubt continue with us :"
they shall be kej^t " by mighty power, through faith to
salvation." f And we know that these souls that are
born of God, are so kept, " that the wicked one touch-
eth them not :" God will " keep them, that they shall
not be tempted above what they are able." God will
furnish his child with armour of proof against Satan's
assaults ; his breastplate may be shot at, but never
shot through ; the " Christian's bow abides in strength,"
and he stands as a rock in the midst of waves. | He
can neither be stormed nor undermined, if the saints
have but a little strength, yet it shall be lasting, yea,
everlasting.
9. The new creature makes Christians that possess
it useful and profitable to all about them. It is natu-
ral for this new creature to propagate religion : as
* Psalm xci. 1. Heb. i. 14. Psalm xxxiv. '], 18.
+ Matt. xxlv. 24. Heb. xiii. 9. 1 John ii. 19. 1 Pet. i. 6.
+ 1 John V. 18. 1 Cor. x. 13. Rev. iii. 8—10.
ITS IMPORTANCE. 55
sin, so grace is assimilating : how solicitous was the
church for her " little sister that had no breasts, when
she should be spoken for?" How did the blessed apos-
tle Paul pant after the conversion of his countrymen,
the Jews? The believer labours to do good to all about
him, both good and bad. He would fain pluck sin-
ners out of the fire of hell, and engage them for
heaven ; * and he spurs on his brethren in heaven's
road, by counsels, admonitions, prayers, example, and
all holy exercises in christian communion. Such be-
come the pillars of the place and nation where they
live : ten righteous persons might have saved Sodom ;
and Lot's presence there bound the angels' hands till
he was gone. The Christian will never know while
he lives what use he has been of in the world. Every
pious soul is a fruitful tree, that " brings forth fruit
in due season, yea, in old age." f
10. This new creature prepares souls for gospel-
privileges ; it is only the new creature that is a vessel
proper to receive the new wine of the gospel. Matt,
ix. 16, 17. In the gospel all things are new, Rev. xxi.
5. There is a new name, Rev. iii. 12 ; new church,
Jerusalem, Rev. xxi. 2 ; new way, Heb. x. 20 ; new
covenant, Heb. viii. 8 ; a new commandment, John
xiii. 34; new sacraments. Matt. xxvi. 26. xxviii. 19;
a new relation, 1 Pet. ii. 9 ; a new condition, 2 Pet.
iii. 13; and a new song. Rev. xiv. 3 : yea, new heavens
and a new earth. And surely it is very fit that Chris-
tians should have new hearts, which God promiseth in
the new covenant, Ezek. xxxvi. 26, "A new heart will
I give you, and a new spirit will I put within you."
New qualifications prepare persons* for new dispensa-
tions ; therefore God joins the new heavens, and " new
* Cant. viii. 8. Rom. ix. 1—3. x. 1. Jude, 22.
t Gen. xviii. 32. Psalm i. 3. xcii. 14,
56 A NEW CREATURE.
earth with the new seed," Isa. Ixvi. 22, else there
would be a great inconsistency.
11. The new creature prepares persons for death
and heaven ; " To these to live is Christ, and to die
gain ; living and dying, these are the Lord's ;" it is
this that renders ^^ersons " meet for the heavenly in-
heritance."* None can see God, but those that are
pure in heart ; these, and only these, are " wrought for
this self-same thing." Heaven is not like Noah's ark,
that had clean and unclean creatures brought into it ;
" Without holiness no man shall see the Lord." j
Frogs came into Pharoah's court; but no unclean thing
can enter heaven. A sensual palate could not taste
the sweetness of that wine which is in our Father's
kingdom, for it is new wine, and renewed souls only
are capable of taking pleasure in it. Happy is the
man that hath got Christ in the arms of his faith, and
in his heart by this new nature, he may lift up his
head, and say with Simeon, " Now, Lord, lettest thou
thy servant depart in peace, according to thy word, for
mine eyes have seen thy salvation.":}: And is not this
important to souls ?
12. This new creature is heaven begun ; it is a con-
siderable part of heaven ; holiness is happiness ; it
is the seed and embryo of the heavenly state. Grace
and glory form a blessed connexion, Psal. Ixxxiv. 11 ;
they differ only in degree, not in kind ; grace is glory
begun, glory is grace consummated ; grace is the bud,
glory is the flower. This new creature is the key of
paradise, the inlet into glory ; yea, it is salvation al-
ready, 2 Tim. i. 9, " Who hath saved and called us."
Tills blessed work of the new creature is a " quicken-
* Phil, i. 21. Rom. xiv. 8. Col. i. 12.
t IMatt. V. 8. 2 Cor. v. .'>. Heb. xii. 14.
:;: Rev. xxi. 9. Matt. xxvi. 29. Luke ii-. 29 30.
INFORMATION FURNISHED. 57
ing of us together with Christ, and raiseth us up to-
gether, and makes us sit together in heavenly places
in Christ Jesus ;" and thus we are saved in our repre-
sentative, Eph. ii. 5 — 7. This divine principle is hea-
ven begun, not only as a pledge, but part of it. The
scriptures often tell us, that God's children have eternal
life, John xvii. 2. And this is, in irretio, in price, for
it is a purchased possession, Eph. i. 14. — In j)romisso,
in promise, for God hath promised eternal life to all
that obey him. — In semine, in the seed, the water
within the believer, is a well springing up to eternal
life, John iv. 14. — In p'igno7'e, in pledge, this is called
sometimes the "seal of the Holy Spirit;" sometimes the
earnest, which is part of the thing to be enjoyed; some-
times the witness of the Spirit, who never bears his testi-
mony to a lie ; " He that believeth in the Son of God,
hath the witness in himself; for the Holy Spirit bear-
€th witness with our spirits."* And in these respects
the new creature is important in such a manner, as no
external gospel privileges, or worldly enjoyments are
to the children of men.
CHAP. V.
SOME INFERENCES DRAWN FROM THE PREMISES.
IV. For the practical improvement of this important
truth, I shall keep close to the method which the Holy
Ghost prescribes for the discussion of ail truths ; 2
Tim. iii. 16, "All scripture is given by inspiration of
God, and is profitable for doctrine, for reproof, for cor-
* Heb. V. 9, Eph. i. 13, 14. 1 John v. 10. Rom. viii. l(j.
58 A NEW CREATURE.
rection, for i?istrucfiofi in righteousness. These are
the uses I shall make of this subject :
First, For doctrine, or information of the judgment,
that our minds may be acquainted with points proper
to be known.
Now there may be an inquiry into seven things re-
lative to the new creature, which I shall reduce to
question and answer.
1. Q«. Is the framiiig of this new creature in the
soul miraculous ? The reason of this question is, be-
cause we have compared it to, and even shewed its
precedency above the first creation, which was a mir-
acle, therefore it should seem that this also must be so.
Ansiv. (1.) Some things are miracles, yet not a
creation ; as Stephen seeing Jesus at God's right hand.
Acts vii. 55 ; or barren Sarah's conceiving, Gen. xxi.
2 ; or the sun's going back, or standing still, Isa.
xxxviii. 8 : for then nature only proceeds beyond its
ordinary course.
(2.) Some things are both a miracle and a creation,
as the virgin Mary's conceiving, and bearing a Son,
yet remaining a virgin, Luke i. 35. The production
of manna was both a miracle and a creation, Exod.
xvi. 15.
{?>.) Some things only seem miraculous to ignorant
people, as an eclipse of the sun, but mathematicians
know the cause.
(4.) Some things are a creation, yet not a miracle,
as the conversion of a soul, the subject is a rational
soul, and so capable of a principle of grace, and had
once God's image ; but it was lost, and is recovered by
a spiritual creation, of that which man had lost by his
fall and folly.
2. Q^n. Is there any inclination in man towards
this new creation ? Or, is there any spark of good
INFORMATION FUllNISHED. 59
left in man upon his fall, that being improved by his
natural faculties and diligence, may grow up to a new
creature ? For it may seem there is in man a natural
conscience, prompting him to good, excusing him in
doing it, drawing him from evil, and accusing him on
committing it. See Rom. ii. 14, 15.
Ansiv. (1.) Those common notices or anticipations
of good, are not in the will, but in the mind ; not
in the affections, but conscience. * It was not en-
graven on their will to choose it, but the power of
some truths flashed in their eyes, that they could not
but know them, and have some general liking for
them ; so that they could not but know that adultery
and stealing are bad, and the contrary, good.
(2.) But whether these were left in man's heart
after the fall, as relics of God's image, or introduced
by God's providence afterwards for the good of man-
kind, and to maintain peace and intercourse in so-
cieties, is much disputed ; Mr. Capel, on Temptation,
thinks the latter. However,
(3.) All our Protestant writers affirm, with the
scriptures, that man's nature is universally depraved,
against the Socinians, who hold that the nature of man
is not corrupted ; but say, whatsoever spot or vice is
in man, proceeds from frequent acts of sin, and custom
in sinning, without the internal corruption of his
nature. But the scriptures tell us of man's total de-
generacy. " In me," saith Paul, that is, " in my flesh,
dwells no good thing." Our " mind and conscience is
defiled." " There is none righteous, no, not one," of
all the race of mankind. f And therefore they need "a
sanctification throughout, in soul, spirit, and body.":]:
* Koivai evvoiai, or Trp6\r}\pEiQ. Nee vero coi'dis nomen pro
sede afFectiium, sed tantum pro intellectu capitur — Calv. in loc
t Tit. i. 15. Rom. iii. 9, 10. t 1 Thess. v. 23.
60 A NEW CREATURE.
(4.) There is an utter inability in man to renew
himself ; for we are " all without strength, cannot
think a good thought;" yea, are dead in trespasses
and sins ; * and merely passive in the first infusion of
spiritual life ; a subject capable of divine operations ;
but " in the power of darkness, led captive by Satan at
his pleasure." The " carnal mind is enmity to God ;
and " God works both to will, and to do, of his good
pleasm'e."!
3. Qii. ^Vhy then do God and man call upon us
to turn ourselves, yea, to make for ourselves " a new
heart and a new spirit," Ezek. xviii. 31, if this be not
in our power ? Doth he not mock us, when he calls
us to do that which he knows it is impossible for us
to do?
Answ. No; for, (1.) It was once in our power to
do good by his donation, and if we have lost it by our
own folly, and cannot do what he requires, we must
hereby know, that God hath not lost his authority to
command, because we have lost our ability to obey :
he will let us know his sovereignty. But
(2.) God knows man is a proud creature, and thinks
he can do what he cannot. And now God commands,
to convince him of his insufficiency, that he may look
up to him for help. Yet,
(3.) Though man has lost the rectitude of his facul-
ties, he hath not lost his faculties ; he hath a rational
soul, if he have not spiritual grace. Though carnal
persons be morally dead, yet they are naturally alive.
Men have a self-reflecting conscience, which they may,
and must use; " It is the candle of the Lord, searching
all the inward parts of the belly," Prov. xx. 27.
* Rom. V. 6. 2 Cor. iii. 5. Ejih. ii. 1.
t Siibjectum Dei actionem suscipiens. Col. i. 13. 2 Tim. ii. 26.
Rom. viii. 7-
INFORMATION FURNISHED. 61
(4.) It was the saying of Augustine, twelve hundred
years ago, " He that made thee without thyself, will
not save thee without thyself." If thou be not an
efficient in thy own conversion, thou mayest and must
be an instrument in thy salvation : thou art bound to
work out thy own salvation, Phil. ii. 12.
4. Qu. What is a man better for his endeavours,
unless God give him the grace of this new creature ?
All that he can do, will be to no purpose, nothing can
be pleasing to God, or available to himself in his na-
tural state. " For without faith it is impossible to
please God," Heb. xi. 6.
Answ. (1.) Though carnal men cannot do what God
requires in a due manner, yet God hath some respect
to such as for the matter do something of their duty.
God took notice of Ahab's humiliation, and " promised
not to bring the evil in his days," 1 Kings xxi. 27, 29.
Jehoahaz was none of the best kings, " Yet, when he
besought the Lord, he hearkened to him," 2 Kings xiii.
4. And upon Rehoboam's humiliation, the Lord con-
siderably remitted his punishment, 2 Chron. xii. 6, 7.
And is not a relaxation or removal of outward punish-
ment of some worth with you? Yea, though the
young gentleman's obedience was but poor stuif, and
he in his natural state, yet Jesus beholding him, loved
him ; see Mark x. 20, 21. Is this nothing?
(2.) However, such as frame not their hearts and
doings to turn to God, and through sloth or wilfulness,
neglect God's appointed means of becoming new crea-
tures, do evidently declare themselves to be causes of
their own damnation ; — render themselves daily worse
and worse, and grow more unable to repent, 2 Tim.
iii. 13 ; — provoke God to give them up to their own
hearts' lusts, Psal. Ixxxi. 11, 12; — make themselves
manifold more the children of wrath, Matt, xxiii. 15 ;
62 A NEAV CREATURE.
— and are more inexcusable, and sink themselves
deeper in hell. And is this any way desirable ?
(3.) But though such poor souls cannot with all
their endeavom's make themselves new creatures, yet
we may say of such, as our Lord said of the scribe,
Mark xii. 33, 34, when "he saw that he answered
discreetly, Thou art not far from the kingdom of God."
You are in a hopeful way to heaven, while you are
endeavouring in the use of God's appointed means.
(4.) And who can tell what these labours will pro-
duce? It is true, thou canst not deserve grace to
challenge it as debt for the work done ; nor can I say
that grace is due to thee by any promise ; for all the
" promises of God are made in Christ," 2 Cor. i. 20.
But I have something yet to say for thy encourage-
ment : for, in the first place, thou hast to deal with a
God of infinite goodness, who hath " sworn he delights
not in the death of a sinner," Exod. xxxiv. 6. Ezek.
xxxiii. 11. And who knows what he may do for
thee ? — then God hath yet spared thy life, and is send-
ing terms of reconciliation to thee a vile sinner, 2 Cor.
v. 20 ; he stands knocking at thy door, while thou
knockest at his. A general pardon is proclaimed,
Mark xvi. 15 ; thou hast no cause to despair. — Didst
thou ever meet with any that came sad, and dis-
appointed from his door ? Did he ever say to any,
" Seek ye me in vain ?" nay, doth he not say, " Those
that come unto me, I will in no wise cast off?" — And
doth he not say, " Those that seek me early, shall find
me ? Doth not the gospel promise what the law com-
mands ? God doth graciously undertake to do what
he requires us to do ; he bids you " make you a new
heart ;" and the same God saith, " I will put a new
spirit within them."* O put him to it, and try
* Isa. xlv. 19. John vi. 37- Prov. viii. I7. Ezek. xi. 19.
IXFOr.MATlOX FURNISHED. 6'3
him what he will do. The means I shall suggest here-
after.
5. Qu. Is not the new creature produced in the
ordinance of baptism, which is called the washing or
laver of regeneration ? Tit. iii. 5 ; then we need no
more.
Ansiv. (1.) Baptism, as circumcision of old, is " a
seal of the righteousness of faith :" and supports faith
either in the parent, or in . the child, or party bap-
tized, for the "promise is to you and to your children."
The apostles baptized believers. Now the effect is not
before the cause : if they were regenerated before,
baptism could not be the cause of regeneration.
(2.) Yet some have been baptized upon the profes-
sion of their faith, that never were regenerated, as
" Simon Magus, who was still in the gall of bitter-
ness."* So it was but a sign, no proper cause, which
would have had its certain effect.
(3.) If baptism were the cause of regeneration, then
no unbaptized children could be regenerate, and so
could not be saved, if dying in infancy; but David,
by virtue of the covenant, believed his child's salva-
tion, 2 Sam. xii. 23, though not circumcised.
(4.) It is a groundless popish doctrine, to think that
sacraments confer grace, f merely because used, or that
they stamp an indelible character on the party bap-
tized ; it is but an external act, and cannot reach the
heart or conscience, any more than old testament rites
could do, Heb. x. 1 — 4. Nor is it in the power of the
holiest minister on earth, or angel in heaven, it is
God's prerogative, and he is a free agent, 1 Pet. i. 23,
to work or suspend his grace according to his pleasure.
But you may say, doth not baptism now save ?
My reply is, yes; when there is the answer of a good
Rom. iv. 11. Acts ii. 39. Acts viii. 13, 23.
t Ex opere operato.
64 A NEW CREATURE.
conscience, and then it is by the resurrection of Jesus
Christ, 1 Pet, iii. 21. Rom. x. 9- The gospel preaching is
" the power of God to salvation ;" yet all are not saved
by it; "faith comes by hearing," Rom. x. 17. Yet
all that hear, do not believe ; " for who hath believed
our report ? " Ordinances are but channels, not
springs of grace ; the blessing upon them depends
entirely on sovereign grace. How many thousands have
gone to hell with baptismal water on their faces ! Ish-
mael, Esau, and all the house of Israel, in Jeremiah's
days, were uncircumcised in heart, chap. ix. 26. Rest
not satisfied with this, but see you " be baptized with
the Holy Ghost, and with fire," Matt. iii. 11.
6. Qu. Wherein doth this new creatiu'e excel shining
morality, or the splendid, common graces of hypocrites?
Answ. (1.) In the root or principle, produced by a
saving change from nature to grace : carnal men,
though they have never so fair a flower, yet want the
" root of the matter," Job xix. 28. This unsoundness
of heart is the hair in the moralist's pen that blurs all
his fair writing ; as it was said of a person, of such and
such virtues, yet he is a leper, (as was said of Naaman
the Syrian,) still graceless, unprincipled.
(2.) In its universality : " Zacharias and Elizabeth
walked in all the commandments of the Lord," Luke
i. 6. But of the moralist and the hypocrite it may be
said, " The legs of the lame are not equal :" they are
addicted to halting and halving : they are always par-
tial, seem excellent in one grace, but defective in an-
other; yea, totally want what is essentially necessary to
constitute a saint. The moralist is defective in com-
pliance with the first table of the law, the hypocrite
with the second ; but the new creature lies sc|uare to
all commands and duties, at all times, Psalm cvi. 3.
(3.) The new creature acts for a right end, — God's
glory and communion with him ; but the moralist or
INFORMATION FURNISHED. 65
hypocrite always, and in every action, secretly casts his
eye upon himself, his own profit, pleasure, or honour,
as Jehu and the Pharisees.
(4.) The new creature always regards Jesus Christ,
both for assistance and acceptance ; the moralist and
hypocrite stand upon their own legs, and think their
penny, current money with God ; but the gracious soul
denies himself in all ; his " works are wrought in
God :" " He is accepted in the Beloved :" " In the
Lord shall all the seed of Israel be justified, and shall
glory." *
7. Qti. Wherein lies the difference betwixt this new
creature, which consists in sanctification, and the state
of justification ? The reason of this query is, because
Papists and some others confound them.
Answ. (1.) The new creature in sanctification, is an
inherent production within us. " A new spirit will I
put within you ;" and " the kingdom of God is within
you." And though at first it be immediately caused
by the Spirit, yet the Christian is an agent in pro-
moting his sanctification ; he may and must cleanse
himself, f But now justification is in consequence
of a work done without us, by the Lord Christ,
by his satisfaction of divine justice on the cross,
and by his intercession at God's right hand, we have
" redemption through his blood, the forgiveness of
sins." The red lines of Christ's blood, blot out the
black lines of our sins from God's debt-book : he
'• washeth us from our sins in his own blood :" " He
was delivered for our offences, and raised again for our
justification." \ No other person or thing is interpos-
ed ; not faith itself, as a work, hath any causality in
* John Hi. 21. Eph. i. 6. Isa. xlv. 25.
t Ezek. xxxvi. 26. Luke xvii. 21. 2 Cor vii. 1 1 John iii. 3.
X Ephes. i. 7. 1 John i. 7. Rev. i. .5. Rom. iv. 25.
66 A NEW CREATURE,
this work; it is only God's free act of grace for Christ^s
sake, to forgive sins.
(2.) The new creature in sanctification, is not pro-
duced in the same measure or degree in all the saints
of God ; some that are sincere, come far short of
others ; there are " some babes, others strong men."
It is said of some kings of Israel, " there was none like
them :" " Hananiah feared God above many :" there
was none like Job in the earth. So there were diffe-
rent products of the seed, yet all in good ground. *
Some Christians abound in faith, love, humility, pati-
ence, knowledge, mortification, — others are defective.
But justification is alike to all, " and upon all that be-
lieve, for there is no difference." The meanest, weak-
est believer hath as large a portion as the strongest.
The apostle John saith, " I write unto you little chil-
dren, because your sins are forgiven you for his name's
sake." They are as much justified as fathers and
young men : Mary IMagdalene and the penitent thief
were as much justified as Peter : the reason is, be-
cause they are all " partakers of like precious faith." f
The least measiu'e whereof attains its end of receiving
Christ, as well as the greater ; for it is Christ received
by faith, that justifies : a weak hand may receive a
gift as well as a stronger, though not so steadily ; but
it is the gift that enricheth, not the strength of the
hand.
(3.) The new creature comes on by degrees, it is
not complete at the first instant ; it is first an embr3^o,
Christ formed in the heart, and then " increaseth with
the increase of God, till it come to a perfect man, to
the measure of the stature of the fulness of Christ."
The apostle thanks God for the. Thessalonians, that
* Heb. V. 13, 14. Neh. vii. 2. Job i. 8. Matt. xiii. 23.
t Rom. iii. 22. 1 John ii. 12. 2 Pet. i. 1.
INFOUMATION FURNISHED. 67
their " faith did grow exceedingly, and charity."* It is
like the sun that " shineth more and more to the per-
fect day ;" a good man grows stronger and stronger.
But now justification is complete at first, every whit
as much at first, when ingrafted into Christ, as
afterwards ; all that " believe, are justified from all
things; no charge can be brought against them."-|-
God " forgiveth all trespasses, blotting out the hand-
writing ;" he thoroughly " washeth away his chil-
dren's blood ;" there is not a spot to be seen on them,
no indictment can be drawn up against them."| But
you may ask,
Why then are Christ's disciples bound to pray daily
for pardon? Matt. vi. 12.
I answer. Because we are daily committing new sins,
in " many things we offend all ;" we miss it in every
thing; oh, how "many are our secret faults ;"|j — and be-
cause God would have us daily lie under the sense of
our former guilt, the desert of sin, and the worth of
pardoning grace. David was assured of pardon by
Nathan ; yet afterwards prays for it. The prodigal
son confessed his fault, after his father had fallen on
his neck.^ Pardoning grace may be clouded in the
sense and assurance of it, and in this respect the righ-
teousness "of God is revealed from faith to faith,"
Rom. i. 17 ; from a less to a stronger faith. — And be-
sides, we may distinguish betwixt a justified state, and
applications of pardon to the soul, " there is forgive-
ness with God," which must be daily sued out by faith
and prayer, Psal. cxxx. 4.
* Col. ii. 19. Eph. iv. 13. 2 Thess. i. 3.
+ Prov. iv. 18. Job xvii. 9. Acts xiii. 39. Rom. viii. 1.
+ Col. ii. 13. Ezek. xvi. 9. Rom, viii. 33.
II James iii. 2. Psal. xix. 12.
§ 2 Sam. xii. 13.. Psal. Ii. 2. Luke xv. 20, 21.
VOL. V. F
6s A Nr.vr creatit.e.
(4.) Another difference between this new creature
and justification, is that the grace of the new creation
is never perfect in this life ; the holiest saints have
some spots and defects : who can say, " I have made
my heart clean ; I am pure from my sin ?" " There is
not a just man on earth, that doth good, and sinneth
not." John Baptist needs a new baptism ; all the dis-
ciples need their first washing; a Paul complains of a
body of death ; * it is in heaven only that the "spirits of
just men are made perfect." But justification is per-
fect ; there is no spot in the justified ; " Fair as the
moon," as to sanctification ; " clear as the sun," in res-
pect of justification ; white as snow. God deals with
them, as if they had never offended, " casting their sins
behind his back, into the depths of the sea, he remem-
bers them no more."f But it may be objected.
Doth not God punish his people for sin ?
I reply, What in this objection are called punish-
ments, are not properly acts of vindictive justice, but
fatherly chastisements, coming from God, not as a judge
to punish a malefactor, but as an indulgent father to
correct his wandering and wayward child. It is true,
afflictions are materially a curse, but they are formally
a blessing. With reference to this pardoning grace, it
is worth noting what Dr. Ames observes, ^ that there
is fourfold pardon : — In God's decree and purpose, Gal.
iii. 8. — In Christ's undertaking, our sins being laid on
him, Isa. liii. 6. — ^^irtually on the Christian's first re-
lation to God, Rom. viii. 1. — Expressl)'^ applied on the
believer's repentance, exercising faith, and having a
sense of pardon, Rom. v. 1 ; and I may add there is a
day for publicly proclaiming this pardon before the
* Prov.xx. 9. Eccl. vii. 20. Matt. iii. 14. John xiii. 8. Rom. vii. 24.
t Heb. xii. 23. Cant. vi. 10. Psal. li. 7. Isa. xxxviii. 1/. Mic
vii. 19. Jer. xxxi. 34. t Araesii IMedul. page 139.
REPKOOF SEASONABLE. 69
whole world, Acts iii. 19, "Repent ye therefore, and
be converted, that your sins may be blotted out, when
tlie times of refreshing shall come from the presence of
the Lord.
CHAP. VI.
A REVIEW OF THE CIRCUMSTANCES OF MANY IN
CONNECTION WITH THE THINGS WHICH HAVE
BEEN STATED SHOWN TO INIAKE REPROOF SEA-
SONABLE.
If a new creation be available, and important, and
even of such absolute necessity to the souls of men,
then what shall we say of non-pretenders to it, and of
mere pretenders to it ?
1. There are some in the world, that plainly say in
words or deeds, that they are as they have been, and
so will continue ; they trouble not themselves about
these new things, but say, I am semper idem^ still the
same : I thank God, I am no tiu*n-coat, nor will I
meddle with them that are given to change, I love the
old way.
To this I answer. Take that text with you, Jer. vi.
16, " Stand ye in the ways, and see, and ask for the
old paths, where is the good way, and walk there-
in." Mark it, not simply the old way, except it be
good ; for there are many old ways that are not good :
Cain's way is old enough, so is Balaam's and Korah's,
yet there is a woe unto them that walk in those ways,
Jude, 11. The woman of Samaria boasted, that their
father Jacob gave them the well, and that her ancestors
2 f
70 A NEW CllEATCRE,
did worship in that mountain, John iv. 12, 20, 24: but
our Lord teacheth her other doctrines. It was no
good plea of the Jews, that they did as their fathers
had done, " in burning incense to the queen of heaven,"
though they pleaded great success ; then, say they,
" We had of plenty of victuals, and saw no evil," Jer.
xliv. 17, 18, which may be compared with God's
answer to them, ver. 21, 22. But let me say to
you,
(1.) That this plea is an aggravation of the fault.
If it be not a good way, every step you take in it, is a
new error, and brings new guilt : " the way of the
wicked seduceth him."* Have you examined, whether
this be God's way or not ? If you be wrong, the fur-
ther you go, the further you are from God.
(2.) This continuance in old customs without in-
quiry will harden your hearts, and make you more in-
capable, yea, more unwilling to return. " Can the
Ethiopian change his skin, and the leopard his spots,
then may ye also learn to do good, that are accustomed
to do evil," Jer. xiii. 23. Custom in sin takes away
conscience of sin ; the more men travel, the more
brawny are their feet.
(3.) But what think you, Adam went wrong, and do
you delight to follow him ? or rather should not the
old man be crucified ? Rom. vi. 6. You have no reason
for being proud of the old man, " which is corrupt ac-
cording to deceitful lusts, but rather put on this new
man, which after God is created in righteousness, and
true holiness," Eph. iv. 22, 24. See a parallel betwixt
the first Adam and second, 1 Cor. xv. 45 — 49 ; and
then make your choice.
(4.) You will never walk in hea^-en's road, without
a change ; deceive not yourselves, you must be turned
* Vetustas erroris seductio errantis.
REPROOF SEASONABLE. Yl
from your vain conversation, received by tradition
from your fathers, 1 Pet. i. 18. You will never walk
in this new and living way, without a new heart ;
you cannot serve God, but " it must be in newness
of spirit, not in the oldness of the letter," Rom. vii. 6.
You are undone, if you die as you are born ; you need
not change your religion, for you profess the true reli-
gion, only you must see that you be true to that reli-
gion by a change of heart and life ; " Except you be
born again, you cannot see the kingdom of God," John
iii. 3 ; better never have been born, than not be new-
born : but more of this anon. Tremble to think of
appearing before God naked, or in your old rotten gar-
ments. The Gibeonites might cheat Israel with their
old bottles, clouts, and shoes, Josh. ix. 4 ; but you can-
not cozen God so ; an old frame is not fit for a new
state; or old hearts for new heavens ; " if you live after
the flesh, you shall die," that is, perish for ever, Rom.
viii. 13 ; but if you through the Spirit, mortify the
deeds of the body, you shall live," that is, be saved.
There are many more that are far from being new
creatures, that have a black brand of impiety printed
on their foreheads, and disclaim any pretence to this
new creation.
[i.] Such as have imbibed atheistical principles, and
say with their tongues or in their hearts, " there is no
God," Psal. xiv. 1 ; at least deists, that deny God's
providence, and divine revelation.
[ii.] Profane scoffers at true christian piety and the
power of godliness, 2 Pet. iii. 3; ridiculing puritans, and
loading strictness in religion, with names of obloquy,
scorn, and derision.
[iii.] Those who are profoundly ignorant of gospel
mysteries, 1 Cor. xv. 34, and the essentials of religion,
72 A NEM' CREATURE.
the knowledge whereof is of the highest importance
and necessity, and yet do scorn to learn.
[iv.] Voluptuous epicures, drunkards, adulterers,
and such as wallow in all sensuality and immorality,
without control or remorse, and glory in their shame,
Phil. iii. 19.
[v.] Proud, contentious, revengeful, hateful, hating
all about them, Tit. iii. 3 ; that evidently manifest the
fruits, or works of the flesh, Gal. v. 19, 20, in bitter
revilings, suits at law, and variance about trifles.
[vi.] Covetous, griping earth-worms, that make
gain their godliness, gold their god, Col. iii. 5 ; these
are idolaters, that are hard-hearted to the poor, but
please themselves with worldly enjoyments, Luke xii. 19.
[vii.] Swearers, profane takers of the name of God
in vain, foolish talkers, jesters, liars, Eph. v. 4, 5, who
think that their tongues are their own, and that they
may say what they list.
[viii.] Neglecters of God's worship, public, private,
and secret, who never call on God except with horrid
imprecations, yea, who even think it is in vain to serve
God, Mai. iii. 14, and hate such as do.
Such flagitious offenders there are in the world, yea,
in England, that make a scoff at the name of the Spirit
and gi'ace of Christ, and will own no regeneration, but
what they imagine they receive in baptism, which yet
they grossly contradict, as if they would scorn, and
run counter to bible-religion and morality itself ; these
profligates I remit to the righteous judgment of the
great God, because I have little hopes they will read
such a plain Treatise as this, or liear any powerful
preacher ; and so are out of the road of ordinary means
of grace, or hopes of good.
2. But those I have at present to deal with, are pre-
REPROOF SEASONABLE. 73
tenders, and but mere pretenders to this new creation,
who have something- like it, which will not prove the
new creature, but a dead carcase, a lifeless image of it ;
many of our constant, diligent attenders on all ordi-
nances, are apt to say, " I thank God, I hope I am a
new creature." To which I answer, it is well if it
prove so; but the apostle saith, '-Not he that com-
mendeth himself is approved, but whom the Lord com-
mendeth," 2 Cor. x. 18. And Solomon saith, " There
is a way which seemeth right unto a man, but the end
thereof are the ways of death," Prov. xiv. 12. But
persons had need to beware taking counters for gold,
pebbles for pearls : there is much counterfeit ware
passeth for cm-rent coin now a-days. May not an
angel be put up for a sign when the devil is within ?
Are not many professors like the Pharisees, painted
sepulchres, " that appear fair, but v/ithin are full of
rottenness, and dead men's bones," Matt, xxiii. 27, 28.
Like a golden saddle stuffed with straw ; or apothe-
caries' boxes, with specious titles, but empty of useful
drugs ; so it is said, a specious title, but nothing with-
in of what is promised.* Alas, how many professors
have we known acting the part of kings on the stage,
who were beggars in rags, when divested of their gilded
robes of a splendid profession ? How many have the
complexion, but not the constitution of saints? one
calls them deaf nuts, another, apples of Sodom, a third,
cockles and darnel, that make a fairer show than good
wheat, but must be cast out. There were some of old,
that desired to " make a fair show in the flesh," Gal.
vi. 12 ; but are like vapouring tradesmen, that make a
great show to gain credit, but if searched into, possibly
not worth a groat, when their debts are paid; such there
always have been, and it is well if the world be mended.
* Aliud in titulo, aliud in pyxide.
74 A NEW CREATURE.
I shall briefly propound and answer the pleas, that
many make for their pretence.
1 Plea. I have heard that the new creatui'e consists
in knowledge, and I thank God that he hath given
me a large share of that.
Answ. We know that we all have knowledge ; what
kind of knowledge is yours ? devils have more know-
ledge than you, yet are not, nor ever will be new crea-
tures ; a toad it is said, hath a pearl in its head, but
poison in its body ; thousands go knowingly to hell,
and the more knowledge without grace, the more tor-
ment. *
2 Plea. But I believe the revelation of God, and
give credit to the gospel, I am no heretic, I can say the
creed, and am orthodox.
Answ. That is well so far ; but read Rom. ii. 17 —
25. "What canst thou say of thyself more than this
professing Jew, that "rested in the law, made his
boast of God, and approved of things more excellent,"
who yet was condemned as a perfidious, self-contra-
dicting, God-dishonouring wretch ; but thou believest,
so doth " the devil believe, and tremble," James ii. 19.
Thou mayest have an orthodox head, and heterodox
feet.
3 Plea. I am come of religious parents, who im-
proved and pleaded the covenant for me, and trained
me up in the fear of God.
Answ. John the Baptist anticipates this plea, Matt.
iii. 9, " Think not to say in your hearts, We have
Abraham to our father," Matt. viii. 12, " The children
of the kingdom may be sent to outer darkness." Alas,
parental privileges, without parent's principles, signify
nothing. Let our Lord Christ, who will be judge,
answer this vain plea, John viii. 33 — 44. This may
* 1 Cor. viii. 1. Tit. i. 16. Luke xii. 47-
REPROOF SEASONABLE. 75
aggravate your sin, but never save your souls without
personal piety.
4 Plea. I have made a credible profession of my
faith, am baptized, and have been admitted to the
Lord's supper, to unite with God's people.
Answ. So did Simon Magus believe, he professed
his faith, and was baptized. Acts viii. 13, 20 — 23. He
deceived the purest church on earth, for he proved a
base hypocrite ; so did Judas, so did he that wanted
the wedding garment. Matt. xxii. 12. And how easy
it is to spread a mist before the eyes of fallible men,
daily experience testifies. See an instance of some that
partook of extraordinary privileges and ordinances, but
yet rejected, 1 Cor. x. 5.
5 Plea. I am not only admitted, but continue along
with them, and keep up intercourse with them in public
and private exercises of religion.
Answ. So did the foolish virgins accompany the
wise, till the last hour, with shining lamps, and when
the bridegroom came, they all trimmed their lamps,
but at last it was fo.und that they had no oil in their
vessels, and so were shut out, see Matt. xxv. 1 — 12.
And do you not read of some that pertinaciously main-
tain their plea to the very last, even when the door is
shut ? they begin to say, "We have eaten and drunk in
thy presence," Luke xiii. 25 — 27.
6 Plea. But I have had great convictions of con-
science for the evil of sin, and strong apprehensions
of the justice of God ; these surely were signs of a
change.
Answ. Cain had these legal terrors, yet was an ob-
stinate transgressor ; so had Saul, so Judas ; yea,
Felix trembled upon Paul's preaching, Acts xxiv. 25.
And all these were but as prcBJudicium judicii, pre-
libations of horrible vengeance in the other world.
Some sinners have a " fearful looking for of judgment,
76 A NEW CREATURE.
and fiery indignation," Heb. x. 27. Oh! look to your
coming out of your horrors of conscience; see you
close with Christ.
7 Plea. Yes, I have had strong persuasions in my
breast to close with Christ, and do take him by faith
to be my Saviour.
Answ. An almost persuasion is one thing, and a
thorough resolution is another. Acts xxvi. 27, 28.
Some barter for, but buy not this pearl of price ; some
are content with a Christ to pardon and save them,
but like him not as a king to rule them, and subdue
their lusts. Look to it, there are more sorts of faith
than saving ; the apostle supposeth a man to have all
faith, 1 Cor. xiii. 2 ; yet not that which worketh by
love ; feigned faith is one thing, unfeigned is another,
1 Tim. i. 5.
8 Plea. But I confess all my sins, from the bottom
of my heart, repent of them, and am heartily sorry I
have done amiss.
Answ. So have many hypocrites and reprobates ;
so did Pharaoh, " I have sinned this time, the Lord
is righteous, and I and my people are wicked."*
Twice did Saul confess his folly; yea, lift up his voice
and wept, and ingenuously said, " I have sinned." So
did Ahab humble himself. And you find Judas re-
penting himself ; yea, restoring, and saying, " I have
sinned in betraying innocent blood." Oh see that
yours be not a worldly sorrow ! +
9 Plea. But I make strong resolutions of better
and new obedience, and do actually reform : is not
this evidence of a new creature ?
Answ. No, the new creature always produceth re-
formation, but reformation may be without the new
creatui'e. *' Herod feared John the Baptist, and when
* Exod. ix. 27. 1 Sam. xxiv. 16, 17- xxvi. 21.
t 1 Kings xxi. 27- Matt, xxvii. 3, 4. 2 Cor. vii. 10.
REPROOF SEASONABLE. 77
he heard him, he did many things, and heard him
gladly." Partial reformation is no sound evidence of
regeneration : the unclean spirit of scandalous sinning
may go out of the devil's slave for a season. Men may
escape gross pollutions, yet be entangled in the devil's
fetters. *
10 Plea. I do not only reform, but also conform
to the vrill of God in keeping all his commands ; this
surely discovers grace.
Answ. Yes, if done from a right principle, accord-
ing to rule, for a right end, with faith in Jesus Christ :
but deceive not yourselves, outward compliance doth
not always prove the existence of a new creature ;
the young gentleman. Matt. xix. 20, said concerning
the commandments, " All these things have I kept
from my youth up, what lack I yet ? " Alas, poor
man, he lacked the main thing : Paul, before conver-
sion, saith of himself, " touching the righteousness of
the law, blameless, Phil. iii. 6.
11 Plea. Besides, I do not only reform and con-
form, but perform many important duties ; I read,
pray, fast, and am serious in God's worship.
Answ. It is well so far ; all do not so : but remem-
ber those hypocrites, " That sought God daily, and de-
lighted to know his ways" — " yea, the Pharisees made
long prayers ;" they even " fasted, and that twice a
week."f They were famous for religious exercises,
yet gross hypocrites.
12 Plea. Those were only for things external in
religion, but I am for internal also, that God may have
my heart.
Answ. Very well ; but it is one thing to be sound
in doctrines, another to be sincere in what is practical
* Mark vi. 20. Matt. xii. 43— 4d. 2 Pet. ii. 20—23.
t Isa, Iviii. 2. Matt, xxiii. 14. Luke xviii. 11, 12.
78 A NEW CREATURE.
and experimental : it is one thing to say it, another
thing to feel it, and do it. The scribe, Mark xii. 32,
33, subscribed to the truth of the great doctrine of
" loving the Lord with all the heart, understanding,
soul, and strength, and repeats it," yet was not of,
but only, " not far from the kingdom of God," ver. 34.
Yea, you may take delight in approaching to God, yet
be deficient, Isa. Iviii. 2.
13 Plea. But I am upright in what I do; I know
nothing of myself but integrity : conscience doth not
accuse me of being a hypocrite.
Answ. It may be so, conscience may be asleep, and
saith nothing, or nothing to the purpose, being blinded
with ignorance, or besotted with self-conceit and want
of self-examination. But know, there may be a moral
integrity in particular acts, when there is not a gospel-
integrity in point of state, as in heathen Abimelech.
See God's attestation to it. Gen. xx. 5, 6.
14 Plea. I have a love to God, and Jesus Christ,
and follow him out of a dear and tender regard for him.
Answ. It is well if so ; but is it not self-love that
engageth you to follow him? as those, John vi. 26,
" Ye seek me, not because ye saw the miracles, but
because ye did eat of the loaves, and were filled."
Augustine complained 1200 years ago, Jesus is scarcely
loved for Jesus' sake.* He pays well for his enter-
tainment in the world's coin. Let Christ and carnal
interest part, and then you will see which is the mas-
ter you will follow ; then a discovery will be made.
15 Plea. Well, but I have suffered much for Christ,
his cause, and a good conscience, a trial hath been
made of my integrity.
Answ. You have not yet resisted unto blood, striv-
ing against sin, Heb. xii. 4. Yea, the apostle seems
* Vix diligitur Jesus propter Jesutn.
IIEPROOF SEASONABLE. 79
to suppose a man may give his body to be burnt, and
yet not have charity, 1 Cor. xiii. 3. And it may be as
possil)le, some may suffer in a vicious humour for a
good cause, as others pertinaciously in a bad cause ;
the thorny-ground hearers passed the brunt of perse-
cution, but were not right. Matt. xiii. 20, 22. And
the apostle Paul supposes the Galatians to " have suf-
fered many things in vain," Gal. iii. 4. Many things
make up a Christian sufferer. Men may bear the cross,
and not follow Christ.
16 PlecL But I give liberally to the poor of my
substance, and am much in the exercise of charity to
persons in necessity.
Answ. The apostle supposeth still, that a man may
bestow all his goods to feed the poor, and yet not have
charity, 1 Cor. xiii. 3. You will say, this is a strange
paradox ; what is charity, but a free distribution ? but
the apostle distinguisheth betwixt a hand-charity, and
a heart-charity ; the poor widow with half a farthing,
and a free heart, gave more than all the other rich
men's large distributions ; some give for ostentation,
others of necessity, yea, out of covetousness ; you give
nothing, unless you give yourselves first to God. *
17 Plea. I am forward for reformation in my place,
appearing against profaneness, and sabbath breaking,
and am of a public spirit.
Answ. It is well done, but see you mistake not.
How oft did the Jews find fault with our Lord for
healing on the sabbath day, and his disciples, for pluck-
ing ears of corn? Take care that blind zeal transport
you not ; but suppose it be against sin, see whether
self bear not sway, as it did in Jehu, who was partial
in his reformation ; or at least that it be not temporary
* Matt. vL 1, 2. Mark xii. 41—44. 2 Cor. ix. 5, 7-
2 Cor. viii. 5.
80 A NEW CREATURE.
zeal, like that of Joash, who was very zealous for re-
form whilst his good uncle Jehoiada lived.*
18 Plea. I thank God, I have good gifts in con-
versation and in prayer, and can edify others, who are
disposed to commend me.
Ansiv. Gifts are one thing, grace another ; all gifted
men are not gracious men ; who more eminent than
Judas the traitor, yet an apostle ? and some will say at
the last day, " Lord, Lord, have we not prophesied in
thy name ?" Matt. vii. 22, 23 ; to whom he will say,
" I never knew you, depart from me." The devil hath
finer gifts than any of you all ; yet he is a damned
fiend in hell. Gifts come upon another errand than
grace, 1 Cor. xii. 7. Gifts are given to profit others,
grace for a man's own soul.
19 Plea. I am verily persuaded I am sound at
heart, my conscience flies not in my face, yea, I have
great peace, joy, and comfort within.
Answ. God knows whether your peace be of the
right stamp or not ; I have told you there is a peace
of the devil's making, and that may arise from con-
science's sleep security. I now tell you of a joy
arising from the common workings of the Spirit, the
"stony ground hearers anon with joy received the
word," Matt. xiii. 20 ; " but had no root," Luke viii.
13. It is not to tell what joy and triumph some may
have upon a mistake ; some " taste of the good word,
yea, of the heavenly gift ;" yet fall away totally and
finally. Look to yourselves, thousands deceive them-
selves in this weighty affair, f
20 Plea. You are seeking to drive us to despair,
but that you shall never do, I will hope well still, say
what you choose.
* Matt. xii. 1, 2. 2 Kings x. 28, 29. 2 Chron. xxiv. 2—18.
t Gal. vi. 3. James i. 22. Heb. vi. 4—6.
KEPllOOr SEASONABLE. 81
Answ. There is a double despair, (1.) Good and
necessary ; a despair of ever being saved in the state of
nature wherein we are born, and this God brings the
sinner to, in order to the implantation of sound hope,
and sincere faith in the soul. (2.) There is an evil,
sinful despair of obtaining mercy at God's hands
through Christ : God forbid we should drive sinners to
this despair : no, no, it is the former at which we aim.
Such as Paul felt, Rom. vii. 9, " I was alive without
the law once, but when the commandment came, sin re-
vived and I died;" that is, I saw myself in a lost state,
having no hopes of salvation, while I continued in a
state of nature : we are sure that till souls see them-
selves condemned, they will never look after a pardon;
it is this to which we would drive men. There is
also a twofold hope : (1.) A bad, a false, vain hope,
which is built upon men's fancy and imagination.
This will be " swept away like a spider's web, will be
as the giving up of the ghost ; what hath the hypocrite
gained by his hope, when God taketh away his soul?"*
It is the best office we can do the sinner, to break the
heart of this groundless hope, that we may bring in a
better hope: hence, (2.) There is a good " hope through
grace ;" a hope " that will not make ashamed ;" a hope
that rests upon tlie promises of grace in the gospel ; it
is this that will do men good at the last : but men
must be sure to observe and comply with the terms
of the promise, else it is groundless presumption. A
prince hath as much reason to be offended with him
that keeps not close to his commission, as with another
that acts without a commission. The Israelites of old,
saith one, durst make God and his promise a leaning-
stock for their foul elbows to rest on. " They call
themselves the holy city, and stay themselves upon the
* Job viii. 1 4. xi. 20. xxvii. 8.
82 ~ ' A XEW CREATURE.
God of Israel." * See Micah iii. 11. Nothing more
common, yet nothing more dangerous, for such are
more bold than welcome : for though a prince may be
so condescending as to let a poor, sick, or wounded
man, especially in his service, fainting and unable to
go alone, upon his humble request, make use of his
arm rather than perish in the street, yet he would
reject a reeling drunkard, if he desired to lean on him.
Thus a poor, bleeding, humble penitent is entertained,
when a presumptuous rebel is discarded with infinite
abhorrence : we must encourage the former, and con-
vince the latter, that their hope may be extinguished,
and another hope, (" a lively hope," that teacheth per-
sons to cleanse themselves) be planted in the soul :
for " the wicked is driven away in his wickedness, but
the righteous hath hope in his death." f
CHAP. VII.
CORRECTION OF MISTAKES ON THIS SUBJECT AT-
TEMPTED, AND THEIR DANGER DESCRIBED.
My third use is Trpoc e-rravop^tjaiv, for correction, or
castigation of what is amiss, in order to a restitution
of the souls of sinners to their pristine rectitude, for
that is the notion of the Greek tenn ; since it signifies
not only correction of manners, but rectifying of in-
ward faculties, as critics observe. I must confess, the
work is arduous, and it is impossible for a finite crea-
ture to effect this new creation : the best ministers are
* 2 Thess. ii. 17- Rom. v. 5. Isa. xlviii. 2.
t 1 Pet. i. 3. 1 John iu. 3. Prov. xiv. 32.
CORUECTION ATTEMrTEU. 83
but instruments ; and what can the axe do without the
hand to move it, or the sword without the hand to
wield it ? " Who then is Paul, and who is Apollos,
but ministers by whom ye believed ?" 1 Cor. iii. 5. " I
am," said worthy Mr. Baxter, " but a pen for God to
write with." Well, then, shall we do nothing, because
we cannot do all ? He that set us a work, is able to
second our work with his benediction : the world hath
been formed anew by this blessed word of truth.
I shall therefore make one experiment more, to see
what the great God will do for a new creation upon the
souls of men ; humbly imi)ioring the blessing of hea-
ven upon my poor endeavours. In prosecuting my in-
tention, I shall employ some persuasive arguments to
prevail with poor sinners, to look after it in due time ;
and then answer what objections they can make against
it, and so come to the last thing mentioned by the
apostle, — instruction in righteousness.
For motives and arguments, I shall not repeat any
thing drawn from the advantages thereof detailed in
the doctrinal part, as — rectifying the soul's faculties —
evidencing divine love — consecrating the soul to God
— fitting it for communion with him — entitling to
Christ — producing true joy — entailing all things pro-
fitable — putting persons into a safe state — rendering
them useful — fitting them for gospel privileges — pre-
paring them for death and heaven — being even hea-
ven begun. All these might be improved as strong
arguments to persuade sinners to press after a change.
But I shall at present bring some arguments from
the danger sinners are in, till they become new crea-
tures.
1. If you are not new creatures, you are not true
Christians ; " For if any man be in Christ, he is a
new creature," 2 Cor. v. 17, that is, whoever is worthy
VOL. V. G
84 A NEW CREATURE.
the name of Christian, or fit to bear so high a cha-
racter, he must necessarily be a new creature, or else
he arrogates to himself a high title, not belonging to
him. And alas, what will a bare name signify? ar-
rogating such a high title, is a piece of high presump-
tion ; nay, it is no less than blasphemy, " when men
call themselves Jews, or Christians and are not," Rev.
ii. 9 ; even as it is treason against the rightful sove-
reign, for any subject to entitle himself king. "What
horrid presumption are graceless sinners guilty of?
for whatever you may account yourselves, God ac-
counts you no better than heathens ; uncircumcised
Judali is ranked with Egypt, Edom, Amnion, and
Moab in scripture, Jer. ix. 26 ; " Are ye not as chil-
dren of Ethiopians to me, O children of Israel, saith
the Lord," Amos ix. 7 ; profane Saul is called a Cushite,
Psal. vii ; and graceless Jews, though of the true
religion, are accounted as strangers. God esteems
wicked princes, rulers of Sodom, and speaks of his peo-
ple by profession, as people of Gomorrah, Isa. i. 10.
And what if God account you that boast of the chi'is-
tian name, as no better than Jews, Mahometans, or
heathens ? you ai'e like to fare no better than they.
2. You will fare worse than they. God will judge
you according to the helps and advantages you have
had; it will be worse vrith you than Sodom and Gomor-
rah, Tyre and Sidon, Matt. xi. 20 — 24 ; yea, the men
of Nineveh, " and queen of the south, shall rise up in
judgment" against graceless professors of true religion,
Matt. xii. 41, 42. O how dreadful a rebiike will this
occasion ! They may say, if we had heard so much
of Christ, and gospel grace, we would have been more
compliant, we knew not what state we were in, or
what would be the awful consequence thereof, as you
heard from day to day ; we never pi-etended such high
1
CORRECTION ATTEMPTED. 85
things, nor were engaged by baptism to be God's ser-
vants, subjects, or soldiers, as you were. Now we
know that the soldier that hath taken bounty money,
and is false, or fights none, or is a renegado, hath the
heaviest doom, Matt. xxiv. 51 ; the hypocrites are
free denizens of hell, it is their proper place. You had
better been born in India, than in England, or in
Turkey, than within the pale of the church, and not be
new creatures ; yea, better have been no creatures, or
the vilest creatures, than not be new creatures, as our
Lord said of Judas, " It had been better if he had
never been born," Mark xiv. 21, so say I, if not new
born ; if you lived and died as brutes, there is an end
of you, you would feel neither weal nor woe ; but it
will be otherwise with you ; alas, alas foi' you that
ever you had existence ! Lord, have mercy on you.
3. If you be not new creatures, you are slaves to
the devil, and bear his image ; " you are led captive
by him at his pleasure," you are his willing slaves.
It is converting grace only that brings out of the power
of Satan ; his fetters are invisible, for he holds his
black hand over the sinner's eye, and " worketh so
effectually in his heart,"* that the poor slave will not
believe his slavery, but thinks he is a freeman, "though
he be holden with the cords of his sins," Prov. v. 22,
and dragged apace hell-wards. O worse than Egyptian
bondage, or Turkish slavery ! who would abide it ?
Yea, without this new creation, you have the devil's
image upon you, you are the very picture of that in-
fernal fiend ; so that if it be asked, whose image and
superscription is this ? it must be answered, Satan's.
Our Lord tells the Jews, " You are of your father the
devil," John viii. 44. Your envy is the devil's eye,
your hypocrisy the devil's cloven foot, your lying the
* 2 Tim. ii. 26. Acts xxvi. 18. 2 Cor. iv. 4. Eph. ii. 2.
G a
86 A NEW CREATURE.
devil's tongue, your carnal policy the devil's head, your
pride and self-conceit the devil's lofty countenance, and
all these will end in the devil's despair. Oh tremble,
to bear such a resemblance to God's enemy. It is re-
lated, that when they brought Tamerlane a pot of
gold, he asked what stamp was upon it ; when he un-
derstood it had the Roman stamp, he utterly refused it:
even so will God reject you, if the devil's stamp be on
you, you will be no current money with God, though
you have golden gifts.
4. If you be not new creatures, God and you are at
variance, there is an enmity and antipathy betwixt the
holy God and your carnal hearts ; and this is the height
of a creature's sin and misery. It is very observable that
in the middle of the black roll of heathen's sins, Rom. i.
29 — 31, that noxious root, "hatred of God," being in the
midst, diffuseth its malignant influence backwards and
forwards, to actuate all those sins ; not that the crea-
ture can directly intend to be an enemy to God, but
that a graceless person is virtually, and consequentially
an enemy to God, the chief good ; as he is an enemy to
holiness, justice, and truth, which are divine perfections;
so God accounts them that are enemies to his sove-
reignty. " The carnal mind is enmity itself against
God ;" and sin turns God to be an enemy.* And there
is no person that God hates and despises so much, as
this hypocritical pretender, Psal. Ixxiii. 20, " O Lord,
when thou awakest, thou shalt despise their image ;"
either it is spoken of wicked men's prosperity, which
God slights, as but an imaginary thing, or else the
image of temporary profession, with their fantastical
faith, piety, and devotion, of which now the false-hearted
hypocrite makes a parade, as a man in a dream, con-
ceits himself a great prince; but a day is coming, when
* Luke xix. 27. Rom. viii. 7- Zech. xi. 8. Isa. Ixiii. 10.
CORRECTION ATTEMPTED. 87
this great idol shall be broken, and the worshippers of
it hissed down to hell with the greatest shame and dis-
dain ; for it is said of the ape, because he hath the
face, but not the soul of a man, he is the most ridiculous
and odious of all creatures : thus a hypocritical Judas
is more abhorred of the Lord, than a bloody Pilate, for
it is a high crime for an ignoble person to counterfeit
himself to be a king's son, and a false friend is more
detested than an open enemy. Such are those that
pretend frendship to God, and are his real enemies.
5. If you be not new creatures, you are not capable
of getting good by any ordinances and providences :
nothing will do you good, for you want a principle
and capacity to improve any thing : you are spiritually
dead, " dead in trespasses and sins," Eph. ii. 1. It is
this new creation alone that puts life into you: preach-
ing to you, is but as singing to a deaf man, speaking
to a stone : that which is nourishing food to a living
man, corrupts, and turns to putrefaction in a dead
man's mouth. Though the sinner breathes, yet he
lives not ; naturally alive, spiritually dead : this is the
worst kind of death ; for " he is alienated from the
life of God." As his works are but dead works, so
his soul is but a dead, putrid carcass.* It is true, a
poor, carnal, dead sinner, that is naturally alive, may
hear a sound in the ministry of the word, but he receives
not the sense, nor conceives aright the significancy of
what he hears. It is worth your observing, that it is
said of Saul's companions : Acts ix. 7, " They heard a
voice ;" yet it is said. Acts xxii. 9, " They heard not
the voice of him that spake to me." Are not these
inconsistent ? No, they heard indeed a sound, but no-
thing distinctly, or they might hear a voice, but not
Christ's, as Saul did ; even so in an ordinance, men
• Eph. iv. 18. Heb. ix. 14.
88 A NEW CREATURE.
may hear distiuctly the voice of a man, but not the
voice of God, so as to " fall down and confess, that
God is there of a truth," This is that which makes
such a difference of hearers in the same auditory.
Some " hear what the Spirit saith ;" others profit not
from day to day, because the " word is not mixed with
faith."* The chymist can do nothing without fire :
the sinner will neither do, nor receive good by any
thing without the Spirit, and this blessed new creation.
6. Without the new creature, you will not be se-
cured from the worst of sins ; for as you want a prin-
ciple of obedience, so you have no reason to expect
assistance from heaven : it is only " God's fear in your
hearts, that keeps you from departing from him."
Indeed the scripture saith, "Whosoever is born of
God, doth not commit sin, for his seed remaineth in
him." But alas, you want this seed ; there is in you
the spring of all abominations, there wants nothing
but a tap to give it vent. Satan will be ready enough
to " fill your hearts to lie to the Holy Ghost ;" to
betray Jesus, to run into all excess of riot ; if the un-
clean spirit find his house empty of saving grace,
though it be swept f from some gross sins by morality,
and garnished with gifts and common graces, he will
take to himself seven other spirits more wicked, and
take faster possession ; as those that escaped some
gross pollutions, 3/et " are again entangled, their latter
end is worse than their beginning." These may, and
likely will wallow in worse mire than ever before.
Besides, God may in justice, give you up to your own
hearts' lusts, or to " strong delusions, to believe a
lie.":}: If God leave you, who knows whither you may
• 1 Cor. xiv. 25. Rev. ii. 7, U, 17, &c. Heb. iv. 2.
f Jer. xxxii. 40. 1 John iii. 9. Acts v. 3. IMatt. xii. 43 — 45.
X 2 Pet. ii. 20—22. Psal, Ixxxi. 12. 2 Thess. ii. 10, 11.
CORRECTION ATTEMPTED. 8&
be huiTied? you will fall downwai'ds into sin, and
grow worse and worse, till you be diabolized ; as de-
mure as you seem to be, you may commence perse-
cutors, blasphemers, or atheists, and reach that height
of impiety that now you shrug and tremble at ; yea,
you may commit the unpardonable sin against the
Holy Ghost. You say now% God forbid, is thy ser-
vant a dog ? So said Hazael ; but how canst thou be
secured ? Thou hast no hold of God by faith, and
God hath no hold of thee in a covenant relation, for
thou wantest the graces of the covenant. Look to
thyself, for God will not look to thee, till thou be his ;
and thou canst not look so to thyself, but thou mayest
prove a profane Esau, a scoffing Ishmael, a betraying
Judas : who knows where thou wilt stop, whither
thou wilt run ?
7. If you be not new ^creatures, you will meet with
a woful disappointment. Oh remember the case of
the foolish virgins, that too late found they had no
oil in their lamps, or grace in their hearts ; when the
door was shut, and they were shut out, and cried,
" Lord, open to us." Oh what an overwhelming word
was that, " I know you not." It will not be loud cries,
or heart-rending lamentations, that will pierce the ears
of a righteous God. Oh think how dreadful it will be
to go off the stage " with a lie in your right hand."
To walk all your days by " sparks of your own kind-
ling, and lie down in sorrow."* It would vex any man
to be cheated with pebbles for pearls, flint for diamond.
Men say, when they are deceived, they would rather
have given three times as much, than to be thus over-
reached : but thus it is with you, the devil imposeth
on you, and lest you should see your mistake, he holds
his black hand before your eyes, the god of this world
* Matt. XXV. 8—12. Isa. xliv. 20. 1. 11.
90 A NEW CREATURE.
blindeth you, and carries you to hell in a golden
dream, in a fool's paradise. It is a dreadful case, if
your eyes be never opened till the flames of hell flash
in your scorched faces. If there be no discovery till
there be no remedy, as some diseases are past cure
when they are known, a graceless life brings despair
and death. O consider, poor sinner, what relief wilt
thou have in thy dying groans ? When this king of
terrors, this grim sergeant lays his cold hand of arrest
upon thee ; oh what horror will seize upon thee !
"When thy fine spun hope must be as the spider's web,
swept away with God's besom, or give up the ghost ;
when thou breathest thy last, what a dreadful case
will thy soul be in ? Alas ! what wilt thou be pro-
fited shouldst thou gain the world, when God taketh
away thy soul ? * . Thou hadst better die a dog, a
toad, a serpent, or the vilest creature, than a man, if
thou be not a new creature ; for the upshot of their
misery is but an inlet to thine ; it is a sad case for a
poor sinner to leave the world, and not know whither
he is going ; he must not stay, and he dares not die.
If his eyes be opened, and he sees hell flames flashing
in his eyes, oh, with what a shriek must his poor con-
founded soul descend into that infernal lake of fire and
brimstone ! this will be a day of desperate sorrow ;
Isa. viii. 22, when men shall " look to the earth, and
behold trouble and darkness, dimness of anguish ; and
they shall be driven to darkness." Who can conceive
duly of the astonishing horrors of a despairing soul !
8. ^Vho can tell how quickly this anguish may seize
upon you? you now live at ease, and fear not, because
you feel no danger like Laish of old, and Rome at
this day. But when you say, " Peace and safety, then
sudden destruction cometh upon you, as travail upon
• Job xviii. 14. viii. 14. xi.20. Matt.xvi.26. Job xxvii. 8, 9.
CORRECTION ATTEMPTED. 91
a woman with child, and you shall not escape." It is
a dreadful evil to be surprised. The poor, graceless
sinner is not sure to be another night out of hell : such
a voice may come to thee, as to that senseless, secure
wretch, that reckoned upon years, " This night shall
thy soul be required of thee." Poor sinner, thou art
in continual danger, God is angry with thee every
day,* and stands with his sword whet, and bow bent,
and his arrows stringed, and directed to thy heart ;
yea, it will come as a shower, suddenly, violently, in-
evitably ; upon the wicked " he shall rain fire and
brimstone, yea, snares, and a horrible tempest," Psal. xi.
6. God, thine enemy, stands over thee as an enemy with
a sword of vengeance in his hand, ready to cut thee in
pieces ; and though thou sleepest, yet "thy judgment of
a long time sleeps not, nor does thy damnation slumber,"
Q Pet. ii. 3. Oh, who would continue one hour in
such a case, when thy life hangs in doubt, nay, thy
immortal soul is hanging over hell by the small brittle
thread of thy natural life. Surely if thou wert con-
demned and to be executed to-morrow, thou wouldst
be much concerned to prevent or prepare for death.
Oh sinner, bethink thyself, the Judge standeth before
the door, James v. 9. Heaven or hell may attend the
next step thou takest, the next breath thou breathest :
for any thing thou knowest, the commission may be
gone out, " cut it down, why cumbereth it the ground,"
Luke xiii. 7, 9. At least, it may be the last year, week,
day, or hour of indulgence ; madman that thou art,
to stand in the place where all God's arrows fly :
thou art the centre where all the curses of law and
gospel meet. The Roman emperor wondered that a
knight slept so securely, who was in great debt, and
sent for his pillow. Surely thy pillow is very soft, or
* 1 Thess. V. 3. Luke xii. 19, 20. Psal. vii. 11, 12.
92 A NEW CREATURE.
thy heart very hard, that can sleep under such debts
to justice, and not fear an arrest to carry thee to the
prison of hell. The plague is running on thee, and a
" Lord have mercy on thee," is upon thy door, and will
not this alarm thee to look about thee ?
9. The possibility of this new creation will aggra-
vate thy miser3\ Hadst thou lived in Turkey or
India, and never heard of the first creation, or the fall,
or means of recovery, or a possibility of being made
new by the second Adam, thy case had been excusable,
at least more tolerable ; so saith our Saviour, " If I
had not come and spoken unto them, they had not had
sin, but now they have no cloak for their sin," John
XV. 22. The old sinner must go into old Tophet, Isa.
XXX. 33. And the lost man will have nothing to ease
his torments, not a drop of honey in his bitter gall ;
there was to be no oil nor frankincense in the offering
of jealousy, Numb. v. 15. Why so? because it was a
memorial bringing iniquity to remembrance. Just so
this dreadful memorial in hell will bring Iiome the sin-
ner's slighting of grace, hardening of his heart against
the reproofs of the word, suggestions of the Spirit,
checks of conscience, counsels of ministers, and all these
shall be as scorpions to sting him, as oil to the flame,
to make it burn hotter. Oh woe is me, will he say,
ministers warned me, and told me of my danger, but
I heeded them not; I did not believe that things would
ever come to this pass. Oh that I had regarded the
things that belong to my peace, but now it is too late,
my day is over, my sun is set, the door is shut, the
gulf is fixed, and my soul shut up in everlasting dark-
ness. If you remain impenitent, these will be your
despairing groans another day. Oh take warning
while it is called to-day ; for there will be nothing to
mitigate, but much to aggravate your miseries, and
CORRECTION ATTEMPTED. 93
thus those two scriptures are reconciled, Rev. xiv. 10,
*' The same shall drink of the wine of the wrath of
God, which is poured out without mixture, into the
cup of his indignation :" that is, without the least in-
gredient of comfort, no sugar in that bitter cup of
wormwood. But it is said, Psal. Ixxv. 8, " In the
hand of the Lord there is a cup, and the wine is red,
it is full of mixture :" that is, of dreadful ingredients,
to aggravate the sorrows of the lost. Yea, these
wicked souls shall drink the dregs thereof, and wring
them out ; that is, their hearts shall meditate terror,
and their consciences shall force out the tormenting
circumstances of their past lives, and that worm shall
never die, but be gnawing at their heart-strings for
evermore.
Lastly, You must undoubtedly be shut out of heaven,
if you live and die without this new creation. I told
you, that this new creature prepares for heaven, I will
now assign some reasons, M^hy it is impossible any soul
destitute of it, should go to heaven ; it is indeed as
possible for a devil to be saved as a poor, finally un-
regenerate sinner. Because,
(1.) A soul without this new creation, hath no inter-
est inChrist ; " for if any man be in Christ, he is a new
creature," 2 Cor. v. 17. This is clear, and it is as clear
that there is " no salvation in any other than in Christ,"
Acts iv. 12. You must mount to heaven alone; if you
think to ascend any other way than upon the ladder of
Jacob, as Constantine told Acesius long ago, it is a
vain attempt, and mere folly not to say madness to
divide asunder, what God hath joined so inviolably to-
gether ; holiness and happiness, a new nature and a
new state ; if you rend them, God will rend you.
(2.) It is impossible you should walk in the way to
heaven, without being new creatures, for the end can
94 A NEW CREATURE.
never be attained without the use of the means. Rea-
son tells us, that he that would arrive at London,
must go by land or water, in ships, or on horseback,
by a coach, or on foot, or by some means or other ; or
he can never come thither. So it is here, God hath
prescribed means and methods for attaining eternal
happiness, and bids us enter in at the strait gate, Matt,
vii. 13, 14, " Yea, strive to enter in at the strait gate ;"
and adds, " That many shall seek to enter in, and shall
not be able," Luke xiii. 24. How shall they then
enter, that neither strive, nor seek, nor make any essay
to enter ? and how can they seek or strive, that have
no strength ; nay, that have no life, as is the case with
an unregenerate sinner, who is dead in trespasses and
sins ? and till the grace of God infuse new life into
hira, with this new creature, he can neither stir hand
nor foot in a spiritual sense, heaven-wards.
(3.) Nay, he that is not a new creature, hath no
heart, mind, or will to be saved ; and God saves no
man against his will, but his grace makes men truly
willing ; and this change of the will is a considerable
part of the new creation, and it is a sovereign act of
free grace, " thy people shall be willing in the day of
thy power." None follow the Captain of our salvation
to heaven, but volunteers, and there is great need of a
vigorous will, for heaven must be taken by storm,
" The kingdom of heaven suffereth violence, and the
violent take it by force." No man will be obedient,
except he be willing ; there must be the imprimis of a
willing mind, before there be an active hand, a wor-
shipping knee, or a walking foot ;* they whose spirits
do not make them willing, will not remove from sin,
or move one step heaven-wards ; and hence it is, that
oiu' blessed Saviour chargeth men's rejection of him
* Psal. ex. 3. Matt. xi. 12. 2 Cor. viii. 12.
CORRECTTON ATTEMPTED. 95
upon their wills, " You will not come to me that you
may have life, and why will ye die, O house of Israel?"
This is the true reason of sinners' undoing, they will
not choose salvation, and so virtually and as a conse-
quence, they destroy themselves. If a man will not
eat, he cannot live ; if a man drink poison, he will
die ; and he that will not use means of salvation, can-
not be saved ; " how shall we escape, if we neglect"
much more wilfully reject " so great salvation?"* And
how should it be otherwise, if men be not converted,
and become new creatures ?
(4.) What should the old creature do in heaven?
heaven would be no heaven to him ; the heavenly Jeru-
salem is another kind of thing than most take it to be.
What wild, grovelling conceptions have sensual men
of heaven ? as though it were Mahomet's paradise, or
the heathen's elysian fields, wherein men may gratify
their senses, or wallow in pleasures. Alas, a man may
say to these ignorant souls, as our Lord to Zebedee's
children, " You know not what you ask ;" you would
go to heaven; yes, you would fain be saved, but do you
know what heaven is ? I will tell you briefly, heaven
consists in a freedom from all sin, a perfection of grace,
enjoyment of God, employment in divine praises, love,
delight in God, meditation on him, together with th^
ecstacy and transport of all the soul's faculties in im-
mediate communion with him. And what awkward
conception hath a carnal, worldly man of these blessed
privileges ? they would be no advantage to him at all,
but rather a torment to him who hates God, who runs
from him, and cannot abide to come near him in any
duty, who likes not the society of God's saints, delights
in sinful practices, and dallies with Satan's tempta-
tions. Can men imagine they shall take cards and
* John V. 40. Ezek. xviii. 31. Hos. xiii. 9. Heb. ii. 3.
96 A NEW GREAT LTRE.
dice, cups and harlots with them to heaven ? Nay, can
men take fair houses, full bags, or worldly business
into another world ? Can they make great purchases,
gather great rents, or break jests with their com-
panions in a future state ? Alas, a poor carnal heart
is soon weary of duties, much more would he be in hea-
ven ; a sermon is too long, prayer is tedious, " when will
the sabbath be gone ?" Can those who hold such lan-
guage be fit to enjoy God in an eternal sabbath of rest?
nay, the poor guilty sinner cares not for coming near
to God, the sight of God is terrible to him, as it was
to fallen Adam ; indeed without converting grace, in-
troducing this new creature and divine nature, the
soul would be altogether strange to God, or any con-
verse with a holy and glorious God ; even the sancti-
fied themselves, by reason of the remainders of corrup-
tion in them, have often much ado to bring their
hearts to converse with God, especially when they lie
under a sense of guilt, even a Peter then cries out,
"Depart from me, for I am a sinful man, O Lord;"
much more will a graceless soul not dare to come near
to God ; " A hypocrite shall not come before him ;"
he will not, and God will not suffer him. But a gra-
cious heart can truly say, " It is good for me to draw
nigh to God."* Communion with God is his heaven
upon earth ; therefore this God will be his salvation,
himself is his best heaven ; but a carnal heart knows
not what this means, and is therefore incapable of
heaven.
* Luke V. 8. Job xiii. 16. Psahn Ixxiii. 28.
CHAP. VIIL
SOME OBJECTIONS OF SlNNEllS ANSWERED, IN RE-
FERENCE TO THEIR BECOMING NEW CREATURES.
It is much if a carnal mind, with the devil's help, have
not something to say against the thing itself, or at-
tempts after it, by way of excuse.
1. Ohjection, Who can in this world be so qualified
for heaven, the best come infinitely short. I have
heard it said, that as the soul passeth out of the body,
it is then perfected and qualified for its enjoyment of
God ; no man can expect it before ; and though I can-
not so delight in God, and his service now, yet I hope
God will perfect my soul in the instant of its separa-
tion from the body. I answer,
(1.) There is a habitual and an actual adaptedness
for heaven, as I have at large explained in a treatise
on Col. i. 12, called "Meetness for Heaven,"* and every
child of God, after the first impartation of grace to
him, and change of his state and relation God-wards,
is put into a capacity for communion with God, iu this
and in the other world, but increase in gi'ace, and ex-
ercise of grace do daily capacitate him for further
communion with God. No man can expect he will
be a perfect man, till he be a man : perfection of de-
grees follows that of parts. You must first be in
Christ, or else you will not arrive " at the measure of
the stature of the fulness of Christ," Eph. iv. 12, 13.
(3.) That man feeds himself with a vain, groundless
hope of being saved, and perfected at death, who is
careless and graceless in life, for he hath no promise to
nourish such persuasion. Did God ever say, *' Live
* Included in this Volvune.— jEf?.
98 A NEW CREATURE.
as thou listest, and at the instant of death I will infuse
spiritual life into thy soul, trust me for that at thy ex-
piring breath, I will give thee that then, which will
qualify thee for heaven, and make thee then in love
with me, though thou never caredst for me all thy life
long." "SMiere do you find such a promise ? and who
but a mad man will put all to a desperate venture at the
last gasp ? You have more reason to fear he will not,
than to hope he will give you grace ; nay, you have a
dreadful threatening, that " because he called and you
refused, you shall call and cry, and he will not answer,"
Prov. i. 24 — 28. And you have a terrible instance of
the fruitless cries of the foolish virgins. Matt. xxv. 10.
And who are you that the great God should be at
your beck ? He can and will hear the least whimper
of a child, but regards not the howling of a dog : he
may and will say, " Go to the gods, the lusts you
have served, I know you not, I own you not for mine."
This is not a time for getting, but using grace ; yea,
death is a time for perfecting the work of grace.
Woe be to that wretched man that hangs his eternal
state on the uncertain working of the principle of life,
in the moment of death.
2 OhJ. But if I be not yet a new creature, I may
be ; there is time enough before me, I am young, and
yet in my full strength, of a healthy coiistitution, and
may live long : let old persons that are going off the
stage, look after this new creation, I have other things
to mind.
Answ. (1.) Alas, man, art thou certain thou shalt
live till the next year, the next month, M''eek, day, or
hour ? Have not many as young as thou art, gone to
the grave before thee, and what assurance hast thou of
thy life another moment ? For " what is our life but
a fleeting vapour ?" it is a bubble, a blast, a shadow, a
OBJECTIONS ANSWERED. 99
, dream, smoke ; yea, every man in his " best estate is
altogether vanity,"* as flourishing grass in the morn-
ing, cut down before evening. If you fall not by some
force of outward casualty, you carry your bane lurking
in youi- bosoms. Have you a lease of your lives, as
Hezekiah had ? You have little reason to boast your-
selves of to-morrow, " for you little know what a preg-
nant day may bring forth," Pro v. xxvii. 1. It may
land thy soul in eternity ! therefore despatch this main
work at present.
(2.) The longer thou deferrest, the more difficulty
wilt thou find ; thy heart will be daily more " harden-
ed through the deceitfulness of sin." Custom in sin
will make conscience more brawny. A sickness may
easily be cured at first, but when it gets into the nerves,
and bones, or strikes to the heart, it becomes incurable ;
so it is with soul maladies. O what mischief may a
thief do, if suffered to lodge one night in your house !
Besides, the life or death of the soul may hang upon
this point of time ; it is often limited to a day, " Now
is the accepted time, now is the day of salvation."f
Who can tell but God may say after this day, " My
Spirit shall strive no more with them ?" Gen. vi. 3.
You may provoke God to withdraw ; O, how many
instances have we of thousands that have lost their
day, and have been undone for ever.
3 ObJ. If I become a new creature, there will be so
much strictness and austerity in praying, reading,
watching, and holy walking, that it will never be borne,
it will make me melancholy and rob me of the joy and
comfort of my life.
Answ. (1.) Though the possessor of the new crea-
ture lose sensual delights, which are madness, rather
* James iv. 14. Job vii. 7- Psal. xxxix. 5. xc. 5, 6.
t Heb. iii. 13. Jer. xiii. 23. Heb. iv. 7- 2 Cor. vi. 2.
VOL. V, H
100 A NF.T\' CREATURE.
than true joy, Eccl. ii. 2 : yet he may retain the law-
ful comforts of life. It is true, that he must lay aside
lascivious jests, wanton songs, unlawful gaming, ex-
cessive drinking, blasphemous stage plays, and other
things of a similiar description ; but there is no real
content in these, to a generous spirit, but they bring guilt
and wrath ; while the gi-acious soul may take as much,
or more real pleasiu'e in relations and worldly enjoy-
ments, paying due attention to circumstances of time,
measure, and freedom from scandal, as another man ;
nay, now he experiences the blessing of God in his en-
joyments, as he hath a right to them in Christ, as they
are freed from the curse, sweetened with God's love,
helping him in God's service on his way towards hea-
ven ; and the new creature puts wisdom into the
Christian, to set every thing in its place and order, so
that he enjoys himself with more pleasure in a mean
condition, than many wicked men in their abundance.
(2.) A man hath never true solid joy and peace till
he be a new creature ; this, and this only forms the
basis of strong consolation. Serious godliness is no
such melancholy life, as the carnal world imagine.
Suppose the Christian do labour, toil, and take pains
in God's service ; love oils the wheels of his soul, and
he takes as much pleasure therein, as Jacob did for
Rachel. God spices every step of his way, " Wisdom's
ways are pleasantness." " The severest commands of
God are not grievous," but delightful, "the Spirit helps
his infirmities,"* enlarges his heart, he mounts up with
wings as eagles ; he is sure his profits will answer his
pains ; he that digs in a golden mine, is paid for every
stroke he strikes ; nay, there is a recompense at pre-
sent, " in keeping thy commandments, there is great
reward," Psal. xix. 11. You hear of the saint's sor-
* Prov. iii. 17. I John v. 3. Rom, viii. 26.
OBJECTIONS ANSWERED. IjOl
row for sill, grief for God's withdrawments, distress
from Satan's assaults, but you see not his joy, " a
stranger intermeddles not with it," Prov. xiv. 10 ;
he hath comforts that none know, or can deprive
him of; yea, he hath more comfort in his tears for sin,
than a wicked man hath in gratifying his senses, and
committing sin ; in the midst of the carnal man's joy
his heart is sad ; in the midst of the Christian's sor-
row for sin, his heart is. oft full of joy ; do but try a re-
ligious course, and you would not exchange it for the
wicked's rant.
4 Ohj. But if I leave my old companions, they will
laugh me to scorn, I shall be accounted a fool, a dotard,
an enthusiast, or a fanatic, all that is bad ; and this I
cannot brook, and indeed I know not how to discard
and disoblige my old intimate comrades.
Answ. (1.) If owning God and saving your precious
souls be a disobliging of them, they are better lost than
found. Our friends are dear, but God is dearer ; re-
ligion binds you to forsake your own people, and your
father's house, Psal. xlv. 10: to hate father and mother,
in comparison of, or standing in competition with
Christ, Luke xiv. 26. And it is the best match you can
make ; you will not repent it, if to enjoy the society of
genuine Christians you forego those syren songs of
bewitching companions, which lead down to hell ; if
you forsake such incarnate devils, for the ministry of
blessed angels ; yea, if you renounce the devil for com-
munion with a holy God, you will have little reason
to be afraid or ashamed of such an exchange.
(2.) As for their hatred, scorn or reproach, read Isa.
11. 7, 8, " Fear ye not the reproach of men, neither be
ye afraid of their revilings;" the tongue of such wicked
villains is no slander ; better be reviled than praised
by some. Our Lord saith, " Woe be to you, when all
2 H
102 A NEW CRKATUEE.
men speak well of you." When the Papists called
Luther an apostate, he accounted himself a blessed
apostate from the synagogue of Satan, to the church of
God. And what if an Ishmael mock Isaac, or a Shimei
rail at David, are they worse for lying tongues be-
spattering them ? Bright stars may be called by ugly
names, as bear, dragon, but they are bright still ; so
may you be. A heathen Seneca could say, and glory
in it, they speak of evil of me, but they are evil men.*
And is it not better to be reproached by bad men for
being good, than to be condemned by God for being
wicked? Doth not Christ "bid you rejoice and be
exceeding glad?" Matt. v. 12. Surely you may wear
these as trophies and badges of honour ; so did Paul
glory in Christ's cross, as an old soldier in his scars
received in the wars for his prince ; the Christians of
old rejoiced that " they were counted worthy to suffer
shame for the name of Christ ;" they looked on that
reproach as their greatest honour and ornament. You
deserve not the name of Christian, if you will not bear
a foul word from the foul mouths of men, for him v/ho
despised the shame for your sakes. If men clip your
credit, to make it good weight with God, and rub your
crown with dust, to make it brighter, you will be no
loser ; if you be " reproached for the name of Christ,
happy are you, for the Spirit of gloiy and of God rest-
eth upon you."f
5 Ohj. I see no such beauty or excellency in these
puritans and precisians, who pretend to be new crea-
tures ; they are no better than their neighbours ; all
are sinners, and so are they ; nay, I have seen them
slip into scandalous sins, they are proud, and envious,
and covetous ; they are but a pack of hypocrites.
* Mala de me loquuntur, sed mali.
t Gal. vi. 17. Acts v. 41. Heb. xii. 2. 1 Pet. iv. 14.
OBJECTIONS ANSWERED. 103
Answ. (1.) Take heed of speaking evil of the per-
sons and things that you know not : worldly people
are not competent judges of God's children. These
" are hidden ones," kings in disguise, " it doth not yet
appear what they are or shall be." The king's daugh-
ter is all glorious within." " The life of saints is hid
with Christ in God." * You know not what they do
alone, much less do you know their consciences. Be-
ware of rash judgment ; you know neither their best
nor their worst, there is a veil upon the face of their
souls. There is a hidden man of the heart, which is
invisible to the eyes of spectators ; and if these gra-
cious souls should open their experience to you, you
would judge it a paradox, or a riddle, or mere enthu-
siasm. Wisdom is too high for a fool : the learned
Nicodemus had odd and awkward conceptions of the
new birth, John iii. 4. " The natural man knoweth
not the things of the Spirit," 1 Cor. ii. 14. If you had
new eyes, you would be fitter to judge of things that
differ. Suspend your censures, call them not hypo-
crites, whom God will own for children : a blind man
is not fit to judge of colours.
(2.) It is true, all are sinners, yet there is a vast
difference of sinners. " Whosoever is born of God,
doth not commit sin," afxaprlav 6v ttolh, doth not work
sin, he makes not sinning his trade ; his business is to
walk in the ways of God, and "if he be overtaken
with a fault," he discovers it, mourns for it, riseth out
of his falls by repentance, he hates sin more, becomes
more watchful and jealous of himself, prays, and
desires strength from Christ, " to crucify the flesh."
"Sin hath not dominion over him;"f but he makes
progress in mortification : and ordinarily this child of
* Psal. Ixxxiii. 3. 1 John iii. 2. Psal. xlv. 13. Col. iii. 3.
t ] John iii. 9. GaL vi. 1. v. 24. Rom. vi. 14.
104 A NEW CREATURE.
God doth not fall into any gross and scandalous sin,
or if at any time God doth suffer him to fall foully,
yet it costs him dear ; it may be broken bones, as it
did David ; and God can heal his backslid ings, and
make' him more humble after. However there is a
vast difference betwixt a sheep stepping into the mire,
and a swine wallowing in the mire. Some are, and
some are not "the spots of God's children," Deut.
xxxii. 5. You have more need to judge yourselves,
than censure others for being hypocrites. Hear what
the Reverend Mr. Hildersham saith in this case:*
*' Let none say of professors, these gadders after ser-
mons, these holy brethren, that stand so much upon
sincerity, can abide nothing that savours of Popery ;
these precise fools must be singular, forsooth ; they
dare not swear — they are no better than hypocrites."
And he adds, " though these things be found in some
hypocrites, yet they are no signs to know a hypocrite
by, nor are they hypocrites that do thus ; thou that
scornest a man for this, bewrayest the profaneness of
thy own heart, and openest thy mouth against hea-
ven," Psal. Ixxiii, 9.
6 Ohj. You told us this work is a creation. Can a
man create himself? You said sinners are dead ; sui'ely
it is not in the power of a dead man to make himself
alive ? You said this is the work of omnipotency, God
must do all. Alas, what can man do of himself?
Answ. {1.) You are not naturally dead ; though spi-
ritually dead, yet you are alive ; God hath given you
rational souls, faculties capable of knowing, loving,
and enjoying himself You are not senseless stocks or
stones, nor mere brutes ; there is in you a remote apti-
tude, if not a present promptness, to receive grace :
you have the noble faculty of a self-reflecting con-
* Hild. on Psal. li. page 699.
OBJECTIONS ANSWERED. 105
science, that is " the candle of the Lord, searching all
the inward parts of the belly," Prov. xx. 27- It can
discover moral good and evil, yea, " it can excuse or
accuse in what you do," right or wrong, Rom. ii. 14,
15. You might be much better if you minded this
light within you, the light of natural conscience.
How can you expect more, till you improve what you
have ? Nature can do little towards grace, yet moral
principles cherished and improved, may be some fence
against vicious inclinations, and prevent a custom in
sinful practices ; however, it is dangerous to imprison
the common notices of a Deity, Rom. i. 18, or moral
duty : this is the road to obliterate them, this shuts
the door against grace, and opens the sluices of vice.
Nourish what is good in thee : who can tell wliat it
may come to at last ?
(2.) God commands the use of means; and though he
hath not bound himself, yet he hath bound every man
to the utmost of his power to be tending towards God.
Divines say. That though no exercise of common grace
can merit special grace, yet God is not wanting in his
fiu-ther grace, to those that have made a due improve-
ment of common grace, and done what in them lay
towards their own salvation. Your business is to
"work out your own salvation," Phil. ii. 12 ; for it is
" God that worketh in you the will and the deed."
It is an old saying of St. Augustine, " He that made
thee without thyself, will not save thee without thy-
self." God loves to second man's endeavours ; he is
never wanting to the diligent. The precept com-
mands, the gospel promise will assist.* God hath not
lost his right to command, though we have no might
to obey ; his authority must sway with us, though we
have not ability to do his requirement :-{■ he bids us to be
* Lex jubet, gratia juvat. t Praecipit Deus quod ipse praestat.
106 A NEW CREATURE.
up and doing, and he will take us by the hand and
help us. Try, man, in so necessary a work as thy
soul's eternal happiness ; thou hast lost much labour
in other cases, thou mayest not lose it in this : there
is a mmj he in it, and that is warrant enough for such
a venture. Be laborious, and thou mayest possess
grace.
7 Ohj. But I may as well sit still, as rise up to fall;
I shall never hold out, I see so many temptations of
a subtle devil, oppositions of a furious world, and
strong corruptions of a treacherous heart, that I do
foresee I shall not be able to stand ; I had better not
begin at all, than begin in the spirit and . end in the
flesh, and so sink my apostate soul deeper.
Ansiv. (1.) Art thou in good earnest, when thou
makest this objection ? or dost thou compliment God,
and make it an excuse and evasion ? If the latter, and
this be but to save thee the labour of being serious in
religion, thy case is lamentable ; thou hast yet but slight
thoughts of God, thy soul, or of heaven, that makest
such frivolous excuses, to incur a certain damnation'
But if thou be in good earnest, it will put thee upon the
search of thy heart, whether thou be sincere, that thou
mayest not build upon a sandy foundation ; and if indeed
thou art jealous of thyself, and afraid of apostacy, this
very fear is the best security against falling away : " I
will," saith God, " put my fear in their hearts, and
they shall not depart from me ; blessed is he that
feareth always." This godly fear will make you avoid
sin and all its occasions, improve talents, time, and
means of grace, and put you upon all methods to grow in
grace and gain assurance. A caution is necessary to
the best.* But be sure yours is a godly jealousy,
arising from a sense of the evil of sin, and your own
* Jer. xxxii. 40. Prov. xxviii. 14. Heb. iii. \'2, 13. iv. 1.
OBJECTIONS ANSWERED. 107
weakness, and not a mere conception of your hypocri-
tical hearts.
(2.) If once this new creature be truly formed in thy
heart, it will be permanent and abiding ; not but that
it is a creature, and so loseable of itself, but by virtue
of God's covenant and promise, it is " an incorruptible
seed, a well of living waters, springing up to ever-
lasting life." If once this work be savingly wrought,
though it be but a spark, an embryo of grace, the God
of heaven will look after his own creature, you shall
*' be kept by the power of God through faith to sal-
vation." None shall pluck you out of the Father's
hands.* Nothing can separate ; the gates of hell shall
not prevail against you. Fear not, you have the Fa-
ther's care, the Son's prayer, the Holy Ghost abiding
in you for ever.f Hypocrites will be apostates; a
rotten core will spread to the skin. It is very rare to
see a hypocrite undiscovered till death ; though the
foolish virgins held out long, yet it appeared at last
they had no oil in their vessels. " They went out from
us, but they were not of us ; for if they had been of
us, they would no doubt have continued with us,"
1 John ii. 19. Take thou care of thy sincerity, and
God will take care of thy perseverance : God will not
renounce his own image : Christ will not forsake his
members. If thy state and standing were in thy own
hands, thou wouldst as surely lose thy integrity, as
Adam his innocency; but "we are kept by the power
of God through faith unto salvation," 1 Pet. i. 5.
There is one thing I fear more than all the rest, and
that is a lazy, slothful, indifferent spirit, that will not
take any pains in God's work, nor in the concerns of
the soul, but think grace must drop into their gaping
* 1 Pet. i. 23. John iv. 14. 1 Pet. i. 5. John x. 28, 29.
+ Matt. xvi. 18. Rom. viii. 39. Phil. i. 6. IJohniLl. ii.27.
108 A NEW CREATURE.
mouths ; this sloth hath killed thousands of sinners;
Oh, it will cost a man trouble, care, and pains, and this
he cannot brook. And do men think to grow rich
without labouring, careful endeavours, and travelling
to markets ? And can they think to go to heaven, or
get grace without taking pains ? It is true, it is not
merely pains that will do it, but sloth will lose it ; and
without pains-taking, nothing that is excellent will be
obtained; for the more choice things are, the more
hardly are they attained. * I am sure Christians of
old " laboured hard, that they might be accepted of
God," 2 Cor. v. 9. And the apostle tells the Hebrews,
that " God doth not forget their work and labour of
love :" and urges them " to shew the same diligence,
and not be slothful, but followers of them, who through
faith and patience inherit the promises," Heb. vi.
10—12.
Let the slothful person ask himself these questions: —
Whether the pains of hell be not more intolerable, than
the pains God requires to be taken to escape it ? — Or,
whether heaven will not requite all his pains to obtain
it ? — Or, whether he take not more pains to scrape to-
gether a necessary supply of wants, or some thick
clay usually called wealth ? — Or, whether thousands
take not more pains to get to hell, than God requireth
of him to travel to heaven? And let the unhappy
sluggard know, that by the time he hath been an hour
in the intolerable torments of a future state, he would
be glad to be turned into the world again, though upon
the hardest terms of obedience, mortification, and doing
all things within the range of human capacity. But
alas, men in the present state are made up so much of
sense, and understand so little of invisible realities, that
they choose rather to perish eternally, than to endeavour
* Difficilia qa.se pulchra.
SELF-EXAMINATION. 109
to live holily : therefore " men's destruction is of them-
selves," Hos. xiii. 9 : they " will not come to Christ,
that they may have life," John v. 40. It is God's
ordination, that men's own estimate, choice, and endea-
vours shall be the necessary preparatives to fruition : j
and hence it is, that the slothful servant, was a wicked
servant, and fared and sped according to his sloth,
Matt. XXV. 26.
CHAP. IX.
INSTRUCTIONS FOR THE TRIAL OF OUR SPIRITS,
WHETHER WE BE INDEED NEW CREATURES.
The fourth and last thing proposed, is what the apos-
tle calls Trm^eiav rjjv iv BiKaioavvy, that is, instruction in
righteousness ; and this I shall rank under these four
divisions : I shall,
I. State the nature, parts, and properties of the new
creation, for our assistance in the examination of our
state.
II. Direct what those should do to obtain it, who
feel or fear they are yet deficient.
III. Show how such should act, live, and conduct
themselves, as do find upon Scripture grounds, and
good experience, that this change is savingly wrought
within them.
IV. Answer some queries or cases of conscience, for
the satisfaction of such as are doubtful of their since-
rity, or would be further informed on some points
about this new creature. All these I must briefly
despatch.
* Nemo nolens bonus aut beatus est.
110 A NEW CREATUllE.
I. It is of very great concernment for every rational
soul to know and be sure on some certain grounds,
whether he be a new creature.
I might here refer the reader to the description I
gave at first of this new creation. — It was called a
supernatui'al grace, as to its general natui'e — for its
particular property or natuie, it was styled a gospel
gi«ace — as to its subject, it is in the soul of a sinner —
the instrumental cause of it, is the word of God — the
efficient cause, is the Holy Ghost — the proper imme-
diate effect, is a great spiritual change — the complete-
ness of this change, has a reference to state, constitu-
tion and relation — the pattern is the divine image or
likeness — the rule of it, is the word of God — the end,
is the glory of God, and the soul's happiness in its
communion with him.
You see then this new creature is very comprehen-
sive, it includes the whole encyclopaedia, as I may say,
or compass of experimental and practical religion.
It is a relation, not one quality, nor yet one single
habit, neither one star, nor yet a constellation of
graces, but a relation or rectitude, and orderly cor-
respondence of the faculties proceeding from the im-
partation of all those habits and qualifies to a person,
(as a learned man observes,)* wherein the appetite is
subject to the will, the will to reason, the rectified
reason to God, and the conversation corresponding to
this inward principle, not completely or perfectly in
point of degree, as it was in Adam's soul, in the state
of innocency, but by integrity of the parts, so far as
the soul is sanctified in this life, till it become perfect
in heaven. It is, say divines, TrvevnaTiKi) aXvmg, a spi-
ritual chain, wherein all virtues and graces are linked,
coucreated with Adam, and imparted to the Christian in
* Dr. Arrow's Tract. Sacra, page 138.
SELF-EXAMINATION. Ill
this new creation, whereby he hath a power to act as
a Christian in this lower world, in all christian exer-
cises, to which God in his word calls him.
This examination of the new creature, I shall re-
duce to the following particulars :
Preparatives to if, parts of it, 'properties thereof,
and its effects and fruits.
Had I time and room, these might be largely insisted
upon ; but I shall restrict myself to a short review of
them.
First, For the preparatives or antecedents that lead
to the new creation ; not that a creature can prepare
himself for it, but the same God who creates, doth
something on the soul preliminary, as the chaos and
darkness preceded the beautiful fabric of the world;
so God produces,
1. A sense of sin, wrath and the undone state of
the soul, this is a new state of feeling; for formerly
the sinner neither felt not feared evil, but thought his
state as good as any one's ; nor doubted his own salva-
tion ; now a spirit of bondage to fear hath seized on him ;
" he is shut up as a sheep for the slaughter." " The
law is a severe schoolmaster, and worketh wrath."*
Now the sinner cries, " Woe is me, I am undone, I
never thought I had been in this miserable state ; I see
I am a condemned malefactor at the dreadful bar of a
sin-avenging judge ; my mouth is stopped, I have not
a word to say for myself, why sentence should not be
executed upon me ; woe is me, I shall perish for ever."
2. A discovery of his helpless state. He cannot
help or deliver himself, the whole world cannot ; it is
not within the power of men or angels to bring any
relief to his forlorn, perishing soul. I am, saith the
poor sinner, helpless, fatherless, Hos. xiv. 3, succour-
* Rom. viii. 15. Gal. iii. 22—24. Rom. iv. 15.
112 A NEW CREATURE.
less ; I am " without strength, in me dwells no good
thing." I could provoke God, but I cannot please him;
heaven is shut against me, and I have no key to open
it, hell gapes for me, and I know not how to escape it ;
I hang over flames, I lie in chains, and all the world
cannot break them, " silver and gold will not redeem
me." " Great men are vanity, good men have no oil
to spare." If I sat upon a prince's throne, I could
not purchase or command a pardon, " The redemption
of the soul is precious, it ceaseth for ever."* My case
grows worse and worse.
3. A serious inquiry after a remedy. WTien the
poor sinner is thus puzzled and non-plust, and knows
not which way to turn, himself, then he begins to ask
new questions, not as he was wont, " Who will shew
us any good" of worldly advantage ? Psal. iv. 6, no,
but his tune is altered, now he cries, " Men and bre-
thren what shall I do ?" Acts ii. 37. xvi. 30 ; O sirs,
*' What shall I do to be saved ?" O you ministers,
christian friends, did you ever know any case like mine?
Is it possible that ever I should find mercy ? Is not
the day of grace past ? I fear I have committed the
sin against the Holy Ghost, woe is me, what course
shall I take ? I see nothing but bai-e walls at home ;
is there relief to be found for a poor pining soul ? tell
me, O tell me, what door I must knock at, and how I
must knock, that I may speed ?
4. Sad thoughts of heart upon discovery of the
remedy. Oh, saith the poor sinner, you tell me God
is a " merciful God, forgiving iniquity, transgression
and sin," Exod. xxxiv. 6, 7 ; but I spy one red letter
in his name, that will hy no means clear the guilty.
Now I am guilty, and I have read that the arms of
justice and mercy are of equal length, both infinite ;
* Rom. V. 6, 7- 1 Pet i. 18. Matt. xxv. 9. Psal. xlix. 7-
SELF-EXAMINATION. 113
how must justice be satisfied ? I am sure not by me,
in my own person. "Well, the gospel tells the sinner,
that the wards of the lock are fitted ; this chancery
will relieve the condemned sinner ; Christ in our room
hath suffered and satisfied justice for us ; yea, saith
the penitent, but how shall I have interest therein ?
It is answered, by faith. Alas, saith he, I am but
where I was, I can no more believe, than I can keep
the whole law ; O this unbelieving heart kills me,
binds me over to wi'ath ; still I would believe, but I
cannot, my faith is but unbelief ; I thought believing
was the easiest thing in the world, now the Spirit
hath convinced me, I neither do, nor can believe with-
out divine influence.* I would give all the world, that
I could believe.
5. The removal of obstructions. A stubborn will is
by grace made " willing in the day of God's power."
Now prejudices are removed, though Nathaniel say,
*' Can there any good thing come out of Nazareth ?"
yet if he come and see, he will believe ; this was the
woman of Samaria's case.* Alas, saith the soul, I
have been foolish, and ready to find fault with God's
way of justifying and saving poor sinners, and said of
the gospel dispensation, how can these things be ? but
I am at last satisfied, that a revelation from God is not
only authentic, but most rational ; still I have within
me strange imaginations, and " high things that exalt
themselves against the knowledge of God." "Well, God
comes with his spiritual weapons, and pulls down these
strong holds, dismounts the sinner's carnal confidence,
and levels these high mountains of opposition, leading
captivity captive, 2 Cor. x. 4, 5. And now the sinner
is content, that God should take his own method in
* Isa. Iv. 4. 1 Pet. ii. 24. Mark ix. 24. John xvi. 9. Eph. i. 1 9.
t Psal. ex. 3. John i. 46—49. iv. 9, 19.
114 A NEW CREATURE.
justifying and saving him, by the merits of Christ,
witliout the least respect to any worthiness in himself;
and there is much ado to bring the proud heart to this,
to forego his own righteousness.
6. Restlessness of spirit in its present state. The
sinner is now heavy laden. Matt. xi. 28, and must have
rest somewhere, but can enjoy no rest in a sinful state;
" There is no peace, saith my God, to the wicked," Isa.
Ivii. 21. This is not a state to be rested in, saith the
trembling soul, I am got off my former ground, I see
my old unregenerate state hopeless and deplorable, yet
I fear I am not centred and anchored on Christ. Woe
is me, I am fluctuating on the waves betwixt hope and
despair, I fear the issue ; sometimes I think I see the
day break, but clouds and darkness overwhelm me
again: however, I am not content with these poor
husks of the world in my Christless state in a far
country, " I will arise and go to my father," Luke xv.
18. In this quagmire, I fiud no bottom for the sole of
my foot, I must make to firm ground ; none but Christ,
none but Christ, let me have him, though with " fight-
ings from without, and fears within." I am shifting
from post to pillar, let me be dissettled till my soul fix
on Christ, " then shall not my heart be troubled, if be-
lieving in God, I believe also in Christ," John xiv. 1.
Let me never be at rest, till all ways are blocked up
but this ; if I sit still, I die, 2 Kings vii. 4 ; if I go to
the world, I pine ; I will venture upon God's promises,
upon Christ's purchase ; if I must die, I will die thus ;
but never did any die at this door.
7. At last the troubled spirit utters its perplexed
thoughts in complaints and prayers. God saith, " I
have surely heard Ephraim bemoaning himself," Jer.
xxxi. 18. So methinks I see the disquieted soul creep
into a corner to unburden his spirit in this manner :
SELF-EXAMINATION. Il5
Lord, here I am, as wicked a malefactor as ever stood
at thy bar, and as miserable a beggar as ever lay at
thy door ; I was condemned as soon as born, and have
too, too wofully increased the stock of original sin, by
thousands of actual transgressions ; I am twice dead,
in danger of being " plucked up by the roots," Jude, 12^
and cast into the fire of hell ; many means hast thou
used, but nothing does me good, yet now " thou hast
brought me into the wilderness ; O speak to my heart."
Every sin deserves damnation ; Oh, how many hells
then do I deserve? Thou art righteous, if thou con-
demn me ; my mouth is stopped, I am found guilty
before God, I am self-condemned, thou wilt need no
other witness or jury to find me guilty ; but Christ
suffered and satisfied justice for poor sinners, and why
not for me, the chief of sinners ? I find not one word
in scripture against it, but a proclamation of a general
pardon to all ; Christ with all his benefits is offered to
me in the ministry of the word, upon the condition of
faith and repentance. It is true, I can neither repent
nor believe, but they are both included in the absolute
grant of the gospel covenant, which gives what it re-
quires. Lord, give me a gospel repentance unto life,
and faith in the Lord Jesus Christ ; I hang on thee,
blessed Jesus, who wast exalted on purpose " to give
repentance and forgiveness of sins," with every grace
and every blessing.*
Secondly, The parts of this new creature lie in the
renovation of the several faculties of the soul, which
consists of — the mind and understanding — the con-,
science — the will — the affections, which are the acts
and tendencies of the will.
1. The new creature consists much in the illumina-
tion of the mind, which is called " a renewing in the
* Hos. ii. 14. Rom. iii. 19. 1 Tim. i. 15. Acts v. 31.
VOL. V. I
116 A NEW CREATURE.
spirit of the mind," Eph. iv. 23, Interpreters have
been much perplexed to know what is meant by the
sj^irit of the mind. Calvin saith, " The meaning is,
we are renewed not only in our inferior appetites, and
sensual desires, but in that part of the soul which is
esteemed the most noble and excellent." * For the
mind is accounted a queen, and almost adored by phi-
losof)hers. Now the mind is renewed, when there are,
(1.) New conceptions of things, such as it never had
before, for a new light is set up in the soul, to see
things after another manner, " the eyes of the under-
standing are now enlightened," Eph. i. 18. Now a
person sees more wickedness in his depraved heart,
than ever he did, which makes him cry out like Job,
*' Behold I am vile." " Lord, thou art heaven, I am
hell," said Mr. Hooper. Now the soul sees more poi-
son and malignity in sin, than it ever did before ; he
sees it " exceedingly sinful," as striking at the majesty,
and clouding the glory of the holy God, — as crucifying
Christ, — as grieving the Holy Spirit. The new crea-
ture forms other conceptions of Christ, as " the rose of
Sharon, the chief of ten thousand." He looks on God's
commands as " not at all grievous," f but pleasant,
comfortable, and profitable. He looks on the saints as
the " most excellent in the earth." He hath got eye-
salve to judge of things as they are ; " the spiritual
man judgeth all things." i
(2.) The new nature brings a new memory ; the
Christian forgets injuries, and remembers truths ; his
* Ego simpliciter accipio, acsi clixisset^ Renovernini non tan-
tum quod ad inferiores appetitus aut concupiscentias quae palam
sunt vitiosae, sed etiam quod ad partem illam animae quae nobilis-
sima et praestaiitissima habetiu*. — Calv. in loc.
t Job xl. 4. Rom. vii. 9—17- Cant. v. 10. 1 John v. 3.
t Psalm xvi. 3. Rev. iii. 18. 1 Cor. ii. 15.
SEI-F-EXAMIXATIOX. 117
memory is sanctified and strengthened, he lays up things
in his heart, as the pot of manna was laid up in the ark:
he " can abundantly utter the memory of God's great
goodness." The new creature is as a phylactery to
prompt and put him in mind of God's law. If he hath
not a great memory, yet he hath a good memory :
God brings sins to remembrance committed many
years ago, and the soul is humbled for them, as if but
newly committed : and though sometimes the best of
God's children are subject to slippery memories, and do
need monitors, yet they have minds clarified, and apt
to be tenacious of the things of God : " I stir up your
pure minds by way of remembrance." A hint will
bring God and good things into their thoughts again ;
but wicked men are described by the character of " for-
getting God." * Do you make it your business to re-
ir imber God upon your beds, and in all places ? Psalm
Ixiii. 6.
(3.) The new creation introduces a new counsellor.
Formerly the person who has experienced this change,
consulted with carnal interest, even in things of reli-
gion ; if the practice of religion did cross his low and
selfish designs, he laid it down ; but as soon as this
principle acts within him, he saith as Paul did, " imme-
diately, I conferred not with flesh and blood ;" God's
glory, and the good of his own soul and the souls of
others lay uppermost. Now the Christian goes to the
sanctuary in arduous cases, and makes the Scriptures
(those divine oracles) " his chief counsellors " in his
actions, natural, civil, and spiritual ;f and dare venture
upon nothing but that for which he hath a warrant
from God : not. What saith this friend, or the other
relation ? but what saith God in the case, directly, or
* Psalm cxlv. 7- Numb. xv. 39. 2 Pet. iii. 1. Psalm 1. 22.
t Gal. i. 16. Psalm Ixxiii. 17- cxix. 24.
I 2
118 A NEW CREATURE.
by good consequence? See the difference between
good Jehoshapliat and Ahab : the former said, " In-
quire, I pray thee, at the word of the Lord to-day ;"
the other made nothing of it. " They soon forgat his
works," saith the Psahnist ; " they waited not for his
counsel :" and " God gives them up to walk in their
own counsels." *
(4.) The new creatvu-e hath new admiration ; the
carnal heart wonders at trifling novelties. David
prays, " Open thou mine eyes, that I may behold won-
drous things out of thy law." There indeed he disco-
vers wonders of power, wisdom, holiness, faithfulness,
and a display of all God's attributes, but especially of
free grace and love in the work of redemption : he sees
no reason to admire any thing, but " things the angels
desire to look into," and in admiration of which they
are in continual ecstacy. O the love of God in sending
Christ, — of Christ in becoming man, in taking any of
the sons of men to be the children of God. f 'Q /3a^oc,
*' Oh the depth of the riches, both of the wisdom and
knowledge of God." There only, there is something
to be admired : all the glories of the world are but
mere contemptible pageantry ; the believer can tram-
ple them under his feet with a better disdain, than
Diogenes trampled on Plato's finery, for he is in a sort
" crucified to the world ;" and can pass by things
seen with a holy scorn, when compared with things
unseen, which are eternal. ^
2. The new creation also affects the conscience,
which though it be not a distinct faculty, but of a
complex nature, yet it is of great use in the soul of
man : and it is necessary that " the heart be sprinkled
* 1 Kings xxii. 5 — 8. Psalm cvi. 13. Ixxxi. 12.
t Psalm cxix. 18. 1 Pet. i. 12. 1 John iii. 1.
J Rom. xi. 33. Gal. vi. 14. 2 Cor. iv. 18.
SELF-EXAMINATION. 119
from an evil conscience," which is done by the blood
Christ, Heb. x. 22 ; and that " the conscience be pui-g-
from dead works to serve the living God," and this is
effected by the eternal Spirit, Heb. ix. 14. Now there
are four offices of conscience, which the new creature
doth in a good measure regulate.
(1.) As it is a guide, a discoverer of duty, a bright
star in a dark night, a hand in the margin, to shew us
what is worth our observing, a schoolmaster to teach
us, a monitor to shew our mistakes ; and it must be
regulated by the word of God, for conscience is cor-
rupted, and is apt to be deceived, and to deceive us : it
is but an under officer, and must itself be subject to
God's law. Hence the Christian seeks to regulate its
dictates by the word of truth, and grace brings it to
the rule, — What saith my supreme Lord and Master ?
I must follow thee no further than God's law allows.
Now the new creature brings conscience to the word,
and saith, Thus far thou must go, and no further :
the end of " the commandment is charity, out of a
pure heart, and good conscience, and faith unfeigned,"
1 Tim. i. 5. These are always companions ; this is a
good conscience.
(2.) Conscience is a book, wherein are noted and
written down all a man's actions and expressions, even
his thoughts and imaginations : it is also a correct and
faithful register, to produce them as a faithful witness
for, or against a man another day. " The books were
opened :" one of these is the book of conscience. Con-
science is as a thousand witnesses ; if good, the Holy
Ghost unites with it, " my conscience bearing me wit-
ness in the Holy Ghost ;" and this " is our rejoicing,
the testimony of our conscience." * If a person have
done any thing amiss, conscience brings it to his re-
* Rev. XX. 12. Rom. ix. 1. 2 Cor. i. 12.
120 A NEW CREATURBi
membrance, as the sin of Joseph's brethren made them
say, " We are verily guilty." " Now a faithful wit-
ness will not lie." A rectified conscience will give in
a true testimony to promote repentance, which is there-
fore called a " bethinking ourselves," or in the Hebrew,
" a bringing back upon our hearts." Conscience hath
a tenacious memory, and will speak truly in its excus-
ings or accusings ; * which is proper to conscience, as
conscience, but grace regulates it, and adds some force
to it.
(3.) Conscience is a judge to pass sentence upon a
man, as the verdict is brought in. It is true, it is but
a petty judge under the supreme Judge, yet the great
God confirms its judicial sentence : 1 John iii. 20, " If
our hearts," that is, our consciences, " condemn us,
God is greater than our hearts, and knoweth all things."
Every man may and must hold private sessions with-
in, preparatory to the great assizes ; if he be but pas-
sive, and is loath to hearken to the sentence, he is con-
demned ; and this is but a sad prognostic of his being
condemned at God's tribunal, which he seeks to escape,
as Felix did, but cannot : but if he concur in this sen-
tence, and condemn himself actively and voluntarily,
" he shall not be judged or condemned," 1 Cor. xi. 31.
Now grace in the heart makes a man do this. I am
the man, saitli he, I confess both the fact and fault.
Art thou so? saith conscience ; I must needs then pass
sentence upon thee, according to God's righteous law.
Well, I yield, saith the soul, I am convicted in this
court, and cannot escape the judgment of God : I must
fly to the city of refuge.
(4.) Conscience is an avenger, a self-tormentor : a
guilty person is one that punishes or afilicts himself ;
some do this sinfully, by " worldly sorrow which caus-
* Gen. xliii. 21. 1 Kings viii. 47- Rom. ii. 1-i^ 15.
SELF-EXAMINATION. 121
cth. death." The Christian must do it penitentially,
either for his own sins, or other men's : so Lot " vex-
ed his righteous soul with the sin of Sodom ;" the
word is fj3a(Tov£^ev, he beat and bastinadoed his righteous
soul. The godly man must take the whip of consci-
ence with the hand of grace, and scourge himself for
his sins : or God will take it with his hand, and chas-
tise him with it, as he did David, whose " heart smote
him for numbering the people." The worm of consci-
ence gnawing at the heart, is an acute pain, and will
be one of the torments of the wicked in hell. * But
the pious man prevents that, when he approves of
God's sentence by self-excruciating trouble for sin here :
it is a profitable employment of conscience, with its se-
vere lashes to promote godly sorrow.
CHAP. X.
A CONTINUED EXAMINATION OF THE NEW CREA-
TURE, AS TO THE WILL AND AFFECTIONS.
3. Another subject, wherein the new creature
resides, is the will, and this is the hinge of the soul,
the master wheel, all which having received a new and
different impulse, moves quite another way than what
it had done ; now the change of the will is the main
work of converting grace.
There are four departments of the will, wherein the
new creature shews itself.
(1.) In its designs, aims, and intentions. The world
and self-interest were the main drift of the will in a
* 2 Cor. vii. 10. 2 Pet. ii. 7, 8. 2 Sam. xxiv. 10. Mark ix. 44.
122 A NEW CREATURE.
natural state ; all seek their own, Phil. ii. 21, the grati-
fying of the flesh, sensual appetite, and worldly gain ;
the universal inquiry is, "Who will shew us any good?"
Psal. iv. 6. O for a good bargain, a cheap purchase !
another is for strong drink, or dainties of the table,
plays or i)leasures ; another for the smiles of a court,
and titles of honour. But the new creatui'e discards
and scorns all these, while his aim is the glorifying of
God, and enjoyment of him, let " Christ be magnified,
and my soul saved," and I can despise or slight all
other things, God hath bound them together, and the
soul cannot part them. God is the Christian's chief
end, in his natural, civil, and spiritual acts ; the new
man aims at the glory of God. O that my soul may
obtain fellowship with God.* I will trample on sinful,
worldly selfishness, and spurn this filthy dunghill, when
set in competition with God's glory, and the salvation
of my own soul ; all other things will neither please
nor profit this high-bred creature formed within me.
(2.) In the elective power of the will. The new
creature chooseth the most proper means to attain the
high ends he has in view ; as he chooseth God for his
portion, so in the first place he chooseth Christ "as the
only way, truth and life," John xiv. 6. i. 51 ; by whom,
as the ladder of Jacob, he may ascend to God ; for
there is no coming to the Father, but by the Son.
The will therefore consents to have Christ upon his
own terms, and chooseth him above the world ; may I
have Christ, I will " cast all else as dross at my
heels ;" away with them, away with them, I would re^
fuse crowns and sceptres in comparison of, or in com-
petition with Christ ; the believer comes off freely in
his choice of Christ, he is not forced to him as his last
shift, to escape perdition, but by a sweet tendency and
* Phil. i. 20. 1 Cor. x. 31. 1 John i. 3. Psal. Ixxiii. 25.
SELF-EXAMINATION. 123
propensity of the will, he is touched and attracted with
the loadstone of divine grace, "To me to live is Christ,"
as well as to die with him is gain. The new creature
also chooseth the precepts, the promises, and the pat-
terns of the word;* the way of faith and holiness he like-
wise chooses to walk in, in order to the attaining of
happiness ; and he never repents this blessed choice.
(3.) There is a cleaving act of the will, a peremptory,
resolved adhering to God and his ways : the will is
fixed and determined for God, whatever shall be said
to the contrary ; he is not off and on like " a double
minded man, unstable in all his ways," a/i^f/3(oc, hang-
ing in suspense, " halting betwixt two opinions ;" but
cleaves to the Lord with purpose of heart, as " Ruth
was stedfastly minded to go with Naomi."f All men
on earth, and all the devils in hell shall not alter this
resolution ; " I will go and return to my father ; I
am purposed that my mouth shall not transgress ;" let
others do as they list, as they dare answer, " I and my
house will serve the Lord ;" ^ I must not be guided by
example or carnal reason, but by the word of God, and
having made my choice by the grace of God, I will not
change as long as I breathe, no sufferings shall daunt
me, no allurements shall entice me from my God.
(4.) There is a resigning act of the will, by which it
gives up itself to the will of God. The new creation
melts and moulds the will of man into the will of God ;
as our Lord said, " Not my will, but thine be done,"
Luke xxii. 42 ; and those gracious souls. Acts xxi. 14,
said, " The will of the Lord be done :" hence Luther
durst pray, let my will be done ; 1| but came off thus,
* John i. 12. Phil. iii. 7—9. i. 21. Psal. cxix. 30, 111.
+ James i. 8. 1 Kings xviii. 21. Acts xi. 23. Ruth i. 16 — IS.
X Luke XV. 18. Psalm xvii. 3. Josh. xxiv. 15.
jl Fiat voluntas mea.
124! A NEW CREATURE.
mine, Lord, because my will shall be thine, there shall
be but one will between us ; this hath been the lan-
guage of all the holy men in scripture, Eli, David,
Paul. Let the Lord do as seems good to him ;* this
harmony of wills is a glorious fruit of the new crea-
tion ; and a pleasing and certain character of the new
creature ; this brings serenity to the soul in all states,
when wind and tide gently go both one M^ay, there is
no storm ; so when the Christian acquiesceth in God's
will, there is great peace in the soul.
4. The new creatm*e is formed in the affections :
these are the movements of the will, the prhtitim mobile,
or main wheel that carries the affections along with it;
the affections are characterized either as disliking, or
liking ; as discovering the aversion or approbation of
the soul, and both of them are reduced to sweet order
and harmony, according to scripture rule.
(1.) The disliking or disapproving affections: the
stream is quite turned into another channel, the soul
loathes what it before loved, and bears an implacable
hatred, yea, antipathy, not only to sin, but to all ap-
pearances of it, 1 Thess. v. 22, and avenues that lead
to it, or proceed from it, " hating even the garment
spotted by the flesh," Jude, 23, as one detests a coat
with the plague in it, as a man's heart riseth against
some kind of meats, or a toad for its poisonful quality,
or a serpent for its sting, or rather for its loathsome na-
ture. David saith, " I hate, and abhor lying," Psal.
cxix. 163 ; he cannot use words enough to express his
antipathy to hypocrisy. And true hatred is Trpog to.
yivih against all kinds of what we hate, " I hate every
false way," ver. 104, saith the holy man. The new
creature makes the Christian not only angry at sin,
as against his interest, or as a man may be with his
* 1 Sam. iii. 18. 2 Sam. xv. 26.
SELF-EXAMINATION. 125
wife or child, in a fit of passiou, who entertains good
thoughts of them again, when the passion is over ; but
there is an implacable enmity commenced in the heart
against all sin, yea, there is even a hatred of wick-
ed men's persons on account of their sin, which other-
wise the soul would love, as he would not hate the
devil but for sin. O, how weary am I of this body of
death, I know not how to bear it, it is like a loathsome
dead carcass, which at once both burdens me with its
weight, and poisons me with its stench. It is this, and
this alone that makes me send forth daily groans, and
lamentations. O that I could put a bill of divorce into
the hands of my dearest lust, never to have any con-
nection with it again ; I will never be reconciled to sin
more ; I will cut off my right hand sin, and force the
knife of the law into the very heart of my sensuality
and worldly-mindedness ; I will study their utter ex-
tirpation ; I am " ashamed and blush to lift up my
face to God," because of my spots of guilt and pollu-
tion ; never did any thing so affect my heart, as my
sin against God, " I will declare mine iniquity, and be
very sorry for my sin ;"* for the future, I will "stand
in awe that I may not sin," I will fear sin more than
hell ; *' I cannot bear them that are evil ;" though I
have patience to bear any affliction, " I behold trans-
gressors, and am grieved," and shed many tears for
the dishonour they bring to my God.-f O that sin were
banished out of the world, or my soul withdrawn from
this wicked world.
(2.) As for the liking or kind affections, the renewed
soul can truly say, with David, " I have set my affec-
tions to the house of my God ;" as to inferior objects,
"my soul is as a weaned child." _ New light creates new
* Ps. cxxxix. 21, 22. Rom. vii. 24. Ezra ix. G. Ps. xxxviii. 18.
t Psal. iv. 4. Rev. ii. 2. Psal. cxix. 136, lo8.
126 A NEW CREATURE.
love, new desires new delights. Truth in the under-
standing, darting upon the affections, and made to
converge by the glass of meditation, inflames the soul :
did not " our hearts burn within us while he opened
to us the scriptures ? " said the disciples travelling to
Emmaus.* The sun in the firmament sheds his in-
fluence into the bowels of the earth, and light and
heat come together into the soul; knowledge affects
the heart; the more the Christian knows God, the
more he loves him. The soul risen with Christ, can-
not but "set its affections on things above;" for "where
the treasure is, there will the heart be also." Oh saith
the Christian, how good is God, I love the Lord above
every person and thing, "with all my heart, soul,
mind, and might ; f with my soul have I desired him in
the night :" even " as the hart panteth after the water
brooks. When shall I come and appear before God ? "
God, even God alone " is my exceeding joy." I will
take pleasure in nothing but God ; this, this is both
my duty and privilege: I hope I can "call the sabbath
a delight:" I and he promiseth I shall delight myself
in the Lord. My comfort and content is, in com-
munion with God, and it is an anticipation of hea-
venly joys. I love the word of God, " his testimonies
are the rejoicing of my heart, and I have rejoiced in
the ways thereof, more than in all riches ; and delight
myself in the Lord's statutes," Psal. cxix. 14. O how
the good soul is elevated, and transported in the gal-
leries of love ! its pleasures are infinitely beyond the
pleasures of sense.
O then. Christian, feel how the pulse of thy soul
beats usually: is thy heart working God-wards in
* 1 Chron. xxix. 3. Psal. cxxxi. 1, 2. Luke xxiv. 32.
t Col. iii. 2. Matt. vi. 21. Psal. xviii. 1. Matt. xxii. 37-
Psal. xlii. 1. xliii. 4. Isa. Iviii. 13, 14.
SELF-EXAMINATION. 127
duties of his worship, or in daily converse? which
way tends the bent of the soul ? Art thou sincerely
troubled, that thou canst " not delight thyself in the
Lord," as thou oughtest ? Wouldst thou give all the
world that thou hadst but a heart to love God more ?
Canst thou say as Peter did, " Lord, thou knowest all
things, thou knowest that I love thee?" A flame
may be painted, but a painted flame cannot be felt.
I find the workings of love kindled in my bosom, if I
know any thing of my heart. I have also searched
the characters of true love in the scriptures, and I find
my heart corresponding thereto, harmonizing there-
with ; I am fui'ther told, that this love is the proper
character of the new creature, connatural with, and
engraven on the new nature, for " he that dwelleth in
love, dwelleth in God, and God in him."*
Thirdly, I proceed to consider the properties of this
new creation ; and they are these seven :
1. It is universal. It is not in a part of the soul,
but runs through the whole man, " soul, body, and
spirit." It is extensive and comprehensive, takes in
all internal powers and external members, all acts in
all faculties, at all times, and in all employments. As
in the law, the whole sacrifice was to be offered to
God ; so it is not acceptable to God if any part be
withheld from him. This new creation " is as leaven
that runs through the whole lump," j and puts a gra-
cious tinctui'e into all the faculties. This is not a
limb or member, but a whole new man ; yea, the
Christian is a perfect man, having all the parts of a
saint, though defective in point of degree. Our hea-
venly Father has no blind, lame, deranged, or maimed
children ; there are no idiots in his family. A Chris -
* Psal. xxxvii. 4. John xxi. 15 — 17- 1 John iv. 16.
t 1 Thess. V. 23. Exod. xxix. 18. Rom. xii. 1. Matt. xiii. 33.
128 A XETT CHEATURE.
tian indeed hath all graces radically; but the hypo-
crite is mainly defective in something of an essential
nature, requisite to constitute a saint ; he is a cake
half baked, dough on one side ; the legs of the lame
are not equal.
2. It is vital and self-moving ; " I live, yet not I,
but Christ liveth in me." It is true, it is hid from
outward observation, as the spring that moves the
visible hand, for " our life is hid with Christ in God :"
but a -sdtal principle it is. This gracious habit is to
the soul as the soul is to the body ; it is a spark of
divine life kindled by the holy Spirit ; a seed of God,*
quickened within the womb of the earth by the influ-
ence of heaven, jnitting forth gracious acts and pre-
cious fruits, through excitations of assisting grace,
after a nipping winter of temjDtations or cold autumn
of spii-itual decays ; his Spirit makes us willing. Oh,
saith the Christian, I am restless, as a bird out of the
nest, or a fish out of its proper element of water, un-
satisfied till I return to my God. But the hypocrite
resembles a puppet dressed like a saint, moved by art,
or a machine put in motion by something external,
which the workman affixes to it ; such is the hypo-
crite : as one saith, there is a vast difference betwixt
wool on the sheep's back, which clipped, will grow
again ; and the wool of the sheep's skin on the wolf's
back, which grows no more. The living saint still
works ujiwards, the graceless soul is dead, and puts
forth no vital acts.
3. It is sensible and susceptible of impressions ; it
is not a dead, inanimate log, but of a tender, quick
sensation, and can easily discern what profits or pre-
judices it, what helps or hurts it; it groans under
what it feels as making against its being or well-being:
* Gal. ii, 20. Col. ill. 3. 1 John iii. 9.
SELF-EXAMINATION. 129
nothing doth it so much injury as sin, or what hath a
tendency to it : any act of omission or commission lies
heavy upon it, pierces and wounds it, and makes it
bleed ; hence it is called a heart of flesh, which is a
soft and sensible thing. Defects of grace, inroads of
temiDtation, intermissions of duty, or worldliness, are
more laid to heart by the new creature, than gross out-
breakings of sin in the hypocrite. Whatsoever it per-
ceives to be annoyance or disturbance, is a grievous
affliction. Oh, saith the soul, I found at such a time
God's withdrawing the assistance of his Spirit ; being
puzzled, I bungled in a duty, and could make nothing
of it : woe is me, what had I done to banish my God ?
I find a weight on me, " and a sin that easily besets
me." Did I not quench, grieve, or resist the Spirit ?
Was I not sluggish, heartless, or formal ? Lord, for-
give me that sin, and quicken me with thy grace. The
hypocrite hath none of these experiences, soul-exercises,
or agonies, but runs on in a heartless formality, and
customary performance, knowing nothing of God's
access, or his recess, coming or going.
4. It is distinguished by its growth, it is never sta-
tionary ; the pious man is compared to the sun, '• that
shineth still brighter to the perfect day ;" and to "calves
of the stall," that ?.'e still growing : as " new-born
babes, believers desire the sincere milk of the word,
that they may grow thereby;"* it is their duty, yea,
their privilege to " grow stronger and stronger, to per-
fect holiness in the fear of God ;" for the new creature
helps, spurs on the child of God to improve his talents,
to use God's appointed means for increase, and to de-
rive communications from Jesus Christ, that " he may
increase with the increase of God." This new crea-
ture has a new appetite, which in this imperfect state,
* Prov. iv. 18. ]\Ial. iv. 2. 1 Pet. ii. 2, 3.
130 A NEW CUEATURE.
makes him desire and long after more ; and lie never
saith he hath enough in this lower world. It is said
of the crocodile, as long as he lives he grows ; so it is
with the believer. O, saith the soul, I am short, still
defective ; the greatest part of what I have attained, is
the least part of what I want ; O that I could be more
like God ! " be changed into his image from glory to
glory."* I can never be enough like God ; this is the
clearest evidence of the truth of grace ; a dead picture
will not grow as a living child, a dead stake grows not
as a living plant. Lord, make me more humble, holy^
heavenly, self-denying, watchful, fruitful.
5. Consciousness of dependance characterizes the
new creature, the soul becomes sensible of its own weak-
ness, it feels not its own feet, it cannot stand alone,
therefore leans on its beloved, every step through this
wilderness state. Cant. viii. 5. Woe be to me, saith
the Christian, if I be alone, I have long found by too
dear bought experience, that I am like a staff, and can
stand no longer than I am upheld by an Almighty
hand ; if God bid me come upon the fluid waves, and
reach out his hand, I will venture, as Peter did, my
feet will not fail, if faith fail not ; Lord, " hold up my
goings in thy path, that my footsteps slip not ;" alas,
" without thee I can do nothing ;" but by thee I can
"run through a troop," and by my God, "I can leap
over a wall ;" I am able " to do all things through
Christ that strengthens me."f I find by experience,
that the least difficulty overmatcheth me without divine
assistance, and the " greatest mountains become a plain
before Zerubbabel," my Lord of hosts, who out of
weakness can make strong ; if he say, " My grace is
sufficient for thee," 2 Cor. xii. 9, I will encounter a
* Job xvii. 9. 2 Cor. vii. 1. Col. ii. 19. 2 Cor. iii. 18.
t Psal. xvii. ii. John xv. 5. Psal. xviii. 29. Phil. iv. 13.
SELF-EXAMINATION. 131
Goliali, and in the name of the Lord do wonders ;
my only strength is thy all-sufficient grace ; " by the
grace of God I am what I am," 1 Cor. xv. 10.
6. The new creature is watchful ; the soul never
sleeps. Grace in the soul is still waking : " I sleep, but
ray heart wakes," Cant. v. 2. The wise virgins as
well as the foolish may nod, Matt. xxv. 5, 6 ; but they
are quickly awaked with the Bridegroom's coming.
Grace may lie in the unexercised, passive habit, or
as a spark of fire in the ashes, but it M^ill revive : there
needs not the impartation of a new life, but the stirring
up of the vital principle. It may seem a paradox that
the Christian is distinguished from his heart : a suspen-
sion of the actings of spiritual liveliness and vivacity
there may be, whereby the senses are at present bound
up by indisposition to duty, yet a principle of grace,
inclining to action there may be also; thus there are two
different natures in the child of God, like two distinct
persons ; so Paul saith, Rom. vii. 20, " If I do that I
would not, it is no more I that do it, but sin that
dwelleth in me." Such a distinction he often makes.
These different natures have opposite actings ; in the
worst state of a Christian's spiritual dulness, he is very
apprehensive things are not right with him ; there are
some convictions, challenges, purposes, j^rotestations of
the inward man against this indolent frame, it dis-
pleases him, and he hath some faint and languid strug-
glings to raise himself. The new creature gives not
full consent, though it can act little vigorously, but
there is a " lusting against each other," Gal. v. 17. Pe-
ter's faith did not act, yet did not totally fail, when he
denied his Master ; for Christ's prayer was heard for
him, Luke xxii. 32. There is some tendency in the
heart God-wards, in the saint's lowest ebbs : he is not
satisfied in his sleepiness.
VOL. V. K
133 A NEW CREATUliE.
7. The new creation will abide, it will remain and
overcome all opposition, and continue as long as the
soul continues, as was said before. It is an immortal
seed ; " the world passeth away, and the lust thereof ;
but he that doth the will of God, abideth for ever,"
1 John ii. 17 : " This anointing abideth in believers,"
and causeth them to abide in him, verse 27 '. this prin-
ciple will be as " a well of water springing up to ever-
lasting life :" this " fear of the Lord endureth for
ever :" his " righteousness endureth for ever." Mo-
rality withers and decays, but sincerity will run paral-
lel with the life of God, and line of eternity. If thou
art an apostate, thou wast never such a new creature as
I have described : " If you continue in my word," said
Jesus, " then are you my disciples indeed." * Look
you to your sincerity, and God will look to your perse-
verance ; na}', that principle will be attended with a
holy jealousy, which is the awe-band of the soul, and a
special preservation against apostacy : Jer. xxxii. 40,
" I will put my fear in their hearts, that they shall not
depart from me." This fear will teach them to incline
God-wards, and abhor what tends to departing from
God. Scripture makes this a clear evidence of a state
of grace, and interest in Christ : and the contrary, evi-
dence of a soul going oft', f Try yourselves by this
character : do you persevere ?
Ohjection. How can I evidence myself to be a new
creature ? I am not yet at the end of my journey, who
knows what I may do, or be ? I have a backsliding
heart, I may fall away before I die.
Answ. It is true, thou canst not presage what may
come ; but thou majTst form an opinion of time to
come from what thou hast met with in times past ;
* John iv. 14. Psalm xix. 9. cxii. 3. John viii. 31.
t Col. i. 21—23. Heb. iii. 6—14. 1 John ii. 19.
SELF-EXAMINATION. 133
thou hast had experience of the operations of grace,
the witnessings of God's Spirit, healing of backslidings,
conquest of some strong lusts, victory over the world,
and the vanquishing of Satan's assaults, so that thou
canst set up thy " Ebenezer, and say, Hitherto hath
the Lord helped," 1 Sam. vii. 12. And dost thou not
find it upon record, Phil. i. 6, " Being confident of
this very thing, that he which hath begun a good work
in you, will perform it to the day of Jesus Christ ?"
It is true, you are not absolute conquerors till the last
enemy be destroyed, which is death ; but Scripture
style reckons sincere combatants to be conquerors :
"Ye are of God, little children, and have overcome
them," 1 John iv. 4. v. 4. And " this is the victory
that overcometh the world, even our faith ;" yea, we
" are more than conquerors, through him that loved
us," Rom. viii. 37. And it is often said, "To him
that overcometh, will I give to eat of the tree of life,"
Rev. ii. 7. Mark it, it is not said, to him that hath
overcome, but rw vikwvti, to him that is overcoming ;
dost thou keep thy ground, tight still, though some-
times thou art foiled ? dost thou not even gain ground
by thy falls, mourn for sin, and grow more watchful?
As long as thou art in the field against sin, sin is not
on the throne in thy heart ; " and if sin have not
dominion over you, you are not under the law, but
under grace," Rom. vi. 14. This victory may have
acceptance with God, though not satisfactory to thy-
self.
K 2
CHAP. XL
A NEW CREATION EVIDENCED BY ITS EFFECTS,
CONSEQUENCES, AND OPERATIONS.
Fourthly, The last way of discovering the truth of
the new creation in the soul, is by its proper fruits and
effects, as " the tree is known by its fruits," and the
quality of the spring by the streams which issue from
it. I can but name these :
1. The new creation produceth a new tongue, new
speech, new expressions. The person that was wont
to speak the language of Ashdod, now speaks the lan-
guage of Canaan : his tongue was wont to swear, lie,
curse, and rail at religion, or was engaged in vain
jangling, idle tales, and impertinent stories, or at best
but about weather, trading, and news : now he chang-
eth his note ; " The mouth of the righteous speaketh
wisdom, and his tongue talketh of judgment." Why
so ? " the law of God is in his heart ; out of the abun-
dance of the heart, his mouth speaks." What say you,
sirs ? do you speak as becometh saints, not filthiness,
foolish talking, or jesting ? Is your '* speech always
with grace, seasoned with salt ?" * not " corrupt com-
munication, but that which is good to the use of edify-
ing ? Do you exhort, and " provoke one another to
love and good works ?" Do you speak reverently of
God, his word, and works ? Do you " with one mind
and one mouth glorify God ?" f edify saints, and con-
vince gainsayers? Ribaldry, obscenity, and railing
are far from a pious man's mouth : rather you hear
giving of thanks, asking and answering serious ques-
tions with his tongue, which is his glory.
* Psal. xxxvii. 30, 31. Matt. xii. 34. Eph. v. 3, 4. Col. iv.Q-
t Eph. iv. 29, 31. Heb. x. 24, 25. Rom. xv. 6.
SELF-EXAMINATION. 135
2. New works : not only new expressions, but new
actions. The new creation engageth men to a new
course of life, to " cast off the works of darkness, and
to put on the armour of light, to walk honestly as in
the day." What a change doth it make in men's em-
ployments ; their backs are now where their faces
were, and their faces where their backs were. This
grace of God " teacheth them to deny ungodliness and
worldly lusts, and to live soberly, righteously, and god-
ly ;" yea, " to be zealous of good works." They were
wont to work hard for the world ; now they " work
out their own salvation with fear and trembling." *
They used to follow sports and stage-plays ; now they
find other employments, reading, praying, meditating,
examining their consciences, and mortifying their pas-
sions : they find something else to do now, than to
spend their time in idleness, and inventing pastimes, to
pass away life : they have many graces to exercise,
duties to perform, personal and relative ; they have no
time to be idle, but must fill up their days with profit-
able employment, to God's glory and their own good
account. O how busy are the children of God, "striving
to enter in at the strait gate,"—" taking the kingdom
of heaven by violence," — and giving diligence "to
make their calling and election sure;"f and that their
Master may not find them idle, but that they may be
found of him in peace.
3. A new rule suitable for the new creature. Alas,
in time past, the poor sinner " walked according to the
course of this world." The old traditions and customs
of men were wont to be his canon ; he followed the
multitude in conformity to the world ; but now the
rule of the new creature is the star he steers his course
• Rom. xiii. 12—14. Tit. ii. 11, 12, 14. Phil. ii. 12.
t Luke xiii. 24. Matt. xi. 12. 2 Pet. i. 10.
136 A NEW CREATURE,
by.* Bring me a warrant from the word in a plain
text, or a direct unstrained consequence to ground my
obedience upon, or you say nothing. God's will is my
rule of obedience, that only binds conscience ; and the
new creature lies square to every command. The
authority of God sways it, because there is something
in the soul that suits and is adapted to every precept :
if he cannot keep any, yet he " hath respect to all
God's commandments." He is, as it were, pliant to
every thing God makes his duty ; but a hypocrite is
like a round globe, v.^hich toucheth only in some
corner, he omits all, except what his interest or fancy
calls him to at that juncture : if he " should even
keep all, and yet offend in one point, he is guilty of
all." A true Christian is of a catholic sjDirit, a uni-
versalist, like Zacharias and Elizabeth, who " walked
in all the commandments and ordinances of the Lord
blameless." These were indeed righteous ; if there be
circumcision of heart, there will be circumspection in
life. See then you walk circumspectly, aicjot/Bwcf
according to command, and to the height of every
command, balk none, abate nothing of what God
makes duty.
4. A new end, or design. Alas, self is the end and
great idol of a carnal heart, till grace rectify and re-
gulate it; all "seek their own," Phil. ii. 21. Matt. vi.
2, self-ease, pleasure, self-profit, self-honour, or applause.
The water will rise no higher than the spring : new
grace changeth the bias of the soul, as a ship sailing
westward, when there comes a strong gale of wind,
and carries it directly to the east. Self-seeking is so
natural, that till grace alter the constitution of the soul,
the sinner will never be beaten off; self-denial is the
* Eph. ii. 2. 1 Pet. i. 18. Rom. xii.2. Gal. vi. 16.
t Psal. cxix. 6. James ii. 10. Luke i. 6. Eph. v. 15.
SELF-EXAMINATION. 187
first and last lesson our Lord teacheth his disciples,
Matt. xvi. 24 ; this is the first step and highest round
in Jacob's ladder ; hath thy soul so far learned it, as
to make God's glory, and communion with him, the
chief aim of thy duties, studies, endeavours ? canst
thou, soul, throw thyself in the dust, that God may
be on the throne ? disappear, that God may only be
seen, as John Baptist said, " He must increase, but
I must decrease," John iii. 30 ; if any good be done,
** it is not I, but the grace of God with me," 1 Cor.
XV. 10; let him alone have the glory; let the crown
be set no where but on Christ's head, it becomes him
best ; I will cast down my crown before the throne,
and say, " Thou art worthy, O Lord, to receive
glory, and honour, and power." As all the lines
tend to the centre, so shall all my actions tend only
to thy glory; "Let God in all things be glorified,"
though I be vilified. This rent will I daily pay as a
tribute to the crown of heaven ; I am resolved to glori-
fy God in my body and soul, which are his ; * better
lose my life, than lose the end of my life, God's glory.
5. New worship is always a companion of the new
creature. It is true, the carnal man might hear and
read the word, pray, receive the sacrament, and per-
form the external acts of religion before, but formally,
heartlessly, hypocritically, God knows ; " having a
form of godliness, but denying the power thereof," 2
Tim. iii. 5. But as soon as the grace of God hath
formed the new creature in the heart, then it is said,
as of Paul, "Behold he prayeth," Acts ix. 11 ; why,
did not Paul pray before ? Yes, doubtless, he was a
Pharisee, and Pharisees made long prayers, it is likely
he had a great gift of prayer ; aye, but now Paul had
the grace of prayer, behold he prays, now he prays
with a witness; his prayer hath all the requisites
* Cant. iii. II. Rev. iv. 10, 11. 1 Pet. iv. 11. 1 Cor. vi. 20.
138 A NEW CREATUllE.
essential to prayer. Oh now, if you could lay your
ear to the closet of this new born saint ; what sighs
and groans would you hear! Rom. viii. 26. What
throbs and tears ; what self-loathing confessions ; what
heart-rending complaints ; what heaven-piercing ex-
postulations, would you witness ! What believing,
pleading of promises ; what improvement of Christ's
mediatorship ! this is not formal or heartless canting.
As soon as ever this new creature was formed, the
soul was turned from idols, " to serve the living and
true God ;" that is, " in spirit and in truth." If the
words be the same, the workings of heai't are as
different as a living man's tone from dead organ pipes;
the one hath breath, the other not. The gracious soul
engageth his heart to approach unto God : yea, he
also saith, " let us lift up our hearts with our hands ;"*
that is, let us pray and use our utmost endeavour to
obtain what we pray for. f The hypocrite's tongue
may be employed ; but the new creature sets the heart
a breathing, the hands on working, the feet on walk-
ing. Oh how he is concerned in the performance of
duty!
6. A new war is commenced by the new creature.
As soon as this new creature becomes visible, Satan
musters all the powers of darkness against it; and
now begins this holy war, which never ceases while
the soul is in the body : and oh, how many a sharp
skirmish hath the Christian with Satan and his armed
bands ! The carnal heart holds correspondence with
the enemy, and the devil lets the sinner alone, and all
his goods or soul's faculties are in peace ; he sleeps
quietly in the devil's tents, little dreaming whither he
is going : or rather he is carried in a golden dream
into Satan's territories ; or as Solomon's young gal-
• 1 Thess. i. 9. John iv. 24. Jer. xxx. 21. Lamen. iii. 41.
t Oremus et laboremus.
SELF-EXAMINATION. 139
lant with the harlot, "As an ox goeth to the slaughter,
or as a fool to the correction of the stocks." But the
converted soul sees his danger, and struggles hard to
extricate himself, and when he is at liberty, the devil
pursues him with rage sometimes, other whiles with
subtlety he seeks to overreach him ; he is aware of both
and is not ignorant of his devices. * One while he
fights with spiritual weapons, and so resists the devil,
and he flees : another while the soul retires to his
strong hold, by faith and prayer, and is secured. Thus
the gi*acious soul is " warring a good warfare, fighting
the fight of faith," which is a good fight ; he gets dis-
entangled from the affairs of this life, and lays aside
every weight, that he may militate more strenuously
and more successfully : nor doth the good soul so fight
as one that beats the air,f laying about him at adven-
tures ; but he spies his enemies, takes a view of them
in scripture light, lets fly at the faces of foreign and
intestine adversaries, with spiritual, scriptural wea-
pons, and never sounds a parley or makes a truce, but
disputes every inch of his passage to heaven : thus
this new creature is a christian champion.
7. The new creature finds out new company. Alas,
his old companions grow tiresome with the convert, he
cannot take delight in his former comrades, who would
jest and be merry, and seek to drive him out of his
melancholy humours (as they consider them) with
pleasant stories, this is but as singing songs to a
heavy heart ; he is now sick of such vain company,
and bids them begone, they are of no use to him. It
is very observable, three times, upon such occasions,
doth David require all wicked men to depart from
him, Psal. vi. 8, " Depart from me, all ye workers of
• Lukexi. 21. Pro v. vii. 22. 2 Cor. ii. 11.
t 1 Tim. i. 18, vi. 12. 2 Tim. ii. 4. 1 Cor. ix. 26.
140 A NEW CREATURE.
iniquity, for the Lord hath heard the voice of my
weeping ;" as if he had said, I have got better com-
pany and comfort than you are. Psal. cxix. 115, " De-
part from me, ye evil doers, for I will keep the com-
mandments of my God ;" as if he had said, I have
taken up other resolutions, and must have other com-
panions than you: the last is Psal. cxxxix. 19, " Surely
thou shalt slay the wicked, O God ; depart therefore
from me, ye bloody men ;" as if he had said, I am
loth to fare as you fare, and will not be found in your
company. This is christian policy as well as piety :
it is impossible the new creature should take delight
in his old companions ; " for what communion hath
light with darkness ? what concord hath Clirist with
Belial ?" There are in the world, persons more suit-
able to his temper, even saints, not in heaven, but that
are on the earth, " men excellent in whom is all his
delight." These, these are his companions,* the delight
of his soul, he loves them dearly, because they are so
like his father in heaven ; these are they, he hopes to
live with in the other world, and he must associate
with them in this, he loves to discourse with them,
join in prayer with them, no such content he hath on
earth as in the communion of saints.
8. The new creature needs and requires new cordials,
new food and physic ; the world and all that it can
afford, which wei*e wont to be so pleasant, are all but
diy meat, have no more " savour than the white of an
egg ;" the soul hath now a more delicate taste, than to
be satisfied with such husks and trash ; he sues for the
tender mercies of God, Psal. cxix. 77, " Let thy tender
mercies come unto me, that I may live," as if he had
said, I know not how to live a natural life, and I can-
not live a spiritual life without these tender mercies ;
* 2 Cor. vi. li, 15, I7. Psalm xvi. 3. cxix. 63.
SELF-EXAMINATION. 141
the Lord kiioweth my delicate appetite, *' and crowns
me with loving-kindness and tender mercies," Psal. ciii.
4. Luther called the whole Turkish empire but a
crumb cast to dogs, and often protested to God, that
he would not be put off with these low things, even
when he had a silver mine offered him ; even a heathen
Seneca could say, I am greater, and born to higher
things, than terrene objects;* and will not a Christian
much more say so ? The Christian hath meat to eat
that men know not of; spiritual manna, angel's food, is
the Christian's diet, " the fatness of God's house ; yea,
marrow and fatness :" God's word, which is as " honey
and honey comb ;" better " than necessary food ; yea,
Jesus Christ himself, "the bread of life."f The new
creature finds full contentment in Christ, through a pro-
mise. It is worth observing, that spiritual delights
are suited to all the spiritual senses, music in the ear,
wine to the taste ; yea, " his love is better than wine,
as ointment poured forth to the smell ;" yea, as spike-
nard and myrrh ;j: his embraces to the touch and feeling,
*' his left hand is under my head, and his right hand
doth embrace me ;" as for the sight, " my beloved is
white and ruddy," Cant. v. 10 — 16, " he is altogether
lovely," and of proportion. You see the new creature
hath its senses as well as the body, and spiritual good
things gratify them, who by reason " of use, have
their senses exercised to discern good and evil," Heb.
v. 14.
9. The new creature hath a new home : our being
upon earth in these houses of clay, is our short home;
our being under the earth, in the grave, is our long
home ; hell is the sinner's last and everlasting home ;
* Major sum et ad majora natus.
t John iv. 32. Psal. xxxvi. 8. Ixiii. 5. xix. 10. John vi. 55-
t Cant. V. 16. i. 2, 3. ii. 6, 8, 9.
143 A NEW CREATURE.
heaven is the saint's best eternal home : '* Knowing
that whilst we are at home in the body, we are absent
from the Lord — but we are willing rather to be absent
from the body, and to be present with the Lord."* A
poor graceless wretch is well where he is, like that im-
pious cardinal that would not change his part in Paris
for his part in paradise : such as *' these are men of the
world, whose portion is in this life ; these are written
in the earth," possibly as recorded and renowned among
the great ones of it. But there is a generation of the
sons of men, that are not of this world, " whose names
are written in heaven ; and are travelling towards the
new Jerusalem, thence they came, and thither they are
bound; "Jerusalem which is above, is free, which is the
mother of us all ;"f it is thither the new creature tend-
eth, there it would gladly be : it is troubled at whatso-
ever stops it in its motion homewards ; Rom. viii. 23,
" Not only they," that is, the other creatures, " but our-
selves also, which have the first fruits of the Spirit,
even we ourselves groan within ourselves, waiting for
the adoption, to wit the redemption of our body ;" O
blessed jubilee! when shall the dawning of that glo-
rious day appear ? " how long must I dwell in Meshech,
or in the tents of Kedar ?" how long shall I abide on
this side Jordan ? O that once at last I might inhabit
that goodly mount and Lebanon ! Why is his chariot
so long in coming? why stay the wheels of his
chariot? Come, Lord Jesus, come quickly, break
down the walls of this earthly tabernacle, and " clothe
me with that house from heaven." How long shall I
be tost on this tumultuous sea ? when shall I reach the
haven? I long to be with Christ,; among "the spirits
* Job iv. 19. Eccl. xii. 5, 7- Rom. vi. 23. 2 Cor. v. 6, 8.
+ Psal. xvii. 14. Jer, xvii. 13. Luke x. 20. Gal. iv. 26.
t Psal. cxx. 5. 2 Cor. v. 1, 2. Phil. i. 23.
SELF-EXAMIXATIOX. 143
of just men made perfect ;" here I am a stranger and
pilgrim, and am seeking another country, thither I am
hasting ; there I would be, that this disguise may be
plucked off, that " when he shall appear, I may be like
him, and see him as he is :" my best life is yet hid, but
when " Christ who is my life, shall appear, then shall
I also appear with him in glory ;"* for this I hope
and wait, and pray and long.
10. The new creature obtains new apprehensions of
himself in all this ; he was darkness, but " now he is
light in the Lord," Eph. v. 8. The poor old creature
thinks well of himself, and his doings ; he imagines
he can pray, and perform duty, and when he hath by
the strength of his gifts come off finely, then he ap-
plauds himself, as Bernard said of himself,| well done,
now God is indebted to thee, and owes thee a kindness ;
so said the hypocritical Jews, Isa. Iviii. 3 ; and the Pha-
risees, Luke xviii. 11. But this new creation will
teach its possessor another lesson, " when he has done
all," alas, " he is an unprofitable servant." My " righ-
teousnesses are but as filthy rags :" still I am an un-
clean thing : I deserve nothing but wrath, if I " justify
myself, mine own mouth shall condemn me." My
spiritual duties need spiritualizing ; my repentance
needs repenting of; my exercise of grace needs a gra-
cious pardon ; my Lord Jesus must take away the
iniquity of my holy things, perfume my poor services,
and offer my " prayers with his much incense, upon
the golden altar, before the throne." | I dare not
stand before God in my best suit of inherent righte-
ousness. If " thou. Lord, shouldst mark iniquity ;
O Lord, who can stand?" "In thy sight shall no
* Heb. xii. 23. xi. 13—16. 1 John iii. 1, 2. Col. iii. 3, 4.
t Bene fecisti, Bernarde. + Luke xvii. 10. Isa. Ixiv. 6.
Job ix. 20. Exod. xxviu. 38. Rev. viii. 3.
I'i-i A NEW CREATriiE.
man living be justified." If I look at the new crea-
ture, there are many defects therein : if I reflect on the
purest actings of grace, alas, they are imperfect. I must
" be found in Christ," or I am lost for ever ; " not
having mine own righteousness, which is of the law,
but that which is by the faith of Christ, the righteous-
ness which is of God by faith." O my Lord, when
I am standing before the angel of the Lord, " Satan
stands at my right hand to resist me ;" and justly he
may, "for I am clothed with filthy garments." Oh
speak the word, that " mine iniquity may pass away
from me," and " clothe me with change of raiment." *
My change of principles will not do without an upper
garment to cover all my defects and faults, in which
I must stand as righteous before God at the great day.
The sum of all this is contained in that excellent text,
with which I conclude this head. Phil. iii. 3, " For
we are the circumcision, which worship God in the
spirit, and rejoice in Christ Jesus, and have no con-
fidence in the flesh."
CHAP. xn.
DlllECTIOXS KELATIVE TO THE USE OF MEAXS.
I ajNI sensible I have insisted too long upon the first
dii'ision in reference to instiiiction, concerning the evi-
dences of this change in our souls, from its pre-
paratives, parts, properties and effects, I shall be the
briefer on the rest.
IL The next is to give some instructions to those
• Psal. cxxx. 3. cxliii. 2. Phil. iii. 9. Zech. iii. 1—4.
MEANS TO BE EMPLOYED. 145
that feel or fear they are not yet new creatures, how
they are to conduct themselves, and what course they
are to take that they may become new creatures.
I am much anticipated in this by the worthy labours
of those excellent men, Mr. Baxter, Mr. Joseph Allein,
and many others in their directions about conversion,
which are coincident with my design ; to which I
refer the reader.
Yet this must not be understood, as though it were
in any man's power to change his own heart, any
more than he can create himself, or put life into a dead
carcass, but it becomes men — not to hinder or obstruct
the strivings of the Spirit that may work this grace —
and to improve their natural faculties to the utmost,
in order to the attainment of this end. I shall but
briefly lay before you what a natural man can do, by
the help of common providence, and what he must do,
as he will answer for the contrary another day, to that
God that hath given him a command, and rational
faculties capable of compliance.
1. Own and improve natural principles, such are
Koivtu evvoim, innate notions, common to man, as a
being endowed with reason ; namely, that there is a
God, that this God must needs be an excellent Being,
the ultimate end of all things, the chief good, that all
things depend upon him, and must bow to him ; that
this God must be worshipped, that his will is the rule
of man's obedience ; that there is moral good and evil,
and that there will be a retribution in this or in ano-
ther world. Natural conscience even of heathens dis-
covers something of these grand principles ; for saitli
the blessed apostle, Rom. ii. 14, 15, "Though the
Gentiles have not the written law before their eyes,"
yet they have a transcript thereof in their hearts,
which declares to them some good and evil, and con-
146 A NEW CREATURE.
science accordingly excuseth them if they do well, and
" accuseth them if they do evil," Rom. i. 18 — 24. The
imprisoning of these truths in unrighteousness, pro-
duced a judicial hardening, and giving them up
to uncleanness, and rendered them without excuse :
and can we think that men now disclaiming and ob-
literating these notices of religion will fare better ?
Surely not. So on the contrary, the way to obtain
more, is to improve what we have. I say not, that
God is bound to give special grace to such as improve
what is common, but an instance can hardly be pro-
duced to the contrary ; and this is God's method in
vouchsafing his grace, to engage men to cherish and
excite moral principles by diligent endeavours, which
he usually seconds with his blessing ; yea, this course
doth naturally tend to weaken vicious inclinations.
Set yourselves about this work, and you little know
what it may come to at last. O that unconverted
sinners had but the integrity of king Abimelech,
Gen. XX. 6, to act according to the light which they
have, and the restraining grace afforded them, which
the Lord calls integrity, which is however only of a
moral natiu-e, yet good, so far as it goes, and a means
of more.
2. Be jealous, lest you be mistaken in this point,
lest you misapprehend the nature of the new creature,
or lest your own hearts deceive you, for they are " de-
ceitful and desperately wicked," Jer. xvii. 9- And
Satan may attempt to substitute some production of
his own in the room of this new creation. Counter-
feit grace may look like saving grace : reformation
looks like regeneration. How often is a Bristol stone
taken for a pearl ? Painted grapes once cheated living
birds. You must first get a scriptural definition of
this new creature ; " To the law and to the testimony,"
MEANS TO BE EMPLOYIID. 147
Isa. viii. 20. Judge yourselves by that word which
must judge you at the last day, Rom. ii. 16. Be
afraid of self-deceit ; " blessed is he that feareth
always." You live in the midst of deceptions, a
deceitful heart, allurements of pleasure, an ensnaring
world, and a tempting devil, all set against you, and
we are apt to believe that to be true, we would have
to be so : but put the case to thyself; What if I be
mistaken? I read of some that "think themselves
something, when they are nothing." Others put a
false estimate upon themselves, " deceiving their own
selves." What if this be my case ? What if I be in a
delusive dream, imagining I am bound for heaven,
when I am descending into the pit? "What if I be
found without the oil of grace in the vessel of my
heart ; a foolish virgin amongst the wise ? * What
if I prove the only guest at the gospel feast, without
a wedding garment, and be struck speechless ? Oh
what an overwhelming disappointment will it be !
Hath none proved such ? Why may not I ? Some have
gone off the stage with " a lie in their right hand,"
and have lain down in sorrow, notwithstanding the
sparks of their own kindling. O what need have I to
fear, lest " a promise being left of entering into rest,
I should finally come short of it !"f
3. Deal faithfully with your own souls, in self-exa-
mination. Flatter not yourselves, examine not only
your actions, but the internal state of your souls, how
your principles are formed ; you may do it, for God
hath given you a self-reflecting faculty, " The spirit of
a man is the candle of the Lord, that searcheth the in-
ward parts of the belly." You must do it, you are
commanded "to commune with your own heart, to
» Gal.vi. 3. James i. 22. Matt. xxv. 1—10.
+ Matt. xxii. 12, 13. Isa. xliv. 20. 1. II. Heb. iv. I.
VOL. V. L
148 A NEW CEEATUEE.
examine yourselves," prove your work, God's servants
have made diligent search :* and will you continue
strangers to your own hearts ? will you be such un-
kind neighbours, as never to ask your hearts how they
do ? or will you be put off with a frivolous or dilatory
answer ? O, sirs, come to a point, drive yourselves to
this dilemma, I am either a new creature or not, a
child of God, or of the devil ; I am bound either for
heaven or hell ; I had not need to remain in suspense
about this weighty case ; I will now put this doubt out
of doubt ; I cannot rest satisfied with uncertainties in
so important a concern ; God forbid I should weigh it
light, or be mistaken ; I must not take preparatives
for parts of the new creature ; the porch for the house ;
I will try and try again, and prove my evidences by
scripture rule, and appeal to God for the sincerity of
my heart; " Examine me, O Lord, and prove me, and
try my reins and my heart," Psal. xxvi. 2. I must be
a new man, or no man in Christ ; I will not be put
off with morality or uncertainty; irresolvedness breeds
disquietude ; 1 am determined to come to some con-
clusion.
4. Attend diligently on the most powerful ministry.
Not such a dull, formal, heartless preaching, as will
rock you asleep in security, or " sew pillows to your
armJioles ;" preaching pleasing things, promising life
in a sinful state, and crying, peace, peace, when God
proclaims war against you ; thousands are undone by
flatteries. Oh frequent a rousing, convincing ministry,
which is the " power of God to salvation." The word
is the proper medium of communicating divine grace;
by which Christ is formed in the heart,f the glass in
which you may behold a true representation of your-
*Prov.xx.27. Psal. iv.4. 2 Cor. xiii. .5. Gal. vi. 4. Psal. Ixxvii. 6.
t Ezek. xiii. 17—22. Rom. i. 16. Gal. iv. 19.
MEANS TO BE EMPLOYED. 149
Selves ; by which you may be *' changed into his
image," — " beholding the glory of the Lord" therein.
" I have begotten you," saith Paul, " through the gos-
pel." This is God's workhouse, where he shapes and
forms this new creature ; of how many an ordinance
may it be said this and that man was boru there.* O
therefore, be constantly waiting at the posts of wis-
dom, hear the most warm, lively preachers, prepare for
hearing, set yourselves as in the presence of God. Say
thus with thyself, I am going to hear the word of the
living God, " which is the ministration of the Spirit,"
apt and able to give life to dead souls. It is not so
much the word of men, but of God. O that it may
work effectually in my soul ! It is not man, but God,
who is now treating with me ; " God himself is now
beseeching me," and the minister " praying me in
Christ's stead, to be reconciled to God.f" I perceive
it rests with me, God hath declared himself reconciled,
if my depraved heart were at last prevailed with to be
reconciled to him. O that this may be the day when,
and this the sermon whereby, thou wilt mould and
form my soul for thyself : now. Lord, let thy words be
spirit and life to me : O for renewing grace !
5. Let convictions by the word have their due effect.
Strike while the iron is hot, let not impressions die
or wear off, postponement lost both Felix and Agrippa
their soids, stifled convictions leave the heart harder,
heated water, cooled again, is sooner frozen: who
knows how long the Spirit may strive ? "S^lien God
is working, work then, put not off warnings ; when
God convinceth thee of the evil of a sin, presently dis-
card it ; when of a duty, without delay commence the
* James i. 25. 2 Cor. iii. 18. 1 Cor. iv. 15. Psal. Ixxxvii. 5.
t 2 Cor. iii. 8. 1 Thess. ii. 13. 2 Cor. v. 20.
K 2
150 A NEW CREATURE.
practice of it ; when a wound is made, take heed lest
the air get in and it begin to fester, and at last grow
incurable : our " Lord is standing at the door, and
knocking." He will not always wait thy leisure ; the
Spirit will not always strive with thee. You must
sail when the wind blows. There are {candida tern-
pora) proper seasons for every thing. It is a dan-
gerous thing for " a man not to know his time." * If
you miss the opportunity, it may never return ; the
market lasts not all the year. If the tide have brought
you thus far, go with it, it may never return to fetch
you off: " Now is the accepted time, now is the day
of salvation," not to-morrow. O quench not the Spirit.
Think thus, I have stood out many a day of grace,
lost many a golden season, it is infinite mercy that
God is still calling ; if I lose this, I may never have
more ; yea, I may be in hell before another sermon,
even before morning. O that I could " know the day
of my visitation ! "f O that now at last, my soul
were effectually changed !
6. Get thy heart affected with thy sin and misery,
by nature and practice ; look on thyself as dead in
trespasses and sins, and thus incapable of quickening
thyself. Let your language be, alas, my praying,
reading, hearing, reforming, will never attain the end;
I am sunk far below the possibility of human or an-
gelic help ; means must be used, but means must not be
rested in, they cannot effect the purpose; nay, alas,
" I am without strength," and can do nothing ; " in me,
that is, in ray flesh dwells no good thing;" I am a
miserable leper, full of " wounds, bruises, putrefying
sores ;" woe is me, I am defiled in Adam, and actually
* Acts xxiv. 25—27. Rev. iii. 20. Gen, vi. 3. Eccles. ix. 12.
t 2 Cor. vi. 2. 1 Thess. v. 19. Luke xix. 9.
MEANS TO BE EMPLOYED. 151
polluted ; averse to all good, and prone to all evil ; " I
am in the gall of bitterness, and bonds of iniquity."*
Satan is leading me hell-wards, I must be changed or
perish; for aught I know I stand tottering on the
brink of eternal misery ; I hang by the slender thread
of my natural life over everlasting burnings ; my case
is worse than the brutes, that are not capable of moral
evil. I am already condemned, and liable to the
execution of the righteous sentence, " having a fearful
looking for of judgment and fiery indignation ;" ano-
ther step may set me past hope, for any thing that I
know, "this night may devils require my soul,"t and
hurry it into the infernal lake. O what will become
of me ! whither am I going ? Lord, awake my sleepy
conscience, to see my danger, that I may haste out of
the Sodom of fire and brimstone to the mountain ;
God forbid, I should stay another day in my unre-
generate state.
7. Learn to know and exercise faith on Jesus Christ:
the life of holiness as well as righteousness is in him ;
" I am crucified with Christ, nevertheless I live, yet
not I, but Christ liveth in me." There is no spiritual
life, but what is derived from Christ, who saith, " Be-
cause I live, you shall live also." Sinners are dead ;
the nearer they come to Christ, the more hope of life ;
as the nearer to the sun, the more light ; we only
come to have the " light of the knowledge of the glory
of God in the face of Jesus Christ." Nothing doth so
transform a sinner, as looking on God through Christ ;
the woman that did but touch the hem of Christ's gar-
ment, derived virtue from him ; none are branches of
this vine, but they have life and fruitfulness '4 all that
* Rom. V. 6. vii. 18. Isa. i. 6. Acts viii. 23.
+ Eccles. iii. 21. Heb. x. 27. Luke xii. 20.
i Gal. ii. 20. John xiv. 19. 2 Cor. iv. 6. Joh^ xv. 5.
152 A NEW CREATURE.
are '■ grafted in the olive, partake of the root and fat-
ness of that olive tree." Labour after faith and love ;
faith unites the soul to Christ, for "he dwells in our
hearts by faith." Love assimilates the soul to God,
and the more we are like God, the more of meetness
we have for heaven. Faith is the spiritual ligament
which binds the soul to Christ, Love is a voluntary
mover of the soul to Christ ; faith is the receiver, love
the worker ; " faith worketh by love ;"* and both are
absolutely necessary to the new creature. Christ is
the image of God, and the new creature is the image
of Christ, and so of God. Love sees all good in the
enjoyment of God, and in conformity to him as the
means to attain that end. Faith unites the soul to
God mystically, love morally ; there can be no new
creation without both these ; therefore to believe in
God, and to love God, are the only means to be like
God, and therein consists the new creature ; therefore
study these.
8. Rest not till you be divorced from sin and sinners.
You may and " must amend your ways," Jer. vii. 3 ; if
you cannot mend your hearts, " Cease to do evil, learn
to do well ; let the wicked forsake his way, and the
unrighteous man his thoughts, and retiu-n to the Lord ;"
be no more slaves to your sensual appelites, which are
as cords to hold you in the devil's service, and drag
you down hell-wards. This day, bid an everlasting
farewell to sin, say to every idol, " Get thee hence ;
what have I any more to do with idols." f If you
cannot cut up sin by the roots, yet be sure to lop off
its branches ; it is true, this is not enough, but this is
something, and who knows what maybe its tendency,
and termination ? " Departing from iniquity," is one
* Rom. xi. 17- Eph. iii. 17- Gal. v. 6.
+ I^a. i. 16. Iv. 7. Piov. V. 22. Isa. xxx. 22. Hos. xiv. 8. .
MEANS TO BE EMPLOYED.. 15S
part of the new creature ; you cauiiot find " mercy,
except you forsake as well as confess sin ;" spare but
one sin, and God will not spare thee ; " turn from all
sins, and you shall live." If you fall out with sin,
there are some hopes ; and then away with sinners,
"forsake the foolish and live;* but "a companion of
fools shall be destroyed," Prov. xiii. 20. There is no
hopes of that man who delights in vain company;
how many have been laughed out of their serious pur-
poses, or allured from hopeful beginnings by loose as-
sociates ; if ever God begin this new work in you, this
will be the first evidence of it ; and it is even a singu-
lar help to it, to change your companions, and to run
from the tents of the wicked into the society of the
godly ; I recommend this in a special manner to all
persons, young and old, and desire you to read and
study, Prov. i. 10—18. ii. 12, 20. iv. 14, 18. 2 Cor.
vi. 17. Be sure you join with christian society, open
your cases to them ; beg their counsel and prayers ;
company is assimilating, sin is infectious, holiness
imitable. Let communion of saints be in your prac-
tice as well as in your creed. New society, is a sign
and means of new hearts ; I despair of your being new
creatui'es in old company.
9. Enter into a solemn covenant with the Lord, by
taking God as your chief good, and by making a deed
of gift of yourselves entirely to the Lord. I shall not
much need to enlarge upon this, having treated on it
fully elsewhere, only as it is subservient to this design.
Enter into an oath, " and swear the Lord liveth," Jer.
iv. 2; Deut. xxvi. 17, "and avouch him to be yours.". Do
this understandingly, solemnly, resolutely, deliberately;
set some time apart, place God before thine eyes, make
him witness of the singleness of thy heart, that thou
* 2 Tim. ii. 19. Prov. xxviii. 13. Ezek. xviii. 21. Prov. ix. 6.
154 ' A NEW CREATUKE.^
takest God the Father, to love him, trust in him, de-
pend on him, and resign all to him : God the Son, as
prophet, priest, king, to be led by him, justified, and
ruled by his laws : God the Holy Ghost, to be en-
lightened, to be sanctified, and comforted by him ; and
when thou hast thus taken God for thy God, and de-
voted thyself to him, soul and body, thou rnayest expect
and hope that the Lord will dwell in thee, as in his
temple, his house, cleanse thee from impurity, adorn
thee with graces, and qualify thee for his service, that
the persons of the sacred Trinity will take up their
lodging and residence in thy soul, that you may hence-
forth be an " habitation of God through the Spirit."
Such is the new creation ; and the way to attain it, is
" to give up yourselves to the Lord ;" to be ordered
according to his pleasure, for his glory, that he may
be "glorified both in soul and body which are his."*
If thou voluntarily subscribest to the equity of his
articles, taking him with all the sufferings attending
the ways of religion, and yieldest up thy whole interests
to his disposal, hating the sins that he forbids, prac-
tising the duties that he commands, walking in all the
ways of his appointment, in his worship and ordi-
nances ; this, this is a coming up to the terms of the
covenant of grace, and then thou shalt have the graces
and privileges of that covenant, which comprehends
this new creation.
10. Down on thy knees, and beg this renewal of
thy nature at the hands of God ; say as David did,
" Create in me a clean heart, O God, and renew a right
spirit within me," Psal. li. 10. Say, Lord, I am quite
ruined in the old Adam, and I cannot help myself,
*' Who can bring a dean thing out of an unclean ?"
not one ; but thou hast promised in the gospel, to
* Eph. ii. 20—22. 2 Cor. viii. 5. 1 Cor. vi. 19, 20.
MEANS TO BE EMPLOYED. 155
" make all things new," and in the new covenant thou
promisest "a new heart," Ezek. xxxvi. 26. This is the
great mercy, O Lord, I want, and wait for, and I ask
thee nothing but what I have under thine own hand in
the promise ; O that I were partaker of it ! yea, thou
hast promised " to give thy holy Spirit to them that
ask it," Luke xi. 13. Now thy Spirit can sanctify
hearts, as lightning cleanseth the air, as fire refines
metals. Lord, seal my soul with the Holy Spirit of
promise ; put on me thine own stamp, as the seal
leaves its impress on the wax. Lord, I shall never be
acceptable to thee, profitable to men, or comfortable to
myself, except I be renewed and become a new crea-
ture, I cannot without this live to any purpose, and
I cannot die with any comfort.
Obj. But God heareth not sinners, their prayers are
abomination.
Answ. If you be resolved to go on in a course of
sinning, or pray to gratify a sensual appetite, as a thief
for a prize, you and your prayers are abominable ;
but if you be repenting, returning sinners, and pray
for grace and pardon, God will pity you, and who
knows but he may meet you in mercy, as he did the
returning prodigal ? Luke xv. 20 ; " Repent then, and
pray God, if perhaps the thoughts of thy heart may be
forgiven thee," Acts viii. 22. Thou art undone, if
thou give over praying ; many have sped well at his
door, and so mayest thou ; still ask, seek, and knock.
CHAP. XIII.
INSTRUCTIONS FOR THOSE WHO ARE INDEED
NEW CREATURES.
A THIRD class of directions may be given to sincere
Christians (who find, on good evidence, that this change
is wrought in them,) how they should live, walk, and
conduct themselves in the world, both towards God
and man.
1. Use God's appointed means for ascertaining the
reality of this new creation. It is one thing to be,
another thing to know that we are, new creatures.
Alas, some sincere souls walk at uncertainties. A
letter may be wi'itten, saith one, though it be not
sealed : so grace may be written in the soul, though
the Spirit hath not set to his seal ; partly to keep the
soul humble, partly to punish some sin. But I must
not handle the common place of assurance, the possi-
bility, the hindrances, helps, advantages, nature or
kinds of assurance, but drop a word by the way.
Are the figui'es of grace engraven upon the dial of
your hearts ? pray and wait for the Sun of Righteous-
ness to shine on it, that you may better see what time
of day it is in your hearts ; yet, if you grope in the
dark, you may feel some characters engraven : " give
diligence to make first your calling, then your election
sure." Your happiness consists in being, and youi*
comfort in knowing, that you are new creatures ; "and
we desire that every one of you do shew the same
diligence, to the full assurance of hope to the end."
One text calls for " a full assurance of faith in draw-
ing nigh to God." Another speaks of " assurance of
understanding ;" even full assurance, yea, " riches of
DIRECTIONS. 157
full assurance."* Then indeed thy heart will be
comforted to purpose. O labour after much grace,
much comfort, for " the joy of the Lord is your
strength," Neh. viii. 10, and will cheer up your hearts
in every condition and affliction. O brethren, content
not yourselves to live at uncertainties, or under doubts,
but use all means to attain to the highest pitch of
assurance that is attainable in this world.
2. Thank God for the rich mercy displayed in the
renovation of your souls. Will you bless God for the
good creatures that nourish your bodies ? and will you
not adore him for this new, and more excellent provi-
sion for your inward man ? Say as the blessed apos-
tle, 1 Pet. i. 3, " Blessed be God, the Father of our
Lord Jesus Christ, which, according to his abundant
mercy, hath begotten us again to a lively hope, by the
resurrection of Jesus Christ from the dead." Next to
Christ's blessed undertakings for you, it is the greatest
mercy God has vouchsafed to you, to form Christ in
your souls. Alas, what were you better than the rest of
the corrupt mass of mankind, that lay in the impurities
of sin? What merit was there in you, that you
should be raised up to sit with princes, even with the
princes of his people, to be made like angels? Sui'ely
you that are such patterns of mercy, must be tinimpets
of God's praise ; you that were loathsome carcasses,
incarnate devils, to be made by this new creation " a
chosen generation, a royal priesthood, a holy nation,
a peculiar people; what is this for, but that you
should shew forth the praises of him who hath called
you out of darkness into his marvellous light ?" 1 Pet.
ii. 9. O admire free grace, and say with David,
" Who am I, O Lord God, and what is my house that
thou hast brought me hitherto?" 2 Sam. vii. 18. How
* 2 Pet. i. 10. Hefe. vi. 11. x. 22. Col. ii. 2.
158 A NEW CREATURE.
many millions of pretending Christians know nothing
of this great work, experimentally ? this is as life from
the dead, infinitely better than natural life, and all the
comforts thereof.
3. Beware of declension or apostasy. The new
creature is but a creature, it may fail, yea, it will fail,
if not supported by an Almighty hand, and if God be
provoked, he may justly withdraw, and leave us to
om'selves ; then we fall as a staff unsupported by the
hand. It is true, the covenant secures real saints from
falling finally, but imperfect grace leaves them exposed
to fall foully, as David, Peter. Be jealous of thy-
self, " Blessed is he that feareth always." Be not
secure, security exposeth to Satan's temptations. Sleep
levels all, the wise man is no v/iser than a fool to
devise his own safety, or the strong man better than
the weak to defend himself. The best of saints in
spiritual slumber, becomes as Samson, only like ano-
ther man ; " watch that you enter not into temptation."
It is worth watching to keep the house from robbing ;
sleeping one night, may keep thee v/aking many
nights in sorrow, as it did David. I'he unwatchful
Christian oft looseth God's presence, as Christ with-
drew from the sleepy spouse. A drowsy soul is not
capable of improving Christ or grace : put the sweetest
wine into a sleepy man's hand, it will be spilt. And
if at any time you begin to nod, rouse up yourselves,
gird on your armour, rally your routed forces ; "re-
member whence you are fallen, repent, and do your first
works." * Awake out of your lethargy, lest it end in
apostasy : when thou hast fallen, shew that a change
has taken place in thee by a rebound upwards, in
renewed purposes against sin; recover thy spiritual
strength, activity, and familiarity with God ; be rest-
* Prov. xxviii. 14. Matt. xxvi. 41. Cant. v. 2, 6. Rev. ii. 5.
DIRECTIONS. 159
less till matters be set right again ; like a bird from
its nest, a stone from its centre, or as undigested meat
on a sick stomach, having no ease till sin be rejected
by a vomit of repentance, and renewed acts of faith.
"Look to yourselves, that we lose not those things
which we have wrought, but that we receive a full
reward," 2 John, 8.
4. Seek earnestly the growth of the new creature.
Be not content with the habit ; if you say you have
enough, you have no grace ; your business is to " per-
fect holiness in the fear of God ;" to grow in grace,
that " you may be strong in the Lord, and in the
power of his might." Dead things grow not; chil-
dren grow, and are fed by what first nourished them,
as " new-jom babes, desire the sincere milk of the
word, that you may grow thereby." * Be often using
the means of nourishment, and you will grow up to
further maturity. There is, saith one, much scurf on
the face of this new-born babe of grace, which by de-
grees will wear off as it grows up, and so it becomes
distinguishable. Growth helps to see its truth : blow
up this spark into a flame, and it will be visible. A
hypocrite grows not any more than the hands, arms,
legs of a pictured child on the wall, let it be there ever
so long. Oh, strive to grow every day better, " to go
from strength to strength," Psal. Ixxxiv. 7, reaching
after perfection in grace ; to " run the race set before
you;" to get daily more power against corruption.
He is a careful and skilful physician that removes the
disease, and corroborates or strengthens the body; you
must do both. The old man and new creature, are
like weights in balances, as the one ascends, the other
descends ; as the earth and sea, where the one looseth,
the other gaineth. Oh, be still on the gaining hand,
* 2 Cor. vii. 1. 2 Pet. iii. 18. 2 Tim. ii. 1. 1 Pet. ii, 2.
160 A NEW CREATURE.
improve all mercies, afflictions, ordinances, and provi-
dences, for nom'isliiug this new creature in your souls:
when you are grown most, you will still be defective,
something " will still be lacking in your faith," love,
or humility, 1 Thess. iii. 10. You know but in part,
you are not yet ripe.
5. Live up to this change, live at the rate of persons
so principled, " walk worthy of God, who hath called
you unto his kingdom and glory, worthy of the voca-
tion wherewith you are called ;" — " only let your con-
versation be as becometh the gospel." Only is here
a most comprehensive word : you must act above the
style of carnal men, soberly, righteously, and godly. *
If you be singled out to be new creatures, " what sin-
gular thing do you?" Matt. v. 47. What do you
more than others? Remember, sirs, you axe new
creatures ; an old heart would have served well enough
to have done the devil's drudgery withal ; you are
new born to higher employment, now you " must serve
not in the oldness of the letter, but in ne^vness of
spirit," Rom. vii. 6. When the temple was built
with such assiduous care, and costly materials, surely
it was for holy use ; sincere Christians are God's
" workmanship created in Christ Jesus to good works,"
Eph. ii. 10. Now it becomes you to act as you are;
yours would be aggravated sin, if you sin, who have
such a glorious work of the Spirit on your hearts, as
none in the world have besides you : you are conse-
crated persons, and by your sin you profane God's
temple. Others' sins are theft, yours sacrilege, because
you rob God of what was devoted to him. When
God breathed such a noble soul into man's body, he
designed him for higher acts than those of mere sense,
a,s brutes. So, Christian, thou art of a higher ex*-
* 1 Thess. ii. 12. Eph. iv. 1. Phil. i. 27^ Tit. ii. 12.
DIRECTIONS. 161
traction, than to walk as men, as carnal men, 1 Cor.
iii. 3 ; no, friend, as thou " hast received Christ, so
thou must walk in him," Col. ii. 6. O take heed of
sin, it is contrary to the divine nature which God hath
planted in thee ; now we know the more unnatural
any act is, the more horrid ; as for a woman to kill her
own child, or a man to be cruel to his own flesh. Oh
beware of killing the babe of grace in thy soul, by sin ;
but live up to thy principles and privileges.
6. Attend upon God in all his institutions, and in
all aim at closer communion with him, in all duties and
ordinances, as in hearing the word, prayer, seals of the
covenant, christian conference, and communion of
saints; this is the air in which the Christian breathes,
the most wholesome for this new creature ; " Lord,"
saith the Psalmist, *' I have loved the habitation of thy
house, and the place where thine honour dwells ;" and
he often cries out for the living God ; " O when," saith
he, " shall I come and appear before God ?" Nothing
lay nearer David's heart, than God's presence in his
ordinances.* It is or should be so with the new crea-
ture; but O wait for the Spirit's wafting over thy soul
to Jesus ; rest not in ordinances, they are but the boat
or bridge to carry thy soul over to God ; the ordinance
is lost, and thy labour is in vain, if thou do not enjoy
God in ordinances. O labour to see Christ " walking
in the midst of the golden candlesticks ;" be sure you
" hold him in the galleries." Ordinances are " the
golden pipes that empty the golden oil out of them-
selves ;" be sure that " of his fulness you receive, and
grace for grace." f The Holy Ghost sits in ordinances
as a minister of state in his office, ready to distribute
to every one's case as there is need : thou art at the
* Psalm xxvi. 8. xlii. I. Ixiii. 1, 2. Ixxxiv, 1, 2.
t Rev. ii. 1. Cant. vii. 5. Zech. iv. 12. John i. 16.
162 A NEW CREATURE.
right door, wait his leisure, and it shall not be in
vain.
7. Endeavour to propagate religion, do what thou
canst to make others new creatures, thy relations,
neighbours, and all thou art acquainted with ; this is
the duty, yea, the character of the new creature by
prayer, advice, example, and procuring, the help of
ministers, or christian friends ; it is true, no man can
communicate grace to another, it is not in our own
power to effect it, but we must endeavour after it. O
how Paul was concerned for his countiymen, the wil-
ful unbelieving Jews, Rom. x. 1 : his prayers, tears,
and wishes, speak him to be their cordial friend, who
were his bitter enemies. God commanded Abraham
that all his house should be circumcised, to have him
go as far as he could to draw them into affinity with
God. True grace makes men love relations better
than ever, and causeth natural affection to run in a
spiritual channel, for the good of their souls. Be con-
cerned to make a jointure of the promises, to thy wife,
an entail of the covenant to thy children ; this is a
thousand times better than leaving them thousands a
year. Should not you desire that one heaven may
hold those hereafter, whom one house holds now ? O
tremble to think when your house breaks up, of one
going to heaven, another to hell ; let your charity ex-
tend itself to all you are acquainted with, and let your
practice be convincing and winning to all about you.
Alas, what multitudes are there, who are unacquainted
with this mighty work, yet must feel it, or never be
happy ; do what thou canst to call in all to this blessed
feast, " yet there is room," Luke xiv. 22. Hast thou
none thou lovest so well as to wish them thy happi-
ness ? There is no envy in spiritual things, the more
and happier, and no less cheer ; it will add some pearls
DIRECTIONS. 163
to thy crown to win souls. If a neighbour locked
himself in a room on design to murder himself, wouldst
thou not break open the door and rescue him ? O
happy souls that are employed and successful in this
spiritual charity !
I have long ago, seen a book written by Mr. Reiner
of Lincoln, called, " The Rule of the New Creature,"
to which I refer the reader that can procure it ; at
present I shall sum up my thoughts in these twenty
brief rules of direction.
(1.) Reason justly, and reckon straight; let your
reason be regulated by the word of God; it must
follow faith, not give law and measure to it. Be sure
your accounts be squared by the golden rule of scrip-
ture ; set all straight against the reckoning day. *
(2.) Demur at no sufferings for Christ, to avoid sin
against Christ; be content to fill up Christ's suffer-
ings ; nay, be glad to suffer, but tremble to sin. Sin-
less sufferings are sweet, but sweet sins will be bitter-
ness in the end.f Bear any thing but sin.
(3.) Profess what you are, and be what you profess.
Think not to dissemble among men, for worldly ends ;
but upon a just cause and call, own godliness; be indeed
Nathaniels ; pretend not more than truth ; God knows
the heart. ^
(4.) Serve God for the service itself, not for wages ;
or rather, let his service be your wages or rev/ard, for
so it is, " God himself is the saint's reward." Hypo-
crites make religion a step to ascend to some other
end ; let God be thy all. i|
(5.) Be most for God, when God seems most against
* Luke V. 21. 1 Pet. iii. 15. 1 Cor. iv. 3. Rom. xiv. 12.
t Gol. i. 24. Matt. v. 1]. Heb. xi. 26. Rev. ii. 22.
X Rom. X. 10. Matt. x. 32, 33. John i. 47- Heb, iv. 13.
II Psal. xix. 11. Gen. xv. 1. IMatt vi. 4 Psal. ixxiii. 25.
VOX.. V. M
KTi A NEW CliEATL'RE.
thee. It is pure faitli and love to hang close to au
angry God ; to conceive most hopes through Christ,
when sense and reason make against you, this is a faith
to be admired.
(6.) Join pure precepts to precious promises ; look
on precepts as pure, therefore lovely ; * dare not to
divorce them ; see to the law within you, and before
you, as well as plead the promises of the gospel for
you.
(7.) Be best when least in men's sight. God and
souls have the most intimate intercourse when alone ;f
make God your witness, not men only. Friends
are most familiar when they are withdrawn from all
other company.
(8.) Sail low, but aim high ; conclude you have not
attained to perfection ; but still be designing it, be not
high-minded, yet mind highest things, aspire to be
better than others, " yet esteem others better than
you," Phil. ii. 3, 4.
(9.) Do all you ought, not all j'^ou may 4 walk to
the height of a command, not to the utmost bound of
lawful liberty, go not near the pit's brink, stand fast
in your christian liberty. Gal. v. 1, 13 ; but do not al-
ways use it.
(10.) Be best when others are worst : be as Noah
in the old world. Lot in Sodom, Timothy in Ephesus,
Joshua among the Israelites ; be hottest in the coldest
weather, brightest in the darkest night, savour of hear
ven in hell. ||
(11.) Be rational, when most spiritual ; do nothing
at hap-hazard, or with a blind zeal, let all services be
* Job xiii. 15. Hos. vi. .3. ?.Iatt. xv. 28. Psal. cxix. 140.
t Heb. viii. 10. Rom. vii. 12, 14, 22. Psal. xvii. 3. Matt. vi. 6.
+ Phil. iii. 13—15. Rom. xii. 3. Eph. v. 15. 1 Cor. x. 23.
II Gen. vi. 9. Neh. v. 19. v. 15. Phil. ii. 15.
DIRECTIONS, 165
reasonable. God's will is our rule, and his ways are
equal ; the highest reason in man, is to comply with
God's pleasure.
(12.) Naturalize religion, and spiritualize the world;
let godliness be as a second nature;* let common ob-
jects and occurrences, mercies and afflictions, be well
improved to good ends and purposes ; spiritual chy-
mists turn all to gold, Rom. viii. 28.
(13.) Be dead while living, and lively in thoughts
of death. Col. iii. S. Gal. vi. 14. A child of God is a
paradox, dead to the world, and crucified, yet the most
active and vigorous person in the world : you must
have the best death and best life, then fear not death.
(14.) Suit grace to every case : in confessing sin,
mourn ; in begging mercy, cherish desires ; in thanks-
giving, joyfulness, yet "rejoice with trembling;" in
prosperity, have humility ; in adversity, contentment ;
your foot must still stand in an even place, f
(15.) Let your life be a comment on your faith ; let
your believing and living be harmonious ; let doctrine
of faith, grace of faith, life of faith, sweetly correspond,
" Doctrine being according to godliness, godliness ac-
cording to truth ;" let not head and hands be at
variance. X
(16.) Eye God who eyes you in all you do; think
the King of heaven sees thee, the omnipresent God is
in the room with thee, the omniscient God knows thy
heart ; approve thy heart to God, let thine eyes be ever
towards him, Psal. xxxiv. 15. xxvi. 3.
(17.) Answer to divine calls, when God hath a mouth
to speak, have an ear to hear, and a tongue to say,
• Rom. xii. 1. Ezek. xviii. 29. 2 Pet.i.4. Phil. ii. 20.
f 1 Cor. xvi. 31, 55. Heb. ii. 15. Psal. xxxviii. 18. Matt.
V. 4. Psal. ii. 11. Phil. i. 3, 4. Psal. xxvi- 12.
t James ii. 18. 1 Tim. i. 5. Tit. i. 1. Rom. ii. 18, 23, 24.
M 2
166 A NEW CHEATUEE.
here I am. Hear the word or rod, a call lo duty or
from sin ; ask what is the meaning of this ? O that I
could attain God's end, and not resist or " quench the
Holy Spirit."*
(18.) Observe and make up daily decays, keep on
your watch that you sin not ; but if you sin, remain
not in it, but rise, mourn, and act faith on Christ,
your great advocate, let not an ill matter go on quick-
ly, recover your first love, Rev. ii. 4, 5.
(19-) Give no offence carelessly, and take no offence
causelessly ; let there be " no occasion of stumbling in
you ;" judge not uncharitably, take all that is said
and done in good part; make no sinister constructions.!
(20.) When you have done all, say, all this is as no-
thing to appease God's wrath, or satisfy justice, in an ab-
solute sense, or to do what is required in a compara-
tive sense, " without Christ I can do nothing." i
CHAP. XIV.
ANSAVERS TO SOME CASES OF CONSCIENCE.
4. The last thing proposed under this division was
to answer some cases of conscience which pious people
are ready to introduce, when this subject is brought
forward.
1 Case. Whether it is possible that a man be a new
creatui'e, and not know it, since it is so remarkable a
change ?
* 1 Sam. iii. 10. Psal. xxvii. 8. ]\Iic. vi. 9. 1 Thess. v. 19.
+ ]Matt. xxvi. 41. 1 John ii. 1, 10. Matt. vii. 1.
X 1 Cor. X. 32. Luke xvii. 10. Phil. iii. 7, 8. John xv. 5.
CASES OF CONSCIENCE. 167
Answ. I have hinted at this before, but observe it,
you must distinguish between a reflexive sense of a
change in heart and life, and a due apprehension of
this change morally considered as saving ; many a per-
son can truly say, something hath been done, but I
know not whether that which may be entitled a new
creation, I am much in the dark about it; I cannot but
say, I have had convictions, and something like con-
version, though not consolation ; I am kept still in
dependance upon a promise, though I cannot say I
have assurance of my interest in the covenant. Pre-
cious Mr. Paul Bains could say, " Sustentation I have,
but suavities si)iritual I do not experience." So you
may have the root, though not the flower ; water of
sanctification, though not the oil of gladness ; wait on
God, and in due time you may have this cleared up to
you ; if " you follow on to know the Lord, his going
forth is prepared as the morning," Hcs. vi. 3. Grace
and peace shall not be long parted ; " Light is sown
for the righteous, and joy for the upright in heart,"
Psal. xcvii. 11. It is not lost, but laid up and hid in
the furrows of the believer's bosom.
2 Case. Is it possible that he who is a new creature,
should have a self-accusing, self-condemning conscience?
Answ. You must distinguish respecting the con-
science of a man condemning himself.
(1.) It may be passively, when our hearts censure
us, and we stifle convictions, such a one indeed is self-
condemned.
(2.) If we be active in condemning ourselves, it is
a good sign, and a great duty, as we shewed before ;
but this query, refers to the state of a man, whether
the conscience of a new creature may censure the real
Christian, and condemn him as a hypocrite? To which
I answer, If conscience act according to the rule of
168 A NEW CREATURE.
the word, it must be regarded as God's officer, speaking
by his authority, but if it speak not in God's name, and
by his order, we may appeal to the higher court of the
holy scriptures, and it is certain that conscience may
be corrupted, and is often used by Satan, to deceive
good men as well as bad, and they shall at last have
their action against Satan for false imprisonment, and
disturbing their peace. Your safest way therefore is
to have recourse to the word, for conscience is but an
under officer, and must be accountable for its verdict.
Remember, it is one thing to have hypocrisy in thy
heart, another thing to be a hypocrite ; the best will
find much guilt witliin them, which conscience rebukes
them for, while they bewail it ; but they are not
therefore hypocrites.
3 Case. "Wli ether God mav conduct himself austere! v
as if he were an enemy to a new creature, that should
seem to be dear to him ?
Answ. Thou art a stranger to scripture, and the
experience of all God's children, if thou think God
must always be dandling this new creature on his
knee, or gi\'ing it his embraces ; no, no, he hath re-
served the best things for the upper table in heaven ;
there is great reason that thou shouldst have his
frowns, as well as smiles, to hiunble thy heart, exercise
thy graces, discover the necessity of Christ, and the
desirableness of heaven. God can and may, without
any impediment to his love, hide it for a season from
his own dearest child. David indeed called in question
God's love and faithfulness, when he hid his face ; but
at last, he found that it was his infirmity, and doubt-
less, lamented it as his sin. God hath given abundant
security in his promises of his love without present
sense ; you must not think much at him, if he do not
come to visit you, and take you up in hi« arms as oft
CASES OF CONSCIENCE. 169
as you would have him. Thou needest some operative
physic as well as cordials; a son may merit a frown, as
well as a smile from his father. God is a free agent; but
it is well thou art so sensible of his access and recess,
his smiles and frowns ; it is a sign of some spiritual
life in thy soul.
4 Case. But you said the new creature grows ; I
find it otherwise, I cannot see that I grow in grace,
nay, I decline and go backwards, what think you of that?
I answer, As the Christian grows in grace, so he
grows in light to discover his state ; he sees m.ore de-
pravity in himself, and is still more sensible of decays
in grace, which keeps him humble, self-denying and
vile in his own eyes ; that is growth too, bless God for
it : but observe it, grains of allowance must be given
to old age, when natural parts decay, and persons may
not be so quick and lively as formerly, yet may be
more solid and increasing in experience. Mr. Green-
ham said, " It is a hard and rare thing to keep up
young zeal with old discretion." Dost thou not keep
up a more constant course of duty, and cherish more
settled resolutions for God ? Is not thy heart more
deadened to the world, and taken up with things un-
seen ? art thou not more composed under afflictions ?
dost thou not more clearly discover and bewail spiri-
tual sins ? dost thou not long more after the good of
relations, take more delight in God's word, breathe
after more of God's presence in ordinances ? Speak
out, man, deal faithfully, bear not false witness against
thyself ; yet it is true, the growing tree meets with a
fall of the leaf, and a sharp winter ; still doth a spring
come, and it grows in the summer. Peter's fall be-
came the means of recruiting him to greater boldness
for God ; but I hope thou art " not a backslider in
170 A NEW CREATURE.
heart/' to dislike the ways of God; thou art but
" overtaken with a sin," against tliy strong purposes.
When thou " sleepest, doth not thy heart wake?"
Thou art not pleased with this declining state ; " thy
spirit is willing, but thy flesh is weak." *
5 Case. But, alas, I have such strong, impetuous,
yea, imperious workings of corruption in my heart, as
never any had that hath a principle of grace ; none
like me. Is it possible I should be a new creatui'e?
I answer, The "heart knows its own bitterness,"
and wickedness, Prov. xiv. 10. Every gracious soul
thinks his own heart the worst, because he knows it
best. But who told thee that thy heart was so bad ?
was it always thus v/ith thee ? was there not a time
when thou thoughtest thy heart was as good as any
one's ? is it not spiritual light that makes these un-
usual discoveries ? " Whatsoever doth make manifest,
is light." Did not sin "revive upon the coming of the
commandment?" But friend, let me ask thee ; Dost
thou think that upon the planting of this new prin-
ciple in the soul, sin should be utterly extirpated, and
that thou shouldst hear no more of it ? Dost thou not
find even blessed Paul, " groaning still under a body
of death?" Will not the flesh still " lust against the
Spirit?" f Surely thou knowest little of a Christian
state, if thou imaginest a total immunity from the
body and indwelling of sin, in this world. It is well
if sin be not upon the throne, though thou hast it in
the field to fight with ; the gospel privilege is, " sin
shall not have dominion over thee, because thou art
under grace," Rom. vi. 14.
G Case. But what will you say of a man that can-
' Prov. xiv. 14. Gal. vi. 1. Cant v. 2. SlaU. xxvi. 41.
+ Eph. v. 13. Rom. vii 9. Rom. vii. 24. Gal. v. I7.
CASES OF CONSCIENCE. 171
not give a precise account of the time and manner of
this divine change taking place in his heart, that never
had such terrors as some have ?
I answer. Will any say that the river Nile is no
river, because men never found out the head of it ?
God is a free agent, and hath different seasons and
manners of working. Some have been wrought upon
in their younger days, they were religiously educated,
and never stept aside into gross sins, and God steals in
gently with them, he opens their hearts as he did
Lydia's, Acts xvi. 14. and gently attracts them to him-
self, picking the lock, as it were, without much noise ;
whereas he breaks the wards in others, with over-
whelming convictions, as he has dealt with Paul, and
Luther, and others, among whom Mr, Bolton may be
mentioned. Some are of mild and gentle natures, and
God sees they cannot bear hard blows, which some
others need, who are of sturdy and stubborn spirits.
Do not murmur, but thank God that he hath come so
sweetly into thy soul ; he knows thy frame and con-
stitution. See the work be there, and a scriptural
work, and leave God to his liberty. But this thou
canst say through grace, it is not with thee now, as it
hath been; as the blind man said, I maybe ignorant of
some circumstances, " but one thing I know, that
whereas I was blind, now I see," John ix. 25. Things
are otherwise represented to me, and my spirit work-
ing otherwise within than formerly ; so that I may
say as Rebecca with her twins in her womb, " if it be
so, or not so, why am I thus ? "
7 Case. But alas, nobody knows what a frame of
spirit I have in my prayers, such distractions and
wanderings from God, as cannot be consistent with a
spiritual change : what think you ?
Ansiv. It is sad thing, that such vermin should
172 A NEW CREATURE.
crawl in God's sanctuary, especially when thou art in
God's immediate worship. But dost thou approve of
them, and make them welcome ? are they not trou-
blesome guests ? do they not forcibly assault thee, as
so many unmannerly visitants? Suppose in your
family as you are kneeling in prayer, a noisy, boister-
ous rabble stand under your window, roaring and hal-
looing, though it distiu-b you, would you thence ques-
tion your sincerity in the duty ? And it is all one,
whether the disturbance be in the room or in the bo-
som, since both are disliked as a burden to thee. I
often reflect on a passage I read many years ago, *
" The good Lord keep the hearts of his people under
a due sense of their distractions, for they are never
like to be rid of them while they live." Thou dost
reckon thyself to be as in the belly of hell with Jonah,
while thou art yoked with such thoughts and send est
many a deep groan to heaven against them, and some-
times dost obtain some help against them, and gettest
near thy God in duty.
I shall however add no more of these cases, but
only two words as a close of this discourse, for if poor
doubting souls would, instead of their complainings
and objections, but do these things, it would tend more
to their satisfaction, and the glory of God.
(1.) That they would spend that time in examining
their own consciences, which they take up in fruitless
complaints. Alas, many professors have got a method
of whining and complaining to ministers and christian
friends, and think to be better thought of for such
complaints ; but this is a sad judgment of God, for
persons to "pine away in their iniquity, and yet mourn
one towards another," Ezek. xxiv. 23. If persons would
spend such time in searching their own consciences
* Mr. Thomas Shepaxd Treat- on Distraction.
CASES OF CONSCIENCE. 173
and conversation, it would tend more to clear up
the sincerity of their hearts, and a saving work of
grace. Begin, sirs, enter into your closets, commune
with your own hearts, deal faithfully and effec-
tually ; put not off yourselves with unproved conceits
and groundless imaginations, but go through with the
work : ransack your hearts, they are your own ; be
not put off with such mannerly excuses as Rachel's :
take such an account as you must give to God: let no
darling sin escape your view, or the least grace be de-
nied with any scorn or disregard. When David
" thought of God, he was troubled," and expresseth
many discontented murmurings ; but when " he com-
muned with his own heart," he clears God, and con-
demns his unbelief, indicts the thief, and clears his
conscience of that troublesome Jonah in his bosom.
This plain dealing evidenceth a Christian's state sooner
than wrangling; and yet if still thou art at a loss,
appeal to God, and say as Job, " Thou knowest that
I am not wicked ;" or, as Peter, " Thou knowest that
I love thee ;" or, as David, " Do not I hate them that
hate thee ? Search me, O God, and know my heart." *
As wise physicians trust not their own judgment about
their own health, so the saint knows God's line reach-
eth lower than his own, and to his judgment he will
stand.
(2.) Instead of complaining, commence vigorously
the work of sanctification, to mortify the deeds of the
body, " to cut off a right hand, and pluck out a right
eye," Matt. v. 29. When you have searched out the
leaven, purge it out, *' 1 Cor. v. 7. Lay aside " every
weight, and the sin which doth most easily beset you,"
Heb. xii. 1. Run the sword of the Spirit to the
heart of every lust ; " lay the axe to the root of the
Psal Ixxvii. 3j 6. Job x. "J. John xxi. 1.5. Psal. cxxxix. 21^ 23.
174 A NEW CREATURE.
tree;'^ cut up sin by the roots. If a vain thought,
a proud, sensual, worldly, passionate thought arise in
your hearts, suppress it, militate against it, " crucify
the flesh, with the affections and lusts," Gal. v. 24.
So will you evidence yoiu'selves to be Christ's, 2 Cor.
vii. 1 ; be daily " perfecting holiness in the fear of
God." Observe wherein you missed it in such a duty,
and be still improving, as Apelles, when he had drawn
a picture, was ever and anon spying defects, and then
altering with his pencil ; so do you. Observe when
conscience speaks such language as the following:
Oh my soul, in such a duty thou wast cold, distracted,
unbelieving, hard, and vain ; in such an affliction thou
wast froward, peevish, and discontented ; in such a
company thou spakest idly, or wast guilty of sinful
silence ; in the enjoyment of such a mercy, or in thy
prosperous state, how proud wast thou, seciu'e, self-
conceited, and slighting others ! Oh mourn for these
faults, watch against them for the future ; walk more
closely with God, maintain daily intercourse with him
and your own consciences ; thereby you will be better
acquainted with God and your own souls, and discern
better how your principles operate ; " for if you walk
according to this rule, peace shall be upon you," Gal.
vi. 16. Hence the blessed apostle's words, 2 Cor. i. 12,
" For our rejoicing is this, the testimony of our con-
science, that in simplicity and godly sincerity, not with
fleshly wisdom, but by the grace of God, we have had
our conversation in the world." Dying Hezekiah
could plead this with God in his appeal, Isa. xxxviii. 3.
Oh sirs, learn to exercise every grace in every duty ;
the exercise of grace is the clearest evidence of grace,
both to ourselves and others ; as the man who con-
futed his antagonist, that disputed against motion,
by starting up and walking. So do you walk with
CASES OF CONSCIENCE. 175
God, " hereby do we know that we know him, if we
keep his commandments," 1 John ii. 3, 6. If you
walk as he walked, you evidence that you abide in him ;
as he " which hath called you is holy," so be " ye holy
in all manner of conversation," 1 Pet. i. 15. If you
expect that God's Spirit will witness with your spirits,
and so subscribe your certificate for heaven, you must be
uniform and universal in your course of godliness, both
in your worship and walking, walking before God, and
with God, Gen. v. 24. xvii. 1. Then indeed will
you be found upright or perfect ; but if thou hast any
close drawer in the cabinet of thy heart, wherein thou
secretest any beloved sin, or if thou delayest in thy
journey along heaven's road, by idleness, sleeping, or
backsliding, and losing thy first love, then no wonder if
thou canst not discern the impress of God's image
upon thy soul, but callest thy very state into question.
Yet above all, I advise thee to shut the mouth of
conscience, with that only which has satisfied the jus-
tice of God. Nothing can reconcile a man to himself,
but that which reconciled God and man.
It was Dr. Sibbs' advice. When the water of sancti-
fication runs muddy, betake yourselves to the blood of
justification. There, there must lie your comfort, and
confidence, by this only must you answer all the ob-
jections raised by Satan and conscience, from justice,
law, or whatsoever opposeth your peace, arising from
the defects and imperfections of grace or this new
creation within you : and indeed, the best of us must
anchor and centre here, as to our justification, accept-
ance with God, or composedness of conscience.
Come then, let us go, in this gospel-way, to Jesus
the mediator of the new covenant, and to the blood of
sprinkling, that speaketh better things than that of
Abel, Heb. xii. 24. Amen, so be it.
THE
TWO WORLDS;
PRESENT AND FUTURE, VISIBLE AND INVISIBLE^
WHERKIX IS HEPUESEN'TED BRIEFI.Y
THE UNCOMFORTABLE STATE OF GOD's CHILDREN IN THIS
WORLD, AND THEIK EARNEST EXPECTATION OP
FUTURE HAPPINESS WITH GOD.
AUTHOR'S EPISTLE.
to my dear and lovixg nephews, and others of my
natural relations in lancashire.
Dear Friends,
X HE providence of God hath separated me now forty-nine
years from my native county, and from the vicinity of all my
kindred in the flesh, into another county, where my lot hath
been cast amongst a loving and a beloved people, where I have
laboured long, and not without considerable success ; yet not-
withstanding my mind hath not been alienated from my dear
relations, but as my poor prayers have been daily to God for
you, so I have frequently visited you, preached the word to
you publicly and privately, as I had a call and opportunity,
written letters to you, sent my printed books to be perused by
you, and thought no labour too much to be useful to your souls.
But it is now come to pass that I am superannuated, and
much incapacitated for travelling into your parts, having out-
lived all my brothers and sisters, and being within a few days of
the age of man, seventy years, far longer than ever I expected
to have sojourned in this weary world, having been under the
sentence of death four times by repeated fevers ; and how long
this frail life shall yet be prolonged, I cannot tell : but the
providence of God brought to my thoughts a suitable word
some months ago, which was mentioned as the subject of a
funeral sermon, by a dying niece of mine, (my eldest sister's
eldest daughter,) I formed a resolution to write it over, and to
send it amongst you, and to the persons immediately concerned
in that breach, as a testimony of my good-will to you. It is
true, I had preached on the same text at home upon tlie like
VOL. V. N
180 author's eptstie.
occasion : the subject is important ; I wish it had been better
managed ; however I sliall follow it with my prayers, that it
may be profitable to you and others.
]My dear nephews and nieces, and beloved kindred, I
can truly say with the blessed apostle, " My heart''s desire and
prayer to God for you is, that you may be saved," Rom. x. 1.
You cannot but know how many of our ancestors have died in
the faith, and are gone to heaven, having " fought a good fight,
finished their course, and kept the faith," 2 Tim. iv, 7 ; they
have offered up many prayers which are recorded in God"'s
book, and presented many petitions which are still upon the
file for their surviving posterity, which will be brought to re-
membrance either for your conversion, or the aggravation of
your sin and condemnation. How dreadful will your case be,
to be turned to the left hand with the goats, and hear that
dreadful sentence, Matt. xxv. 41, " Go, ye cursed !" when you see
your parents and progenitors stand on the right hand, addressed
with that gi-acious word, " Come, ye blessed :" yea, when you
shall see " many come from east and west, and sit down with
Abraham, Isaac, and Jacob in the kingdom of heaven," and
you, " the childi'en of the kingdom cast into outer darkness,
where shall be weeping and gnashing of teeth !" Matt. viii. 11,
12. Oh what wounds will be left in your consciences, what
stings and accusations, on considering parents'" prayers and
tears, sighs and gi'oans, counsels and admonitions, their prudent
carriage and pious examples set before you ! You will not
perish at so easy a rate as others. The houses where you live,
the chambers you frequent, where they maintained constant
communion with God, will be as witnesses against you, if yet
you know nothing what it means. If they kept private days of
fasting and prayer among God's children, and you slight it ; if
they were of a peaceable spirit, you contentious ; if they were
industrious in their callings, you slothful ; if they walked with
God in their families, and you walk at rovers ; if they were di-
ligent in reading the Scriptures and good books, and you lay
them by and mind toys and trifles — how can you look your
pious relations in the face ? what can you say for yourselves ?
God knows how matters are, he " will bring to light the hidden
things of darkness, and will make manifest the counsels of your
author's epistle. 181
hearts," 1 Cor. iv. 5, which you would be loth any should know,
much less relatives distinguished for their piety. O think of
this day of revelation, this day of appearing, and make ready
for it.
Dear cousixs, though you have had religious ancestors and
relations, yet remember, Adam after his fall begat a son in his
own likeness, not in God's, which he had lost. Grace is not
hereditary, to be propagated to natural offspring : many godly
parents in Scripture history had wicked children, and David
" was conceived in iniquity," Psalm li. 5. Remember you are
all by nature children of wrath, and a regenerating work must
pass upon you ; " except you be born again, you shall not see
the kingdom of God," John iii. 3, so saith the Key-keeper, yea,
sovereign disposer of heaven. Again, he asserts it with emphasis,
" Verily I say unto you, except ye be converted, and become
as little children, ye shall not enter into the kingdom of hea-
ven," Matt, xviii. 3. Think not to be saved whether Christ
will or not, or imagine you can find out some other way to hea-
ven than the Scripture way ; whatever Satan or your hearts
suggest of this nature, you would be miserably gulled and be-
guiled by it at last ; or if you rest in a notion or form of reli-
gion, you may die with a lie in your right hand, and never be
undeceived till the flames of hell convince and confound you.
Without mortification of our beloved sins, our blessed Lord
tells us three several times, we must be cast into hell, that is,
" into a fire that never shall be quenched ; where the worm
dieth not, and the fire is not quenched," Mark ix. 43 — 48.
Truth itself hath said, " Without holiness no man shall see
God," Heb. xii. 14; and it is the hell of hells, to be banished
from God. As little as most men care for coming to God
here, but are inclining rather to say to him, " Depart from
us," Job xxi. 14; yet when God shall pronounce that dreadful
sentence, " Depart from me," they shall have their eyes open,
and be more affrighted with it than with fire and brimstone : for
though the punishment of sense be intolerable, yet the punish-
ment of loss is more formidable, because it is a loss of infinite
good. There is an astonishing emphasis in that word, " Who
shall be punished with everlasting destruction from the presence
of the Lord, and the glory of his power," 2 Thess. i. 9- This,
N 2
182 AUTHOn's EPISTI.E.
tliis is the second death, the death of deaths, wherein sinners
would gladly choose to die and be annihilated, but must not.
]My Dear Friexds, it may be, this is the last time that
I shall address myself to you ; make sure of heaven, no-
thing else can make you happy. Attend carefully on the
means of salvation, hear the most powerful preachers, and
stifle not convictions ; when you have heard awakening truths,
descend into your own hearts, and ask your consciences, — is not
this my case ? do not these things concern me ? are they not of
importance, and not to be slighted .'* then fall down on your
knees, desire the Lord to set them home, and give you the ex-
perience and benefit of divine truths. They are not idle stories,
or a sick man's dreams, but the eternal truths of Almighty God,
according to which you must be judged at the last day ; and
that day may be nearer than you are aware. " How can you
escape if you neglect so great salvation ?'''' Heb. ii. 3, and
expose yourselves to imavoidable perdition ? The longer you
defer repentance the harder will your hearts grow, and the
more difficult will the work be ; and God may justly give you
up to yourselves, than which there is no greater judgment on
this side hell : O tremble to think of that. Be afraid to be
deceived, let no marks serve you for trial but Scripture charac-
ters, and be faithful in the examination. Let no duty satisfy you
without communion with God therein : in all you do, propound
the glory of God as your chief end : study the terms of salva-
tion, faith, repentance, and new obedience, and see you be
sincere : lament your inability to perform these terms with-
out assisting grace, beg it earnestly of God, in the name of
Christ : lay aside all divertisements till this work be done : fear
no discouragements, God is able to bring you through, and
" keep you by his mighty power, through faith unto salvation."
And you, my dear kindred in the flesh, that are of the
spiritual kinship, members of the same body whereof Christ is the
head, and that are travelling towards Zion, be much in praising
God, because he hath remembered his holy covenant, and kept
his promise to some generations ; spend your time with and for
God ; do as much good as you can to relations and all about
you ; live exemplary lives ; get your evidences cleared up for
lieaten ; be watchful over your hearts and ways ; strive against
author's epistle. 183
Kin ; shake oft' sloth ; make ready for heaven, and long to be
there. What can you see in this world worth fixing upon
for your rest, in comparison of the immediate enjoyment of
God .'' Mr. Caryl saith, " It is a piece of great self-denial in
a Christian that hath grounded assurance of heaven, to be con-
tent to live longer to do God service ori earth."" And truly
it is no wonder when INIoses has got to the top of Pisgah, if
he long to be in the goodly land. But we must stay God's
time, and surely there will be an end, and your expectation
shall not be cut off.
" Now our Lord Jesus Christ himself, and God even our
Father, which hath saved us, and hath given us everlasting
consolation, and good hope through gTace, comfort your hearts,
and stablisli you in every good word and work," 2 Thess.
ii. 16, 17.
So prayeth your only surviving Uncle and Relation,
O. HEYWOOD.
Dec. 30, 1699.
THE
TWO WORLDS.
1 COK. XV. 19.
If in this life only we have hope in Christ, ivc are of all
tnen most miserable.
These words contain an irrefragable argument to prove
a life to come, and a resurrection. It is improbable,
yea, morally impossible, that the best men should al-
ways fare the worst, contrary to reason and scripture,
Isa. iii. 10, 11. The words contain these two things :
a supposition, and an assertion.
1. If our hope in Christ be not stretched beyond the
limits of this life :* for we are bound to fix our hopes
upon Christ while we live ; and even for the things of
this life, as well as for the other, according to 1 Tim. iv.
8. But if we did not expect from Christ the good
things of a future state in the world to come, then
2. " We are of all men most miserable," Here
is the comparative for the superlative, IXeavoTepoi, more
miserable than worldly men, that have their portion in
this life, Psal. xvii. 14.
But whom doth the Apostle mean, when he saith
" We ?"
* Si spes nootia non porrigitur ultra termiuiim hujus vitre.
186 THE TWO WORLDS.
(1.) We apostles, ministers of the gospel, that sell
all for Christ, and preach the doctrine of eternal
salvation by him. If this gospel be not true, we are
the veriest arrant cheats among men, and shall fare
accordingly ; but we know what we do and say, we
are no fools to be deceived, nor knaves to deceive the
world with a fiction of our own brain : no, no, we know
what we believe, and whom we have believed;* we
are sure of the reality, certainty, and excellency of what
we preach, we have suffered great hardships already,
and dare venture our souls upon his authority, and our
Lord Christ's resm-rection gives us full assurance
of it.
(2.) We believers, who renounce the pleasures, profits,
and honours of this world, who are daily obnoxious to
the cross, and exposed to persecutions ; surely we are no
better than madmen if we did not believe the immor-
tality of the soul, and life to come : for the Sadducees
that denied the resurrection, said, " there was neither
angel nor spirit," Acts xxiii. 8, and indeed our hope
depends on Christ's resurrection, 1 Pet. i. 3, for who
would believe in a dead Christ, never to live and rise
again ?
Hence this doctrine, — That none are so miserable
as real saints, if all their hopes and happiness were in
this lower world.
The Hebrew Rabbies divide the world into three
parts :
1. Inferior, the lowest world: this terrestrial globe
consisting, (1.) of sea, lakes, and rivers ; (2.) deserts,
and solitary, uninhabited places ; (3.) the inhabited part.
2. Middle, or inmost world ; that is, the spheres,
containing the aerial region and starry heavens, where
the vast luminaries are placed in their orbits.
* 2 Tim. i. 12.
THE TWO WORLDS. 187
3. The superior world, where God himself manifests
his immediate presence to his glorious angels and glo-
rified spirits. This is called the heaven of heavens,
paradise, the high and holy place, whither the glori-
fied body of Jesus is advanced.* It is true that God's
children centre their spirits and best affections there, of
which state it is said, 2 Cor. iv. 18, " While we look
not at the things which are seen, but at the things
which are not seen: for the things which are seen
are temporal, but the things which are not seen are
eternal."
In the prosecuting of this doctrine, I shall speak to
it by way of explication, confirmation, vindication, and
application.
1. For explication, observe these four maxims :
(1.) The expression in the text implies, that the
church of Corinth was deluded with the imagination
of an allegorical resurrection, such as Hymeneus fan-
cied, saying, " that the resurrection is past already,"
2 Tim. ii. 17, 18, importing that it was to be under-
stood, in a spiritual sense, of regeneration, which
indeed is called a resurrection with Christ ; f but this
is a preparative to the second, which the apostle here
asserts and proves.
(2.) The text doth not favour their unscriptural doc-
trine, that think souls sleep with the bodies till the ge-
neral resurrection ; or as though Paul dreamed of the
heathen's Elysian fields, or Mahomet's paradise: but he
takes it for granted, that the only hope of Christians
refers to the last judgment, as completing the happi-
ness of soul and body together ; for the thief on the
cross was to be with Christ in paradise, the day of his
* 1 Kings viii. 27- 2 Cor. xii. 4. Isa. Ivii. li).
t John xi. 15. Col. iii. 1.
188 THE TAVO WORLDS.
deatli ; and Paul was to be with Christ at his disso-
lution.*
(3.) Possibly this expression was directly calculated
for the apostle's days, wherein the christian name was
most infamous amongst the grandees of the world ; so
that none durst give up themselves to Christ, but such
as reckoned upon death : for the apostles and their
followers were as it were appointed to death, f In
all public calamities, heathens laid the blame on Chris-
tians, and cried out. Cast the Christians to the lions. |
Doubtless it was a very calamitous time, and this sen-
tence was best adapted to it.
(4.) We must not think, that God's children have
not in this life better things than wicked men have.
They have God's favour, pardon of sin, peace of con-
science : but these are not the things of this life,
though enjoyed in this life. Faith in Christ fetcheth
down precious treasures from heaven, and lifteth up
the soul to heaven. Spiritual delights are transcen-
dently better than sensual pleasures.
The meaning of the text then is this : if we had
trusted Christ for worldly riches, pleasiu'es, or honours,
placing the advantage of our faith in worldly enjoyments;
if our hope did not exceed the bounds of this mortal
life, we should be very miserable: but we are not of the
opinion of the Jews, or even some of Christ's disciples,
who would erect a temporal kingdom in this world ;
no, no, our expectation is of the enjoyments of a better
world.
2. For confirmation of this great truth, I shall de^
monstrate it by some particular instances, in an enume-
ration of difficulties which good men pass through
* Luke xxiii. 43. Phil. i. 23. t 1 Cor. iv. 9, 10.
X Chi'istianos ad leones.
THE TWO WORLDS. 1B9
in this life : yet I shall not mention what is common
to men, bad as well as good, but what is peculiar to
them as the children of God. Such as these :
(1.) Pious persons have often the least share of the
comforts of this life, in this world. They often re-
ceive their evil things with Lazarus sitting at the rich
man's gate : it is the poor that receive the gospel, or
are evangelized. " Hearken, my beloved brethren," and
mind it carefully, it is worth taking notice of, " Hath
not God chosen the poor of this world, rich in faith,
and heirs of a kingdom?"* Ordinarily our Lord choos-
eth not his disciples from the potentates, and grandees
of the world ; not many mighty, not many noble are
called : nor doth he promise to make them rich, when
he hath chosen them. The apostles themselves were
poor, yet making many rich. And Christ's sheep often
feed on bare commons, while others live in pleasure on
the earth, f This is what the world wonders and
stumbles at, that our Lord keeps his servants no bet-
ter : but they consider not that our Lord reserves the
best wine for the last.
(2.) Suppose religious persons be rich, yet they can-
not take their fill of the world as carnal men do. The
world is the element of sinners, they take content in it,
they wallow in it as a swine in the mire ; their desires
are after creatures, and they feast themselves without
fear. There is a suitableness betwixt the faculty and
the object ; they are loth to check themselves, or to be
interrupted in their sensual delight. But now pious men
are delivered from this present, evil world : a gracious
soul hath a better principle, and looks on things below
with scorn, and holy disdain ; he is as a weaned child,
quite alienated from the best that the world can offer ;
* Luke xvi. 20. INIatt. xi. 5. James ii. 5.
t 1 Cor. i. 26—28. 2 Cor. vi. 10. James v. 5.
190 THE TWO AVORLDS.
yea, the Christian is crucified to the world, as the
world is to him; he mortifies his attachment to things be-
low, and dares not freely avail himself of lawful liberty,
lest that liberty be an occasion to the flesh, and so gra-
dually draw him to sin. In delicious meals he puts
a knife to his throat, and he is jealous lest he be drawn
aside to excess ; yea, he keeps down his body by fast-
ing and mortifying exercises, lest he be miserably
enticed to sinful acts. However, the devout soul can
look through the best of the world, and finds all here
below but vanity and vexation of spirit. *
(3.) Religious persons meet with more opposition and
persecution in this world than others do ; the world
will love its own, but such as are chosen out of the
world are hated by it, John xv. 18 — 20. No wonder if
this strict sect be every where spoken against. Every
Ishmael will mock Isaac, and such as are born after
the flesh, will persecute such as are born after the
Spirit : so it is now ; scarce any on this side the grave
have endured such tortures as Christians have done.f
A Christian is a cross-bearer : :j: yet there are strange,
seeming contradictions, see 2 Cor. vi. 4 — 11. We
must through much tribulation enter into the kingdom
of God ; this is unavoidable ; all sincere professors
must be sure to prepare for it. ||
(4.) Pious people have much more work upon their
hearts and hands than others have : not but that all
have the same to do ; even worldly persons have still
more to do, but they shift it off*, and are not actually
engaged therein. Alas ! they are not sensible of their
* Jiide, 12. Gal. i. 4. Psal. cxxxi. 2. Gal. vi. 14. v. 13.
Prov. xxiii. 2. 1 Cor. ix. 27- Eccles. ii. 17-
t Acts xxviii. 22. Gen. xxi. 9. Gal. iv. 29.
i Christianiis crucianus. || 2 Cor. xi. 23 — 27- Acts xiv. 22.
2Tim. iii. 12.
THE TWO WORLDS. 191
State, but believers lie under deep convictions of the ne-
cessity and difficulty of spiritual duties, and especially
of faith, love, and repentance, being stirred up and
exercised ; they have privileges to improve, ordinances
to prepare for, communion with God to maintain,
many commands to obey, which are of great latitude;
for " thy commandments," says David, " are exceeding
broad :" they respect God immediately, men, relations,
christian brethren, with reference to advice, comfort,
and admonition ; there is an abundance of sins to be
purged out, filthiness both of flesh and spirit. The
gracious soul discerns raiore evil in, and danger by
unbelief, pride, hardness of heart, and hypocrisy, than
others do.
(5.) Pious persons are more concerned for the church
of God than others are : upon them, in some sort, lies
the care of all the churches * They put their shoulders,
though weak, under the interests of Christ. A good
man, like David, is not quiet though in a cieled house,
while the ark of God dwelleth under curtains ; yea,
with old Eli, his heart trembles for the ark of God.
When Nehemiah heard bad news of the church's
affliction, he sat down and wept, and mourned certain
days : so the city Shushan was perplexed when others
rejoiced. And it cannot be otherwise ; for all the re-
proaches belched out against God and his church, fall
upon real saints ; they cannot but sympathize with the
head and members of the body. Such are like-minded,
and naturally care for the good of the church, -j
(6.) Pious persons are more affected and afflicted with
others' sins against God, than people generally are. Irre-
ligious men rather exult over the sins of professors,
* 2 Tim. i. 6. Psal. cxix. 96. 2 Cor. vii. 1. 2 Cor. xi. 28.
+ 2 Sam. vii. 1, 2. 1 Sam. iv. 13. Neh. i. 4. Est. iii. \o.
Psal. Ixix. 9.
1921 THE TAVO WORLDS.
and please themselves that others are worse than them-
selves, and say, " I am not as this publican." But, oh
how the sins of others go to the heart of a believer I
'* I beheld the transgressors," says David, " and was
grieved;" yea, he shed rivers of tears for others' omis-
sions and commissions. How was good Ezra vexed at
the people's sins, and Jeremiah wept in secret for their
pride. * Blessed Paul is humbled for, and gi-eatly be-
wails the sins of the church of Corinth, 2 Cor. xii. 21.
(7.) Genuine Christians reckon a greater number of
sins and duties than others do : not that they make
more of either than God hath made ; but their eyes are
enlightened to see things more clearly and distinctly.
Yet observe it, scrupulous consciences are apt to make
more sins and duties than God makes ; and as this is
their sin, so it is their great affliction, perplexing them
with many doubts. But judicious Christians inquire
first, whether it be lawful ? f by what warrant ? i
have I a Scripture command to authorize such an
action? Then, whether it become me under such
circumstances ? And lastly, whether it be expedient?
for many things are lawful, that yet are not expedient,
because they edify not, or are an offence to others, or
are occasions of sin. The Christian avoids every apj^ea-
rance of evil, hates the garment spotted by the flesh : |j
there is however some difficulty here. A tender con-
science begets many scruples about recreations, voca-
tions, and conversations with men ; see Dan. i. 8 :
but a carnal heart ventures at all, makes no scruples,
and censures those who do, as making more ado than
needs, as being more precise than wise.
(8.) Believers have more temptations from Satan
• Liike xviii. II. Psal. cxix. 136, 158. Ezi-a ix. Jer. xiii. IJ-
+ An liceat, an deceat, an expediat. t Quo warranto.
II 1 Cor. x. 23. 1 Thess. v. 21, 22. Jude, 23.
THE TWO WORLDS. 193
than sinners have. The devil blinds wicked men's eyes,
rocks them asleep, locks them up in ignorance, and
so they are led captive by Satan at his pleasure : he is
sure of them, and lets them alone in security. But oh
what dreadful assaults doth this fiend of hell make
against real saints ! sometimes shaking and sifting
them as wheat, that nothing but bran may remain ;
at other times, laying snares and stratagems to cir-
cumvent them with his devices. He sometimes trans-
forms himself into an angel of light : sometimes
lurks as a serpent, to gull and beguile them : oft-
times he comes in his own colours, as a roaring lion
to affright or devour them ;* and when he appears
thus, though it be most terrible, yet it is less dangerous.
Says Mr. Rutherford, I love a rumbling and roaring-
devil : this drives the Christian from him to his strong
hold. Sometimes Satan comes with hideous injections
of atheism, blasphemy, black and dreadful thoughts of
God ; as it is said of Luther, f " frightful things con-
cerning God and religion :" so that the Christian is oft
weary of his life, and could wish himself out of the
world, Satan's walk.
(9.) A real Christian hath more combats and conflicts
in his own bosom, than unregenerate men have.
Alas! carnal men glide down the stream ; the strong
man armed keeps the palace, and the goods (the facul-
ties) are in peace. They have no conflicts within, ex-
cept it be between conscience and the will; but the
wilful will soon quells the natural conscience, then the
man is quiet in sin. But renewing grace hath a party
in the same faculty. There are two armies in one man;
Jacob and Esau, twins in the same womb. There is
an I for God, and an I for the flesh ; " the good that I
* 2 Tim. ii. 20. Luke xxii. 31 . 2 Cor. ii. 11. xi. 3, 14. 1 Pet. v. 8.
t Terribilia de Deo, horribilia de fide.
19-i THE TWO WOIILDS.
would, I do not." O what hard and irreconcileable
striigglings are there in the Christian's breast ! "Flesh
lusteth against the Spirit, and the Spirit against the
flesh."* How hard to get to duty, how hard to keep
with God in duty ? When the Christian would re-
pent, believe, meditate, pray, obey, he is so fastened
down with the sin that doth so easily beset him, that he
knows not what to make of himself: he is weary of his
life with this dead body tied to him, and cries out, "O
wretched man that I am ! who shall deliver me ?"
(10.) Believers have more apprehensions of God than
others have, and are more afraid of offending him.
Carnal men are apt to think God is altogether such a
one as themselves, and are ready to say, " The Lord
shall not see, neither shall the God of Jacob regard it,"
he winks at small faults : God is merciful, these are
venial sins and infirmities, God will take no notice of
them: but the pious Christian looks on his sin through
a magnifying glass, and sees the aggravations of that,
which the world accounts a peccadillo. David cries
out, after numbering the people, 2 Sam. xxiv. 10, " I
have sinned g-i'eatlv in what I have done ; I have done
very foolishly." Besides a good man hath awful ap-
prehensions of God's justice, holiness, and truth, in exe-
cuting his threatenings. Josiah's heart was tender, and
he humbled himself upon hearing God's threatenings.
David saith, " My flesh trembleth for fear of thee, and
I am afraid of thy judgments." f So did Habakkuk,
chap. iii. 16. And had not the believer relief in Christ,
such thoughts would swallow him up ; yet faith in
Christ is not always at hand, and then he is exceedingly
daunted.
• Luke xi. 21. Caiit. vi. 13. Rom. vii. 15, 20, 24. Gal. v. 1/.
+ Heb. xii. 1. Rom. vii. 24. Psal. 1. 21. xciv. 7- 2 Chron.
xxxiv. 27. Psal. cxix 120.
THE TWO WORLDS. 195
(11.) Yet further, pious men are greatly afflicted
with God's withdrawings and the hiding of his face.
Sinners know not what this means ; they think God
loves them, though they know not what S2)ecial love
signifies. Poor creatures, they have no qualms upon
them, " no bands in life or death ; their strength is
firm, they are not in trouble as other men." How
often do God's childi-en experience sad eclipses ; God
withdraws from them his quickening influence, their
hearts are not enlarged God-wards at seasons, but
they complain they are hardened from God's fear.
How oft do we find God's dearest children cry out,
" Wherefore hidest thou thy face, and countest me for
thine enemy ?"* They complain they go forward seek-
ing him, but cannot find him. Job xxiii. 8, 9. David,
Heman, and even Christ himself have complained of
God's forsaking them, not totally and finally, but in
their present sense and feeling. And this is a doleful
case, an insupportable burden, yea, a kind of death to
them. This made the Psalmist cry, " While I suf-
fer thy terrors I am distracted."! David complains of
broken bones. None knows what this means but they
that experience it.
(12.) Once more, sincere Christians are much liable
to fears and jealousies about their spiritual state. The
ungodly seldom call this in question, they have always
been of a good belief. Their maxim is, Hope while
thou breathest. They have honest hearts ; and if at
any time they dispute their condition, they quell their
fears, and quiet their spirits with their good wishes,
vows, prayers, attending on ordinances, and acts of
charity. But believers have frequent retiu'ns of fears,
not only respecting their duty, " to work out their
* Psal. Ixxiii. 4, 5. Isa. Ixiii. 17- Job xiii. 24.
t Psal. xxii. Ixxvii. Isa. 1. 10. Psal. Ixxxviii. 15.
VOL. V. O
196 THE TWO WORLDS.
own salvation with fear and trembling ;" but from the
consideration of the treachery of their hearts, subtlety
of Satan, paucity of sincere believers, and importance of
religion ; they are ready to fear, lest a promise being
left of entering: into rest, thev should seem to come
short of it : nay, it is well if there be not oft too much
slavish fear in the hearts even of the best. It is true,
perfect love casteth out this fear ; but alas ! love is
not yet perfect, no more than other graces, therefore
returns of this fear may be consistent with sincerity,
and fear hath torment. Hence it is in all these re-
spects, that if pious men had all their hope and hap-
piness in this life, they would be most miserable.
You will say, All God's children are not thus exer-
cised, many have a more easy passage to heaven. I an-
swer, some have. But all may expect such troubles at
one time or other of their lives. " What son is he
whom the Father chasteneth not?"* As long as
as there is malice in Satan, corruption in our hearts,
or defects in our graces, we may reckon on such
troubles as these. Our Lord hath said, " If any man
will come after me, let him deny himself, and take up
his cross and follow me," Matt. xvi. 24.
3. The next general consideration respects the vin-
dication of the saints of God in this their choice.
And this may seem necessary ; for if God's children be
greater sufferers than others in this world, they may be
in reason, and are by carnal men, esteemed the greatest
fools in nature, who bring upon themselves such trou-
bles in hopes of future happiness, which no man evei*
saw, nor is capable of seeing in this world ; they how-
ever cast the allurements of the world at their heels,
and judge all men fools beside themselves. Who will
believe them?
• Phil. ii. 12. Heb. iv. 1. 1 John iv. 18. Heb. xii. 7.
THE TWO WORLDS, 197
^ns. (1.) The eyes of converts are opened to see things
otherwise than mdst do, or than they themselves for-
merly did. Satan held his black hand over their eyes,
but now God " hath shone in oui* hearts, to give the
light of the knowledge of the glory of God, in the face
of Jesus Christ," 2 Cor. iv. 4, 6. All the rest of the
World have but one eye, Christians have each two eyes,
of reason and grace. The scales of ignorance fall
from their eyes : the black veil is taken away by the
Spirit's illumination. " The eyes of their under-
standings are enlighteiled to know the hope of his
calling, and the riches of the glory of his inheritance
in the saints," Eplies. i. 17, 18. They are placed a de-
gree hi^er than others, and the higher they stand, the
further they see. Our Lord accounts them friends,
and courtiers know more of their king's counsels than
others : '* His secrets are with them that fear him."
The emerald helps failing eyes, so doth the Spirit,
1 Cor. ii. 10—12.
(2.) The graces of faith and hope look beyond time,
at things invisible.* Hope that is seen is not hope, but
that which we wait for with patience. Right hope is
fixed beyond the veil. For we through the Spirit wait
for the hope of righteousness by faith," Gal. v. 5. It
is essential to the christian religion, to look not at
things seen, but things not seen, that is, eternal,
2 Cor. iv. 18.
(3.) The new nature furnisheth the Christian with
a holy impetus, and tendency to things beyond time
and sense. Believers are renewed in knowledge, righ-
teousness, and holiness, after the image of God, and
thereby they are attracted to invisible objects : f being
• 2Cor. iil. 16, John xv. 15. Psal. xxv. 14. Heb. xi. 1, 27-
t Heb. vi. 19, 20. Rom. viii. 24, 25. 1 Thess. i. 3. Col. iii, 10.
Eph. iv. 24.
O 2
198 THE TAVO WORLDS.
" risen with Christ, they seek those things that are
above." They are not satisfied with corporeal, pe-
rishing objects : nothing pleaseth them but invisible
realities.
(4.) Pious souls have a pledge and earnest of future
things ; a foretaste, prelibation, and anticipation of
heaven. God hath " given the earnest of his Spirit in
our hearts," 2 Cor. i. 22. This is both a privilege
and assurance of the bargain ; * a pledge is returned
back, but an earnest is kept as part of the bargain,
till all be consummated :f so that God is, in some sort,
a debtor to make good his promise, and " the righteous
hath hope in his death," Prov. xiv. 32.
The subject may now be considered as affording
scope for Instruction, Conviction and Lamentation,
Examination, and Exhortation.
1. Instruction. 1. It teaches us that there is a future
state in another world, a world to come, besides this
present evil world. God hath made more worlds
than one. Things will not always continue in the
same posture, as the profane scoffers of the last
days affirm, saying, " Since the fathers fell asleep, all
things continue as they were from the beginning of the
creation;" which the apostle disproves, 2 Pet. iii. 3 — 10.
All things are upon the wheel of change. Actors
upon the stage are successively taken off, and at last
the stage itself shall be taken down, 1 Cor. vii. 31.
There is a " world without end." i
2. There be some persons in this world, that shall
be counted worthy to possess a better world : so our
Lord saith. " But they which shall be counted wor-
thy to obtain that world, and the resurrection from the
* Col. iii. 1,2. 2 Cor. v. 5. Eph. i. 13, 14.
t Pi^nus redditur, arrhabo retinetur.
+ Heb.ii. J. Eph.i.4. Heb.xi. 3. i. 2. Eph. iii. 21.
THE TAVO WORLDS. 199
dead, neither many nor are given in marriage ; nei-
ther can they die any more, for they are equal unto
the angels." There are mansions above, which Chris-
tians shall enter and abide in ; there are heirs of the
heavenly kingdom.
3. A believer's best is reserved for the last. The
Ruler of the feast said concerning the water turned into
wine, "Thou hast kept the good wine vmtil now;"*
so doth our Lord. Sinners have their best things in
this life, saints in the other. Philosophers could say,
that no man is happy before death. Solomon saith,
" The end of a thing is better than the beginning." f
I am sure it is so in this affair : heaven is better than
the earth. The good things of the throne are better
than the good things of the footstool.
4. Real saints are the only happy men : none are
truly happy but pious souls, " Mark the perfect
man, and behold the upright, for the end of that man
is peace," Psalm xxxvii. 37. Let their way be never
so rugged, mountainous, and difficult, believers have
the eternal God for their portion, Christ for their
ransom, the eternal Spirit for their comforter : and
though God in a little wrath hide his face from them
for a moment, yet with everlasting kindness " will he
have mercy on them," Isa. liv. 7 ; clouds will quickly
blow over, and an everlasting sunshine shall comfort
God's afflicted children ; when all the world is in an
uproar, the saints shall lift up their heads and say,
*' Our redemption draweth nigh," Luke xxi. 28.
IL Conviction and lamentation over those poor souls
who have no hope but in the present life. Woe, ten
thousand woes, " to the inhabiters of the earth and
* Luke XX. 35, 36. John xiv. 2. James ii. 5. John ii. 10.
f Ante mortem nemo felix. Eccl. vii. 8.
200 thp: two worlds,
of the sea, that have their portion in this life," and
not above.
1. The things thou enjoyest here are but temporary,
quickly gone ; " The world passeth away, and the
lust thereof;" the lustre thereof, the use thereof;
" Meats for the belly, and the belly for meats, but
God shall destroy both it and them,"* Your soulsi
will outlive your goods and bodies ; and what will
you do for a portion when these are gone ? You have
neglected heaven and cannot keep earth.-f " O Lord,
the hope of Israel, all that forsake thee shall be
ashamed, and they that depart from me shall be writ-
ten in the earth," Jer. xvii. 13. Surely the fire that
consumes the earth will blot out your names, your
memorial shall perish for ever.
2. Your lives are very uncertain. You little know,
" what one day may bring forth." — " This night may
thy soul be required of thee ;" and thou mayest
launch forth into the vast ocean of eternity. You are
but frail, mortal creatures, you *' dwell in houses of
clay, whose foundation is in the dust, which are crushed
before the moth." Your breath is in your nostrils,
turned in and out every moment ; as many members,
senses, and pores in your bodies, so many doors to let
in death. When God " riseth up, no man is sure of his
life;":f: then all your contrivances fail and vanish,
Psal. cxlvi. 4. Study James iv. 13, 14.
3. A boundless eternity comes in the rear of
this short life ; an everlasting happiness or misery.
"Wicked men go into everlasting punishment, but the
righteous into life eternal," Matt. xxv. 46. O methinks,
* Rev.xii. 12. Psa!. xvii. 14. 1 John ii. IJ. 1 Cor. vi. 13.
+ Coehim negligimus, terrain non retinemus.
i Prov. xvii. 1. Luke xii. 20. Job iv. 19. xxiv. 22.
THE TWO WORLDS. aOl"
tliis word eternity should astonish and confound you !
What ailed Felix that he trembled, when Paul at the bar
reasoned on righteousness, temperance, and judgment
to come ? It is a wonder that an unconverted sin-
ner abides in his senses, when he thinks of passing into
a world of endless, restless, remediless eternity ! so
that Dion, an atheist, would rather choose to endure
the greatest torment than to die.
4. When death hath struck his last stroke, there
will be no remedy, no returning to life again, no mes-
sage of reconciliation sent into the grave or hell. The
door is shut, the gulf is fixed ; there is no reversing of
things ; as sinners are found at death, so they must
abide for ever. " It is appointed unto men once to
die, and after that the judgment." Then will be the
decision of their final state. The richest men may
weep and howl for the miseries that come upon them.*
Now farewell all their joys in this world, they must
lodge with devils and damned spirits : better it had
been for them that they had never been born. Crying
at the door will avail nothing; pleading privileges
will be rejected, " I know you not" will be the answer.
O forlorn state of graceless souls ! You are like to
abide by it " till you have paid the utmost farthing,"
which will never be ; after thousands, ten thousands,
yea millions of ages, you will be no nearer an end,
than the first moment you entered that infernal lake.
O think on these things in time, consider the issue,
you that " forget God, lest he tear you in pieces, and
there be none to deliver." f
III. Examination. What number are you of,
saints or sinners ? Are you content with this present
life, or expectants of a better ? As you love your
* Acts xxiv. 25. Heb. ix. 27- James v. 1.
t Matt. XXV. 11, 12. Luke xiii. 26. Psal. 1. 22.
202 THE TWO WORLDS.
souls, and dread being lost, try your state ; be not
put off with uncertainties, nor presume without Scrip-
ture w^arrant. Judge yourselves by the same word
that must judge you at the last day ; you have it in
your hands. Oh ! be faithful to God and your own
souls in this weighty case ; it is not a trifling matter,
it is as much as yoiu* souls are worth.
You will say. How shall we know our state for an-
other world ?
Answ. I shall briefly propound these ten questions,
answer them faithfully as in the presence of the heart-
searching God.
(1.) Are you begotten " again to this lively hope
by the resurrection of Jesus Christ from the dead?"
1 Pet. i. 3. Know for certain, this hope is not
born with you, you are without hope by nature ; yea,
you live without hope till you be born again. I
deny not, but most unregenerate sinners have a kind
of presumptuous hope, but convincing grace breaks
the neck of this, and drives them into woful despair,
in order to bring in a better hope. Is thy former
hope sunk, lost ? hath converting grace introduced a
solid, scriptural, well grounded hope ? * it is only the
poor that have hope. Hath God brought thee into
the valley of Achor, and then opened for thee a, door
of hope ? Do you turn to your strong hold as pri-
soners of hope ? I despair of you till you despair of
yourselves, f
(2.) Are you very jealous of yourselves and willing
to be tried ? You have heard so much of the nature
of grace, that you grow very suspicious of yourselves,
and fear you have it not, because so much goes to it ;
you think and say, " God forbid I should die with a
* John xii. 48. Eph. ii. 12. Job v. 16.
+ Hos. ii. 15. Zech. ix. 12.
THE TWO WORLDS. 203
lie in my right hand ;" I aril afraid lest I should
think myself something when I am nothing;* therefore
1 will prove my own work and heart, and desire the
assistance of ministers and christian friends, and tell
them my case ; I will observe their experience and com-
pare myself with them, go to scripture characters, lay
judgment to the line, and righteousness to the plummet,
that my treacherous heart may not beguile me about
this important case, how I may come off at last.
(3.) What are your thoughts most working upon,
or taken up with, things seen or unseen ? " Where
your treasure is, there will your hearts be also."f What
are your morning and evening thoughts, your cares,
fears, and anxieties? Do you purposely set time
apart to study eternity? What occasional medita-
tions have you about this weighty subject? Mr.
Ward, that holy divine, sat silent in company a sea-
son, at last out of a deep study cried out, " Oh ! for
ever, for ever, for ever," for a quarter of an hour to-
gether, being opprest with the solemn thoughts of an
everlasting state ; so will you be deeply concerned, so
as almost to forget all other things, as those mentioned
2 Cor. iv. 18: little matter how things go with us in this
world whether we be rich or poor, honourable or des-
pised, if only it go well with us in the other world.
(4.) Do you feel in yourselves some evidences of a
better state, which makes you willing to endure any
hardship for it ? Heb. x. 34, " Ye had compassion of
me in my bonds, and took joyfully the spoiling of your
goods." Why so, were they mad or senseless ? no,
but " knowing in yourselves that ye have in heaven a
better and an enduring substance." It is strange that
they despised worldly enjoyments, but they had better
above ; as it is said of Alexander going to conquer the
* Isa. xliv. 20. Gal. vi. 3. t Matt. vi. 21.
204 THE TWO WORLDS.
Indies, that he threw his gold about him, living in
hopes to have enough there ; so the believer is going to
better riches. How knows he this? ^Vhy, he hath the
counterpart thereof in his own bosom ; something in
his heart which answers that above. This he knows not
from books or discourses, but from the workings of
his own heart, God hath drawn a bill of exchange for
better things in the other world ; " And he knows
whom he hath believed," and dares to venture his soul
and all on his promise. Abraham and all his seed
have something to build their strong confidence upon
and from which to derive consolation, " when thay lay
hold on this hope set before them."
(5.) Are you disposed to communicate yom* expe-
rience to others, for their benefit ? The primitive
Christians loved to be talking of their heavenly coun-
try, and declared plainly that they sought it ;* and
indeed " out of the abundance of the heart the mouth
speaks." Anatomists observe, that the heart and the
tongue hang both upon one string, so that there is a
sympathy and proximity between them. The speech
is both the index and the interpreter of the mind.
" Come all ye that fear God, and I will declare what
he hath done for my soul. O taste and see that the
Lord is good."f I cannot but impart to my christian
friends something of God's love to me, that they may
praise him and love him with me. This is the duty
and character of a child of God, " to be ready always
to give an account to every man that asketh him a
reason of the hope that is in him, with meekness and
fear," 1 Pet. iii. 15. This hope will discover itself.
(6.) What is the tendency of your desires and
prayers ? Do you " hunger and thirst after righteous-
* 2 Tim. 1, 12. Heb. vi. 13—18. xi. 14.
t Matt. xii. 34. P?al. Ixvi. lb', xxxiv. 8.
THE TWO WORLDS. 205
ness ? If God would leave you to choose, the kingdom
of heaven, or all the kingdoms of this world, which
would you prefer deliberately ? Are you of David's
mind, Psal. iv. 6, 7, " There be many that say, who
will show us any good ? Lord, lift thou up the light
of thy countenance upon us." It is thyself I have
chosen to be my portion, my heritage for ever. " The
desire of my soul is to thy name, and to the remem-
brance of thee," day and night, public and secret;
" with my spirit within me will I seek thee early.
My soul thirsteth for thee, my flesh longeth for thee
in this dry and thirsty land, where no water is. Oh !
when shall I come and appear before God ? " The
whole world is an insignificant cypher ; many a time
I have opened my bosom to thee, and uttered se-
riously the words of David, Psal. Ixxiii. 25, " Whom
have I in heaven but thee, and there is none upon
earth that I desire beside thee." Heaven would not
be heaven without thee, and earth, yea, hell itself
would be heaven, if I may enjoy thee.
(7.) Doth this hope of heaven purify your hearts,
cleanse your hands, mortify your passions, and keep
your souls at a distance from all occasions of sin?
1 John iii. 3, "Every man that hath this hope in him,
purifieth himself, even as he is pure." You will not be
afraid to be called Puritans in this good sense, but will
study purity in heart and life. "Blessed are the pure in
heart, for they shall see God,"* and none else; "for there
shall in no wise enter" the holy city " any thing that
defileth ;" remember it, " none shall stand in his holy
place, but he that hath clean hands and a pure heart."
Deceive not yourselves, without holiness you shall
never see God.f It is true, you find much pollution in
* Isa. xxvi. 8, 9. Psal. Ixiii. 1, 2. xlii. 1, 2. IMatt. v. 8.
t Rev. xxi. 27- Psal. xxiv. 3, 4. Heb. xii. 14.
206 THE TWO WORLDS.
your hearts ; but do you bewail it, complain of it,
hate it, and are you " cleansing yourselves from all
filthiness, both of flesh and spirit, perfecting holiness
in the fear of God ?
(8.) Do you make this your great case of conscience
upon all occasions ? " Men and brethren, what shall
we do ? what must I do to be saved ? how may I in-
herit eternal life ? asking the way to Zion with your
faces thitherwards."* Are you solicitous and full of
care, and thoughtfulness, till this great question be
put out of question, upon scripture grounds ? Some-
times you have hopes, then your fears return. What
must a soul do in this case? I answer, he must venture
himself on the promise of God. Job saith, " Though
he slay me, yet will I trust in him," and though
he walk in darkness, he must stay himself on God ;
and when all is done he must appeal to God, desire
him to search him, as David frequently did;t and as
Peter, •' Lord, thou knowest all things, thou knowest
that I love thee," John xxi. 15, 17. The soul setteth
itself as a glass in the sun, as Monsieur de Zenti said
of himself, to be throughly viewed.
(9.) What pains do you take for another world ? do
you not only seek slightly to enter into heaven, but
do you strive even to an agony ? do you frequent all
ordinances, public, private, and secret ? do you fight the
good fight of faith, run the race set before you with
patience, watch over your own hearts ? Do you " seek
first the kingdom of God, and labour hard for the
meat that endures for ever." Do you give "all diligence
to make your calling and election sure?"i are you
never weary, is it your delight, your meat and drink
* 2 Cor. vii. 1. Acts ii. 37. xvi. 30. IMatt. xix. 56. Jer. 1. 1.
t Job xiii. 15 Isa. 1. 10. Psal. xxvi. 2. cxxxix. 23.
+ Luke xiii. 24. IMatt. vi. 33. John vi. 27. 2 Pet. i. 5.
THE TWO WORLDS. 207
to do God's will? his commands are not gi'ievous.
When the hunters found Macedonius in his cave in
the wilderness, and asked him what he did there ? he
asked them, what do you here ? they said they hunt-
ed their game ; he answered, " I also hunt after my
God."*
(10.) What end do you propose to yourselves in la-
bouring for the life to come ? Are your hearts taken off
things below, to study the things of eternity ? You
are not much taken up with the things of this life, good
or bad, but make it your scope and business to pursue
those of the life to come, 2 Cor. iv. 16 — 18, "We faint
not," we are never weary, so as to desist our course.
Why, what is the matter? jur) o-kottovvtwv, we look not at,
we make not seen things our scope, or aim, but things
not seen, spiritual, eternal things. The enjoyment of
God is the main thing we aim at. This, this is both
the end of the work and of the workman. This is
the object of my aim ; " I press toward the mark for
the prize of the high calling of God in Christ Jesus."
Nothing short of heaven shall satisfy me. My rela-
tions, creature-comforts, yea, ordinances themselves, I
will own, and use as helps, in order to obtain a better
state above. O that I may at last *' receive the end of
my faith, the salvation of my soul !"f This is the
frame and character of a candidate of immortality.
Deal faithfully with your hearts herein.
IV Use is of exhortation, and which may be ad-
dressed to worldly minded and gracious persons.
As to the former. It is the hardest thing in the
world to divorce men's hearts from the present
world, and raise them to the unseen things of another
life. We come upon a very difficult errand, to per-
* John iv. 34. 1 John v. 3. Ego etiam venor Deum meum.
t Finis opevis et operantis. Phil. iii. 14. 1 Pet. i. 9.
208 THE TWO WORLDS.
suade men against their own sense, and Ventnre all
upon what they never saw. Most men are of the
same mind practically, with that cardinal, who said,
*' He would not exchange his part in Paris, for his
part in paradise." O wretched creature. Is not God
better than the world ? Is not the soul better than the
body ? Dare you call the gospel a fable ? " What
will it profit you to gain the whole world, and lose your
own soul?" Suppose you had command of the universe^
and all creatures were at your beck, what can they
do for you ? Can they rescue a soul from death, or
save a soul from hell, or deliver it from God's wrath ?
Shall not the kings of the earth, the great, and rich,
call to rocks and mountains, to cover and secure them
from the wrath of the Lamb, * but all in vain ?
Let me pause and ask these four questions :
1. Do you believe that you have an immortal
spark within you, which will live when your bodies are
turned to dust? The corruptible body and spiritual
substance are two distinct things. " God breathed
into man the breath of life, and he became a living
soul." That is something distinct from the body ;
and at last the body returns to dust, and the spirit
returns to God who gave it. f Our Saviour asserts,
that the soul will have its existence when separated
from the body, Luke xii. 4, 5. And do you think it
wisdom to provide only for the worst part, and neg-
lect the better, which is of more value and lasting
duration ?
2. Do you verily believe that these worldly things
will save or satisfy an immortal soul ? Do you think
that these things are capable of making you happy?
The creature is but the instrument, and can do us no
* Matt. xvi. 26. Psal. xlix. 6, 7- Rev. vi. 15, 16.
t Gen. ii. 7- Eccl. xii. 7-
THE TWO WORLDS. 209
good of itself; it is limited to act in its sphere,, but
the soul is above it. The creature is material, the
soul, of a spiritual nature. The soul was made for God,
immediately to love, serve, and enjoy him ; creatures
formed of matter were made for inferior ends. The
creature is of short continuance, David saw " an end
of all perfection ;" but the soul runs parallel with
the life of God, and line of eternity. Though the
soul be finite, yet nothing less than an infinite God
can content it. Solomon enjoyed the world in as
ample a manner as ever man did, yet writes vanity
upon all : and, what can the man do that comes after
the king? Stop a little and see how others have sped
in this case, before you venture too far.
3. Do you really believe that the best and worst of
man is in a future state ? that there is a heaven for the
righteous, and a hell for the wicked, that the righteous
go to heaven, the wicked to hell? and that though
wicked men flourish in this world, " yet they are re-
served to the day of destruction," and a blessed " inhe-
ritance is reserved in heaven for the godly."* Do you
really believe this ? If not, you contradict the God of
truth in his promises and threatenings : and whose
word shall stand, God's or yours ? Or if you do believe
it, and do not act accordingly, you are condemned by
your own consciences, and out of your own mouths*
Consider the helps you have now ; it will aggravate
your sin, and render your condemnation more intoler-
able, when you shall see neighbours and strangers " sit
down with Abraham, Isaac, and Jacob in the kingdom
of heaven, and you church-members the children of
the kingdom cast out into outer darkness, where shall
be weeping and gnashing of teeth." f
* Psal. cxix 96. Eccl. xii. 7. ii. 17. Matt. xxv. 33—46.
+ Psal. ix. 17. Job xxi. 30. 1 Pet. i. 4. iMatt. viii. 11, 12.
210 THE TWO WOllLDS.
4. ^Vhat have you to say for yourselves? Will you
plead privileges, as some did Luke xiii. 26, 27? Alas!
that will but aggravate your sin and misery, for he
will answer you, " I tell you, once for all, I know
not whence you are, depart." Will you say you asso-
ciated with wise virgins, and had oil in your lamps,
crying at the door, " Lord, Lord, open to us ?" He
will give you the same answer, " Verily, I say unto
you, I know you not," I will not own you, begone out
of my sight. Nay, if you could plead that you have
prophesied in his name, cast out devils, done many
marvellous works, still he will profess unto you, " I
never knew you, depart from me, ye that work ini-
quity." Still depart, depart, depart ; none of these
pleas were valid without a principle of grace, an inte-
rest in Jesus Christ : nay, we find that the mouths of
guilty sinners will be stopped, whatever now they
imagine they can plead then. They will be confuted
and confounded, when the king shall say, " Friend,
how camest thou in hither, not having a wedding-
garment?" The text saith, " he was speechless,"
Matt. xxii. 11, 12. At that day sinners will be non-
suited, and shall not have one word to say for them-
selves. O look to it, better be silenced here by con-
viction, than in that day by confusion : " Now every
mouth must be stopped, and all the world must be-
come guilty before God," f that by this means men
may be driven out of themselves, and fly to the city
of refuge.
But you may ask, what would you have us to do?
I answer,
(1.) Study the vanity of sublunary good, the un-
suitableness and uncertainty of all things in this lower
world ; the lust of the flesh, lust of the eyes, and
* Matt. XXV. 11, 12. vii. 21. xxii. 46. Rom. iii. 19.
THE TWO WORLDS. 211
pride of life; these are the best things below the moon;
and scripture and experience testify that the world
passeth away and the lust thereof. Solomon long
since hath passed this sentence upon them, "That all
is vanity." And, why " wilt thou set thine eyes upon
that which is not?" Alas ! these things have a non-
existence as to soul concerns : they have nothing to do
in this main affair ; you cannot buy grace with silver,
nor heaven with gold, nor soul-ease with sensual
pleasures: "your gold and silver are cankered, yea, the
rust of them will be a witness against you, and eat
your flesh like fire."* However, there is a great snare
in this world, when too hotly pursued, which excites
" foolish and hurtful lusts, which drown men in de-
struction." O how many have lost their souls by an
eager pursuit of the world ! Judas and Demas stand
as monuments and a warning to all posterity. O look
through the grave at this world, then you will see
how insignificant it is! "Whose shall these things
be which thou hast provided ? " Can they advantage
you in the grave, or in the other world, or shall you
live for ever to enjoy these, or will their enjoyment
make you happy ? Ponder a little on this head.
(2.) Study the excellence and necessity of things
above : consult the scriptures and the experience of all
the saints. They will tell you, " that eye hath not
seen, nor ear heard, neither have entered into the heart
of man the things which God hath prepared for them
that love him," 1 Cor. ii. 9- Heavenly things excel
earthly, as far as heaven is above earth. O the glo-
rious above! "In his presence is fulness of joy, at his
right hand are pleasm'es for evermore."! The Gauls
having tasted the sweet wines made of Italian grapes,
* 1 John ii. 16, 17- EccL i. 2. Prov. xxiii. 5. James v. 3.
t 1 Tim. vi. 9, 10. Luke xii. 20. Psalm xvi. 11.
VOL. V. P
212 THE TWO WORLDS.
never rested till they had conquered the country where
tliey grew. If you had but a taste of heavenly
delights, you would think no labour too much to
obtain them ; and if you would study them, you could
not but desire them, your eye would affect your heart.
Heavenly objects are most suitable to your heaven-
born spirits. Let dingy colliers of the world dig iu
the earth ; let yoiu' souls study spiritual objects. See
the majesty of God, the excellency of Christ, and the
sweetness of God-enjoyment, and then you will be so
transported, as to take the greatest pains to get pre-
pared for heavenly mansions.
(3.) Study the necessary qualifications for the enjoy-
ment of God. " He that cometh to God must believe
that he is, and that he is the rewarder of them that
diligently seek him," Heb. xi. 6 ; '•' whosoever believeth
in him shall not perish, but have eternal life ; this is
life eternal, to know God and Jesus Christ" in a sincere
and saving manner. " There is a repentance to sal-
vation, not to be repented of; if you through the
Spirit do mortify the deeds of the body, you shall live,"
that is, be saved. " Christ is become the author of
eternal salvation to all that obey him."* Self-denial,
renouncing the world, dedicating yourselves to God,
walking according to the rules of the word ; these
and such like, " are things that accompany salvation."!
O be concerned about these ; if you intend to be
happy, you must go in God's way, accept his terms,
else in vain do you think to be happy : God will not
abate any thing of what he hath lined out in his word
as the conditions of salvation ; you must therefore
inquire with the convinced jailor. Acts xvi. 30, " What
must I do to be saved ? " Consult the scriptures, pro-
* John iii. 15. xvii. 3. 2 Cor. vii. 10. Rom. viii. 13. Heb. v. 9,
t Heb. vi. 9.
THE TWO WORLDS. 213
povmd your case to ministers, ask christian friends,
and be very serious in this weighty case.
(4.) Study the great end of your creation and re-
demption. Learn the meaning of the first question in
your catechism, and the answer : " Man's chief end is
to glorify God, and enjoy him for ever." What have
you else to do ? Do you think God sent you into the
world to eat, and drink, and sleep, like the brutes ? O
remember you have noble souls, capable of knowing,
loving, and enjoying God ! Can you find in your hearts
to neglect your chief good, and your highest end ?
Will you be so brutish as to mind only objects of
sense ? What did God put rational souls into your bo-
dies for? Was it to contrive to be rich, or get estates,
" or to make provision for the flesh," or to scheme
and plod to maintain yourselves and families ? Did
not God make them for himself to serve him according
to their capacities? Must animals serve God better than
you, and rise up as witnesses against you ? And can
you effect any thing in your callings without God's
blessing ? Do you not read, " that godliness is profit-
able to all things?" Are not creatures unavailable
without God's blessing? Yea, doth not God say, "He
will curse your blessings if you lay it not to heart ?"*
Alas! sirs, " Wherefore do you spend your money
for that which is not bread?" Why do you despise
the true riches ? Remember " one thing is needful ;"f
earth will avail nothing, heaven will recompence all
your pains.
(5.) Duly weigh the ends of the righteous and wicked,
the event of sin and holiness. Judge of these, not as you
see at present, but as the issue will be. Judge not
according to outward appearance, but judge righteous
* Rom. xiii. 14. Prov. xvi. 4. 1 Tim. iv. 8. ^lal. ii. 2.
t Isa. Iv. 2. Luke x. 40.
P 2
214 THE TWO WORLDS.
jiulgment. Read Job xxi. Psal. Ixxiii. and xxxvii,
" Mark the perfect man, and behold the upright, the
end of that man is peace," all is well that ends
well. If believers have a tossing sea, they have
a quiet haven. Look not on persons through the
world's spectacles, be not determined by the world's
jury. Stay till the last scene, and conclude not too
soon. A decisive day is coming, "judge nothing before
the time." Stand at God's bar, let scripture be heard,
by which you must be judged. See the exit, " The
wicked are driven away in their wickedness, but the
righteous hath hope in his death."* The angel fetched
poor Lazarus's soul, and carried it into Abraham's
bosom ; but the devil hurries away the souls of wicked
men to hell-torments. Think with thyself, man, what
number thou art of, and who is thy master; consider
thus, how shall I come off at last, when the tables are
turned, and all must appear in their proper colours ;
not as they seemed to men, or in their self-delusions ;
there will then be strange discoveries.
(6.) Attend diligently vipon ordinances, divine insti-
tutions. When God sets up a candle, turn not your
backs on it, waste it not, sin it not away, every ser-
mon is an alarm for eternity, an offer of Christ
and eternal life, slight it at your peril. You must
give account of opportunities. Remember, " Wis-
dom crieth without, she uttereth her voice in the
streets." Read and study Prov. i. 20 — 32. Ministers
treat with you in Christ's name, entreat you in Christ's
stead to be reconciled to God. " Now is the accepted
time, now is the day of salvation." Come now and
you are welcome, yield to the calls of God, stand
out no longer, let not the word of salvation return in
vain. Alas ! why should " line be upon line, precept
John viii. 15. Psal. xcii. 7, 8. 1 Cor. iv. 4, 5. Prov. xiv. 32.
THE TWO WOIILDS.
215
upon precept?" yet you will not hear, but go back-
ward, and so be broken, and snared, and taken. Why
should the dust of ministers' feet, the studies of
their brains, and sweat of their brows rise up as wit-
nesses against you ? Mind what you hear, and hear
for the time to come. Apply what you hear, and live
up to it.
(7.) Associate with God's people. Let those be your
companions here, whom you desire to be with in the
other world. David saith, " I am a companion of all
them that fear thee."* As this is a good sign of your
lodging with them hereafter, so it is a great help
heaven-wards. For, godly persons will be counselling,
admonishing and "provoking you to love, and to good
works," edifying " and building up yourselves in your
most holy faith," keeping one another lively, and
helping you up when you are fallen. It is not good
to be alone. Improve christian society, desire them
to be faithful to you, to pray for you, and with you.
An humble Christian may prove of great use to help
you heaven-wards. Improve from the gifts and graces
of all, " Go your ways forth by the footsteps of the
flock, and feed your kids besides the shepherds'
tents," Cant. i. 8.
(8.) "Redeem time." Upon this moment depends
eternity; twice was this sentence written from the
prison in Rome. Improve every inch of time; be
diligent either in your general or particular calling, f
Be like Christ and Mary, the former was still doing
good, the latter still receiving good. Time is j^recious;
cast it not at your heels. God gives us not time to
be lavished out on trifles: possess not days, weeks,
months, or years of vanity. Live every day as if it were
* 2 Cor. V. 20. vi. 2. Isa. xxviii. 12, 13. Psal. cxix. 63.
t Heb. X. 24. Jude, 20.. Eccl. iv. 9—12. Eph. v. 16. Col. iv. 5.
216 THE TWO WORLDS.
the last day, so your last will be your best day. It is
a dreadful thing for men to spend their days as a tale
that is told, to lavish out their time, nihil agendo, in
doing nothing, or male agendo, in doing evil, or aliud
agendo, in doing something else than what they ought:
trifling, sporting, jesting, and drinking when they
should be about their master's business. As, sujDpose
a factor beyond sea, after seven years, should bring in
an account of so much time and money, spent in
hawking, hunting, gaming, frequenting alehouses and
taverns, but little or no time spent about his employer's
affairs : how would this be taken ? Pray remember
that text, Rom. xiv. 12, " So then, every one of us
shall give account of himself to God."
(9.) Fall presently on soul-work, defer not at your pe-
ril. Observe and close in with the Spirit's suggestions.
If you must not say to your neighbour, " go and come
again, and to-morrow I will give, when thou hast it
by thee ;" much less must you say so to God. Im-
peratives have no future tense. Present despatch is
essential to God's commands ; he will not be put off
with delays ; the market lasts not all the year ; time
and tide stay for no man ; what you do, do quickly,
God will not always strive with you, nor wait your
leisure ;* besides your good intentions will cool, your
hearts will grow harder, Satan get faster hold of you.
Hence saith the apostle, " Exhort one another daily,
while it is called to-day, lest any of you be hardened
through the deceitfulness of sin," Heb. iii. 13 ; there-
fore when you are convinced that any thing is your
duty, fall close to the practice of it ; and what you
see to be a sin, instantly renounce it; be quick at work,
for God may be quicker tlian you are aware, and you
can do nothing in the grave, Eccl. ix. 10.
** Job vii. 3. Prov. iii. 28. Gen. vi. 3.
THE TWO WORLDS. 217
(10.) Down on your knees before the Lord, confess
your sins of omission and commission, your defects and
imperfections in your best duties, your impotency and
inability to help yourselves, earnestly beg converting-
grace, as Ephraim, Jer. xxxi. 18, "Turn me, and I shall
be turned ;" if thou dost this, the work will be done to
purpose : and thou hast promised in the covenant of
grace, to take away the heart of stone, and give a new
heart, and put thy fear in our hearts, that we may not
depart from thee ; this I want, this I must have ; I
cannot be denied of it. A new heart is fit for new
heavens; as for this world, it is too little for my aspir-
ing soul, I cannot, I will not be put off with it ; let the
world go, so I may have God ; let earth go, so I may
have heaven. "Whom have I in heaven but thee,
there is none," person or thing " I desire in comparison
of thee." It is true, I am a beggar, and have nothing;
but I find thou givest thy Spirit to such as ask him of
thee.* I am a debtor, and cannnot pay one farthing ;
but Christ hath discharged the debts of penitent, be-
lieving souls. I am a great sinner and prodigal, not
worthy to be called thy servant, much less thy son ;
but Christ came into the world to save sinners, yea,
some chief of sinners. It is true, I cannot work faith
or repentance in my heart, but thou canst ; they are
both the gift of God, they are covenant mercies ;
though I cannot claim them, yet I beg them for
Christ's sake. O pay not my portion in gold, silver?
pleasures, or honours ; I cast away these things with a
holy disdain, though I praise God for worldly conve-
niences ; "What wait I for? my hope is in thee,"f
thou art my portion in the land of the living ; give me
* Ezek. xxxvi. 25, 26. Jer, xxxii. 40. Psal. Ixxiii. 25. John iv. 10.
t Luke XV. 17—19. I Tim. i. 15. Psal. xxxix.7-
218 THE TWO WORLDS.
pardon, peace, grace, glory, the God of heaven, God in
heaven.
The second sort are pious persons to whom this use
belongs, by way of — caution — counsel — comfort and
encouragement.
1. Caution. If this be true, that none are so miser-
able as real saints, should all their hopes and happiness
be in this lower world ; then first, be not weary of liv-
ing in the world : life is a mercy, let no pressures make
you discontented with it \ this is too common when
in some straits ; and in an ill humour, some good
men have wished for death. Moses saith, Numb. xi.
15, " If thou deal thus with me, kill me, I pray thee,
out of hand." " Elijah requested for himself, that he
might die."! Jonah would needs die of pettishness;
and tv/ice he said, " It is better for me to die than to
live," Jonah iv. 3, 8; and God interprets this to be a fruit
of his anger, or violent passion, verse 4 ; and indeed
present pressures and disappointments are apt to breed
discontent, because the holiest men have too much of
sense, and too little of faith. But take heed of this, it
is a fault :
For consider (1.) When thus you are weary of life,
and would needs die in this sullen humour, you are
most unready and unfit to die ; you know not what
you ask : when you come to yourselves, you will per-
haps be of another mind : as the poor man under his
bui'den, called for death, it came and asked what he
would with it, he answered, only help me up with my
burden. So it is a question, if death come indeed, and
your eyes be opened, what mind you will be of. If
you were yourselves, you would be loth to die in
such a himiour.
* 1 Kings xix. 4.
THE TWO WOllLDS. 219
(21.) Your lives are none of your own, but at God's
disposal ; " to God the Lord belong the issues from
death." Thus he holdeth our souls in life; our
times are in his hands : it is a piece of arrogancy and
presumption to dispose of ourselves, or imagine that
any mortal man is sui juris, at his own disposal.
(3.) You are to look upon natural life as a mercy,
yea, the foundation of all outward mercies. David
saith, " Thy loving kindness is better than life ;" as if
he had said, if there were any thing better than life,
God's love exceeds it. Hence it was, that in the midst
of honest Baruch's sad complaints, and mixture of per-
sonal and public calamities coming upon him, God pro-
miseth for all that, "thy life will I give unto thee for a
prey," Jer.xlv. 3,5. Surely that is worth accepting, thou
hast no cause then to complain.
(4.) The wheel of providence may turn ; you may
outlive your present distresses, and see a fairer day,
as many have done. Job cursed the day of his birth,
but he lived to see a strange revolution, " God blessed
the latter end of Job more than his beginning." So
it may be with you.
You will say. It is not merely affliction that creates
my discontent and weariness of life ; no, no, it is sin,
this body of death, I am even wearied out with it.
I answer. It is well that this is your burden, but
you must continue in the field till your Captain call
you off, and give you a discharge. However, know that
you must not absolutely, or impatiently desire death,
merely to be rid of sin, but still with submission and
under correction. You may perhaps be in a strait
as Paul was, whether to choose life or death,* but still
you must refer yourselves to God, let him use his
pleasure. Should it be his pleasure that I should re-
* Psal. Ixviii. 20. Ixiii. 3. Job iii. 1—3. xlii. 12. Phil. i. 23.
220 THE TWO vroiiLDSs.
main still longer here to conflict with spiritual ene-
mies, if grace will support me, and God have any
glory by me, I am content.
Oh, but you say, Why should I continue to live, I
do no good in my place, I do but cumber the ground,
and do not honour God.
Ans. (1.) No man doth know of what use he is while
he lives. It is your humility to judge thus meanly
of yom'selves ; that is good, only let not your modesty
issue in discontent, but provoke you to more activity
for God and usefulness in your generation. There
is a medium between vain arrogance and base pusil-
lanimity. Thank God if you be a stick in the hedge,
though you be not a main post, or a pillar in the
house of God. Be content to be dismissed, like old
Simeon, Ijuke ii. 29, " Lord, said he, now lettest thou
thy servant depart in peace according to thy word."
(2.) Let Christians on the other hand take heed lest
they too eagerly desire to live, and be unwilling to
die. In this case also the best of God's children may
be loth to die ; for death is an enemy to nature,
though a friend to grace : it is " the king of terrors."
Even good Jeremiah makes supplication that he might
not " return to the house of Jonathan, lest," saith he,
" I die there," Jer. xxxvii. 20. Christ tells Peter that
even when he was old, they would carry him whither
he would not, John xxi. 18. Alas ! the best persons
may linger in this world, as Lot in Sodom, though
vexed in it. We are in bondage in these bodies of
cla}^ but too like Israel, loth to leave our slavery.* It
is the grace of God that must help us to look beyond
death, that can make us willing to die. But grace is
not always in exercise, and we know that death is a
parting of the dearest friends, body and soul, as Jona-
• Job xviii. 14. Gen. xix. 16. Exod, xiv, 12.
THE TWO WORLDS. 221
than and David. The best believe but in part, yet
when faith prevails, unseen things are most desirable :
and the believer can say with triumphant David,
" Though I walk through the valley of the shadow of
death, I will fear no evil ; for thou art with me, thy
rod and thy staff they comfort me," Psal. xxiii. 4.
But " the spirit is willing," though " the flesh be
weak."* As assurance increaseth, holy confidence
gains ground. And why are you short, after making
so long a profession and enjoying so many privileges ?
Dare you not trust God with your souls ? Do not chil-
dren long to go to bed in their father's hand, though
in the dark? What have you been doing all this
while ? Are you in love with this polluted Avorld?
Do not you long to throw off this burden of sin?
Is not your case suspicious, when you are so loth to
die ? Say to your dull souls as a good man did,f " Go
forth my soul, go forth, to meet thy beloved bride-
groom."
2. By way of instruction, counsel may be given to
pious persons, in these ten particulars.
(1.) Study contentment. Be content with God's
allowance in the world, be it less or more.+ A little
of the world will serve to bear your charges to heaven.
Seek not to be rich, which may prove a burden to
you. The text saith, " Abraham was very rich," valde
gravis i very heavy ; so the Hebrew. It is that which
will render your passage to heaven more difficult, as a
camel going through the eye of a needle : and this
will make your accounts greater and worse to settle,
beside the temptation and snare to which riches would
expose you. A middle state is most eligible, wise
Agur desired neither poverty nor riches. || Your busi-
" Matt. xxvi. 41. t Egredere, anima, egredere. % Heb. xiii. 5.
II Gen. xiii. 2. Matt. xix. 24. 1 Tim. vi. 9, 10. Prov. xxx. 8, 9.
222 THE TWO WORLDS.
ness is to derive your contentment from God's provi-
dence. Paul learned this hard lesson, Phil. iv. 12 ; so
must you. God's allowance with his blessing is an
eligible dish ; let it not be patience perforce, because
you cannot help it, but let it be your choice ; a little
time will mend things.
(2.) Take pains in heaven's road ; you are not to
work long, work hard. Think no labour too much ;
you know that it " shall not be in vain in the Lord."
Your wages will abundantly compensate your work.
These poor things of the world are not obtained with-
out industry ; and do you think to get heaven without
diligence? "Strive to enter in at the strait gate," saith
our Lord, " for many, I say unto you, will seek to
enter in, and shall not be able." Sluggish seekers are
final losers. " Work out your own salvation : labour
not for the meat that perish eth, but for that which en-
dureth to everlasting life ;" not that you must earn
heaven with all your labour, for eternal life is God's
free gift ; but God hath determined, you shall not
have it without :* in good earnest begin your work,
watch and pray; ply hard at the throne of grace. "Give
diligence to make your calling and election sure ; fight
the good fight of faith ; lay hold on eternal life ;
watch ye, stand fast in the faith, quit you like men,
be strong:"! live like saints, and you shall die as
saints.
(3.) Draw forth your faith, and hope to better ob-
jects than this world affords, or can be obtained here.
Indeed the proper object of faith is things invisible ;
and hope that is seen is not hope ; for what a man
seeth, why doth he yet hope for ? :j: nothing attainable
* 1 Cor. XV. 58. Luke xiii. 24. Phil. ii. 12. Rom. vi. 23.
t 2 Pet. i. 10. 1 Tim. vi. 12. 1 Cor. xvi. 13.
t Heb. xi. 26, 27- Rom. viii. 24.
THE TWO WOELDS. 223
ill this world is either suitable or durable, and there-
fore cannot be your happiness, I suffer hard things, sed
meliora spero, but I hope for better : when the lease
of my life is expired, I shall take possession of my
inheritance. God is the hope of Israel; he hath helped
me in straits ; I have rich experience of assistance ;
these things I call to mind, therefore have I hope ;
were it not for this my heart would sink and break :
" I had fainted unless I had believed to see the good-
ness of the Lord in the land of the living." In this
land of life, a sojourner having to receive money, will
remit large sums to his own country ; so do you take
letters of credence to be paid above.
(4.) Let your hearts go out to things above, study
the excellence, certainty, necessity of these divine
objects, that your hearts may be elated therewith. O
how the thoughts thereof will sweeten your bitter pil-
grimage ; " set your affections on things above, not on
things on the earth." This is a sign you are risen
with Christ, Col. iii. 12 ; where should your " hearts
be but where your treasure is ? " * O what " riches
of the glory of the inheritance of the saints !" This
is transporting. A young heir hath his thoughts run-
ning out upon his estate, which he is to enjoy when
he comes to full age. Human art cannot take the
dimensions of the third heavens, much less of those
things, which " eye hath not seen, nor ear heard ; nor
hath it entered in the heart of man, the things
which God hath prepared for them that love him." -f
But though you cannot comprehend them, yet you
should admire them, and raise up your affections to
them.
(5.) Make haste through this evil world to heaven,
• Jer. xiv. 8. Lam. iii. 21. Psal. xxvii. 13. Matt. vi. 21.
•I Eph. i. 18. 1 Cor. ii. 9.
224 THE TWO V\'011LDS.
2 Pet. iii. 12, " Looking for, and hasting to this blessed
day," and state. Do not j^ou see how fast the blessed
society is hasting home into the arms of their beloved ?
why do you lag behind ? Linger not like Lot in
Sodom : lift up your feet and follow your leaders. It
hath been said of old by some godly souls, Let us flee
into the celebrated country above, there is our Father,
there is rest, there is all.* You can have no rest here ;
the only rest is above with God. How must we haste,
say you? I answer, Get your work done, your cor-
ruptions subdued, your graces perfected, read and prac-
tise what you find Paul did, Phil. iii. 12 — 14. Study
the emphasis of the expressions cuokw, "I follow after,"
with utmost eagerness, eTrjic-avo/jEvoc, stretching out
head and hands like runners in a race.
(6.) Be content to leave this world, and go home.
Say as David, Psal. cxx. 5, 6, " Woe is me, that I
dwell in Meshech," this tiresome world. When shall
1 launch forth into that serene ocean of bliss? O that
I may be delivered from this body of clay, and of
death together ; " Come, Lord Jesus, com.e quickly."*
Heaven is my home, I shall never be quiet till my
soul land there; I am content to live, but willing
to die, that I may be with Christ. " To me to live
is Christ, and to die gain ; I groan earnestly, desir-
ing to be clothed upon with this heavenly house."f
Are you yet in love with your fetters ? Are you not
weaned from this earth ? Is not your life labour and
sorrow ? God will tire us out, by increasing our bur-
dens, so that new troubles come daily upon us ; " suf-
ficient unto the day is the evil thereof." f Never ex-
pect that your tears should be fully wiped off here.
* Fugiendi citb ad clarissimam patriam, ibi patei% ibi requies,
ibi omnia. + Rev. xxii. 20. Phil. i. 21. 2 Cor. v. 2.
± Psal. xc. 10. Matt. vi. 34
THE TWO WORLDS. 225
The truth is, we are daily making new work for repent-
ance and affliction : we cannot cease from our own
work till we enter into that blessed rest.
(7.) Persevere to the end of your days; hold fast till he
come. " Be not weary of well doing, for in due time you
shall reap, if you faint not : he that endureth to the
end, the same shall be saved." The promise is per-
formed to those who overcome. Hold on, hold out in
God's work, or else you lose all : " Look to yourselves,
that we lose not those things which we have wrought,
but that we receive a full reward, 2 John, 8 ; there
must be a " patient continuance in well-doing," or no
" eternal life."* The husbandman doth not sow and
reap in one day. It is true, the Hyperboreans sow
shortly after sun-rising, and reap before sun-set, be-
cause the half year or a portion of it, is one continual
day with them. So it is in some sense to the saints
after the day-star is risen in their hearts;* yet still
they must have long patience, till reaping time come.
Honour God, and do credit to religion by adhering
close to God in the greatest difficulties.
(8.) Put yourselves into God's hands by faith and
prayer. God alone is able to " keep you from falling,
and to present you faultless before the presence of his
glory with exceeding joy, Jude, 24. You cannot keep
yourselves, you are "kept by the power of God
through faith unto salvation." He gives power to
the faint ; but see that your hearts be sincere and
sound in God's statutes, that you may not be ashamed.f
If you have no root in yourselves, you will endure but
for a time ; yea, you may have a taste of the powers
of the world to come, yet may fall away, t Be up-
• Ileb. iv. 10. Gal. vi. 9. IMatt. xxiv. 13. Rom. ii. 7.
+ 2 Pet. i. 10. James v. 7, 8. 1 Pet. i. 5. Psal. cxlx. 80.
t Mavk iv. 10, 17. Ileb. vi. 5, G.
226 THE TWO WORLDS.
right and conscientious before God ; fear none of those
things that may come on you : keep God's way, and
God will keep you : though your beginning be small,
your latter end shall increase. Small measures of grace
shall be preserved and crowned, when great gifts
wither. Be persuaded that God is " able to keep that
which you have committed to him against that day,"
2 Tim. i. 12.
(9-) Live as candidates for immortality. Live as ex-
pectants of heaven, whither you are travelling, "let
your conversation be in heaven."* Labour to do God's
will here upon earth, with such faithfulness, cheerful-
ness, zeal, and constancy, as it is done in heaven. Live
by heaven's laws, act -with heavenly hearts, managing
all your business in a heavenly manner for right ends,
improving common objects for heavenly purposes. O
discover a heavenly disposition in all you do ! The
pearl grows in the sea, and shines in the light. Labour
to increase, though covered with waves of persecution,
and shine bright in the firmament of the church ; yea,
so living below, and conversing with God above, that
the " life of Jesus may be manifest in your bodies."f
O beware of sin, which will obstruct your progress,
obscvire your evidences, increase your present trouble,
and render yoiu* journey to heaven more tedious.
(10.) Do what you can to draw others with you
heaven-wards. There is room enough, there are many
mansions. The greater the number, the greater the joy.
There is no envy in spiritual things. O that all my
neighbours, friends, kindred may be saved ! Counsel,
instruct, admonish, persuade sinners to come in: every
soul you bring unto God, will be a new pearl in your
crown of glory. It is not only the business of minis-
ters, but of private Christians to endeavour after the
* Phil. iii. 20. t 2 Cor. iv. 10.
THE TWO WORLDS.
227
salvation of all about them. "O that Ishmael miglit
live before thee," saith Abraham ! * Surely the ever-
lasting welfare of men's souls should lie near your
hearts. Study to do them good ; " Exhort one ano-
ther daily, while it is called to-day, lest any of you
be hardened through the deceitfulness of sin." Con-
sider one another to provoke unto love ;t do what you
can to save one another's souls : and know this, that
" he which converteth a sinner from the error of his
ways, shall save a soul from death, and shall hide a
multitude of sins," James v. 20.
3. The last branch of this use, is for comfort and
encouragement to God's children. Because,
(1.) Nothing that befalls you here shall be able to
separate you from the love of God ; tribulations, or
distresses, or persecution, or whatever else you can
name : nay, you shall be " more than conquerors,"
even triumphers, "through him that loved you," Rom.
viii. 35, 37. It is true, we do not know what is before
us, public or personal trials : but " fear none of those
things that you may suffer ; be faithful unto death." t-
(2.) This yields comfort to such as have buried their
pious friends and relations. You need not mourn or
sorrow as others which have no hope ; for they sleep
in Jesus, and shall come again with him. H At pre-
sent they are safely preserved from all the miseries of
this wretched life ; they would be loth to be sent back
into the body again, to miss one day those joys which
now they possess. They may say as our Saviour, to
the daughters of Jerusalem, "Weep not for us, but
weep for yom'selves ;" t we are landed safe, but you
are in the storm, weather-beaten, and in great hazard.
(3.) The worst things by the favour of God shall
* Gen.xvii.l8. t Heb. iii. 13. x. 24.
X Rev. ii. 10. 11 1 Thess. iv. 13, 14. § Luke xxui. 28.
VOL. V. <i
228 THE TWO AVORLDS.
prove beneficial : " All things work together for good
to them that love God."* Temptations make you
more cautions, and send you to the throne of grace.
Persecutions quicken grace, afflictions are for your pro-
fit ; yea, the out-breakings of corruptions humble you,
make you jealous, send you into your own hearts; bless
God if it be thus with you, and it will be so if you
be God's children.
(4.) Death itself will be an advantage to you, the
sting of it is plucked out, the grave is sweetly per-
fumed ; and though it be an enemy to nature, yet it is
the best friend grace hath ; it is a trap-door to let you
slip into heaven. A believer's motto, when dying, is
" well for the present, and will be better shortly ;" it
is but shutting the eyes and opening them in heaven.
By death the real saint goes, — from absence, into God's
immediate presence — from defects in grace, to perfec-
tion — from deep sorrow, to the height of joy — from
weary tossings, to perpetual rest — from busy working,
to abundant reward f — from the shameful cross to a
glorious crown — from conflicts of sin, to uninterrupted
holiness — from persecution by men, to divine appro-
bation and enjoyment — from human intercourse, to
converse with angels — from deep disgrace, to highest
dignity — from restraint in prison, to present liberty —
from rending division, to complete unity — from lan-
guishing famine, to a celestial feast — from having no-
thing, to enjoying all things — ^from use of means, to
the ultimate ead — from assaults of temptation, to con-
solation and joy — from sad desertions, to perpetual
fruition — from perplexing fears, to endless peace —
from sad diseases, to complete cure — from midnight
* Rom. viii. 28.
t 1 Cor. xiii. 10. Heb. xii. 23. Matt. xxv. 21. Rev. xiv. 13.
Luke vi. 35.
THE TWO WOIII^DS. 229
ignorance, to glorious light — from shameful pollution,
to white robes — from mournful prayers, to joyful
praises — from a dark grave, to a celestial paradise —
from comforts in time, to endless eternity.
O what a change doth death make ! We mortals
cannot conceive of it. Study that text, 2 Cor. iv. 17, 18,
" For our light affliction, which is but for a moment,
worketh for us a far more exceeding and eternal weight
of glory." See what diminutives are in the one, and
superlatives in the other ; affliction in the one, glory in
the other ; lightness in the one, weight in the other ;
for a moment in the one, eternal in the other, and a far
more and exceeding weight of glory. O what an em-
phasis there is in the expression ! the apostle seems in
great want of words to set off the glories above ; so
shall we be in our highest conceptions. We may
quickly lose ourselves in this contemplation ; Christ and
heaven admit no hyperbole. Let not your spirits
droop, " He that shall come, will come, and will not
tarry ; and when he comes, his reward is with him, and
work oefore him." * " The dead in Christ shall rise
first ; and they which are alive, and remain, shall be
caught up together with them in the clouds, to meet
the Lord in the air ; and so shall we ever be with the
Lord. Wherefore comfort one another with these
words." f — Amen. So be it.
* Isa. xl. 10. t I Thess. iv. 16—18.
Q 2
MEETNESS FOR HEAVEN,
CONSIDERED IN
(^ome Brief JHetiitationg
ON THE TWELFTH VERSE, IN THE FIRST CHAPTER OP THE
EPISTLE TO THE COLOSSIANS,
INTENDED FOR A FUNERAL LEGACY.
AN '
EPISTLE
To my dearly helmed Hearers, Friends and Neighbours, ami
others that will be at the cost to buy, or take the pains to read this
small Treatise.
Dearly Beloved,
A DESIRE after happiness is so engraven on the nature of
man, that it was never made a question whether he was desirous of
being happy or not. This needs no proof; all are agreed in this
as the end of a rational agent ; and therefore at last, Felicity
was accounted a goddess among the Romans, and St. Augus-
tine tells us, that Lucullus built her a temple ; only he wonders
that the Romans who were worshippers of so many gods, had
not given divine honours to Felicity sooner ; which alone would
have sufficed instead of aU the rest of their deities, which he
reckons up, aud saith at last of Numa, that having chosen so
many gods and goddesses, it is strange he neglected this. But
though they at last had got a notion of fehcity, yet havmg no
true piety, that veneration ended in the greatest misery and
infelicity ; nothing but wars ensued.*
This indeed is the case : all men would be happy, but few
know the due object and true means leading to happiness. It
is possible, (as the same Father saith there) to find a man that
is unwiUing to be made king ; but none that is loth to be made
happy, t Indeed most men blunder in the dark, and few find
the thing they seek. The same Father tells us, X that Varro in
his book on Philosophy, who had diUgently searched out the
various opinions of men respecting the chief good, reduceth
« Vid. Aug. de Civit. Dei, lib. 4. cap. 23.
-)- Nullus autem invenitur, qui se uolit esse felicem.
+ DeCiv. Dei, lib. 19- cap. 1.
234j epistle to the reader.
them to two hundred and eighty-eight sects or conclusions ; and
Augustine reduccth them to their several heads ; but I pass
by heathens who are bewildered in the dark, and know no
better. Even professing or pretended Christians either do not
understand, or will not embrace the way of peace and rest.
" The Lord looked down from heaven upon the children of
men, to see if there were any that did understand and seek
God. They were all gone aside, they are altogether become
filthy, there is none that doth good, no, not one,'' Psal. xiv. 2, 3.
All mankind are originally degenerate; and few are regenerated.
We set out for hell as soon as we are born ; and till convert-
ing grace turn us heaven-wards, we go blindfold to the pit.
*' The whole world lieth in ignorance and wickedness,'' 1 John
V. 19 ; but there is no such ignorance as that which is wilful.
" This is the condemnation, that light is come into the world,
and men love darkness rather than light, because their deeds
are evil," John iii. 19. No man perisheth but by his own will.
]\Ien will sin, and love death rather than life. " You will not
come to me, (saith Christ) that you may have life," John v.
40. He that rejecteth the means, rejecteth the end. " All
they that hate Christ, love death," Prov. viii. 36 ; they do
both, not directly or designedly, but virtually and conse-
quentially. jMost men " observe lying vanities, and so forsake
their own mercies," Jonah ii. 8, as he leaves the east who goes
to the west. " My people," saith God, " have committed two
evils," observe it, it is but one act, yet there are two evils in it,
what are they ? " they have forsaken me, the fountain of living
waters, and hewed them out cisterns, broken cisterns, that can
hold no water," Jer. ii. 13. Oh what evil is in the bowels of
one sin ! but especially the sin of unbelief The evil of sin
brings on the evil of punishment ; miss of heaven, and you
arrive at hell. What madman will refuse this gift which is
better th;ii} gold ? what beast will rush down a pit or precipice ?
But some men make a jest of heaven ; as that bishop, who,
when one said, I hope to see you at your diocess erelong, re-
plied, " I fear I shall be in heaven before that time come ;"
others, like ^Martha, " are so encumbered with the world, that
they are pinned down to terrene objects ; and answer, as he
that being asked, if he saw the eclipse, said, No, I have so
EPISTLE TO THE HEADER. 235
much business on earth, that I have no leisure to look up to
heaven : this is most men's case. Alas, the world eats out the
religion of many, as the sun shining eats out the fire : so that
men are as dead to religion, as if heaven were but a dream ;
and as active in sin, as if hell had no fire, or were all vanished
into smoke. Nay, it is well if some look not on heaven and
hell, as if they were but a fable or romance, a scarecrow to
frighten weak-headed people, or the mere invention of designing
priests to keep men in awe ; but they shall know one day to their
cost, that there is a heaven by the loss of it, and that there is
a hell by its torments ; let these ask the rich man in torment,
whether there is a hell or not ? The Targum saith, the dispute
between Cain and Abel was, concerning a world to come ; and
indeed this is the controversy between the faithful and unbe-
lievers ; though the wicked say the creed, wherein they pro-
fess a belief of the resurrection, last judgment, and eternal hfe;
yet it is but notional, not experimental, or practical; they
know nothing of it initially, or by feeling the beginnings of it
here, and living accordingly. It is to be feared that the great-
est part of mankind will fall to the devil's share. How little
are men concerned about a future state ? how many put away
from them the evil day ? Some have a foolish imagination that
heaven is every where ; that there is neither heaven nor hell
but in a man's own conscience, and then they can shift well
enough ; for they can shut the mouth of a bawling conscience,
and speak peace to themselves ; but how long will either of
these last .'' When God arms a man against himself, he will be
a m^gor-tnissahih, a fear round about. Witness Cain and Saul,
and Judas too, who thought hell was easier than his own con-
science, and therefore desperately leapt into it, to the crushing
of his body, and the perdition of his soul. They shall find
that there is a heaven and hell after this natural life is ended.
It is recorded of Peter IMartyr, that he lying upon his death-
bed discoursed sweetly on heaven]; Bullinger standing by, quoted
Phil. iii. 20, " Our conversation is in heaven ;" true, said the
sick man, it is in heaven, but not in the heaven of Brentius, *
which is no where ; there is doubtless a caelum empyreum^
called a third heaven, or paradise, into which Paul was rapt
* Sed non in coelo Brentii, fiuod misqiiam est.
236 EPISTLE TO THE READER,
in liis extacy ; into which Christ was carried body and soul ; the
habitation of God's holiness and glory.* It is true, God him-
self is called heaven, " the heavens do rule f and it is as true,
" God fills heaven and earth ;"'''-f- and it is true, where the king
is there is the court ; but yet God manifests himself far diffe-
rently in all places ; he is in hell by the execution of his justice,
in heaven by the manifestation of his grace, on earth by dis-
playing both, and his other glorious attributes, according to his
infinite wisdom and pleasure.
But let vain men please themselves with their fond conceits ;
or desperately leap into the other world, it will be well for you
and me duly to weigh the vast difference betwixt graceless and
gracious souls in this and in the other world, and though men
will not believe, because they see not any such difference, yet
a time is coming, '' when they shall return and discern between
the righteous and the wicked, between him that serveth God,
and him that serveth him not," Mai. iii. 18; then all the world
must be ranked into two regiments, sheep and goats ; the one
at Christ's right hand, the other on his left ; to the one he will
say, " Come ye blessed, to the other, go ye cursed," Matt. xxv.
32 — 46. They that love not to hear discriminating truths
here, shall meet with discriminating acts at that day : and can
we think that there will be such a difference at that day, and
none in this world .^ no, we cannot, for "though all things come
alike to all," as to common providence in this world, Eccl. ix.
2 ; yet grace makes a difference in persons' dispositions here,
and there will be a vast difference in divine dispensations here-
after, much greater than between a man and a brute ; yea,
like that which is between an angel and a devil. O that
men would study and understand this now ! Grace makes the
difference now, and glory completes it.
1. In point of assimilation. " God's children are like their
Father now, but shall be more like him at the last day," 1 John
iii. 2. Our former similitude is from faith, and so imperfect ;
but the latter is from immediate vision, and thus perfect and
complete.
2. In point of satisfaction. In this world the weary soul is
• 2 Cor. xii. 2, 4. Luke xxiv. 51. Isa. Ixiii. 15.
■f Dau. iv. 26. Matt. xxi. 25. Jer. xxiii. 24.
EPISTLE TO THE HEADER. 237
working towards its rest, and doth by faith enter into this rest;
yet there is another remaining. Some satisfaction there is in
ordinances; but more on that blessed morning, when God's
children awake in his likeness.*
3. In point of particij>ation. For God's children are not
tantalized, by beholding that to which they have no right ; no,
they have heaven by appropriation of faith here, so Eph. ii. 6;
and by complete possession in the other world, Rev. xxi. 3.
4. In point of fruition. God's children do enjoy fellowship
with him already in this world ; but alas, " it is only through
a glass darkly, but then face to face," or immediately ; now it
is but rarely, only now and then, but then constantly and per-
petually, as " the angels that always behold the face of our Fa-
ther."" Their eye is never off God, even when they are sent
on any errands to earth about the saints. It is defective in de-
gree here, but full and complete above. It is often obstructed
and obscured here, but above " this glory shall be revealed in
us,""-}- never to be darkened or eclipsed with clouds of interpos-
ing guilt.
O ye children of men, prove your Father's will, and your-
selves children ; secure this inheritance, make no reckoning of
the stuff of this world : for the good of the country above is
before you, heaven will pay for all your losses, and counterba-
lance all your disappointments. No matter how your names are
written on earth, in dust or marble, if they be written in hea-
ven. Some say this world is but a shadow of that above ; look
you for the lineaments of that kingdom above, to be pourtrayed
on you. Basil asserted one hundred and sixty-five heavens;
you must pass by all the fancied heavens of men, " and look for
a city that hath foundations, whose builder and maker is God,"
Heb. xi. 10 ; take this kingdom of heaven by violence. Matt,
xi. 12. Get a copy of your title out of scripture; records, the
court rolls of heaven, that you may be sure of it, " and lay
hold on eternal life," 1 Tim. vi. 19. Heaven must be begun
here, or never enjoyed hereafter. Hohness of heart and life is
like the old testament tabernacle, an example and shadow of
heavenly things. Happiness is the enjoyment of good, com-
mensiu'ate to our desires ; and our desires must be suited to
" Psal. cxvi. 7. Heb. iv. 3, 9 Psal. xxxvi. 8. xvii. 15.
t 1 Jolin i. y. 1 Cor. xiii. 12. Matt. »viii. 10. Rom. viii. 18,
238 EPISTLE TO THE READER.
that happiness. Critics observe, that the word [i*1\L''K] ^vhich
signifies happiness, is plural ; not only denoting a confluence
of many good things to make one happy, but because there is
a happiness in tliis life, preparing for and anticipating happi-
ness in another. They differ not in kind but degree ; that
above is the same state, but more elevated ; the same book but
in a more correct edition, and a larger character. The saints
above differ from us, as a man from a chUd, as the meridian sun
from the morning light ; we are in the same house, only they
have ascended into the upper room ; at the same feast, only
they are at the upper end of the table ; let us make haste after
them ; they were once as you are, grovelling on this dunghill,
but are exalted to a throne ; aspire you to the same preferment :
it may be had, it must be had or you are undone. Study the
way of God, how this inheritance is made over to the sons of
men, and that is — by regeneration — by adoption — ^by donation
— by right of redemption ;* and they say, he that hath bought
a slave may dispose of him as he please, by his will ; our Lord
made his will thus, John xvii. 24, " Father, I will that where
I am, these may be also."" Clear this and clear all, then you
are safe ; fail in this and you are undone.
But this is not all ; you are not only to get and clear up a
title to this inheritance, but to press after a due meetness for it,
and this is the design of this small Treatise, which was (for the
substance of it) preached and written thirty five-years ago, and
now revised and published on these considerations :
1. For my own help and ftu-therance in preparation for hea-
ven, having within a few days, passed to the sixtieth year of
my life, the date of the life of Paul the aged ; and my Lord
only knows how soon my sun may set, though I cannot say, my
natural vigour either of body or mind is in the least abated ;
but I am mortal, and am loth to be surprized unawares.
2. I see a great failure in myself and other Christians who
too frequently terminate our studies and endeavours in getting
a title, and then think all is well, we need no more ; but siurely
there is much behind ; we have abundance of work upon our
hands for obtaining actual meetness, without which we cannot
evidence our habitual meetness.
3. I never yet met with any treatise upon this subject,
• Matt. xix. 28. Rom. viii. 17. Luke xii. 32. Eph. i. 14.
EPISTLE TO THE READER. 239
though it be of great importance for every Christian ; surely
heaven is worth minding, and methinks Abraham's query in
another case should be ours, Gen. xv. 8, " O Lord God, where-
by shall I know that I shall inherit it ?''"
4. I have observed a commendable practice of some Chris-
tians, which is, to order some books to be distributed at their
funerals ; the first that I knew of that nature, was Mr. R. A's
Vindiciffi Pietatis, and some other practical pieces, which by
God's blessing have done much good. Such a memorandum
would I bequeath as my last legacy to you, my dear people,
amongst whom I have laboured above thirty-nine years in pub-
lic and private, serving the Lord in some measure of integrity
and humility, with many tears and temptations, through a
variety of dispensations, excommunications, banishments, con-
fiscations and imprisonments ; but out of all these the Lord
hath delivered me, and set my feet in a large place, and God
that scarcheth the heart knows what hath been my design in
studying, preaching, praying, and preparing for you a place to
meet in, to worship God ; and what are the agonies and jealou-
sies of my spirit to this day, lest I leave any of you uncon-
verted, and so cashiered from God's presence at the great day ;
and now at last I solemnly charge you before God, and the
Lord Jesus Christ, and the elect angels, that you rest not in a
graceless state another day, lest that be the last day, and you
be found unready. And I solemnly require of you who have a
principle of grace, gird up your loins, trim your lamps, and
observe these few rules, and the dispositions mentioned in this
small Treatise. I only hint further : be much in the love of
God, daily exercise faith on Christ, walk in the Spirit, be so-
licitous for God's glory, intermit not holy duties, be not content
therein without communion with God, mingle religion with
civil acts, increase every grace, redeem time, profitably converse
with God's children, aim at perfection, maintain tender con-
sciences, keep strict accounts, study the life of heaven, be still
doing or getting good, set God before your eyes, trample on
worldly things, live in daily view of death, be nothing in your
own eyes, be much in heavenly praises ; say, " O Lord, who am
I, and what is my father's house, that thou hast brought me
hitherto.!^ What is man ? what am I ? the least and worst of the
children of men, that the heart of God should be working for me,
240 EPISTLE TO THE HEADER.
and towards me, in tlie infinite tenderness af eternal love ; that
the Lord Jesus should shed his heart-blood for me ! that the
Holy Spirit should take possession of me ! that God should
provide such an inheritance for me ! Assure me of it by pre-
cious promises, seal it to me in the holy supper ! What am I,
that God should ever give me a heart to fear him, heal so many
backslidings, prevent total apostacy, pardon all my iniquities,
vouchsafe me such valuable privileges, supply my wants, hear
my prayers, help me over so many dangerous places in my
journey, bring me to the borders of Canaan, give me so many
foretastes of the promised land, and tell me the Jordan of death
shall be driven back, and that I shall have a safe passage to hea-
ven; O blessed, blessed be God, all this is from sovereign grace;
God doth what he pleaseth, I would not exchange this hope for
the world's possessions; eternity will be little enough to be
taken up in the praises of rich grace."" Thus the gracious soul
may quickly lose itself in these divine praises and contempla-
tions, as that zealous German martyr, Giles Tirleman, who in
his prayers was so ardent, kneeling by himself in some secret
place, that he seemed to forget himself; when called many
times to meat, he neither heard nor saw them that stood by
him, till he was lifted up by the arms, and then gently he
would speak to them as one waked out of a deep sleep. O that
there were such a spirit in God's children ! that our hearts
were so intent on things above, as to pass through the world as
if unconcerned in it. Then would you be content to leave all,
and go to Christ ; then would you not be afraid of the king of
terrors, though armed with halberts, racks, fires and gibbets ;
then should you have a brighter crown, and higher degi-ees of
glory, and should shine as the brightness of the firmament ;
having had the largest capacities on earth, you should have the
fullest joys in heaven. I will conclude with the blessed
apostle's prayer, 1 Thess. iii. 12, 13, " The Lord make you to
increase and abound in love one towards another, and towards
all men, even as we do towards you ; to the end he may
stablish your hearts unblameable in holiness before God, even
our Father, at the coming of our Lord Jesus Christ with all
his saints." Amen and amen. Thus prayeth,
1690. OLIVER HEYWOOD.
MEETNESS FOR HEAVEN.
CoLOSS. I. 12.
Giving thanks unto the Father, ivldch hath made us m9ct to
be partakers of t lie inheritance of the saints in light.
CHAP. I.
EXPOSITION OF THE TEXT, AND PRELIMINARY
OBSERVATIONS.
Prayer and praise are the two wings on which a de-
vout soul mounts heaven-wards. Prayer fetcheth
down occasions of praise. These two form a medium
like post-offices, to maintain intercourse between God
and his children. Paul was a great man in both ; for,
after the inscription, subscription, and benediction in
this epistle, he begins to praise, ver. 3, then proceeds
to prayer, ver. 9, and in the text he again introduces
praise and thanksgiving : wherein observe
The duty, praise ; and for what mercy.
In the former, observe the act, giving thanks, and
the object, the Father.
The act, ''^v)(aQiaTovvTtQ ; it signifies a being of a
good temper, having a very grateful disposition, and
expressing it in words and actions. Col. iii. 15, " Be
ye thankful," or be ye agreeable one to another, or
242 MEETNESS FOR HEAVEN.
grateful, both in conferring and receiving benefits :
but here it refers to God.
A few introductory observations may be made on
the passage.
Ohs. 1. That thankfuhiess is the duty and characte-
ristic of a Christian.
A thankful return for mercies is the study and in-
quiry of gracious souls, Psalm cxvi. 12. Prayer and
thanks are like the double niotion of the lungs ; the
air of mercy that is drawn in by prayer, is breathed
out again by the exercise of praise. O happy Chris-
tian that can and must " in every thing give thanks !'*
1 Thess. V. 18. This, saith Jerome, * is a practice
proper for Christians, to be heartily thankful even for
crosses, as Job was, chap. i. 21.
Here is also the object of this thankfulness, that is,
God, under the notion and relation of a Father : God
expresses glory and majesty ; Father implies mercy,
love, and clemency.
Ohs. 2. That it becomes Christians to apj^roach to
God as an indulgent Father.
O how much sweetness and endearedness is in this
word Father ! therefore Christ teacheth us to begin
our prayers with Our Father. This relation quickens
our faith, and engages God's love, his care, and his
power, and all for his children. Matt. vi. 32. There
is comfort in a father, much more in a heavenly Fa-
ther : evil men may be good fathers. Matt. vii. 11.
how much more will a good God be a good Father?
None can be so good, and so much a father as he. f
The matter and ground of thankfulness refer to
God the Father's care and kindness to all his children.
This is twofold :
* Christianorum propria virtus.
t Tarn Pater nerao; tarn pius nemo.
EXPOSITION OF THE TEXT. 243
Providing for them an inheritance, and preimring
them for it.
First, Providing for all his children an inheritance;
wherein are four things to be considered :
The nature of heaven, an inheritance ; — the quality
of it, in light ; — the inhabitants, saints ; — their right
to it, partakers. A word on each of these.
Obs. 3. That God as a Father gives heaven as an
inheritance to his children.
Here is the nature of this celestial glory ; it is an
inheritance, partly alluding to Israel's possessing the
land of Canaan ; partly to signify that it is not given
us for our merit, but of his free grace and mercy,
therefore called the "reward of the inheritance," Col. iii.
24, because it is conveyed as by a father to his child,
of bounty, and not earned as wages by a servant, due
from his master.
All God's children are " heirs of God, and joint
heirs with Christ," Rom. viii. 17. O happy souls that
are heirs to such an inheritance !
Ohs. 4. That heaven is a place and state of inex-
pressible light.
The property or quality of this inheritance is, that
it is in light : which is meant to describe the light of
truth or faith, or that gospel light whereby God's
children are savingly enlightened ; or else the light of
glory, where there is a perfection of illumination and
delight, joy and felicity, for God dwelleth in inaccessi-
ble light, 1 Tim. vi. 16. " The city had no need of
the sun, neither of the moon to shine in it, for the
glory of God did lighten it, and the Lamb is the light
thereof," Rev. xxi. 23.
Obs. 5. That only saints, or sanctified souls, are
heirs of heaven.
Here are the proprietors, the owners of this glorious
VOL. V. R
244 MEETXESS FOR HEAVEN.
inheritance, that is, saints, sanctified souls ; it is pur-
chased for them, vouchsafed to them only ; others
have nothing to do with it ; no dirty dogs or filthy
swine shall trample on this golden pavement ; 1 Cor.
vi. 9. Rev. xxi. 27. *' Without holiness no man shall
see God," Heh. xii. 14. No grace, no glory. The in-
habitants of that city are called, yea, are really holy,
Isa. Ixii. 12. But how come they by this high honour?
have they a good title to it ? I answer. Yes, they are
partakers of it; so saith the text, tig rriv fXBpida tov kMpov,
either that which falls to them by lot — then it is the
decision of lieaven, which is connected with having a
part. Acts viii. 21 ; or else by a person's own choice,
" which," our Lord saith, " shall not be taken away,"
Luke X. 42. This may suggest,
Obs. 6. That every saint of God is already partaker
of a heavenly inheritance.
" The promise," or the mercy promised, " is sure to
all the seed," Rom. iv. 16. Why so? Because it is
by grace on God's part, and by faith on ours : and
God will have it so of his good pleasure.
A sincere Christian partakes of heaven,
(1.) In pi^efio, in purchase. The price is laid down
for it ; " it is a purchased possession," Eph. i. 14.
(2.) /?^ promisso, it is theirs by promise, as Canaan
was Israel's by promise ; and that land of promise was
a type of this heavenly inheritance, James ii. 5.
(3.) In cajjite ; saints partake of heaven by their
union to their Head who is in heaven. " God hath
made us sit together in heavenly places in Christ Je-
.sus," Eph. ii. 6. O happy souls !
(4.) 1)1 primitiis, in the first-fruits or earnest. 2
Cor. V. 5, " Who hath also given unto us the earnest
of his Spirit." A pledge is restored, but an earnest is
retained, because it is part of the bargain. A faith-
EXPOStTlOX OF THE TEXT. 245
fill man will not run back from his bargain, nor lose
Jiis earnest : nor will the covenant-keeping God ; he is
faithful who hath promised, who will also do it.
Secondly, The other branch of the text is not only
the providing of an inheritance for his children, but
also a preparing of them for that inheritance. Solo-
mon saith, *' Wisdom is good with an inheritance,"
Eccles. vii. 11. Alas, what should a fool do with a
great estate ? yet it often falls out so, that the worst
men have most of the world : but, saith Mr. J. Dalleus
on this text, " It is not so here as in worldly things,
that fall into the hands of those that are most incapa-
ble to improve them aright ; but God gives a suitable
share of true wisdom with this inheritance," as when
Saul was anointed king, he was " turned into another
man," 1 Sam. x. 6. Alas, what is heaven to us unless
we be fit for it? Our dear Lord Jesus who went to
prepare a place for us, must also prepare us for that
blessed place. In this second branch we have some-
thing implied and something expressed.
(1.) From that which is implied, may arise
Obs. 7. That every soul by nature is altogether un-
meet for heaven.
2 Cor. iii. 5, " Not that we are Ikuvoi, sufficient or
meet (for it is the same word) of ourselves to think
any thing as of ourselves." Alas, what merit, either
of congruity or condignity, can there be in man to ob-
tain heaven ? If he cannot think well, surely he can-
not will well, or act well, to deserve or fit himself for
such a mercy ; especially since man by nature is a
child of wrath, a slave of Satan, dead in sins, banished
out of paradise, hath no heart to look that way, nay,
hath enmity in his mind to what is good. God doth
all : * the Sun of Righteousness shines on these de-
* Dignatus est nos assuraere-
R 2
246 MEETNESS FOR HEAYEX.
graded soiils ; he alone makes vessels of honour : he
fills them with the treasures of grace, and fits them for
glory : of unfit making them fit, * that is, meet for his
glorious presence.
(2.) Here is something expressed, which is held
forth in these two observations : —
Ohs. 8. That all those, and only those that shall
eternally partake of the heavenly inheritance in the
other world, are made meet for it in this world.
Ohs. 9. That it is a transcendent mercy worth
thanking God for, to be made meet for heaven.
Of the two last in their order.
First, That all those, and only those that shall jmr-
fahe of the heavenly inheritance in the other world,
must he made meet for it in this ivorld.
All that I shall do in the doctrinal part is,
I. To shew what this meetness is ; and then,
II, I shall prove the necessity of it.
CHAP. II.
DISTINCTIONS ABOUT MEETNESS FOR HEAVEN — ■
AVHAT HABITUAL MEETNESS IS BOTH RELATIVE
AND REAL.
I. For a more methodical proceeding in explaining
this subject, I shall premise some Distinctions, by
which you may understand what meetness for heaven is.
1 Dist. There is a legal and evangelical meetness. |
Since the fall of man, no mere man can fulfil all righ-
teousness, or by his own power attain to any thing
pleasing to God ; so a legal meetness is not attainable.
* Inhabiles habiles faciens. t Aptitudo legalis et evangelica.
HABITUAL MEETNESS. 21<7
" We have all sinned and come short of the glory of
God." *
2 Dlsf. There is a meetness of works, and of the
person, f In the covenant of works, the person was
accepted for the works' sake ; but in the covenant of
grace, the work is accepted for the person's sake. If
the person " be accepted in the Beloved," God owns
both person and offering, as he did Abel. But what
proportion can the best services of the best men bear
to an eternal reward ? nor can human sufferings pur-
chase this glory to be revealed. X
3 Dist. There is a perfect, complete meetness for
heaven. II This only is attained by "the spirits of just men
made perfect :" for who upon earth can say " I have
made my heart clean, I am pure from my sin ?" Alas,
we know but in part, and so love but in part. Even
Paul who was perfect in point of sincerity, yet was not
already perfect in point of degree, but was pressing
forward. ^ Christians here below are but hi via no7i
in patria, on the road to perfection, singing the song
of degrees, and not on the heights of Zion. Sincerity
is gospel perfection, and the Christian's preparation,
together with a progressive motion.
4 Dist. There is an habitual and an actual meet-
ness for heaven ;^ or, which may be thus distinguish-
ed, there is a hereditary right, and an aptitude or
actual fitness for this inheritance. My text includes
both, and I shall explain both ; for they are both
necessary in their place ; and in this sense God's chil-
dren are said to be " counted worthy of the kingdom
* Rom. iii. 23, 24. viii. 2, 3, 8. Gal. iii. 10—13.
t Aptitudo operum et personae.
X Eph. i. 6. Heb. xi. A, 6. Luke xvii. 10. Rom. viii. 18.
II Aptitudo perfecta et progressiva.
§ Heb. xii. 23. Prov. xx. 9. 1 Cor. xiii. 12. Thil. iii. 12—15.
5r Aptitudo habitualis et actualis.
248 MEETXESS FOR HEAVEN.
of God," 2 Thess. i. 5 ; and saith Christ, " They shali
walk with me in white, for they are worthy," Rev. iii.
4 ; and therefore are we exhorted to " walk worthy of
God, who hath called us into his kingdom and glory,"
1 Thess. ii. 12. It imports a conveniency, suitable-
ness, or answerablenes in a limited gospel sense ; like
children of such a father, as heirs of such an inherit-
ance, as candidates for such an office and honour.
There is a {rh irplirov) becomingness appertaining to
every calling ; princes, magistrates, ministers, must
have an adaptation and suitableness to their profes-
sion; so here.
Well then, I shall speak particularly of this twofold
meetness. First, of an habitual meetness, which is in
opposition to perfect unmeetness, that is, a state of
nature, or unregeneracy ; and secondly, of an actual
meetness, which is contra-distinct from imperfect meet-
ness ; and both are necessary.
If you inquire, what is that habitual meetness for
the inheritance of the saints in light, without which
men can never attain to it, or have eternal possession
of it ?
I answer. This habitual meetness consists in a two-
fold change, relative and real.
1. It consists in a relative change : this also is two-
fold, namely in justification and adoption.
(1.) The poor sinner is standing at God's bar as a
guilty malefactor, under the dreadful sentence of a
just condemnation, " for all the world is become guilty,"
vTTohKOQ su])ject to judgment before God," Rom. iii. 19.
Not a son of Adam can plead innocence ; it is well if
we be as the blushing rose, the lily- whiteness is lost.
" He that believeth not is condemned already," John
iii. 18, "and the vrrath of God abideth on him," ver.
36 ; it was on him when he was born, and it abides
HABITUAL MEETNESS. 249
still on him, if not taken off from him by justification.
Who can think the prince will promote him to honour
who is under an attainder for treason ? He must be
cleared of that charge, or he is fitter for execution than
promotion; pardon must precede preferment. You
must be first in Christ Jesus, and then " there is no
condemnation to you," Rom. viii. 1. You must be re-
ceived into favour before you be promoted to honour.
The sinner must be justified before he can be glorified,
Rom. viii. 30. Never think of ascending to heavenly
glory under a load of guilt; that guilt will shut
heaven's gates against thee. The guilt of one sin will
bear down a soul, yea, millions of souls to hell ; for
" the wages of sin is death ;" O therefore, what need
is there of justification as an introduction to salvation?
*' You must be justified by his grace, if ever you be
made heirs according to the hope of eternal life."
Never think your sins will be blotted out in the day
of refreshing, except you repent here and be converted ;
you must be "justified by faith that you may have
peace with God here, and so rejoice in hope of the
glory of God."* You cannot think to leap from the
bar to the throne ; but you must be cleared by order
of justice, through Christ's satisfaction in the court of
God. This, this is absolutely necessary to a meetness
for this heavenly inheritance.
(2.) Adoption. This is another relative change.
Alas, by nature we have quite lost our relationship,
and so forfeited our filial right to the heavenly inherit-
ance. We are exules a regno, banished out of paradise,
and there are placed cherubim, " and a flaming sword,
which turns every way to keep the way of the tree of
life," Gen. iii. 24. Yea, we are voluntarily gone into
a far country, have wasted our substance, disowned
* Rom. vi. 23. Tit. iii. 7- Acl^ iii. 19. Rom. v. 1, 2.
950 MEETNESS FOR HEAVEN.
our father's house, are feeding swinish appetites, and
feeding ourselves with the poor husks of worldly things;
and till we be adopted and admitted again into our
father's house, we are not fit to eat the children's
bread, or heir the child's inheritance. But God him-
self hath contrived a way how to settle the best in-
heritance on such as he finds strangers; Jer. iii. 19,
*• I said, how shall I put thee among the children, and
give thee a pleasant land, a goodly heritage of the hosts
of nations ? then I said thou shalt call me, My father,
and shalt not turn away from me." O blessed con-
trivance ! and will any think to cross God's plan ?
Shall men's folly challenge infinite wisdom ? is not the
heavenly inheritance God's own to give ? and doth not
our Lord, say, " such honour shall be given to them for
whom it is prepared of my Father?" Matt. xx. 23. Can
you think to wrest heaven out of God's hands whether
he will or not ? and must he falsify his word to gratify
you ? AVill he set the crown on a rebel's head ? or
give this inheritance of saints to the devil's slaves ?
No, doubtless you must be adopted sons, or no lawful
heirs. Bastards heir no land. Jephtliah's brethren
thrust him out, saying, " Thou shalt not inherit in our
father's house, for thou art the son of a strange wo-
man, Judg. xi. 2. And what bold intruder art thou,
who darest expect to claim such an inheritance as hea-
ven without the relation of a son ? Adam it is true,
was God's son by creation ; but alas, he and we in him
have quite lost that sweet relation ; and we must
either be restored in Christ, God's Avell beloved Son,
or we are like to be banished for ever. " God sent his
own Son, that through him we might receive the adop-
tion of sons ;" and have you the Spirit of his Son in
your hearts, to cr}", Abba Father ? which elsewhere is
called " the spirit of adoption." Tell me not tliat all
HABITUAL MEETNESS. 251
are the sons of God ; so were the devils. God will
make you know that this is a peculiar privilege,
known to very few, enjoyed by fewer ; it is the fruit of
special love, and is attended with this unparalleled
advantage of seeing God as he is ; and a day is coming
when these sons and heirs in disguise shall then be
like their Father;* then atheists that will not believe
that there is any such difference among men, and bold
intruders, that dreamed of a right, without pretending
or proving their adoption, shall be utterly confounded.
2. But besides this relative change, there is also a
real change upon those souls that God makes meet for
heaven, and this consists in conversion to God, and
covenanting with him.
(1.) Conversion to God. This is expressed in the
words immediately following my text, ver. 13, "Who
hath delivered us from the power of darkness, and hath
translated us into the kingdom of his dear Son." This
is a description of conversion, and a preparation for
glory; compare this with Acts xxvi. 18; see there
the privilege annexed. Observe it, conversion makes
saints, and only saints are partakers of this inheritance.
If all the men on earth, and angels in heaven, should
join their energies together, they could not save one
unconverted soul ; truth itself hath asserted it with a
solemn asseveration. Matt, xviii. 3, " Verily I say unto
you, except ye be converted, and become as little chil-
dren, ye shall not enter into the kingdom of heaven."
The like doth the same infallible speaker assert with a
fourfold asseveration, John iii. 3, 5. I wonder often
how careless sinners who are conscious to themselves
that never any such work has passed on them, can eat and
drink, or sleep quietly, and never so much as ask this
question, am I converted or am I not ? if I be, when or
* Gal. iv. 5, 6. Rom. viii. 15. 1 John iii. 1, 2,
252 MEETNESS FOR HEAVEN.
how did my soul pass through the change of a new
birth? What tears and apprehensions, what groans
and agonies hath it cost me? What fruits hath it
brought forth in me? Where is this new creature,
the divine nature, the image and seed of God rising
heaven-wards? What stamp, what sheep-mark can I
shew, as evidence of God's being at work on my soul, and
as an earnest of a glorious inheritance? But if there
be no such change, (as I doubt there is not) how can I
be at rest ? Siu*e my pillow is soft, or my heart hard,
and my conscience seared, when I can quietly hear or
read my own doom in such a scripture, from the mouth
of the Judge himself, standing at heaven's gates and
shutting me out, as if he named me, saying. Be gone,
thou unconverted sinner, I know thee not ; converting
grace never changed thy heart or life ; though I often
siunmoned thee, and knocked at thy door, yet thou
hadst no heart or desii'e to turn from thy sinful ways,
nor so much as fall down on thy knees, and ask this
grace of conversion of me, or use the means for it, or
so much as examine whether thou hadst it or not, but
wentest on in a golden dream, and now I must tell thee
roundly to thy cost, depart, be gone from my presence,
thou poor, wretched, undone sinner ; this state, this
place is for none but sincere converts.
(2.) Covenanting with God. When the glorious
day of our Lord's appearing shall arrive, he calls forth
his covenanted people, to crown his gracious promises
with complete performance, Psal. 1. 5, "Gather my
saints together, those that have made a covenant with
me by sacrifice ;" as if he had said, I take little notice
of common or outside worshippers, they shall be set
on my left hand ; but there are amongst you some
serious soids that look beyond the ordinance ; I have
observed them, they have solemnly devoted themselves
HABITUAL MEET NESS. 253
to me, and accepted me in a covenant way. These,
these are the persons, and these only, that I have
taken for the lot of my inheritance, and for whom I
have laid up a safe and satisfying portion : but to the
uncovenanted soul, or hypocritical pretender to a co-
venant engagement, God will say, "What hast thou
to do to declare my statutes, or that thou shouldest
take my covenant in thy mouth ? " Psal. 1. 16. What
ground hast thou to own me ; or to claim any thing
from me for this world or another? Man as a crea-
ture can have no intercourse with God, but in a cove-
nant way ; much less can a sinner expect any good
from God, but by virtue of a covenant. But what
canst thou say about this promised inheritance, who
hast nothing to do with the promises ? " For all the
promises of God, in Christ are yea and amen," 2 Cor.
i. 20. But thou hast never spent one hour solemnly
to review and renew thy baptismal covenant, and en-
gage thy soul to God ; and since thou art an alien
from the commonwealth of Israel, and a stranger from
the covenant of promise, by consequence thou art with-
out Christ, and without God in this world, and there-
fore without hope of a better state in the other world,
Eph. ii. 12. But strangers and foreigners, along with
the saints, become fellow-citizens of the new Jerusa-
lem, ver. 19. How is that? Doubtless by taking the
sacred oath of fealty and allegiance to the king of
heaven. By covenant you have a title to all the good
things of earth and heaven. Sinner think of this, thou
that lovest to be loose, and scornest the fetters of this
holy league ; thou dost in effect say, I will have none
of God, Christ, pardon, or heaven : if I must have
them on no other terms than under such bonds and
obligations, let them take this heavenly inheritance for
me. And dost thou think this golden chain of honour
254 MEETNESS FOR HEAVEN.
worse than the devil's iron fetters of sin, and dismal
rewards of flames and torments ? If you need not
God and heaven, be it known to you, God needs not
you ; but can distrain for a revenue of glory to his
justice in your necessary confusion, because you would
not voluntarily submit to his terms for so glorious an
inheritance.
CHAP. III.
AVHAT ACTUAL MEETNESS FOR HEAVEN IS IN THE
EXERCISE OF CHRISTIAN GRACES ?
Secondly, The next general topic on which I am to
treat, is to ascertain what is the soul's actual meetness
for this glorious inheritance, supposing the existence of
the aforesaid habitual meetness, both relative and real.
For all a Christian's work is not done when his state
is changed, and he becomes a convert or saint ; nay,
his work doth but now begin as a saint, to obtain an
actual meetness for glory. This, this is the business
of a child of God : the former hath a remote meetness;
this produces a proximate or nearer capacity for hea-
ven. The former renders the Christian's state safe,
this pleasant and comfortable. This is the man that
hath set all things in order for another world, that hath
nothing to do, but to pass over the Jordan of death
into the Canaan of heaven ; this is the man that is in
the best sense meet for heaven, fit to take his flight
into another world. Interpreters think this word
'iKavoc, sufficient, or meet, answers to the Hebrew
word n, d(fi, Lev. xii. 8, " If she be not able to bring
a lamb ;" in the Hebrew, thus, *' If her hand find not
ACTUAL JMEETNESS.
255
sufficiency of a lamb." The M^ord is attributed to God,
who is, nu; bii, " God all-sufficient," Gen. xvii. 1. But
as God is sufficient and adequate to the circumstances
of all his creatures, so by the same almighty grace he
will make creatures adapted to his mind and purposes.
So then this word is rather to be rendered by idoneus,
meet, than dignus, worthy ; yet worthy in a gospel,
qualified sense. Observe it, those judge themselves
most unworthy, whom God and man oft judge most
fit and worthy, Luke vii. 4 ; they said, " he is worthy
for whom he should do this;" but verse 6, himself
saith, " I am not worthy thou shouldst enter under my
roof." And thus it is with a gracious soul, looking
up and seeing the holiness of God's infinite majesty ;
looking forward and beholding the momentous dura-
tion of eternity and purity of heaven ; looking inward
and backward, and seeing his many iniquities and great
deformity. Oh, cries the sensible Christian, Who is fit
for heaven ? O how unmeet am I for this glorious
state, this high honour ? It is true, but grace makes
of rebels, subjects ; of subjects, servants ; of servants,
sons; of sons, heirs; of heirs he so disposeth and
qualifieth them, that nothing will content them be-
neath this inheritance of the saints in light ; and their
spirits shall be so adapted to it, that the great God
will judge them "worthy to obtain that M^orld and the
resurrection from the dead, and equal to angels, as being
the children of God, and the children of the resurrec-
tion :" see Luke xx. 35, 36. As the Christian by con-
version is a man cut out for heaven, so while he lives
he is and must be still squaring, hammering, planing,
and increasing his meetness for it ; and as God is
said to work us for the self-same thing, 2 Cor. v. 5,
KUTipyaaan^voQ, by curious modes of efficacious grace,
to put sinners into a capacity for glory; as goldsmiths
256 MEETNESS FOR HEAVEX.
who burnish gold ; and carvers or artificial engravers
in wood and stone, who make one part of their work
fit another. So also Christians themselves must "work
out their own salvation," Phil. ii. 12, KcinoyaKeaBs, that
is, leave nothing undone which God hath enjoined you
to do in this world, in order to a due preparation for
heaven. This in general is a meetness.
More particularly, this actual meetness for heaven
consists in these four things : — A lively exercise of
suitable graces— A clear evidence of our spiritual state
— A despatching of ^^ork from our hands — A being
mortified to time, and longing to be in heaven.
1. A lively exercise of suitable graces : that is,
such graces as actually capacitate for glory ; it is true
every grace doth qualify for glory, for grace is glory
begim, and glory is grace consummated. But there
are some graces that have a direct tendency to this
point, and whereby a Christian doth, as it were, " lay
hold on eternal life," as the word is, 1 Tim. vi. 12,
19, for example,
(1.) The grace of faith, which "is the substance of
things hoped for, and evidence of things not seen/'
Heb. xi. 1. It ventures all upon a promise; "sees
him that is invisible," verse 27, and represents hea-
venly objects as close at hand, " and embraceth them,"
verse 13, cKnraaaimvoi, drawing the objects to them, as
the word signifies. Overlooking or overcoming all
these worldly, visible things, faith spies something be-
yond time or clouds, of more worth than all the
world, and hazards all for the obtaining of it. When
faith is upon the wing, it soars above the sun, and
fetcheth down heavenly realities and incomes into the
soul. It acts the part of the spies, and brings a clus-
ter of the grapes of Canaan ; even "joy and peace in
believing;" yea, "joy unspeakable and full of glory ;"
ACTUAL MEETNESS. 257
even, when the actings of the faith of adherence are
the very lowest the Christian dares commit the keep-
ing of his soul into his Creator's hands ; and is per-
suaded, that "God will keep that which he hath
committed to him."* And this composedness is an
antedating of heaven. Alas, saith he, I know not
certainly how I stand for heaven ; I dare not yet say
my faitli will end in the saving of my soul ; but this
I dare say, God is merciful to souls ; Christ died for
sinners ; he is faithful that hath promised ; the cove-
nant is well ordered and sure, some souls shall be
saved, and why not I ? I hang on his free grace, I
come with tears in my eyes, confession in my mouth,
grief in my heart for my sins ; I am weary of- my
burden, and labour in my progress God-wards, who
can tell but I may find rest ? He hath said, " those
that thus come to him he will in no wise cast out ;"
I will venture this way ; I have tried all other ways,
but they are vain ; it is but losing my labour, which I
am sure I shall not, if my faith be but sincere. This
soul is on the confines of the promised land ; and is
meet for this inheritance.
(2.) Hope. As faith brought heaven down to the
soul's eye, so hope carries out the soul to this future
enjoyment. This anchor is cast into the vast ocean of
eternity, but finds sure anchor-hold, for it " enters into
that within the veil," Heb. vi. 19. The believer sees
heaven opened, and himself in God's time advanced
with Lazarus into Abraham's bosom, and is content
at present to bear the roughness and affronts he meets
with in his way, saying, these things will be mended
when I get home. Nay, the scripture saith, " we are
saved by hope," Rom. viii. 24. Hope anticipates
what is in reversion, and like a young heir takes up
* Rom. XV. 13. 1 Pet. i. 8. iv. 19. 2 Tim. i. 12.
258 MEETNESS FOR HEAVEN.
upon trust, and lives as an expectant of that inheri-
tance to which he is heir. Thus the Christian gets
everlasting consolation, because " he hath a good hope
through grace," 2 Tliess. ii. 16. O, saith the believer,
divine revelation hath so fully demonstrated the reality
of future glory, that my faith no more doubts of it
than of going to bed at night, and why should not
"my flesh and spirit rest in hope ?" Psal. xvi. 9- Why
should not then my heart be glad ? Why may not
my glory rejoice? Yes, " I will rejoice in hope of the
glory of God, for my hope will not make me ashamed,"
Rom. V. 2, 5. I dare venture my hopes and my all on
this blessed covenant bottom. " My soul, hope thou
in God, for I shall yet praise him, and that for ever,"
Psal. xlii. 11.
(3.) Love. That is a grace that shines brightest
in its proper sphere above ; but the more it is exer-
cised here beloM% the more of heaven. Love assimi-
lates the soul most to God, and raiseth it to a hea-
I'enly life. " God is love, and he that dwelleth in love
dwelleth in God, and God in him," 1 John iv. 16.
The soul that is carried out to God in a pure flame of
lioly love, hath mounted already into the highest
region, and bathes itself in those pure streams which
cheer and transport the spirit into a continued ec-
stacy. The more love, the more preparedness for hea-
ven. " If love be increased and abound, our hearts
will be established unblameable — at his coming,"
1 Thess. iii. 12, 13. Yea, the more love, the more of
heaven ; for what is our love, but a reflexion of God's
love ? 1 John iv. 19- O, saith the Christian, I feel the
sacred beams of the Sun of Righteousness warming my
heart; methinks those heavenly emanations have set
me in a flame, and while I am musing, the fire burns ;
when I am praying or praising God, my soul mounts
ACTUAL MEETXESS. 259
\\i> to my Lord as pillars of smoke ; I love to be near
him, and to be acting for him. O how sweet is
every intimation of his favour! How delightful are
some tokens of love that come from the hand and heart
of my beloved! Here is the soul that is meet for
heaven.
(4.) Humility and self-denial. Will you believe it ?
The lower the Christian casts himself down, the nearer
heaven ; but this is a truth. Matt. v. 3, " Blessed are
the poor in spirit, for theirs is the kingdom of heaven."
God makes his abode with the humble and contrite spi-
rit, Isa. Ivii. 15. O, saith the Christian, this grace have
I found in me, that duty is performed by me, this cor-
ruption have I mortified, that burden have I borne ;
what do I say ? I have done this or that ; O no, " by
the grace of God, I am v/hat I am— I laboured, yet not
I, but the grace of God," 1 Cor. xv. 10. I dare not
say any thing is my own but sin ; and what is per-
formed by me is mixt with imperfection. I tremble for
fear, saith Luther, at any thing that is of myself.* I
must not depend on mine own righteousness ; O that
I may be found in Christ ! I am nothing, can do no-
thing, deserve nothing but death and hell. If ever I
be admitted into heaven, it must be on account of
Christ, his merits upon the cross, and his intercession in
heaven. That is an excellent text, Rev. xix. 7, 8, "Let
us be glad and rejoice, and give honour to him; for the
marriage of the Lamb is come, and his wife hath made
herself ready ;" but how is she ready ? why, " to her
was granted, that she should be arrayed in fine linen,
clean and white ; for the fine linen is the righteousness
of saints." Indeed it is no other than Christ's righte-
ousness imputed ; this is the upper garment that must
not only cover our nakedness, but the tattered rags of
* Horreo quicquid de meo est.
VOL. V. S
260 MEETNESS FOE HEAVEN.
our own righteousness. Whether that relate to a glo-
rious state of the church on earth or in heaven, I dis-
pute not ; but I am sure it is the finest suit that she
can put on, she will look well in that only ; and woe
to them that appear in their best inherent righteous-
ness. Let the proud self-justiciary say, I will not
have heaven gratis,* or for nothing, I will pay a pro-
portionable rate for it ; then thou art like to go with-
out it, for it is not saleable ware, Rom. ix. 31. But
let a poor self-condemning publican come and beg par-
don and heaven for Christ's sake, and God will not
deny him: "for he resisteth the proud, but giveth grace
and glory to the humble," James iv. 6.
CHAP. IV.
MEfiTNESS FOK HEAVEN, IN CLEAR EVIDENCES
OF TriLE TO IT.
2. The next particular wherein a meetness for heaven
doth consist, is assurance, or unquestionable evidence of
our title to the happiness above; for none is ready to go
out of this world, but he hath solid grounds of his safety
with respect to another ; for doubts create fears, and
those fears produce unwillingness to go hence: he dares
not die who knows not whither he must go, and he is
not meet for heaven, who hath not used God's appointed
means to obtain assurance ; a thousand to one a soul
at uncertainties hath been a slothful, negligent soul ; as
in a usual way, diligence begets assurance : for so saith
the apostle, Heb. vi. 11, 12, " We desire that every
* Coelura gratis non accipiani.
ACTUAL MEETNESS. 261
une of vou would shew the same diligence to the full
assurance of hope to the end ; that ye be not slothful."
So 2 Pet. i. 10, "Give diligence to make your call-
ing and election sure ;" and what then ? why then,
ver. 11, he adds, " For so an entrance shall be minis-
tered to you abundantly into the everlasting kingdom
of our Lord and Saviour Jesus Christ." A ship may
make a hard ^hift to get disabled into the harbour, with
anchors lost, cables rent, sails torn, masts broken;
she gets safe in, but with much difficulty ; whereas,
how gallantly, doth another ride in, to the credit of
her master, for a good example to others, and comfort
and satisfaction to all in the ship ; when she arrives
with sails spread, streamers flying, trumpets sounding,
and well victualled: surely these come in bravely. This
is just the difference betweeen an indolent professor
that wants assurance, and an active Christian in his
voyage to the blessed haven. God requires this assur-
ance ; means are appointed for attaining it; serious
Christians have gained it, so mayest thou, and so must
thou endeavour after it. You will say, how is it ob-
tained ? By what means may a Christian come to
the assurance of his title to this heavenly inheritance,
that he may be meet or prepared to take possession of
it at death ?
I answer, in general it must be supposed that you
have a title, which is your habitual meetness, or else
how can you be assured of it ? You that are unre-
generate, you have a greater change to pass through
before you are capable of obtaining assurance. But
supposing this, the following may be regarded as
means :
(1.) A holy diligence in increasing, and exercising
graces, and in the performance of duty. This I hinted
before : acts evidence habits ; improving grace is God's
s 2
262 MEETNESS TOR HEAVEN.
way to clear up grace ; blowing up sparks will best
discover tliem ; a flame is sooner discerned than a
spark in the embers ; Christians by stirring up the
gift of God become sensible of it, 2 Tim. i. 6. Motion
is a good evidence of life ; activity for God, and ten-
dency heaven-ward will put you out of doubt. All
duties tend to assurance, or spring from it ; striving,
running, and fighting will be crowned with clear evi-
dence ; God loves to reward diligence. To him that
hath, that is, usetli and improveth well what he hath,
shall be given, and he shall have abundance, that is,
more grace and the comfort of it ; as the collision of
of flint and steel begets light, so the acting of grace
produces this fruit, namely, assurance. " For the work
of righteousness is peace, and the effect of righteousness
quietness and assurance for ever," Isa. xxxii. 17. Now,
now, the Christian is ready for glory, when he is in
duty, above duty, with God in the lively actings of
grace, which is a part of, and a prologue to glory.
He is going from strength to strength, till he appear
before God in Zion. O happy soul that is thus upon
the v/ing !
(2.) Reflection upon heart and life, and comparing
both with the word of God. This is God's way to
gain assurance: have I the conditions of gospel promises,
faith and repentance ? Do those graces within me
answer the characters of such in the scriptures ? Doth
my soul feel what corresponds Vv^ith the experience of
saints in the word of God ? Can I follow the rules
and prescriptions that my Lord hath laid down, " To
deny myself, take up my cross and follow him?" Have
I the essential characteristics of a Christian ? I dare
not believe Satan or my own treacherous heart ; I will
exaixiine and prove myself, 2 Cor. xiii. 5. I will not
spare myself in any thing, I will be impartial, and
ACTUAL MEETNE^S. 263
deal faitlifully by a severe trial now, as I would be
found in the decisive trial at the last day ; it is a mat-
ter of life and death ; I will lay judgment to the line ;
I will go to the law and to the testimony ; the word
must judge me at the great day, it shall be my judge
now. No matter what the world saith of me, nor
must I be determined by the votes of the best Chris-
tians, or pious ministers : I must, and will, and do
" prove mine own work, and then I shall have rejoic-
ing in myself alone, and not in another," Gal. vi. 4.
(3.) Ajjpealing and approving the heart to God.
Alas, the best Christian is too apt to be partial in his
own case, or blind at home ; our minds are placed as
our eyes, neither of them apt to look inwards ; and
when we do look, alas, we are apt to look through a
false or flattering glass, or our eye is vitiated with bad
humours ; and therefore must we with Job appeal to
God, chap. x. 7, "Thou knowest that I am not wicked."
And chap, xxiii. 10, "He knoweth the way that I
take." And though David " had communed with his
own heart, and his spirit had made diligent search,"
Psal. Ixxvii. 6 ; yet he requests God to make a further
investigation : Psal. xxvi. 2, " Examine me, O Lord,
and prove me ; try my reins, and my heart." And
again, Psal. cxxxix. 23, " Search me, O God, and know
my heart ; try me, and know my thoughts." Not as
though God were ignorant of them till he had
searched, but it is spoken after the manner of men ;
and that God might further acquaint David' with the
secrets of his heart. Thus the sincere Christian saith.
Lord, I set myself before thee as a glass in the sun ;
look upon me, look through me ; thou knowest all
things, see hovv^ my heart is affected towards thee;
discover to me the inmost workings of my soul ; if
there be any secret guile wrapping itself up in the
264 MEETNESS 1011 HEAVEN.
lurking places of my heart, bring it to light ; if there
be any flaw in my evidences, let me see it before it be
too late ; I am too apt, through self-love, to judge the
best, but do thou declare my state and my frame as it
is : thou that must be my judge shalt be my witness.
" My witness is in heaven, and my record is on high,"
Job xvi. 19. Here is a soul usually comforted in his
integrity, and such a one is meet for heaven.
(4.) Praying to God for the illumination and seal-
ing of his Spirit. For indeed let all these means be
used, yet evidence will not appear unless God be
pleased to shine upon his own grace in the soul. " My
conscience," saith Paul, ''bearing me witness in the
Holy Ghost," Rom. ix. 1, and Rom. viii. 16, " The
Sjjirit itself beareth witness with our spirit that we
are the children of God." This indeed is sun-light
assurance. This alone scatters all mists, answers all
objections, banishes all doubts and fears ; and O what
an honour and satisfaction is it to a child of God, that
the third person of the sacred Trinity should come
down and give his infallible testimony at the bar of a
believer's conscience ! This is like the Son of God
coming dov/n to assume our nature, and to die for us.
O transcendent condescension ! O unparalleled privi-
lege of God's children ! Yet this is i>urchased by
Christ, and promised to believers, not only to be a
witness, but a seal. * This is often, yea ordinarily
given after believing ; and when it comes, it brings its
ov/n evidence along with it ; so that the perplexed child
of God, after many sore conflicts, strugglings, efforts,
and sad thoughts of heart, comes at last to some sta-
bility, so as to expel cares, fears, and doubts, and now
at last is brought to this, that he no more questions
God's love than his faithfulness ; 'and this usually
* 2 Cor. i. 22. v. 5. Eph. i. 13.
ACTUAI- MEETNESS. 265
takes place after some extraordinary wrestlings at the
throne of grace in prayer, according to that John xvi.
24, " Hitherto ye have asked nothing in my name :"
that is, very little comparatively. " Ask and ye shall
receive, that your joy may be full." God will have
his children to beg when he designs to give, to exer-
cise our obedience, and to honour his own ordinance.
Then he gives assui-ance, and the joy of his salvation;
and now the believer is meet to be translated into the
joy of his Lord.
But you will say, are none meet for heaven but such
as have assurance? Then what shall a poor doubting
soul say of itself, when dark, and much discouraged
as many are ?
Answ. (1.) A title to this inheritance is necessary,
but knowledge of this title is not absolutely necessary.
Many have died safely, though under clouds. Our
Lord himself cried, in his dying moments, " My God,
my God, why hast thou forsaken me?" There was
relation, my God, yet in some sense he was forsaken.
(2.) There are degrees of assurance; accordingly
one said, " Lord, I believe, help thou mine unbelief."
Few enjoy a full assurance, and those that have it, yet
have it not at all times. Mr, Paul Bains said, dying,
" Sustentation I have, but suavities spiritual I do not
feel."
(3.) What God doth in a sovereign way, when he
suspends the comforts of his Spirit from the best of his
saints, is one thing; and what may be, and usually is,
the effect of man's sloth and negligence, and which is
too commonly our case, is another; as Mr. Dodd an-
swered him that complained of want of assurance,
" why, man, assurance may be had, and what have you
been doing all this while ? "
(4.) Yet this will hold good, that a clear evidence of
266 MEETNESS FOR PIEAVEX.
our title is a great meetness and readiness for death ;
for though assurance be not necessary \_ad essel to the
being of a Christian ; yet it is necessary [^acl bene esse^
to his well-being, or comfortable passage through, or
departiu'e out of this world ; for if we must draw
near to God in duty with full assiu'ance of faith, Heb.
X. 22, much more at death.
O what a vast difference there is between a soul
carried upon the wing of faith, in an ecstacy of joy,
and the poor doubting, heartless, disconsolate soul !
The former is like some high momitains, that are
above storms and clouds, as they say Olympus is clear
and beautiful. O the calmness and serenity of the
well assured Christian ! He hath a double heaven,
well at present, better presently ; it is but shooting
this gulf, crossing this Jordan, passing this stile, as
Dr. Taylor said, "and I shall be in my Father's house."
Death itself, as terrible as it is in itself and to others,
is a stingless serpent, my friend and father's servant
sent to fetch me home ; angels shall guard me, my
Lord will bid me welcome, my christian friends gone
before will make heaven ring with shouts of joy at my
landing safe, and my soul shall ever be with the Lord.
But alas, the poor doubting soul, whose evidences are
not clear, cries out, alas, die I must, and die I dare not,
I dare not say, God is my God, Christ is my Saviour,
the Spirit my sanctifier, promises forming the charter
that conveys an inheritance to others I cannot apply;
whither I am going I know not ; God conducts himself
strangely towards me ; I remember God and am
troubled, guilt stares me in the face, I am conscious to
myself of thousands of sins, and though I have been
long trying to exercise faith and repentance, yet
I am not sure they are sincere and saving, or whether
God will receive my mournful departing soul : as a
ACTUAL MEET NESS. oQj
great man said, I have lived under fears, I die under
doubts,* and God knows what will become of me, I
may however thank myself; alas, this is the fruit of
my sloth, my security, my slipping into sin, backslid-
ings from God, intermissions of duty, careless and
heartless performances ; woe is me, what will become
of me! These are the overwhelming thoughts of a
poor doubtful, dying soul. And is this man meet for
heaven? He may be right for the main, but he cannot
make death welcome.
CHAP. V.
MEETNESS FOR HEAVEN CONSISTING IN THE DIS-
CHARGE OF WHAT IS INCUMBENT UPON US.
3. The next thing wherein our meetness for this
blessed inheritance doth consist, is in despatching the
main work which God sent us to do in the world ;
whatever that is, God expects that we should be per-
forming it, and get it done ; this we must all apply
ourselves cheerfully to do, and be very diligent in
doing it, Eccl. ix. 10, "Whatsoever thy hand find-
eth to do, do it with thy might." This only is the
time of working, the future, beyond the grave, is a
day of retribution ; and when the child of God hath
wrought his day's work, he goes to sleep in the dust:
thus our dear Lord tells his father, John xvii. 4, 5,
" I have finished the work that thou gavest me to do;
and now O, Father, glorify me with thy own self"
* Anxius vixi, diibius morior.
268 MEETNESS FOR HEAVEN.
But you may say, What work is it that God sets
before men to perform ?
I answer, There is a fourfold work upon a Chris-
tian's hands in this world.
(1.) Personal, spiritual work, soul work, wherein God
is more immediately concerned ; which is the glorify-
ing of God, and saving of the soul ; God hath combined
these, they are inseparable, and it is a mighty business.
Our Lord saith, " I have glorified thee on the earth ;"
this in our measure is required of us, and the sincere
Christian makes it his design. Thou knowest, O my
dear Lord, what that is which hath lain nearest my
heart ever since thou openedst mine eyes : the earnest
desire of my soul hath been to be nothing in mine own
eyes, that God alone may have all the glory ; I will
confess and give glory to God ; I resolve to do this,
and through grace have desired, to make it my business
to give glory to God by believing, repenting, obeying,
fruit-bearing ; yea, in eating, drinking, and whatsoever
I do in natural, moral or civil actions. This, this is
the mark I have in view, my highest aim, " that God
in all things may be glorified, through Jesus Christ;"
and my business is in order thereto, to study how to
" please God, and to abound more and more ;" to obey
God's commandments, and to do those things that are
2)leasing in his sight;* and O that my person and
prayers might be accepted in Christ ! The salvation
of my soul is more dear and precious than this poor,
perishing frame. My grand inquiry is, what must I
do to be saved ? this is the one thing needful, other
things are bye the bye. O that I could work out my
own salvation ! I appeal to thee, Lord, how many
griefs and groans, tears and prayers, pains and fears,
this main concern hath cost me : I know there is much
* 1 Pet. iv. 11. 1 Thess. iv. 1. 1 John iii. 22.
ACTUAL MEETNESS. 269
of this work about my preciotis soul yet undone ; but
thou knowest the chief is despatched. " I have fought
a good fight, finished my course, kept the faith," 2 Tim.
iv. 7 ; and now my land business is done, let me go
to sea, and launch out into that boundless ocean of
eternal happiness.
(2.) Temporal work, the business of our callings
and particular occasions. This also the dying Chris-
tian is drawing into a narrower compass, that he may
voluntarily leave the world, before the world leave
him. The Christian having had his head and hands
full of business in his younger days, when old age
comes, is glad of a writ of ease, that he may be at more
leisure for God in holy duties. Methinks, saith the
believer, I have had my share, both of the employments
and enjoyments of this lower world, and am well con-
tent to shake hands therewith. I can behold with pity
the laborious ants running upon this mole-hill, and
busily scrambling for a little dust ; let them take it,
God hath made my hands to be sufficient for me ; I
have what will bear my charges to the grave ; let it go,
I am glad I have so fairly parted with it ; I would not
be called to enter again upon this busy stage, or put
forth to this tumultuous sea ; I have now other things
to mind; I have now the great work of setting straight
my accounts for another world to engage my attention,
my peace to make with God, an eternity to provide
for, which the affairs of the world have thrust out, or
distracted me in. This shall be my employment for
the future ; " for what will it profit a man to gain the
whole world, and lose his own soul ?" I leave all tem-
poral things to others that succeed me.
(3.) Relative work. This also may be in some res-
pects despatched from our hands ; and the doing of it
maketh more meet for heaven. This is not to be
270 MEETNESS FOR HEAVEN.
slighted, for it is needful in its place. When king
Hezekiah was sick unto death, God sends him this
message, " Set thine house in order, for thou shalt die
and not live," Isa. xxxviii. 1, that is, make thy will,
and dispose of thy domestic concerns, so as to prevent
quarrels and contentions in thy family after thy decease ;
and ver. 3, it is said, that Hezekiah wept sore ; why
so ? was not Hezekiah a pious man ? was not his soul
in readiness for death ? Yes, doubtless, for he dared
appeal to God that he had walked before him in truth,
and with a perfect heart. What then was the matter?
Why, Hezekiah had yet no son, Manasseh being not
born till three years after this, as if he had said, Lord,
if it may be thy will, spare my life, and give me a son,
for if I die at this time, I know not how to dispose of
the cro^vn, I am likely to leave the church and state in
miserable distraction and confusion, through the great
uncertainty of a succession, and the proneness of the
people to backslide to their false worship. God heard
his prayer, gave him a lease of his life for fifteen years.
This is the duty of all, though it be more necessary to
some than to others. In every case it is useful to tran-
quillize the mind, and to prevent outward ill conse-
quences, and inward disturbances of spirit; but as
that good man was loth to go off the stage heirless, so
other circumstances may particularly call for the settle-
ment of families by a last will and testament ; especially
when children are left young, &c. Others also may say,
now God hath lengthened out my days to see my chil-
dren brought up, and hopeful for religion, settled in
callings and families ; there was but this child, or that
business that I desired to see well circumstanced, as to
my family affairs ; as Jacob closed up his blessing of
Dan, Gen. xlix. 18, "I have waited for thy salvation,
O Lord ;" now at last, since God hath wrought on
ACTUAL MEETNESS. 271
such a child, I will say with old Simeon, " Lord, now
lettest thou thy servant depart in peace accordhig to
thy word, for mine eyes have seen thy salvation,"
Luke ii. 29, 30.
(4.) Another work to be disposed of, may be of a pub-
lic nature. This especially concerns men in a public
capacity ; as when Moses had led Israel out of Egypt,
and through the wilderness, he had despatched his
work, and having been faithful in God's house he was
prepared to die. So when Joshua had conquered many
kings in Canaan, divided the land to Israel, he obtained
a discharge and fell asleep. Thus David, " after he had
served his own generation by the will of God, fell on
sleep, and was laid unto his fathers," Acts xiii. 36. And
so Aaron, Samuel, and the rest of the prophets, marched
off the field by the order of our great Lord General,
when they had despatched their warfare, and delivered
their message. "Your fathers, where are they? and the
prophets do they live for ever ?" Zech. i. 5. And in-
deed to what purpose should they or we live, when our
work is done ? especially when God's servants have
not only despatched that work that concerns present,
but future generations ; for this is also the work of
our present day. Thus Solomon built God a house
for future times : and the apostle Peter lays in for
after ages, 2 Pet. i. 15, " Moreover, I will endeavour
that you may be able after my decease, to have these
things always in remembrance." It is the property of
a good man to take care that religion may live when
he is dead. Ambrose saith of Theodosius, I loved him
exceedingly, who when he di^d was more solicitous for
the church's than his own danger. Then indeed is
the Christian meet for heaven when he hath despatched
his work on earth, and laid a foundation for good in
after times.
272 MEETNESS FOR HEAVEX,
But you will say, how can any man be said to des-
patch his work till his life be done ? Surely work and
life, as to their date, run parallel.
Answ. (1.) What is active, may be oft at an end,
when what is to suffer is but beginning ; for God often
reserves suffering to the last, that patience may have
her perfect work, that the Christian may be perfect
and entire, wanting nothing, James i. 4. The Chris-
tian then hath little to do, but patiently wait God's
pleasure ; and this usually follows on doing God's will :
see Heb. x. 36. It is indeed a gi*eat thing to bear our
burden patiently, cheerfully, thankfully, and usefully ;
and say, well for the present, and better shortly ; the
greatest part is over.
(2.) Though something be still to be done or suffer-
ed, yet when the greatest part of a Christian's work is
done, it may be said to be finished. So it was with
our Savioiu*, John xvii. 4, " I have finished the work
which thou gavest me to do." But was not dying
upon the cross for the sins of men a principal part of
Christ's work ? Yes, only it was so nigh, that he
speaks of it as already done; so verse 11, "I am not
in the world ;" for he was just going out of it. Be-
sides, he had done most of his work, and was strait-
ened to do fully the rest that was behind: "And
when our Lord had tasted the vinegar, he said, it is
finished," John xix. 30. This is a closing word, as
giving up the ghost was a closing work.
(3.) Sometimes divine providence takes off God's
children from much of their work before their days be
ended. It is obvious to a rational eye that then their
work is done : sometimes it takes place by natural
causes ; thus Isaac and Jacob could presage their own
death by a certain prognostic, namely, old age : some
are cut off by sickness or consumptions, which are
ACTUAL MEETNESS. 273
usually mortal ; others are taken from most of their
work by persecutions, prisons, &c. ; and others are
removed from the stage of the world by violent death.
As a dying minister said on the scaffold, " Isaac was
old and knew not the day of his death, I am young,
and know the day, manner, and instruments of my
death : it is but a nodding the head, and death doth its
office. Now my work is ended."
(4.) Yet once more: some godly ministers and Chris-
tians have had a kind of presentiment, that death was
approaching even when enjoying the best health and in
their younger days ; and so consequently of the despatch
of their work ; as some creatures by natural instinct
foresee a falling house. So we read of bishop Jewel,
that long before his sickness he foretold it approach-
ing, and in his sickness, the precise day of his death ;
he died in the fiftieth year of his age. The like we
have been informed of James Andreas, who foretold
the year, yea, hour of his death. I shall add but
another instance of a holy man of God, my dear friend,
Mr. Isaac Ambrose : his surviving wife told me of the
solemn farewell he gave to his daughter, and some
other friends. Yea, the very day of his death several
friends from Garstang visited him at Preston, with
whom he discoursed piously and cheerfully, telling
them he had finished his work, having the night
before sent his discourse on "Angels" to the Press, he at-
tended them to their horses, returned, and died that
evening in his parlour, where he had shut himself up
for meditation. Thus God's children are made meet for
heaven by despatching their work on earth.
CHAP. VI.
MEETNESS FOR HEAVEN, BY BEING MORTIFIED TO
SIN, TIME, AND EARTHLY OBJECTS, AND BEING
ELEVATED WITH HEAVENLY CONTEMPLATIONS.
4. The last thing wherein meetness for heaven doth
consist, is a being dead or mortified to all things
below, and alive and lively with respect to God and
things above. It is true, converting grace deadens
the heart to all sublunary objects, and lifts it up to
divine things. Yea, sometimes the first convictions
take off the sinner's spirit more than is meet, and quite
damps the affections in reference to lawful comforts,
and makes him think he must do nothing in worldly
business, but give himself to reading, praying, and
hearing ; but God's grace in a little time discovers
this to be a temptation. Yet as grace gets the upper
hand, and the Christian mellows and ripens for glory,
so he is mortified and gradually transformed and ad-
vanced.
(1.) By further victory over his corruptions; for as
the Christian perfects holiness in the fear of God, so he
doth by degrees cleanse himself " from all filthiness
both of flesh and spirit," 2 Cor. vii. 1. Sin and grace
being like two buckets at one chain, as the one comes
up the other goes down ; or as the ebbing and flowing
of the sea, where it gaineth in one place it loseth in
another ; the more holiness, the less sin. Now the
Christian grows stronger and stronger ; " The inward
man is renewed day by day," 2 Cor. iv. 16. So the
body of sin is weakened, till at last his fleshly lusts
are laid at his feet, and spiritual sins pay tribute to
the grace of God in his soul. Pride, hardnesss, un-
ACTi'Ai. :mf.etness. ^/^
belief and security, keep the Christian humble and
watchful, jealous of himself, and maintaining spiritual
conflicts against them, so occasionally he is a gainer by
his losses, and rises by his falls ; however the Chris-
tian grows more sensible of the burden of sin ; as Paul,
he cries out, " Oh wretched man that I am, who shall
deliver me from the body of this death?" Rom. vii.
24. Oh, saith the Christian, what shall I do with this
untoward heart ? I am weary of these daughters of
Heth ; fain would I get rid of this indwelling corrup-
tion. Sin I hope hath not dominion over me ; but O
when sliall the time come that it shall have no in-
dwelling within me ? But this is my grief and I must
bear it, I am discontentedly contented with my burden,
discontent with sin, content with God's pleasure.
There is nothing makes me weary of the world but
sin ; could I live without sin, I should live without
sorrow ; the less sin, the more of heaven. Lord, set
me at liberty.
(2.) By loosening the affections from all worldly
enjoyments. O how sapless and insipid doth the
world grow to the soul that is a making meet for hea-
ven ! " I am crucified to the world, and this world to
me," Gal. vi. 14. In vain doth this harlot think to
allure me by her attractions of profit and pleasure.
" Surely I have behaved and quieted myself, as a child
that is weaned of his mother; my soul is even as a
weaned child," Psal. cxxxi. 2. There is no more relish
in these gaudy things to my palate, than in the white
of an egg ; every things grows a burden to me, were
it not my duty to follow my calling, and be thankful
for my enjoyments. Methinks I have my wife, hus-
band, and dearest relations, as if I had none ; I weep
for outward losses, as if I wept not ; rejoice in comforts
below as if I rejoiced not, 1 Cor. vii. 29—30 ; my
VOL. V. T
276 MEETXESS FOR HEAVEX.
thoughts are taken up with other objects. The jnen
of the world slight me, many seem to be weary of me,
and I am as weary of them. It is none of these earthly
things that ray heart is set upon ;* my soul is set on
things above, my treasure is in heaven, and I would
have my heart there also ; I have sent before me all
my goods into another country, and am shortly for re-
moving ; and when I look about me, I see a bare,
empty house, and am ready to say with Monica, what
do IherePf my father, husband, mother, (Jerusalem
above.) my brethren, sisters, best friends are above.
jMethinks, I grudge the world any portion of my heart,
and think not these temporal visible things worth a
cast of my eye compared with things invisible and
eternal, 2 Cor. iv. 18. I do not only say with afflicted
Job, chap. vii. 16, "I loath it, I would not live alway;"
but even with Solomon on the summit of all earthly
felicity, Eccl. ii. 17, 18, "Therefore I hated life, yea I
hated all my labour which I had taken under the sun,"
that is, in comparison, or in competition with heavenly
enjoyments.
(3.) By spiritualizing worldly things, and using
them as steps by which the soul mounts heavenwards.
The believer considers that these things were made not
for themselves, but for higher ends. All things are as
talents to trade with for another world. Matt. xxv. 16;
for an account must be given of them ; not only ordi-
nances and gospel privileges, but providences both
sweet and severe, yea, creature-comforts, and all visible
objects. Thus our Lord who had grace in perfection,
made notable, spiritual improvement of material water,
bread, vines, for holy purposes; and the more heavenly
the Christian is, the liker he is to his head, and so
meeter for heaven. Whatever this golden hand of
* Non est mortale quod opto. t Quid hie facio ?
ACTUAL IMEETXfiSS. 277
faith toucheth is turned into gold. The Christian
fetcheth honey thus out of the hard rock ; out of
the eater comes meat. O, saith the believing soul, if
meat be so sweet to a hungry stomach, how much
more excellent is God's loving-kindness ? If drink be
so refreshing to the thirsty soul, O how sweet are the
rivers of pleasures ? surely his love is better than wine*
If it be so pleasant for the eyes to behold the sun, how
lovely is the Sun of righteousness ? How sweet is home
to the weary traveller ; and the haven to the weather-
beaten mariner? but infinitely more sweet and con-
tentful is heaven to the tempted, burdened, tried saint.
Methinks all I see, and do, and have, reminds me of
my home ; and saith, " Arise, depart, this is not thy
rest." When I am abroad in a storm, I haste to a
shelter. O think I then, that I were with my dear
Lord, who is as the shadow of a great rock in a weary
land ! When I consider my dim eyes, my decrepit
feet, my palsied hands, my panting lungs ; O think I,
when shall this silver cord be loosened, and the bowl
broken at the cistern ? that my soul may return to God.
This is a pitiful, ruinous cottage, when shall I be
brought into the king's palace ? In this my earthly
tabernacle methinks I find now a pin loosened, and a
stake taken down, then I say and sigh with the blessed
apostle, 2 Cor. v. 4, " We which are in this tabernacle
do groan being burdened, not for that We would be un-
clothed, but clothed upon, that mortality might be
swallowed up of life." Here is the soul taking wing
to fly into another world.
(4.) The Christian is made meet for heaven by
intimate familiarity with the God of heaven. This in-
deed is the height of a Christian's perfection on earth.
The fitter for, and the freer the intercourse with God,
the fitter is that soul for glory. What is heaven but
T 2
278 MEETNESS FOR HEAVEN.
the enjoyment of God? the nearer God the nearer
heaven ; for where the king is there is the court.
Truly, saith the apostle, " our fellowship is with the
Father, and witli his Son Jesus Christ," 1 John i. 3.
Communion with God, and assimilation to God are the
life and perfection of our religion ; and the former leads
on to the latter, 2 Cor. iii. 18, " But we all with open
face, beholding as in a glass the glory of the Lord, are
changed into the same image from glory to glory, as
by the Spirit of the Lord." As grace increaseth, glory
increaseth ; and the vision of God, though but through
a glass, mightily increaseth grace, and fitteth for glory.
Now it is said of some great persons, that they have
spoken more with God than with man. O, saith the
Christian, I could not tell how to spend my time if my
soul had not frequently free access to, and intercourse
with my best friend above : O that it were oftener and
longer;* it were a fine resemblance of heaven to have
fixed communion with him ; but however, I write that
day as black and lost wherein God and my soul are
not together. I cannot be content in a public ordi-
nance when I miss my beloved ; I follow him into my
closet, and there usually I find him whom my soul
loveth. O then think I, that God would now stop
my breath, and translate my soul into his immediate
presence ! as it is said of Moses that he died in the
embraces of God, Deut. xxxiv. 5 ; (so some read it,
or overpowered with divine embraces) would to God
it were thus with me ! Methinks, I am loth to part
with these first-fruits without a full harvest ; now let
me go over Jordan, and see that goodly mountain and
Lebanon. O let me not return down into this tempt-
ing world, to be banished again from thee ! O come
thou down to me, or take me up to thee. It is a pity
* Sed rara hora, brevis mora.
ACTUAL MEETNESS.
279
my soul should be thus tantalized with the sight of
that which I cannot at present enjoy ; well, since it is
thy pleasure I am content to wait and descend to take
my lot with my fellow men ; only I shall be stretch-
ing out neck and arms, and be looking for, and hasting
to the coming of my dear Lord. Come Lord Jesus,
come quickly, make haste my beloved, and be thou
like to a roe, or to a young hart upon the mountains
of spices.
But you will say, such a height of meetness for the
the heavenly inheritance as you have described is not
practicable or attainable in this life ; if none be saved
but such as you have described, woe be to all the
world. I answer,
[i.] Most part of men are not capable of this actual
meetness, not having what is habitual : namely, a re-
lation to God, and a principle of saving grace ; and no
wonder if unexperienced persons call this enthusiasm,
and unintelligible nonsense, for wisdom is too high for
a fool ; it is not to be thought strange if some speak
evil of what they know not, and turn real experience
into ridicule. Alas, they have no grace, how then can
they exercise it ? how can they evidence a title to hea-
ven that have none? how can they despatch their
work, that never have begun it to purpose? or be
mortified to things below, who have their portion in
this present life, who were never divorced from their
lusts, and have no treasure above ? We may pity such
souls, for salvation is far from the wicked.
[ii.] Wisdom is however justified of her children.
Sanctified souls know what these things mean, and
though the best complain of their low attainments, yet
the weakest, sincere Christian can set to his seal, that
part of these things he hath found in his bosom as to
sincerity, and is aiming at further degrees, and is not
280 MEET NESS FOR HEAVEN.
content to sit down short of perfection, but is " press-
ing toward the mark for the price of the high calling
of God in Christ Jesus," Phil. iii. 14.
[iii.] Thei'e is a great difference in the attainments
of Christians in this world. Some active, vigorous
souls get nearer to God than others ; some are chil-
dren, some fathers, others are young men, that are
strong, and the word of God abides in them, and they
have overcome the wicked one, 1 John ii. 12 — 14.
The meanest child God hath in his family will own
and follow his father, though some dare not say, he
is my father ; but some are grown up to great intimacy
with God, as that choice man of God, Mr. Holland,
who said, on his death bed, " Speak it when I am gone,
and preach it at my funeral, that God deals familiarly
with man."
[iv.] Yet it is every one's duty to endeavour after
the highest pitch of meetness that is attainable in this
life ; for as it is the nature of true grace, to become
deeper and deeper, like the waters in Ezekiel's vision,
and ascend higher and higher, as the flame or rising
sun ; so the Christian dares not but obey God's com-
mand to grow in grace, and he sees it necessary to
comply with our Lord's direction. Matt. xxiv. 44,
" Therefore be ye also ready ;" and this is one reason
amongst the rest wliicli I shall next add, for what a
a pious, dying minister of my acquaintance said, "That
the best preparation of the best man, is all little enough
when we come to die." But more of this anon.
CHAP. VII.
SOME REASONS STATED WHY THOSE MUST BE MADE
MEET FOR HEAVEN HERE, WHO HOPE TO BE
SAVED HEREAFTER.
II. The next thing in tlie doctrinal part, is to assign
reasons for this point, that all those and only those
that are made meet for the heavenly inheritance in
this world, shall eternally partake of it in the world to
come. In handling this I shall endeavour, not only to
evince the truth of it, but to convince conscience of
its necessity, and persuade compliance with it.
1. It is fit persons be made meet, because no man
by nature is meet for heaven. Men are estranged from
God, " even from the womb," Psal. Iviii. 3 ; and are
those fit to live with God till brought nigh ? Man is
shapen and conceived in sin, Psal. li. 5 ; and is he fit
to dwell with a holy God till sanctified ? Man is dead
" in trespasses and sins," Eph. ii. 1 ; and is such a
dead block meet to converse with the living God ? Man
" is darkness," Eph. v. 8 ; and " what fellowship hath
righteousness with unrighteousness? and what com-
munion hath light with darkness?" 2 Cor. vi. 14.
Man by nature is a " child of wrath," Eph. ii. 3 ; and
how can dried stubble dwell with consuming fire?
Alas, we are all enemies to God in our minds, Col. i. 21.
yea, " enmity itself," Rom. viii. 7 ; and " can two walk
together except they be agreed ? " Amos iii. 3. Can
the sin-avenging God and the guilty sinner hold inti-
mate correspondence till they be reconciled ? O no, it
will never be. Heaven and hell will as soon unite as
God and an unregenerate sinner. Will the holy God
take such vipers into his bosom ? Can you imagine
282 MEETXESS FOK HEAT EX.
God will deface or lay aside his immaculate holiness, to
take you from the swine-stye into his holy sanctuary ?
What cleanly person could endure to have a filthy hog
with him in his parlour or bedchamber ? " Shall the
throne of iniquity have fellowship with thee?" Psal.
xciv. 20. No, no, "God is of purer eyes than to behold
iniquity," with pleasure and delight, Hab. i. 13. If
God should take men from the dunghill into his palace,
others would conclude that God is reconciled to sin,
that it is a harmless thing, and not that abominable
thing which his soul hates. No, it can never be ;
gi'aceless sinners, so remaining cannot dwell with God,
Psal. V. 4., 5.
2. Because this is the divine ordination and appoint-
ment, that there should be a connexion between grace
and glory, holiness and happiness, Psal. Ixxxiv. 11.
As sin and hell are joined by divine commination, so
grace and heaven are knit together by divine promise.
So Rom. ii. 7, 10, "To them who by patient con-
tinuance in well-doing, sec-k for glory, and honour, and
immortality, God will render eternal life." This is a con-
nexion of grace, not of merit ; of jiromise, not of debt ;
yet inviolable, for God's justice and truth are engaged
in it. It is fit the infinite God should distribute his
mercies to whom, and u])on what terms he pleaseth ;
now he hath said peremptorily, " without holiness no
man shall see the Lord," Heb. xii. 14. All things are
ordered and wrought after the counsel of his will, Eph.
i. 11. First, he chose them "before the foundation
of the world, that they should be holy," Eph. i. 4.
They are redeemed to be holy, Tit. ii. 14; called with
a holy calling, 2 Tim. i. 9 ; and therefore they are
holy l)rethren that are partakers of this lieavenly
calling, Heb. iii. 1. Let wicked scoffers mock on to
their guilt and cost. Such there are in the world, and
ITS NECESSITY, 28^^
such miist they be if they think to inherit heaven. It
is God's ordination ; you must be saints in this world,
or never crowned as saints in the otlier ; though you
might be canonized for saints by men when gone,
consider, sinner, whose word shall stand? God's or
thine ? Thou hopest to go to heaven without saint-
ship, or meetness for it : God saith it, yea, swears it,
Heb. iii. 18, that thou shalt never enter into his rest.
This is God's counsel, that men must be brought
through sanctification to salvation, 2 Thess. ii. 13 ;
and can you think to overturn his appointed will, or
counteract his counsels ? Must the earth be forsaken
for thee ? Must the immutable God falsify his word
to save thee against his will, yea, against thy will ?
For thou wilt not come to him for life : God will not
be merciful to any who wickedly continue transgres-
sors. The eternal determination of heaven is recorded
in that chain of salvation, Rom. viii. 30, and all the
men on earth and devils in hell cannot break one link
of it. Predestination, vocation, justification, salvation,
or glorification. Go try to turn day into night, or
winter into summer, or to stop the course of the sun,
before thou thinkest of diverting the proceedings of
grace in the salvation of souls ; but it is vain to at-
tempt either ; for his counsel shall stand, and he will
do all his pleasure.
3. It is the design of God in all his ordinances to
make souls meet for heaven. " It has pleased God by
the foolishness of preaching to save them that believe."
Ministers and ordinances were given for perfecting of
the saints. This is the means of conversion, " the
power of God to salvation ; * the means of edification,
of resolution of doubts, consolation and confirmation ;
so are the seals of the covenant given to this end, to
* 1 Cor. i. 21. Eph. iv. 11—13. Rom. i. 10".
284 MEETXESS FOR HEAVEN.
bring souls onward to this glorious inheritance. Now,
sirs, consider, shall you receive this grace of God in
vain ? Shall all the ordinances be lost upon you ?
You must give account of sabbaths, sermons, and sa-
craments, shall they be the savour of death unto death
to you, or the savour of life unto life ? Alas, how do
poor ministers toil and travel, pray and watch, weep
and sigh to the breaking of their loins, and spending
of their spirits, to bring you to God and heaven, and
you pretend kindness to us, but have no real kindness
to your own souls ; we dare not but warn you in the
name of Christ, lest you fail of the grace of God, and
fall short of this inheritance ; " We watch for your souls
as those that must give an account : O let us do it
with joy and not with grief," Heb. xiii. 17. If it be
uncomfortable to us, it will be unprofitable to you.
Must our sweat and labour be in vain ? But it will
not be in vain to us, for our work is with the Lord, we
shall not lose our reward. God will pay the nurse,
though the child die. Our crown will be given us,
if we be faithful, though we be not successful, for that
is in God's hands ; but woe be to those souls that have
sat under powerful ordinances, and that miss of this
inheritance ! O woe, woe to you, you cannot lose hea-
ven, but be plunged into a deeper hell. Oh, ease our
hearts, and save your own souls ; kill us, and destroy
yourselves ; murder yourselves, and you again crucify
Christ, whose person we represent. Rather give us
leave to espouse you to one husband, //o/joctci/ujjv, I have
fitted you, says the ajDostle, as things that are pieced
together, glued or sodered, (let us do so with you,)
"that we may present you as chaste virgins to Christ,"
2 Cor. xi. 2. Would to God this were the fruit of oiu*
labours !
4. This is the design of all God's providential dis-
ITS NECESSITV. 285
pensatioiis : mercies, afflictions, smiles, and frowns
come upon this errand to make souls meet for heaven.
Cords of love draw, rods of wrath drive the poor
sinner from hell to heaven. The sunshine of love
comes to melt and thaw our frozen hearts that God
may set a stamp upon us. The loving-kindness of
God leads to repentance ; Rom. ii. 4. O what an in-
fluence will God's unlimited goodness have upon an
ingenuous spirit. As the sun attracts vapours from
the earth, so this Sun of righteousness should and
will, if our sturdy hearts hinder not, raise our hearts
heaven-wards. It is pity we should stop here at the
streams, and not be led up to the fountain. May
this long-suffering of the Lord be your salvation ;
2 Pet. iii. 15. May love constrain you to love God ;
may these loadstones so attract you, and these grapes
of Canaan enamour you, that you may never rest till
you appear before God in Zion. And what are all
God's rods and redoubled strokes for, but to awaken
you out of security, beat your fingers off from the
world, weaken your corruptions, and cleanse and
furbish your souls, as vessels for the high shelf of
glory ? " For our light affliction which is but for a
moment, worketh for us a far more exceeding and
eternal weight of glory," 2 Cor. iv. 17. How is that?
Surely by working the soul into a fitness for that glory.
This furnace melts away the dross of our hearts. Sea-
tossings clear the water of grace ; the dark night fits
for a pleasant morning; these pangs prepare us for
deliverance ; these blustering storms make us i)roduce
the peaceable fruits of righteousness, being sanctified by
the Spirit, and improved by faith. Affliction is God's
physic, which produces sidoiess, but afterwards is the
means of health ; and shall wc frustrate God's design in
this also? Whatj are you content ^vith a heaA'en here,
286 MEETNESS FOR HEAVEN.
and a hell hereafter ? Nay, can you be content with a
hell in both worlds ? IMiist these be preludes to ever-
lasting burnings ? God forbid. Look at the Lord's
end in these sufferings, and let it be yours.
5. The time of this life is the only time men have
given them to be made meet for heaven. This life is an
introduction to an eternal state. It is a seminary for an-
other world. Gal. vi. 7, 8, " Whatsoever a man soweth
that shall he also reap : he that soweth to his flesh,
shall of the flesh reap corruption ; but he that soweth
to the spirit, shall of the spirit reap life everlasting."
Sowing seed is preparatory to reaping ; yet men must
expect only to reap that kind of grain which is sown ;
none can think to reap wheat ^vho sowed oats ; and
you know there is more abundance in the reaping than
in the sowing. So in this case, hell torments will be
more exquisite and permanent, than the profit and plea-
sure of the sinner in sinning. Heaven's joys will in-
finitely surmount the Christian's labours and sorrows
in this world ; and there is great equity in both cases,
for the object sinned against is infinite, and satisfaction
can never be made by a finite creature ; also the grace,
from whence flows eternal life, is infinite, and will
have an endless duration. But the point I am upon
is to demonstrate the necessity of making meet for
heaven in this world, or it will never be done : now or
never. When the door is shut, the gulf fixed, and the
soul loosed from the body, and has launched out into the
vast ocean of eternity, there is no returning back to get
the oil of grace, nor equipping the soul for another
world. Eccles.ix.lO, " Whatsoever thy hand findeth to
do, do it with thy might; for there is no work, nor de-
vice, nor knowledge, nor wisdom in the grave whither
thou goest." Time lasts not, but floats away apace; but
what is everlasting depends upon it, In this world we
ITS XECESSITV. 287
we either win or lose eternal felicity.* The great weight
of eternity hangs on the small and brittle thread of
life. " Now is the accepted time ; now is the day of
salvation ;" 2 Cor. vi. 2. This is our working day,
our market time ; surely it becomes us to lay that
foundation well, which bears such a superstructure ; to
cast that anchor safely which is entrusted with a vessel
so richly laden. O sirs, sleep now, and awake in hell,
whence there is no redemption. Suppose by misde-
meanour you had forfeited your estate and life, and
upon much intercession, the king should cause an hour-
glass to be turned, and set you a work to do, or lesson to
learn ; if you performed it you are pardoned and pro-
moted, if not, tortured and executed : O how diligent
would you be ! What pains would you take ? The
case is your own, sirs; heaven and hell are before you;
according to your improvement or non-improvement
of this hour of life, so must you fare ; dream not of a
purgatory ; " as the tree falls, so it lies. You enter
by death into an unchangeable state, only the body at
the resurrection will be joined to the soul to be partner
with it in weal or woe, bliss or bane for ever. The
state here is [tempus operis] the time of working ;
hereafter \_mercedis~\ of reward. O look, before you
leap into another world.
6. The Christian must be made meet here for the
inheritance above, because he hath abundance of
work to do, and privileges to gain, in order to the
full possession of this blessed inheritance above. We
have many graces to exercise, duties to perform, cor-
ruptions to subdue, temptations to resist, burdens to
bear, mercies to improve, that will never be managed
aright without a mind qualified for managing them.
And observe it, the same disposition is requisite for
* Hie aut accipimus, aut amittimus vitam aeternam.
288 MEETNESS I-OR HEAYEX.
making a Christian meet for any duty, that is requi-
site to make him meet for glory ; the same habitual
principle, and drawing it forth into lively exercise.
Not only must the man of God be perfect, " thoroughly
furnished unto all good works," 2 Tim.iii.17; but eveiy
Christian, that is " a vessel unto honour, must be sanc-
tified and so meet for his master's use, and prepared
unto every good work," 2 Tim. ii. 21. Alas, an un-
sanctified heart is unfit for spiritual service. Solomon
saith, " The legs of the lame are not equal," he halts
and goes limping, " so is a parable in the mouth of
fools," Prov. xxvi. 7- How awkwardly and bungling-
ly doth he go to work in sacred things ; just as an
unskilful person handles a lute, a viol, or instrument
of music ; or as the men of Ephraim could not frame
to pronounce Shibboleth aright, Judg. xii. 6. There
must be a suitableness betwixt the agent and acts : no
carnal heart can do any one good work well; materially
he may do what is good, but not formally as good ; in
a good manner, for a good end ; acceptably to God, or
profitably to himself ; " For they that are in the flesh
cannot please God ; and without faith it is impossible
to please him." And can we think God will carry
them to heaven that never struck a right stroke, or
never did one hour's work for him, that he would
accept ? A graceless sinner is like the fruitless vine-
tree, that is not meet for any work, but is cast into the
fire for fuel ; just so that branch which is profession-
ally in Christ, which beareth not fruit, " is taken
away, and cast into the fire and burned." * The di-
vine wisdom is seen in suiting means to the end, object
to the faculty, back to the burden ; now graceless sin-
ners are not fit for God's work, and if they be not fit
in this world, they will never be fit.
* Rom. viii. 8. Heb. xi. 6, Ezek. xv. 3 — 5. John xv. 2—6.
ITS NECESSITY. 289
2. The Christian liath many privileges to enjoy
which he must be meet for even in this world, as re-
conciliation, justification, adoption, joy in the Holy
Ghost, peace of conscience, communion with God,
audience of prayers, &c. All these God hath promised,
and Christ hath purchased for his children ; they are
children's bread, and must not be given to dogs. God
will not throw away his mercies on such as value them
not, but scorn them ; they set light by precious deli-
cacies of his table. The whole slight the physician ;
the full soul loaths the honey-comb ; the carnal heart
will not thank God for pardon and grace ; and can we
think God will force his blessings on such ungrateful
miscreants, that scorn both him and his kindness ? No,
surely there are some that long for thes^ blessings,
and will thankfully accept them.* Yea, he will make
you prize them, and part with all for them, or you
shall never have them. What think you, doth not the
great God take care to secure his own glory, as well
as man's felicity ? And would it not be dishonour-
able to God to bestow his richest treasures and bless-
ings of grace on such as despise them, and take
more pleasure in rooting in the sordid dunghill of
sensual delights, than in seeking first the kingdom of
God, which consists in " righteousness, peace and joy
in the Holy Ghost." Alas, " honour is not seemly for
a fool." These silly fools are not meet to sit as princes
with the king at his table, because they want a wedding
garment of suitable disposition for so high a privilege.!
* Matt. xxii. 5. ix. 12. Acts xiii. 46, 48. xxviii. 28.
t Rom. xiv. 17. Prov, xxvi. 1. Matt. xxii. 12.
CHAP. VIII.
ANOTHER REASON DRAWN FROM THE NECESSARY
CONSISTENCY OF A CHRISTIAN'S MEETNESS FOR
SO GLORIOUS AN INHERITANCE.
7. The last reason why souls must be made meet
for heaven is, because otherwise there would be no
consistency or suitable adaptation of men to that holy
place. If their natures be not changed, they will not
have a suitableness of disposition to the glorious state
above. The truth of this I shall demonstrate in these
four particulars : —
(1.) None but persons made meet for heaven will
have any mind to leave the world, and go to God.
Carnal, unconverted souls are totally unwilling to go
hence ; they fancy to themselves an eternity below ;
" Their inward thought is, that their houses shall en-
dure for ever," Psal. xlix. 11, yea, themselves ; for
they put far from them the evil day, and sing a requiem
to themselves, as the fool in the gospel ; and no won-
der, for they live by sense, and know what they have
here, but know not what they must have hereafter :
like the old doting monk, that shewed his fine accom-
modations, saying, "These things make us unwilling
to die." It was a usual saying among the heathens,
*' that Christians only are contemners of death." *
This is applicable to sincere Christians ; stoical apathy
will not do it, but faith will. Julius Palmer, the
martyr, said, " To them that have their souls linked to
the flesh, like a rogue's foot to a pair of stocks, it is in-
deed hard to die ; but for him who is able to separate
soul and body by the help of God's Spirit, it is no
* Soli Chvistiani sunt mortis contemptores.
ACTUAL MEETNESS. 291
more hardsliip for such a one to die, than for me to
to drink this cup of beer ;" nay, when the Christian is
upon good terms with God, he desires to be loosed or
dissolved, " and to be with Christ," Phil. i. 23. Yea,
it is the disposition of a soul meet for heaven, that
he loves and longs for Christ's appearing, 2 Tim. iv. 8;
but the sincere Christian who is not actually meet for
heaven, though through grace he be habitually meet,
often shrinks at the approach of death, and is glad to
chide himself out, and say as a holy man did, " Go out,
my soul, go out, what art thou afraid of?"* And
surely a man is more acceptable to God, and com-
fortable in death, who hath set all things straight, and
hath nothing to do, but surrender his soul into God's
hands ; this man will make his Lord welcome any
hour of the day, or watch of the night ; but the other
is like a maid undrest and unready, though for the
main she love her friend, and desire his coming, yet
in the present juncture and under those circumstances,
she is surprized and troubled that he should find her
in such a state of dishabille. This is the case of the
unmeet Christian.
2. None but souls meet for heaven are fit for death,
through which all must pass. It is true, the apostle
doth discover to us this mystery, which among the rest
he might learn in the third heavens,! "We shall not
all sleep, but we shall all be changed ;" but this change'
is a peculiar dispensation at the end of the world, and
may be regarded as equivalent to death. This is
certain, the fruit of the curse, the sting of death will
fasten its fangs on the unconverted soul, which is
under the covenant of works, and not in Christ. It
is only the sincere Christian that can sing that ^^ttivXkiov
* EgrederC; mea anima, egredei-e. t 1 Cor. xv. 51.
VOL. V. U
292 AlEETNESS FOR HEAVEN.
the song of triumph; or can make that brave challenge,
*' O death, where is thy sting ? O grave, where is thy
victory?" Only our Captain Jesus hath disarmed
death, and it is only for his members ; others are left
to its rage, "death feeds on them;" it hath a full
morsel of them. The first death kills the body, and
the second death destroys the soul ; but " blessed and
holy is he that hath part in the first resurrection, on
such the second death hath no power." * O happy
state of real saints ! Christ, our David, hath con-
quered this Goliah : the ark of the covenant hath
driven back this swelling Jordan : this serpent may
hiss and hit, not hurt ; f strike down it may, not
strike home ; it may thrust God's children into the
grave, not into hell : nay, our Lord sets his followers,
who are thus meet for heaven, not only above danger
by death, but fears of death, Heb. ii. 15 ; who can say
as that gracious gentlewoman, a martyr. Written by
me Ann Askew, that neither wisheth for death, nor
feareth his might, and as cheerful as one that is bound
for heaven. But oh the woful state of a graceless sin-
ner ! who is in nature's state, and loves and lives in
sin, lies and dies in the old Adam. The saddest word
in all the Bible is that pronounced twice in a breath
by our blessed Lord, John viii. 21, 24, " Ye shall die
in your sins," that is, under the guilt of your sins and
sentence of condemnation. This appears awful from
what he adds in the first place, " whither I go you
cannot come," that is, to heaven, M'here sinners can-
not enter. You will say then, no man can enter into
heaven, for all are sinners, even to the last breath.
When men are regenerated, is it in articulo mortis^
* 1 Cor. XV. 5.^ — 57- Psal. xlix. 14. Rev. xx. C.
•t" ToUitur mors, non ne sit, sed ne obsit.
tTS NECESSITY. 293
in the passage of the soul out of the body ? May not
all be changed alike then ? * I answer. It is true all
are sinning to the last gasp when breathing out their
souls ; but,
(1.) You must distinguish between a state of sin, and
having sin. The best have relics of original depra-
vity as long as they live : the death of the body only
will annihilate the body of death : death is not pro-
perly the punishment, but period of sin; it reigns not
in God's children at present, it shall not remain in
them when dead. The guilt of sin is already gone,
*' for there is no condemnation to them that are in
Christ Jesus," Rom. viii. 1 ; and the pollution, the very
being of sin is taken away, as soon as death strikes
the stroke.
(2.) I see not but the mighty God can perfectly ex-
pel sin out of the soul, and also perfect defective graces,
at the moment of the soul's separation from the body,
as well as he did infuse a principle of grace into the
soul, in an instant, at the soul's first conversion ; for by
death *' the spirits of just men are made perfect," Heb.
xii. 23. Mind it, it is just men, not wicked ; God will
not infuse grace into men ordinarily in their passage
out of the world ; as men live, so they die ; f and if
men imagine God will put another principle into their
hearts just as they pass out of this world, as this is a
daring presumption, so they will be mistaken ; for how
is a departing soul capable of such exercises or reflec-
tions as are necessary in the work of conversion ? Alas,
the eyes, being set, the lips quivering, memory fail-
ing, and the body in a cold sweat, is unfit for any thing ;
their hopes giving up the ghost as their breath de-
* In ansAver to this question, see three opinions in Dr. Tuckney,
Theses et Prael. Theol. ubi videas pra?clare disputata, p. 269,
—292. t Qualis vita, finis ita.
u2
294) MEETNESS FOR HEAVEN.
X)arts : and it is a wonder that the souls of wicked men
go quietly out of their bodies ; it is strange they depart
not as the devils out of the demoniacs rending, raging,
tearing, foaming ; but if conscience be asleep, death
will aM'ake it. Could you follow their departing souls
a minute out of their bodies, yon would hear the bowl-
ings of despair.
3. Heaven will not receive any souls but such as
are made meet for it on earth. Rev. xxi. 27, " There
shall in no wise enter into it any thing that defileth,
neither whatsoever worketh abomination — for without
are dogs," Rev. xxii. 15. They say Ireland will not
brook a toad, a snake, or venomous creature to live
and like in it : I am sure heaven will not admit, but
cast out an unsanctified heart. The legions of apostate
angels knew this, who abode not one moment in that
holy place after they left their innocency. It is said of
the halcyon's nest, that it will hold nothing but its
own bird ; the same may be said of heaven : the ser-
pent could wind himself into the earthly paradise, but
none of the serpentine brood shall once peep into this
heavenly paradise. For,
(1.) The text saith, " It is an inheritance ;" now an
inheritance is for none but children ; it is true all
God's children are heirs, Rom. viii. 17, and none shall
inherit heaven except children ; by nature we are chil-
dren of wrath ; by grace and adoption children of God.
All God's children are begotten again, " to a lively
hope for this incorruptible inheritance," 1 Pet. i. 3, 4.
(2.) It is " the inheritance of saints," that is, of ho-
ly, sanctified souls. Persons must not think that hea-
ven is like Mahomet's paradise, where there is delicious
fare, pleasant gardens, fair women, and all sensual de-
lights, fit lettuce for an epicure's lips. No, no, heaven
is a state of perfect, immediate, and perpetual enjoy-
ITS NECESSITY. 295
merit of God, suited to the matured faculties of a sanc-
tified soul.
(3.) It is " the inheritance of saints in light." It is a
Ijright and lightsome state, suited to illuminated souls;
blind sinners can see no beauty there ; such as are not
changed from darkness to light are not fit for that
state : see Acts xxvi. 18. Alas, a blind man can take
no pleasure in beautiful objects, though the sun shine
ever so gloriously. Heaven and light are synony-
mous ; but light and darkness are directly contrary.
" If we say that we have fellowship with him, and
walk in darkness, we lie and do not the truth," 1 John
i. 6; and such dark sinners are far from a suitableness
to this state and place of light. O therefore, poor sin-
ners, consider this, the holy God hates all the workers
of iniquity ; the holy heaven is no sanctuary for rebels
and traitors ; God will not take such vipers into his
bosom ; thou must either be renewed, or never receiv-
ed into glory ; it is an undefiied inheritance, 1 Pet. i. 4>,
a polluted sinner must not enter ; this would be incom-
patible with all God's attributes, — as his justice, then
God would give to the wicked according to the work
of the righteous ; — it would blemish his holiness, as
though the unclean were his delight equally with the
clean ; — it would contradict his truth, as though God
regarded not what he had said that no unclean thing
shall enter there. Every attribute would have re-
proach cast upon it, if God should save the unsanctified
soul. Nay, it would counteract the undertaking of
Christ, who came to save his people from their sins,
not in their sins : it would oppose the ofliice and ope-
rations of the Holy Ghost, whose office it is to sanctify
sinners, and prepare souls for heaven. That sinner
must surely be in a desperate case that must undeify
the infinite Jehovah, God blessed for ever, or else he
cannot be saved.
296 MEETXESS FOR HEAVEN'.
4. The unsanctified sinner would not be in his element
in heaven. Heaven would be a hell to him, except his
nature were changed and renewed. IMost men mistake
the nature of heaven ; they only look upon it as a place
of happiness; it is so, but withal it is a state of perfect
holiness. There are holj^ privileges, and the enjoyment
of God, but what care wicked men for his company ?
They say unto God, depart from us ; and their choice
shall be their punishment. There are holy joys and de-
lights; but how will they like that who were never pleas-
ed except with senseless laughter, which is madness?
Above there is the holy company of saints, but they
cannot abide to be neai* them on earth ; how then can
they like to be associated with them in heaven ? There
is holy employment above, but alas, they are not at
all qualified for, nor can they be delighted with the work
of loving, praising, or glorifying God. Augustine hath
a saying, '•' That the new song and the old man agree
not Vv^ell together :* — no man could learn that new song,
but the hundred, forty and four thousand, which were
redeemed from the earth," Rev. xiv. 3. Alas,, they
have not hearts nor harps tuned for it : suppose it
were possible that our Lord should bring an unsancti-
fied person to heaven, saith one, he could find no more
felicity there, than an animal, should you bring him
into a beautiful room, to the society of learned men,
or a well furnished table; the poor thing would much
rather be grazing with his fellow brutes : thus a poor
graceless sinner would rather be with his cups or mis-
tresses, at best in his markets, and counting his gold,
but there are no such things in heaven ; therefore if he
were there, he would be quite out of his element, as a
fish in the air, or a bird in the water, or fire. Can
you charm an ox with music ? or can you bring him
to your melody, or make him keep time with your
* Canticiim novum et vetus homo male concordant.
INFERENCES. 297
skilful choir ? So the anthems of heaven, saith one,
are not adapted to a carnal man's month, suit not his
ear. Sinners now think sermons long, sabbaths long,
prayers and praises long, and cry, what a weariness is
it ; when will it be over ? And are these, think you,
fit for this heavenly employment to all eternity ? where
this noble company of celestial inhabitants, "serve
God day and night in the temple," Rev. vii. 15. Alas,
the poor unregenerate sinner hath no faculties suited to
such a glorious state and exercise, as are above ; the
mind, will, memory and conscience, are like a full
stomach that loaths the honey-comb ; these old bottles
cannot hold the new wine of glory. You may as well
hew the marble without tools, or draw a picture with-
out colours, or build without instruments or materials,
as a soul not qualified with grace perform the work of
God acceptably either on earth or in heaven. O sirs,
think of this, you must be prepared, fitted, qualified
for heaven here, or else heaven will be no heaven to you.
CHAP. IX.
THE SUBJECT APPLIED FOR CONVICTION AND LA-
MENTATION OVER SOULS THAT ARE UNMEET
FOR HEAVEN.
I NOW proceed to application, and all the use I shall
make of this point shall be for lamentation and ex-
hortation.
1. To produce conviction, humiliation, and lamenta-
tion. If men would think on such plain demonstrations
as are oft laid before sinners in the ministry of the
298 MEETNESS FOR HEAYEX.
word, they would at last reflect upon themselves, and
say, am I thus or thus prepared ? upon what terms
stand I for another world ? am I an adopted child of
God ? am I justified ? am I converted to God, and
brought through the passage of regeneration ? have I
made a covenant with God, and taken God for my
God, and given myself to him ? what saving change
hath taken place upon my heart ? If I should come
to you one by one, and propose to you such solemn
questions as these, Friends, whither bound ? whither
are you going ? are you for heaven or hell ? Oh no,
you will say, God forbid, that we should not go to
heaven ! God is a merciful God ; Christ died to save
sinners ; we do not doubt but through the merits of
Christ, we shall be saved as well as others. Alas, sirs,
these are too general grounds, to build your hopes of
salvation upon. God is merciful, but he is also just ;
Christ died for sinners, but do you imagine all shall be
saved by him ? Let me ask you a few sober questions,
and answer them not according to your fancies, but
according to scripture iiile : Do you believe that all
men shall be saved ? what is hell then for, which is so
oft mentioned in the Bible ? or do you think that the
gates of heaven are as wide as the gates of hell, or that
as many shall be saved as lost ? dare you so directly
contradict our blessed Saviour, and give him the lie ?
Matt. vii. 13, 14. Can you imagine that our Lord
Jesus, who is the porter of heaven, will admit any but
those whom he saith he will entertain? or do you
think he will admit those whom he saith he will
keep out? what think you, can any secretly steal
in, unknown to him, or forcibly thrust in against
his will ? Is the infinite all-seeing God grown so
weak or ignorant that you can deceive or conquer him ?
or x?an you bribe him to let you in with fair words
INFEREKCES. 299
or large gifts ? or dare you stand to plead in his face
that you are qualified and meet for heaven, when he
tells you, that you are not ? Do you think there is
such a thing as a groundless presumption, or flattering
hope that will give up the ghost ? Is not the devil a
deceiver ? are not your hearts treacherous ? and are not
they fools that trust these, and will not try by the
word what they affirm ? And have you solemnly and
faithfully tried your title to heaven? have you not
taken all for granted without a serious proving of your
state, merely because you would have it so ? are you
content to do so in temporal things? and will you
madly venture your immortal souls on such grounds
as you dare not try ? or can you thinli to escape the
strict scrutiny of the omniscient God ? Sirs, the busi-
ness is important; heaven and hell depend upon it.
Ministers who believe that there is an eternity, and
certainly know upon what terms souls are saved, dare
not but be faithful to you, and declare the whole
counsel of God.
I must first tell you. Who those are that are far off
salvation, and are utterly unmeet for this inheritance,
and can pretend no claim to it. Secondly, Such as
pretend a claim, which is groundless, and but a pre-
tended claim which cannot be made out on Scripture
grounds.
1. There are persons within the pale of the visible
church, (for I here meddle not with heathens or Jews)
who are evidently excluded. These are sinners that carry
a blpck brand on their foreheads, of whom a man may
say without breach of charity, these exhibit visibly
the dolefuL tokens of eternal death and perdition.
Of these we have one catalogue, 1 Cor. vi. 9, 10,
" Know ye not," that is, methinks you cannot plead
ignorance in so notorious a case so oft inculcated, that,
300 MEETNESS FOR HEAVEN.
(1.) *' The unrighteous shall not inherit the king-
dom of God ;" that is, who grind the poor, and over-
reach their brethren, when they have them at advan-
tage, " God is the avenger of such," 1 Thess. iv. 6 ;
therefore will not reward them with heaven.
(2.) Nor shall fornicators inherit the kingdom of
God. Such filthy goats must be set at God's left
hand. This sin (as venial a sin as it is reckoned by
some) is ruinous, and excludes men from heaven. Do
you think that such polluted dogs shall ever trample
on the golden pavement, when God would not suffer
even the price of a harlot or dog to come into his
house? Deut. xxiii. 18.
(3.) Nor idolaters, gross, or more refined : for God
will not permit his children to keep company, or fa-
miliarly converse with such on earth ; and therefore
they shall not be associated with them in the other
world, for God is not well pleased with such.
(4.) Nor shall adulterers, nor effeminate, nor abusers
of themselves with mankind, inherit the kingdom of
God ; such vile wretches shall rather have fire from
heaven, than be admitted into that holy place. These
horrible acts of lewdness are not fit to be named
among saints ; and surely those who commit them can-
not be received among saints. *
(5.) Nor thieves. Not only open robbers on the
high way, or breakers of houses, but gamesters that
cheat others, or purloining, wasteful servants, deceit-
ful tradesmen, or wilful bankrupts, who basely get
others' estates into their hands, and never intend to
pay their just debts. These men, without restitution,
shall have their ill-gotten silver and gokl to torment
them like burning metal in their bowels, James v.
2,3.
* 1 Cor. V. 11. X. 5, 7. Eph. v. 3, 4. Rom. i. 24.
INFEKENCES. 301
(6.) Nor covetous. These are fitly ranked with
thieves, that run out with inordinate affection after the
world, and share in her favours with great delight ;
that enlarge their desires as hell. These shall be shut
out of heaven, for they have their portion in the pre-
sent life, and are real idolaters.* These must be
banished heaven.
(7.) Nor drunkards. Not only such as brutify them-
selves, and drink away their reason, but such as sit-
ting long, continue till wine inflame them: yea,
though they be not intoxicated, yet those purchase a
woe to -themselves, who are " mighty to drink wine,
and men of strength to mingle strong drink," Isaiah
V. 11, 22.
(8.) Nor revilers. These are properly connected
with drunkards ; for the godly are usually the drun-
kards' song, that scoff and jeer at serious religion, and
break their scurrilous jests npon the holiest saints :
but there is no railing among angels or saints in hea-
ven, Jude 9 ; nor shall such revilers come there : and
one would think they do not desire to come to asso-
ciate with those they so abuse,
(9.) I may add backbiters, who love to take up and
blaze abroad a false report against their neighbours.
These are excluded from God's tabernacle, Psal. xv.
1, 3 ; they forge all the calumnies they can against
such as do them no hurt, wounding them secretly with
a stab in the dark, or behind their backs ; God will
shut the door of heaven against such.
(10.) Swearers, that profane the glorious and tre-
mendous name of the eternal God by horrible oaths,
curses, and execrations : blasphemers of old were to be
put to death, and if men now spare them, the flying-
roll of curses shall go out against them, and cut them
* Psal. xvii. 14. Col. iii. 5. Eph. v. 5.
302 MEETNESS FOR HEAVEN.
off, Zech. V. 2 — 4. " Those that swear fall into con-
demnation," James v. 12.
(11.) Liars, that invent or utter falsehoods on any
account whatsoever. These carry their own doom in
their consciences, and they may read the doleful sen-
tence, Rev. xxi. 27, " There shall in no wise enter
into it any thing that defileth, or maketh a lie."' The
God of truth hateth liars, and will banish them from
his court, as David did.
(12.) Apostates, that once made a fair shew, but
are renegadoes to the truth, way, people, and worship
of God. They bring a great reproach on religion ;
and our blessed Saviour pronounceth such as put their
" hand to the plough and look back, to be unfit for the
kingdom of God ; God's soul will have no pleasure in
them." O the dreadful end of those that turn their
backs on Christ.*
Hearken, sinners, if any of you be of this number,
read and tremble, there is no room for you in this
glorious city above, you must be shut out. Living
and dying in this state there is no more mercy for you
than for the devils : heaven is shut against you, hell is
open for you ; how can you escape the damnation of
hell ? IMatt. xxiii. 33. Alas, you are daily filling up
the measure of your sins ; the ephali is well nigh full,
another sin, another neglect, and the next news you may
hear, the talent of lead may be cast upon the mouth of
the ephah, and thy soul carried into thine own place,
Zech. V. 7, 8. One oath more, one lie more, one fit of
drunkenness more, and thy iniquity is full, thy soul is
gone. Who can tell but God may say to thee as to the
rich man, Luke xii. 20, " This night thy soul shall be
required of thee ?" or as the word awaLTovatv signifies,
they, that is, the devils shall require thy soul. Oh
* Psal. ci. 7. Luke. ix. 62. Heb. x. 38. 2 Pet. ii. 20, 21.
INFEHEXCES. 303
how eagerly are infernal fiends watching for a com-
mission to arrest thee with death on a journey, or to
strangle thee in thy bed, and hurry thee headlong into
hell with them ! Thy iniquity is filling up; the sunshine
of prosperity ripens it apace ; the sweet rain of gospel
ordinances brings weeds to perfection as well as corn.
As God's children are making meet for heaven, thou
art making meet for hell. Rom. ix. 22, " What if God,
willing to shew his wrath, and to make his power
known, endured with much long suffering the vessels
of wrath fitted to destruction ;" KaTi]pTi(jf.iivu, made up,
made ready, like sticks dried and bundled up to be
cast into the fire. It is not said that God fits them for
destruction, as it is said, verse 23, of the vessels of
mercy which he had afore prepared imto glory. No,
no, there needs no more to a sinner's fitness for hell,
but leaving him to himself; he will fall apace down-
wards to perdition with his own weight. Ah sinner,
thou little knowest how soon thy foot may slide off
this slippery battlement on which thou standest, to
the precipice of eternal destruction ; little dost thou
know how soon that flaming sword which hangs over
thy head by the slender thread of thy natural life, may
descend upon thee and separate soul and body, and
follow this stroke of vengeance into the other world.
Methinks thou wouldst not eat, nor drink, nor sleep
quietly in this so dangerous, ruinous a state ; every
sin thou committest is a " treasuring up unto thyself
wrath against the day of wrath," Rom. ii. 5. Look to
it, the Judge standeth before the door, death is ready
to lay its cold hand of arrest upon thee ; there is but
a step between fyou and death ; that door which
lets you out of time ushers you into eternal torments ;
and are you taking long strides to hell ? shall you not
be there soon enough ? can you not sink yourselves
304 MEETNESS FOR HEAVr.X.
low enough? must you needs add drunkenness to
thirst ? impenitence to your sin ? Alas, you love to
wander, you hate to be reformed ; yea, you hate in-
struction, and cast God's words behind you, Psal. 1. 17-
Ministers from the Lord follow you with tears, in-
treaties, arguments to persuade, and means to direct,
and willingness to assist you, in the best manner they
can, in your preparations for a future state, but you
are reluctant to converse with them ; you conceal your
state from them ; they employ their time in studying
to do you good ; they spend their lungs in speaking to
God for you, but all doth no good, they cannot be
heard till it be too late ; no warning will serve. Men
say as that evil servant, " ]\Iy Lord delayeth his com-
ing, so begin to eat and drink with the drunken ;" let
them know, " the lord of that servant will come in a
day when he looketh not for him, and in a hour that
he is not aware of; and shall cut him asunder, and ap-
point him his portion with the hypocrites, there shall
be weeping and gnashing of teeth," Mattxxiv. 48 — 5L
CHAP. X.
ANSWER TO AN OBJECTION OF VAIN PRETENDERS
TO A MEETNESS FOR HEAVEN.
So:me may however say, you speak terrible things
against the profane, but I bless God I am none of that
class, my case is better than those you have described,
I conduct myself fairly in my conversation, none can
challenge me for gi'oss enormities, I go to church, hear
sermons, pray as well as God gives me grace, none are
OBJECTION ANSWERED- 305
perfect, I hope God for Christ's sake will pardon my
defects ; I repent of my sins from the bottom of my
heart, and believe in Christ, and do as well as I can ;
God help us, we are all sinners ; God will not be so
severe as you say ; I hope I shall go to heaven as well
as others.
My answer is. It is not as I say, or you say, but as
God himself saith ; do I say any thing but what the
holy God saith in the Bible ? Object against it and
disprove it ; but must not the word of God judge
you another day ? Hath he not told us in his infal-
lible word who shall be saved, and who shall not ? and
will you believe God or your own self-deluding hearts?
Besides, I stand upon habitual meetness chiefly. What
art thou, man, in point of state ? Art thou a child of
God or a child of the devil ? Tell not me that thou
hast done this or that good work, but art thou savingly
converted from sin to God ? Hast thou that renova-
tion which necessarily accompanies salvation ? This
I have considered.
But that which I shall briefly hint at, is to tell you
that many go as far as Kadesh-barnea, who reach not
Canaan : many go far, that die in the wilderness ; they
set out fair, and hold on long, but yet never obtain
this heavenly inheritance. " Strive to enter .in at the
strait gate," saith our Lord, " for many, I say unto
you, will seek to enter in, and shall not be able," Luke
xiii. 24.
1. You say, you conduct yourself fairly and live
civilly. Alas, civil or external righteousness, and ab-
staining from gross sins will not do. Abimelech, a
heathen, was an exact moralist; Paul, unconverted,
was blameless. These were not saints nor meet for
heaven.
2. You say, you go to church, attend on ordinances.
fJOG MEETXESS FOR IIEAVEX.
and hear the best preachers, so did those that heard
Christ himself ; yet at last were rejected, with " I
know you not;" and so many others have done,*
3. You say, you pray and jDerform many religious
duties ; so did the Jews of old, who were very wicked,
and rejected ; so did the Pharisees : some have the
form but want the power of godliness. These are
lifeless blocks. |
4. You say, you profess the orthodox faith, and are
not guilty of heresy; so did those mentioned, Rom. ii.23,
28 : creeds make not Christians. A sound head and un-
sound heart may be companions. The Scribe answered
discreetly and orthodoxly, Mark xii. 34, and was not
far from the kingdom of God, but never came into it.
5. You say, you have honest purposes and endea-
vours ; even some attainments in growing better and
mending what is amiss ; it is well ; but Saul said,
1 Sam. xxvi. 21, " I will no more do thee harm ;" yea,
Herod reformed and did many things, Mark vi. 20.
All this is good, but not good enough for heaven.
6. You say, but my reformation was begun and at-
tended with strong convictions and troubles of con-
science ; yet this will be no good evidence, for Cain had
terrors ; Felix had his tremblings ; yea, " the devils
believe and tremble."!
7. But I repent of my sins, you will say, and mourn
sore. I reply, hast thou considered well whether it be
a worldly sorrow that worketh death, or a godly sorrow
that worketh repentance to salvation ? Saul wept sore,
Ahab humbled himself, Esau sought the blessing witli
tears, Judas repented himself, || yet all come short.
* Gen. XX. 6. Phil. iii. G. Luke xiii. 26. Ezek. xxxiii. 31, 32.
t Isa. Iviii. 1, 2. Luke xviii. 11, 12. 2 Tim. iii. 5.
J Gen. iv. 14. Acts xxiv. 25. James ii. 19.
11 2 Cor. vii. 10. IKings xxi. 2/. Heb. xii. I7. Matt, xxvii. 3.
OUJEOTION ANSWEllED. 307
8. You say, but I associate with God's people, am
well accounted of, can have testimonials under the
hands of eminent ministers and Christians. I answer,
so high did the foolish virgins attain, they had lamps,
and waited, and went out to meet the bridegroom, yet
the door was barred upon them, Matt. xxv. 1 — 12.
Some have a name to live, "but are dead," Rev. iii. 1.
9- But God hath given me important gifts of memory,
knowledge, and utterance in discoursing and praying,
which surel}^ he will not reject. I answer, so those
introduced. Matt. vii. 21 — 33, had gifts of preaching,
and working miracles, yet even to them the Judge will
say, " I never knew you." Gifts and grace are dif-
ferent things ; see 1 Cor. xiii. 1 — 3.
10. But I have grace, I have the grace of faith, love,
and good desires. I answer, Simon Magus also believed,
and was baptized, yet had neither part nor lot in this
matter, for his heart was not right in the sight of God,
Acts viii. 13, 21. There is a feigned as well as un-
feigned faith, a dissembled love, unsound desire, and
legal repentance.
11. But I have been exercised in extraordinary acts
of piety, in zeal for religion, in reformation, and suffer-
ings for God ; I doubt not but this inheritance belongs
to me. I answer, all this thou mayest do, and be no
candidate for heaven ; Jehu was a great reformer, yet
a false-hearted hypocrite ; young Joash was zealous
for a season. What strict observers of the Sabbath
were the Scribes and Pharisees ? *
12. You will say further, O but I have assurance that
my state is good, and not only so, but experience some
joy and peace of conscience, which are as so many fore-
tastes and prelibations of my future happiness. I an-
swer. It is well, but see to it that they be of the right
* 2 Kings X. 16, 28. 2 Chron. xxiv. 4, 18. Luke xi. 42. xiii. 14, 15.
VOL. v. X
308 MEETNESS FOR HEAVEN.
stamp : the stony-ground hearers anon with joy receive
the word, Matt. xiii. 20. Balaam had extraordinary
raptures in hearing the words of God, seeing the vision
of the Almighty, and beholding the glory of God's
peojile Israel, when he fell into a trance, Numb. xxiv.
4 — 6, 17; and there are that " taste of the word of God,
and pov\rers of the world to come," Heb. vi. 5, 6, yet
such may fall away irrecoverably. Oh how many
catch at the promises, and are pleased with a sweet
discourse on free grace ! Alas, these long for, and
love gospel-delicacies, as children delight in sweet
meats ; and as Dr. Ames saith, " Arminian grace may
be but the effect of a good dinner." Nature works
with something like the appearance of grace when
affected by that which suits the fancy, but sound con-
viction and deep humiliation have never in them pre-
pared the soul for a judicious relish of divine things, nor
produced such blessed consequences in heart and life,
as in God's children.
Oh how many poor sinners are flattering themselves
in a golden dream, and fear no danger, till they be past
hopes of recover}' ! Many think they are travelling
towards heaven, and never question it, till as they are
stepping out of this world, as they think, into heaven,
they miss their footing, and drop down into hell ; they
never see their error till it be too late to retrieve it.
Oh that men were awakened in time ! If you stay till
death have executed his commission, it will be too late.
The day of judgment must needs find him unready,
whom the day of death finds unready.* Roman
Catholics have a conceit, that the interval between
death and judgment may do great things to make
them meet for heaven, but they are mistaken. Death
* Imparatum ir.veniet dies judiciij quern imparatum invenerit
dies mortis-
OBJECTION ANSWERED. 309
launclieth you into the boundless ocean of eternity;
" It is ajipointed unto men once to die, and after that
the judgment," Heb. ix. 27. Ah, sirs, what think
you ? Is there a heaven or hell after this life, or is
there not ? and are you uncertain whether by death,
you shall enter upon eternal happiness or misery, and
yet can you be quiet ? If you were not wavering in
youi' belief of future things, you would be restless as
long as you are doubtful. You owe your calmness
and repose to nothing but your lethargy ; if you were
not infidels you would be distracted. What, man !
liable the next moment to be wailing in hell, and not
repent on earth ? he is worse than a devil that trembles
not under divine wrath. What, if it have not seized
on you, as on devils, flames are at the door, wrath
hangs over your heads ; the only reason you see it not,
is because you are blind. The Lord open your eyes
and then I shall not need to preach terror to you,
your hearts will meditate terror ; fearfulness will sur-
prize you, and make you say, " Who among us shall
dwell with the devouring fire, with everlasting burn-
ings ?" Isa. xxxiii. 14. It is a v/onder you do not run
up and do^vn like men deranged; surely you have taken
some opiate to cast you into a dead sleep, or intoxicate
your spirits, as some malefactors do, that dare not die
sober : even some wiser heathens took great draughts
of wine, saying, " That no voluptuous person can go in
his wits into an invisible state." But is this a making
meet for heaven or hell ? Can rational persons think
to escape a pitfall by shutting their eyes ? It is re-
ported of Robert, Duke of Normandy, William the
Conqueror's father, that when going on a pilgrimage
to Jerusalem, and falling sick, he was carried in a litter
on the shoulders of Saracens, he said, " He was borne
to heaven on the devil's back ?" and will you adopt his
X 2
310 MEETXESS rOR HEAVEN.
language ? Alas, will you trust the fiend of hell to
bring you to heaven ? is he grown so full of charity
to souls ? Oh forlorn case of miserable sinners ! have
you no better friend than Satan ? that you can be con-
tent to be rocked asleep in his cradle, and carried with
ease to hell, rather than pass to heaven in our Lord's
chariot paved with love ? is security your best fence
against misery ? Can the poor fig-leaves of temporary
righteousness seciu'e you from divine vengeance ? can
you be content to depend on that another day, which
you dare not jnit to the trial here ?
Alas, I am afraid, 1. Some are very ignorant and
know not what is necessary to a meetness for heaven.
Most think if they have but time to say at death,
Lo7'(], have mercy upon me ; God forgive me my sins;
Lord Jesus, receive my soul ; they think they have
made their peace with God, especially if they can say,
they forgive all the world, and die in charity with all,
and send for the minister to pray with them, and re-
ceive absolution and the sacrament, when perhaps
they are little fit for such a solemn ordinance ; then
the minister commends their souls into God's hands,
praises them at their funeral, and now they are cer-
tainly gone to heaven ; these poor mistaken sinners
blessed their souls whilst living, and men must com-
mend them, and account them blessed when dead.
Psalm xlix. 18.
2. Most are inconsiderate ; they regard nothing
but mere objects of sense, like the kine of Bashan,
" which went out at their breaches, every one at that
which was before her," Amos iv. 1 — 3. They never
mind things out of their natural sight ; they " put far
away the evil day," little thinking what will be the end
of their careless ways ; either they say to-morrow shall
be as this day, and much more abundant ; or else in
INFERENCES. 311
atheistical scorn and mockery, " Let us eat and drink
for to-morrow we die;"-'- let us be merry while we
may ; we shall never be younger ; when we are gone
all the world is gone with us ; as if there were no
reckoning day, or retribution in the other world ; but
let such study Eccl. xi. 9, 10. Rom. viii. 13. Luke
xii. 19, 20. Psal. ix. 17. 2 Thess. i. 6—9- John iii.
18. Psal. 1. 22. Oh sirs, disappointments are dreadful.
It is sad, with a witness, to be confident of heaven, and
yet doomed to hell; as Hamilcar dreamed he shovddthe
next night sup in Syracuse, which indeed he did, not
as a conqueror, as he hoped, but as a prisoner. O how
will it double your final misery, to live in confident
hopes of reigning with Christ, yet to be judged by
him, and banished from him for ever ! If you say,
" soul, take thine ease," and God say, " devil, take his
soul ;" whether of these think you, will prevail ?
CHAP. XI.
EXHORTATION TO ALL TO OBTAIN MEETNESS FOR
HEAVEN.
Next, exhortation may be addressed first, to sin-
ners : secondly, to saints, to attain a meetness for the
heavenly inheritance : the former by habitual, the latter
by actual meetness for this glorious state.
1. I shall need to say the less to move the former
class : having urged practical reasons from our natural
unmeetness, divine ordination, the design of ordinances
wnd providences, the season of life for it, the work and
* Amos vi. 3. Jer. v. 31. Isa. Ivi. 12. 1 Cor. xv. 32.
312 MEETNESS FOR HEAVEN.
privileges here requiring it, and the inconsistency of a
frame entirely unadapted to that glorioiis inheritance :
most of these are directed to the state of vmsanctified,
careless souls, therefore I shall say the less on that
branch. O that I had here the tongue or pen of an
angel ! or the bowels of blessed Paul to persuade sin-
ners to look after a meetness for heaven. Consider,
(1.) What else have you to do in the world? Your
very children will tell you that man's chief end is to
glorify God and enjoy him for ever. If you come
short of these attainments you live in the world to no
purpose, you are unprofitable cumber-grounds.
(2.) You frustrate Christ's undertaking in the world,
and do what you can to render his merits useless; you
tread under foot the Son of God, coimt the blood of
the covenant an unholy thing, and disregard, if not do
despite to the Spirit of grace, Heb. x. 29 ; you say
plainly I like not the purchase, I will have none of it ;
you call heaven Cabul, a dirty thing, as Hiram called
Solomon's twenty cities he gave him ; and can you
think it much to be dealt without heaven, when you
thus "judge yourselves unworthy of everlasting life?"
Acts xiii. 46.
(3.) Every day brings you nearer heaven or hell.
It is reported of the pious Lady Falkland, that going
to bed at night, she usually said, " Now I am nearer
heaven by one day than ever I was." One day added
to your age is a day taken away from your life. O
think when you have heard a sermon, or spent a sab-
bath, I am now nearer heaven or hell ; the word hath
been to me " the savour of life unto life, or of death
unto death," 2 Cor. ii. 16. It can'ies me forward some
way ; if I bring forth meet and suitable fruit, I shall
receive a blessing from God ; if briars and thorns, I
am rejected, '^nigh to a curse, whose end is to be
INFERENCES. 313
bimied," Heb. vi. 7, 8. The word either hardens or
softens. Woe to me, if all that God doth aggravates
my condemnation.
(4.) Eternity brings up the rear of time. If it were
but making fit for a day's pageantry, there would be
no such great need of diligence to get matters ready ;
though it is said, Jer. ii. 32, " Can a maid forget her
ornaments, or a bride her attire ;" though it is for the
short exhibition of a marriage day ? Oh but this is
for eternity. An eminent painter of antiquity being-
asked why he bestowed so much labour on his picture,
answered, " I paint for eternity." Indeed there is no-
thing of value but what relates to eternity. Eternity
gives weight and emphasis to all created beings. The
a23ostle thought all visible sublunary things not worth
a cast of his eye in comparison with this eternity.*
Alas, sirs, is eternity nothing with you? O my
friends, this, if any thing, is worth attention, to be for
ever with the Lord, to enjoy God thousands and ten
thousands of millions of years, or to be banished from
his presence, and tormented with devils and lost souls
for ever. Oh this word Jar ever is overwhelming. A
pious man in company sat in a deep study, and being-
demanded what he was thinking of? Answered, only
with repeating "for ever, for ever, for ever," constantly
for some time : this is indeed a solemn consideration.
O that you would seriously lay to heart the great
things of another world ! On the one hand, the enjoy-
ment of God and Christ, the company of saints and
angels, the perfection of your natures, a crown of
glory, fulness of joy and pleasures at God's right hand
for evermore, through the perpetual ages of a bound-
less eternity; all this were worth praying, obeying,
and suffering for a thousand years ! On the other
* 2 Cor. iv. 18. Sec a book called '< Glimpse of Eternitj\"
314 MEETNESS FOR HEAVEX.
hand, think of the sting of conscience, the company
of devils and damned spirits, the loss of God, Christ,
heaven, and your precious souls, the burning lake, the
bottomless pit, the scorching flames, and this for ever
and ever — an endless duration ! O sirs, if you would
but look down into that stupendous gulf, what a
change would it work in your hearts ! You would
banish your vain company, lay aside your worldly
business, abandon your sensual pleasures, and mind
nothing else till yom* souls be safe for eternity. This
would be as the cry at midnight, " Behold the bride-
groom Cometh, go ye forth to meet him. Matt. xxv. 6.
As sleepy as they were, this startled them ; so it would
you, as if you heard a voice out of the clouds saying ;
sinner, thou art now summoned to appear before the
di-ead tribunal of the all-seeing Judge, to receive thy
final sentence, and to be sent to an everlasting state
of weal or woe ; stay not one moment in thy state of
unregeneracy ; haste, haste, make all haste out of it ;
fall to the work of faith and repentance as for thy life;
defer not one day ; now or never.
You will say, can I make myself meet for heaven ?
What can. I do? The work is God's. I answer, God
is the efficient, but he will make you instruments in
this work. God's grace and man's duty are very con-
sistent. Study Phil. ii. 12, 13. Up and be doing, and
God will be with you. Though God must turn, yet
you should endeavour to turn yourselves, Ezek. xviii.
30, 31. Though God make you a new heart, yet he
will have you make yourselves a new heart. O sirs,
without delay commence the work, examine, prove, tiy
yoiu* state by the rule of the word ; attend the most
piercing, powerful ministry ; search out all your ini-
quities, and confess them before the Lord with grief,
hatred, and shame ; beg converting grace as for your
INFERENCES. 815
lives ; plead with God for pardon through the blood of
Christ; solemnly renew your baptismal covenant in
taking God for your God, and giving up yourselves to
him, and then read, meditate, watch and pray, mortify
your beloved lusts, obey the commands of God, and do
these things speedily, seriously, and constantly, and
see what the effect will be. If you will fall to it, well
and good, if not, you are guilty of self-destruction ;
and remember you are this day warned.
2. I turn myself to truly gracious souls that are in a
safe state for the main, as to habitual meetness, but I
fear are far short of that actual meetness which is
requisite, as to a lively exercise of suitable graces ; a
clear evidence of being in a spiritual state ; despatching
work off their hands, being mortified to time, and
longing for heaven. Alas, the wise virgins slumbered
and slept. I fear few of us are in that state of readi-
ness in which we ought to be, or might have been, or
to which others have attained ; nay, it is well if now
our souls be in that frame in which sometimes we
have been. What decays of love, zeal, and tender-
ness of conscience? what backslid ings, deadness, hard-
ness, worldliness, and formality do God's children fall
into? What staggerings in our faith of the reality
of unseen things ? How uncertain about our title to
an inheritance above ? Doth not our slavish fear of
death shew this ? Our instability and variable course
in religion ; our distractions in holy duties ; our fre-
quent closing with temptations, and too oft stepping
aside into sin ; our intermitting duties of God's wor-
ship, and estrangement growing between God and our
souls; our unreadiness in our accounts; our unwilling-
ness to go to God : all these too sadly demonstrate our
immeetness for heaven. Alas, friends, are we not yet
meet ? Let us be ashamed of our slackness ; what
316 MEETNESS FOU HEAVEN.
have we been doing all this time, with these helps and
privileges we have had ? Have not many young peo-
ple and others that set out after us out-stript us, and
are got to heaven? Are we not ashamed of oiu*
loitering and lagging behind ? "Wliat has become of
the many warnings we have had in different ways ?
Have we any greater matters to mind ? Do we not
bring dishonour to God and discredit to our religion,
by our backwardness ? And can we have that com-
fort and confidence in meeting the bridegroom of our
souls as is fit ? Alas, our Lord will be less welcome
if he surprise us unawares, as I have told you. Ah,
sirs, you little know how near death is, and therefore
should be always ready to meet our Lord. It is
matter of great lamentation that so few of God's chil-
dren are meet for their home ; and like wayward chil-
dren are loth to go to bed, though God hath taken a
coiu'se to weary us out of the world. The Lord help
us to lament and lay to heart our great unmeetness for
heaven. When sin, security, or insensibility steals in
upon thy spirit, search it out, mourn for it, confess it,
beg pardon for it, and recover thyself quickly out of it;
rest not satisfied with any distance from God ; recover
thy wonted familiarity with thy best friend, and mend
thy pace towards heaven, as a man in his journey that
hath been hindered, hies the faster, to recover what he
has lost by his stay; breathe after more likeness to God
and fitness for every dispensation, and long to be with
God in heaven. Alas, sirs, you little know how near
you are to eternity. You see the sands that are run
to the lower end of the glass, but the upper part, as
one saith, is covered with a mantle, you know not how
few sands are yet to run. God forbid that you should
have your evidences to procm'e when you should have
them to produce. If you be not sure of heaven, you
GRATEFUL ACKNOWLEDGEMENT. 317
are sure of nothing, all worldly things must leave you,
or you must leave them. Despatch all but this off
your hands, and be as the bird on the wing to her
nest, or the traveller, whose mind is still on home, no-
thing will please him but home. Say with Calvin,
usqueqm Domine? " How long, Lord, shall my soul
be at a distance from thee ? Come, Lord Jesus, come
quickly."
CHAP. XH.
MEETNESS FOR HEAVEN IS A BLESSING WHICH
MERITS GRATITUDE TO GOD.
I TROCEED briefly to explain the second thing con-
tained in the text ; which is.
That it is a transcendent mercy worth thanking God
for, to be made meet for the heavenly inheritance.
If we must thank God for daily bread, for houses,
health, estates, worldly comforts and accommodations
for our bodies, how much more should we thank God
for heaven, and a meetness for heaven ? without which
we shall never come there.
The truth of this I shall demonstrate in these seven
particulars :
1. Spiritual mercies are of most worth, and deserve
from us most thanks to God. But this is a spiritual
mercy, Eph. i. 3, " Blessed be the God and Father of
our Lord Jesus Christ, who hath blessed us with all
spiritual blessings in heavenly places in Christ ;" it is
iv Toiq Inovpavioig and SO may signify spiritual things
as well as places, that is, graces, privileges, comforts,
318 MEETNESS FOR HEAVEN.
or whatever hath a tendency to the good of the soul,
or eternal salvation in heaven : these indeed are a
Benjamin's portion, a goodly heritage, the quintessence
and marrow of all blessings. If God should give you
the whole world, and put you off therewith, you are ac-
cursed and wretched ; if he give you grace and glory,
you are happy, if you had nothing else. Our Lord
thought that a plenary benediction, with which he be-
gins his first sermon, Matt. v. 3, " Blessed are the poor
in spirit, for theirs is the kingdom of God." There
is the mercy j)romised, and the qualification for it, both
choice blessings.
2. That which is the purchase of Christ is worth
our grateful acknowledgements ; but this is the fruit
of Christ's piu'chase ; it is not only a purchased in-
heritance, nor did Christ only purchase us to be heirs
of this inheritance, but he hath purchased a meetness
in believers for that inheritance; Tit. ii. 14, "Who
gave himself for us, that he might redeem us from all
iniquity, and purify to himself a peculiar people, zeal-
ous of good works." How thankfully do men celebrate
Christ's nativity! But that mercy of Christ's being
born into the world, though transcendently great, will
never advantage you, unless " Christ be in you, the
hope of glory," Col, i. 27 ; his dwelling in your hearts
by faith, Eph. iii. 17, entitles you to the inheritance
he hath purchased. Look within thee, man, as well
without thee, and above thee, for the fruits of Christ's
purchase, and occasions of thankfulness to God.
3. The operations and fruits of the Spirit are surely
worth thanking God for ; but this is one of the most
glorious fruits of the Spirit, to fit souls for heaven.
Our Lord promiseth to send the Holy Ghost to supply
the want of his bodily presence, and it is the richest
gift that ever proceeded from Father and Son ; such
GRATEFUL ACKNOWLEDGEMENT. 319
as have it, " out of their belly flow rivers of living-
water," John. vii. 38, 39- God is to be admired in all
the saving" works and actings of the Spirit, the con-
vincing, humbling, sanctifying, supporting, satisfying,
sealing, comforting, quickening, enlarging, confirming,
witnessing, and reviving operations of it. Alas, we
had never looked after God, had not the Holy Spirit
knocked at our doors ; we had been blind in the things
of God, but that the Spirit enlightened us ; dead but
that the Spirit enlivened us ; we had wandered for
ever, but that the Holy Spirit restored us; our hearts
had been for ever hardened from God's fear, had not
God's Spirit softened us ; we should have been un-
like God, but that the Holy Spirit stamped God's
image upon us ; whatever hath been done upon our
hearts to prepare us for heaven, the Holy Ghost hath
been the agent ; yea, that Spirit that we have quenched,
grieved, resisted, and vexed ; what cause then have
we to be very thankful ? This is the golden oil, that
runs through the golden pipes of ordinances into the
candlestick of the church, Zech. iv. 11, 12.
4. The gospel dispensation is great matter and
ground of thankfulness ; " It is a mystery which in
other ages was not made known to the sons of men,"
Eph. iii. 4, 5. But what is the marrow and main
design of this gospel revelation ? why, ver. 6, " That
the Gentiles should be fellow-heirs, and of the same
body, and partakers of his promise in Christ by the
gospel. O glorious design ! O blessed charter ! But
what are we better unless we be partakers of this pri-
vilege ? therefore the apostle saith, " Christians are
fellow citizens with the saints." This is the gospel
way of enfranchising and incorporating poor strangers
into the immunities of heaven, and surely this is worth
thanking God for. The charters of some cities cost
320 :meetxkss von iieavex,
them dear, and the chief captain said to Paul, " with a
great sum obtained I this freedom ;" Paul said, and so
may believers say in this sense, " but I was free born,"
Acts xxii. 28. Though it cost Christ dear, yet it costs
us nothing, but reception. This new Jerusalem is
built all of free stone, and shall not our shoutings echo,
grace, grace to the head stone, Jesus Christ? Zech.
iv. 7 : especially since our freedom rescues us from in-
fernal tortures, as Paul's did him from scourging ; and
makes us heirs of heaven.
5. Peculiar advantages not afforded to all, create
grounds of thankfulness. Our Lord said, Matt. xi.
25, 26, " I thank thee, O Father, Lord of heaven and
earth, because thou hast hid these things from the wise
and pmdent, and hast revealed them unto babes."
Alas, what have any of us, but what we have received?
Discriminating kindnesses call for the most lively
gi^atitude. What did God see in any of us, that might
procure heaven for us ? or within us what preparation
for heaven ? You and I are of the same polluted mass
of mankind as others ; most unlikely to become heirs
of such a glorious inheritance as heaven is. ^Vllat
could God see in us to attract his heart to us ? Nay,
what did he not see in us to produce aversion against
us ? It was "the kindness and love of God our Saviour;
not by works of righteousness which we had done,
but according to his mercy he saved us," Tit. iii. 4, 5.
Alas, what loveliness could God see or foresee in us
to make us children, then heirs of God, and joint heirs
with Christ ? We may say with honest Judas, John
xiv. 22, " How is it that thou wilt manifest thyself to
us, and not unto the world ?" It must be answered,
" Even so Father, for so it seemed good in thy sight."
^Vhen thousands are left, why art thou taken ? How
came it to pass that when philosophers and eminent
GRATEFUI- ACKNOWLEDGEMENT. 321
sages of the world were so bewildered in the dark about
felicity, that God should shew you the right way to true
happiness, and lead you into it, and in it ? Surely all
is of free grace.
6. Fittedness for any duty or dispensation is a mercy
worth thanking God for. Such is the christian frame
that makes meet for heaven ; such a i)erson is pre-
pared to do God's will, or suffer God's will; he is
formed for a prosperous and adverse condition; his
foot standeth in an even place; like a watch in a
man's pocket, turn it this way or that way, it keeps its
motion ; so the Christian in all conditions preserves
his movements heaven-wards. " The righteous shall
hold on his way, and he that hath clean hands shall
be stronger and stronger," Job xvii. 9. He is ready
for any thing to which God calls him. Like the man
of God mentioned, 2 Tim. iii. 17, "who is perfect,
throughly furnished unto all good works." O what a
blessed thing it is to be in a disposition to embrace a sug-
gestion to pray, read, confer, meditate, or receive the
Lord's supper upon an invitation from men, or sum-
mons from God ! The church in Cant. v. 2, found the
want of this, when she saith, " I sleep, but my heart
waketh ;" that is, I have the principle, but want the
exercise of grace ; and, alas, how unready was she to
entertain her beloved, though she liad given him a
call ; and the sad consequences of this unfit frame are
obvious, both as to her sin and suffering : but oh,
what a mercy it is to have a heart ready pressed for
God's service ! Give God the glory of it, and it is
worth something to be in a readiness for mercy, afflic-
tion, death, or judgment, as those are that are meet
for heaven. The speech of Basil was noble, when
Modestus, the praefect, threatened confiscation, tor-
ments, and banishment ; he answered, " He need not
322 MEETNESS FOR HEAVEN.
fear confiscation that hath nothing to lose ; nor banish-
ment, to whom heaven only is a country ; nor tor-
ments, when his body would be crushed with one
blow ; nor death, which is the only way to set him at
liberty." Polycarp was ready for beasts, or any kind
of death, because he was ready for heaven : for as the
Christian is delivered from danger by death, so from
the fear of death, Heb. ii. 15. Death itself is the day-
break of eternal brightness to the child of God ; and is
not this worth thanking God for ?
7. God's promise of heaven surely merits gratitude.
Could we get a glimpse of that state and place of
glory, and the inheritance of saints in light, together
with our title to it ; O how would it dazzle and trans-
port us ! It is said that the temple of Diana was so
bright, that the door keeper still cried to such as en-
tered, " Take care of your eyes." Much more may we say
so of the surprising glory of the heaven of heavens ;
and therefore our Lord saith, " None can see his face
and live." But death blows dust out of the eyes of
glorified saints, and the morning of the resurrection
doth so fortify the sight, that it can behold this inac-
cessible light with admiration ; even as all the stars
face the sun. "Fear not little flock," saith our Saviour,
Luke xii. 32, " for it is your father's good pleasure to
give you the kingdom." Is not a kingdom worth
thanks, and such a kingdom ; and to have this freely
of gift, not to wade to it through M^ars and blood, and
all this by hereditary right, which is the clearest title?
O sirs, do you know what heaven is ? It is the im-
mediate enjoyment of God, an immunity from all evils,
a possession of all good, the perfection of our natures,
the maturity of our graces, the destruction of all sin,
the banishment of Satan and his temptations, ful-
ness of joy, and total death of all grief. Indeed it is
GRATEFUL ACKNOWLEDGMENT. 323
such a state as can neither be expressed nor conceived.
How vile and contemptible would all things below
appear to one that with Paul, is rapt up into this
paradise ! I have read of one Adrianus a heathen,
who was present when some martyrs were examined
and tormented, he asked, " What was the reason they
suffered such tortures," it was answered in the words
of that passage, 1 Cor. ii. 9, " Eye hath not seen, nor
ear heard, neither have entered into the heart of man
the things which God hath prej^ared for them that
love him :" the very rehearsal of which words con-
verted this Adrianus, and he became a martyr also.
O what a transcendent reward is there in those man-
sions above ! and God doth not grudge us the know-
ledge of those glorious things. Pie is not like some
rich men that will not let their heirs know, what they
will do for them, till they die ; no, the apostle saith,
ver. 10, " that God revealeth them to us by his Spirit;"
and ver. 12, " that we may know the things freely
given to us of God." We may know them perceptive-
ly, not comprehensively ; by faith, though not by
sense. We know but yet in part, but then we shall
know as we are known ; not as God knoweth us, for
our knowledge and God's must not be so compared,
but as holy spirits know us both now and for ever, we
shall both know and be known by immediate intuition ;
yet in this world God gives his children, though vari-
ously, some glimpses and dark representations, as
through a glass, by metaphors or parables, and this dis-
covery is to raise up our hearts in thankfulness, and
longing desires to be above with God.
VOL. V.
GHAP. XIII.
PRACTICAL INFERENCES FROM THIS DOCTRINE.
Four things may be inferred : —
1. That there is undoubtedly such a future state of
blessedness for God's children after this life : " There
remaineth a rest to the people of God," Heb. iv. 9- I
need not go about to prove this, it is sufficiently and
abundantly confirmed by abler hands ; not only from
scripture, but nature, reason, divine providence in the
world, and the grace of God in the hearts of his people.
Enough is said to silence infidelity in our hearts, and
to stop the mouths of all deists on earth. Can any
rationally imagine that God would endow man with
such a noble soul, and furnish that soul with such
noble faculties of mind, will, conscience, and affections,,
capable of knowing, loving, and enjoying God, with
fears and hopes of a future state, and all this in vain ?
Can we think the holy, just, good, wise, and righteous-
God will always make the wicked prosper and afflict
believers, and not right these things in the next world?
Hath Christ come into the world to no purpose? What
would become of his birth, life, doctrine, death, resur-
rection, ascension, intercession, and appearance at the.
day of judgment, if there were no life of future retri-
bution ? What would become of the precepts, promises,
threatenings, motives, means and helps to a holy life
here, and to attain eternal life hereafter, if there were
no such thing ? Can we imagine that the great God
governs the world by a falsehood ? Are heaven and
hell bugbears, or mere imaginations of brain-sick fools?
Is there not a reality in Satan s temptations, to draw
INFEHENCES. 325
there no devils or sjiirits, and so by consequence no
God? Away with these wild conceits, contrary to
the sentiments of all mankind.
2. Then it follows that assurance is attainable ; not
only objective assurance, that there is a glorious in-
heritance, and that God will give it to some ; but
subjective also, that this is mine, that it is for me. I
have a title to it ; else how could persons thank God
for making them meet for this inheritance? This as-
surance ariseth from acting of faith, and produceth "re-
joicing in hope of the glory of God," Rom. v. 2. The
gospel is a gospel of peace, not of fears and doubts.
Assurance may be had, not only by divine revelation,
but in the use of ordinary means. " I know in whom
I have believed," 2 Tim. i. 12; read on, and you will
find not only his assurance of his present happy state,
but his perseverance and future felicity ; and it was
not his peculiar privilege, but is common to other be-
lievers, 2 Cor. V. 1. It is true, God is a free agent,
and may bestow it on whom, and when he pleaseth.
Some have it most clearly at first conversion: as
Bernard for a time after his conversion, remained as it
were, deprived of his senses, by the superabundant
consolations he had from God. Cyprian saith, " He
thought before his conversion, it was impossible to
find such raptures and transports as now he found in
a christian course." Many a close walking Christian
can set his seal to this truth ; only it ordinarily comes
in after hard conflicts with temptation, wrestlings
with God, much experience, and regular walking with
God ; there is salvation and there are the joys of God's
salvation, Psal. li. 12, " These," saith Mr. Latimer,
** are the sweet-meats of the feast of a good conscience."
There are many other grateful portions at the feast,
but this is the banquet ; this is better felt than ex-.
Y 2
326 MEETNESS FOR HEAVEN.
or drive us from God and future happiness ? or are
pressed, and must be endeavoured after, and prayed for ;
*' Ask," saitli our Lord, " and ye shall receive that your
joy may be full," John xvi. 24.
3. That the exercise of thankfulness is a Christian's
important duty. This, this is the proper character
and employment of a Christian : God commands it,
privileges call for it, gracious souls have been much
engaged in it ; it is comprehensive of man's whole
duty. Ursin entitles the practical part of his cate-
chism, de GratitucUne, on Gratitude. O that Chris-
tians were more in it ! Praise is comely for the upright.
This is the epitome of religion, the emblem of heaven,
the proper air in which a Christian breathes; it is
most acceptable to God, creditable to religion, and pro-
fitable to the Christian. Mr. Fox tells us, the state of
Zurich engraved the year of their deliverance from
popery upon pillars, in letters of gold, for a lasting
memorial ; and have not Christians cause to thank
God for grace and glory ? The heathens could say,
"Call a man ungrateful, and you cannot call him
worse." Hezekiah brought wrath on himself, Judah,
and Jerusalem, for not rendering to the Lord according
to benefits done to him, 2 Chron. xxxii, 25. O sirs, you
little know what an evil ingratitude is ; you fill your
souls with guilt ; you too much resemble ^vicked men
whose character is unthankful, 2 Tim. iii. 2. This
sin makes hard times, yea, it makes you like the worst
of heathen, for which sin God gave them up to un-
bridled sensuality, Rom. i. 21, 24- : you act disingenu-
ously, as those that have served themselves of God,
and then disown him. How can you apply to God in
the next strait, when you are so much in arrears ?
will not your mouth be stopped, and conscience fly in
your face ? do you not daily depend on God for new
INFERENCES. 327
mercies ? and is not thankfulness a natural duty ? is
not gratitude for spiritual mercies, a great evidence of
your interest in them? and is not every mercy sweet-
ened by thankfulness? nay, is not this a means to
continue them ? The more thankful any have been,
the more eminent they have been ; their graces have
shone and glistered like pearls and diamonds. Yea,
once more, the more thankful you are, and the more
cause of thankfulness you will both have and see.
Thankfulness for what you are sure you have, will
produce a fuller evidence of that of which you are
doubtful. The Lord humble us for our base ingrati-
tude ; which is, as one saith, a monster in nature, a
solecism in manners, a paradox in divinity, and a
parching wind to dry up the fountain of divine fa-
vours.
You will say, O sir, I could be thankful with all my
heart, if I knew I were fit for heaven, and that my
soul shall at death enter into peace ; but alas, as long
as I am doubtful and at uncertainties, how can I be
thankful ? Conscience would check and condemn me ;
and indeed I have more cause to be humbled and
ashamed for my unmeetness, than thankful for any
meetness I find in me for heaven.
Answ. (1.) There may be grounds both of humilia-
tion and thankfulness in the same soul and subject.
Let the best saints do the best they can, and attain to
the highest pitch imaginable, they wiU have cause of
humiliation for their defects.
(2.) Holy jealousy, fears, and solicitude, do well in
God's children to keep them humble ; and indeed, as
grace increaseth, sight of imperfections increaseth, and
sense of short coming : the more discoveries of God's
holiness, the viler will the Christian be in his own
eyes, as Job and Isaiah ; and the humbler the soul is
328 MEETNESS FOR HEAVEN.
the more acceptable with God.* Thank God for that
humilit}'.
(3.) You may and should be thankful for the mer-
cies which you have, and which you cannot deny that
God hath vouchsafed. You have your lives for a
prey; you are out of hell, which is more than you
deserve ; you have abundant outward mercies, do not
these deserve thankfulness? Christ hath also pur-
chased grace and glory for sinners, nay, further, he
hath put thousands into possession of this inheritance,
and should not this make you thankful? Besides,
heaven is offered to you, and you are under the means
of grace, and have a possibility of obtaining this hap-
piness, which is not the case with devils and lost souls;
and is not this ground of thankfulness?
(4.) Be sure you keep in mind the distinction of
habitual and actual meetness for heaven. If you have
not the former, either relative or real, if you be not
adopted or justified, and are neither converted, nor have
entered into a covenant engagement with God, I say, the
Lord have mercy on you, your case is doleful ; you have
great cause of lamentation. O man, " Be afflicted and
mourn, let your laughter be turned into mourning,
your joy to heaviness," James iv. 9 ; you, graceless
" rich men, weep and howl, for your miseries that shall
come upon you," James v. 1. I have not a word of
comfort from the Lord to you. Your earthly inheri-
tance shall be taken from you, and you shall be thrust
into the dungeon of hell. You may for a while kindle
a fire, and warm yourselves at the sparks you have
kindled, but, saith God, " this shall you have of mine
hand, ye shall lie down in sorrow," Isa. 1. 11. Stand
you by while the saints take comfort in their portion.
Read Isa. Ixv. 13 — 15.
* Job xlii. 5, 6. Isaiah vi, 5. Ivii. 15= Ixvi. 2.
INFERENCES. 329
It is to you, the heirs of promise, to whom I am
now speaking, and bear you this in mind, that it is one
thing to have a right to this inheritance, another to know
you have a right. Many a gracious person is much in
the dark about his relation, yet his state may be safe
for the main. What sayest thou ? hast thou not the
things that accompany salvation? Heb. vi. 9. Hath
not God been dealing with thy heart, as he useth to
deal with such as he designs for heaven ? Hast thou
not seen thy woful state by nature ? the necessity of
Christ and grace ? Hast thou not experienced a change
from nature to grace, from death to life ? Hath not
this new birth cost thee griefs and groans, prayers and
tears ? Dost thou not delight now in what thou didst
disdain? Is not thy principle, rule, and end, other-
wise than formerly ? Hast thou not changed thy com-
pany, course, and manner of life ? Speak out, man,
belie not thyself, deny not God's grace ; something like
grace thou seest in thyself, and to be sure Satan and
the world oppose it, and man and thyself could not
produce it : it is of God, a seed sown by the hand of
bmnipotency. " And he that hath begun a good work
in you, will perform it until the day of Jesus Christ,"
Phil. i. 6.
As to actual meetness for heaven, I refer you to
what hath been laid down before ; look it over, deal
impartially ; see if your experience do not answer
those particulars ; hath not God helped you in the ex-
ercise of the graces of faith, hope, love, and humility ?
Hath not God given you some substantial evidence
of sincerity, by diligence in duty, reflection on your
state, appealing to God, and pleading with God for the
Spirit's sealing ? Hath not God helped you to be des-
patching your work off your hands, spiritual and tem-
poral, relative and public ? Are you not much more
330 MEETXESS FOR HEAVEN.
mortified to corruption and worldly enjoyments, and
have you not spiritualized earthly things, and got
more intimate familiarity with God ? What say you
to these things ? Do not your hearts echo back an af-
firmative, setting your seal to these things ? I have
not time nor room to enlarge further ; but I would
have you diligently compare yourselves now with what
you were some years ago. Is not your repentance
more evangelical ? Doth not the sense of divine love
extort from you more tears of godly sorrow, and more
vehement hatred of all sin, purely as it is offensive to
God ? Hath not your faith been more vigorous in its
actings on your dear Lord ? in closing more fully with
promises? Have you not been more frequent and
serious in renewing your covenant with God ? and have
not such days and duties been solemn heart-melting
opportunities ? Have you not been more constant and
enlarged in the duty of secret prayer, with shorter inter-
missons and more enjoyment ? Do you not spend your
time better than formerly? Are you not more concerned
to fill up every vacancy v/ith some useful business rela-
tive to earth or heaven ? Have you not more incomes
of grace and assistance in duties both as to matter and
m.anner, to unite your hearts, and raise your affections
to God, and sometimes suggest words to you ? Do you
not more concern yourselves for the souls of relations
and others in prayer and discourse, being more weight-
ed with the necessity of their conversion ? Are you
not more endeared to saints as saints, though poor, or
rough in their m^anners, or of a different persuasion ?
Have you not got power over your passions, to regulate
them ? and if you feel unruly emotions, can you pray
them down, and through grace calm them ? Can you
not put up with injuries and affronts, and not only so as
not to revenge but forgive, and pray heartily for the
INFERENCES. 331
repentance and remission of such as are most malicious
against you? Is it not more the grief of thy heart
when God is dishonoured, his Spirit grieved, and his
gospel reproached by the sins of the profane or of pro-
fessors ? If thou thinkest any are offended by thee, is
it not more a real trouble to thee than formerly, and
thou canst not rest till thou seekest reconciliation ?
And if thou art conscious of giving them just occasion,
thou acknowledgest thy fault and makest concession
to them ? Hast thou not learned more faithfully and
discreetly to manage the duty of privately admonishing
an offending Christian, drawing out bowels of com-
passion for such as are fallen ? Do not public con-
cerns of the church or nation lie nearer thy heart daily?
Canst thou not more rejoice in the gifts, graces, holi-
ness, and usefulness of others, though they may obscure
thine ? Art thou not more glad when corruptions
are mortified than gratified, when occasions of sin-
ning are removed, rather than afforded, though it cost
thee dear ? Dost thou not more sensibly understand
the sweet life of faith in temporal things, committing
all to God, and finding provision has been strangely
made ? Are not thy affections more spiritualized to-
wards dearest relations ? Dost thou not love them in
the Lord, and the Lord in them, so that thou canst
freely part with them upon God's call ? Art thou not
more taken up with God's mercies, to give him the
glory of them, than any personal satisfaction thou hast
in them ? Is not thy heart daily more weary of the
world, and longing more for heaven ? Yet after all
this, canst thou not say, thou art nothing, and deservest
nothing but hell ? And if God glorify his justice in
thy confusion, thy mouth is stopped, and thou must
justify him for ever with flames about thine ears?
Dost thou not account thyself the greatest of sinners,
332 MEETNESS FOR HEAVEN.
and least of saints, judging that by the grace of God
thou art what thou art ? and this thou canst truly say,
that God is more thy exceeding joy, and Chi'ist more
precious to thy soul than ever ?
If thou canst in thy sober, deliberate, settled frame,
answer these questions, thy state is safe and happy,
and thou art meet for heaven ; yet not so meet, but
still breathing after more meetness, till the last breath
of life ; for no man on this side death was ever meet
enough, and all must be ascribed to grace, grace in
the foundation, and grace in the topstone.
THE
GENERAL ASSEMBLY;
OB,
ON THE
GATHERING OF ALL SAINTS TO CHRIST,
COMPRISING SOME
MEDITATIONS UPON II. THESS. II. 1.
TO THE
CHRISTIAN READER.
JN EXT to the immediate enjoyment of God, which is the
summit of a gracious soul's feHcity, it is no doubt an adven-
titious comfort to the children of God, that they shall meet
with all the holy souls in heaven, of whom they have heard,
and with whom they have enjoyed sweet communion in this
lower world. What a transport of love was there in the case of
the affectionate Jonathan and his beloved David, on their
mutual embraces when they " kissed one another, and wept one
with another, until David exceeded !" 1 Sam. xx. 41. Who can
read that passage without emotion ! But O, with what raptures of
transcendent joy will those holy souls be filled, upon their meet-
ing in heaven ! Where briny tears shall be wiped from their
weeping eyes, and sin and sorrow shall flee away ! Such joy
would swell their hearts and extinguish life, (as the father died
for joy on his two sons coming off victors in the Olympic games)
did not Almighty grace capacitate and strengthen them.
When they told Jacob that Joseph was yet alive, " Jacob's
heart fainted, for he believed them not," but when he saw the
waggons sent to carry him, " the spirit of Jacob revived.""*
O but what full demonstrations both of the certainty and ex-
alted nature of the felicity of our pious friends, will there be
in glory ! No hesitation will remain whether it be so, no bitter
ingredients to allay this joy. How wiU these pure streams
mingle and recur with ecstasy to all eternity ! The once tender-
hearted mother will turn her desires into delight, and say,
" What, my son ! and what, the son of my womb ! and what,
the son ef my vows rf Thou art welcome hither, now my
tormenting anxieties are turned into triumphant songs. What
• Gen. xlv. 26, 27. f Prov. xxxi. 2.
336 TO THE CHRISTIAN READER.
sweet solace will the godly husband and gracious wife find in
each other ! Once " heirs together of the grace of life,''* now
full possessors of the life of glory. The pious christian friends
that " walked to the house of God in company, and took sweet
counsel together,'' are now " abundantly satisfied with the fat-
ness of God's house, and drink of the rivers of pleasures ^'-f
yea, bathe themselves in an ocean of delights. Surely it will
be no small accession to their joy to meet their old friends, rela-
tions, and companions there, never to part more. If Archi-
medes was so transported with finding out a mathematical con-
clusion, that he cried out tvpjjfca, tuprj^a, I have found it,
I have found it, much more will the glorified saint be exceed-
ingly elated, when after all his pains and fears, he can say, I
have found my beloved, and all my christian friends before
the throne ! O happy day, O transporting sight .' To behold
the Sun of Righteousness in all his glory, and those radiant
stars glittering in that upper firmament ; this indeed will sur-
prise the soul with astonishment. The reading of the incom-
parable writings of eminent ministers, hath been often a great
refreshment to studious and serious minds. Heinsius, the
learned librarian of Leyden, professed, that when he had shut
up himself among so many illustrious authors, he seemed
to sit down there as in the very lap of eternity, and pitied
rich worldlings who were strangers to his delights. But O how
elevated in the scale of being are the spirits of just men made
perfect ! What pleasure will they take in the graces and hap-
piness of each other ! If David could say of Jonathan, " very
pleasant hast thou been unto me ; thy love to me was won-
derful, passing the love of women," :|: O what love and de-
light will there be in heaven, the proper element of love,
where souls will be filled with God, and delight in his image
shining in all the saints !
It is ccrtaiji, that all the real saints that have died since the
world began, are taken up into heaven and enjoy God and each
other ; but whether the saints departed were previously partici-
pants of that glory which they have had since Christ's ascension
into heaven, is doubted by some, indeed the contrary asserted, |(
• 1 Pet. iii. 7. t Psalm Iv. 14. xxxvi. a +2 Sam. i. 26.
II Dr. Oweit'ft Christolog. p. 158.
TO THE CHRISTIAN READER- 337
which I dispute not ; nay, I am apt to think, every glorified
soul loosed from the flesh, will be some addition to the joy of
the glorified above. O what acclamations of joy will every soul
landing safely in glory, occasion to the celestial inhabitants I
"Well met, brethren, after a tedious, dangerous voyage, in this
haven of rest ; glad, full glad are we that you are got safe.
And whether the saints successively going off the stage of this
world, inform them above of the state of the church below, I
have not to say ; but as there is no grief there, or causes of
sorrow, so there are multitudes of objects and occasions of joy
and triumph — the grand source of felicity, the place, the com-
pany, the duration — all afford occasions of delightful enjoyment,
matter of comfort : and why may we not think their reflections
upon their former state in this lower world, will contribute some-
thing to their happiness ; yea, and their communicating experi-
ences one to another in that blessed state. If any doubt,
whether, glorified souls will have such mutual, intelligible inter-
course with each other, for satisfaction, let them read the ex-
cellent discourse of that valuable man Mr. John Flavel, called,
BviVfiaToXoyia, or a treatise " On the Soul of Man," 274
281, where you will find an answer to the objection of their
wanting the organs and instruments of speech and hearino- :
" Surely," he saith, " the spirits of just men are not mutes ;
such an august assembly of holy and excellent spirits, do not
live together in their Father s house, without mutual converse
and fellowship with each other as well as with God." The
great question is, how their intercourse is conducted? and he
affirms out of Zanchy, " that it is but turning the key of the
will, and their thoughts and desires are presently seen and
known by others to whom they would discover them, as a man's
face is seen in a glass, when he pleaseth to turn his face to it.
Would one spirit make known his mind to another? it is but to
will he should know it, and it is immediately known ; and this
internal way of speaking, is more noble, perfect, and excellent
than by words and signs, both in respect of clearness, and also
of despatch and speed." See both explained in the passage just
now quoted.
This is the language of spirits, called the tongue of angels,
1 Cor. xiii. 1 ; but after the resurrection, when bodies are
338 TO THE CHRISTIAN READER.
united to souls, possibly there may be the use of bodily organs,
howbeit in a more excellent way than now there can ; yet in the
glorified state, the joy of the soul shall be shared with the body.
The best pleasure however is, that of the soul. Spiritual de-
lights are far more refined and exalted than sensual ; im-
mediately after a gracious soul is parted from the body, it attains
to a perfection of knowledge with more ease than it could attain
to a small degree of knowledge whilst in the body. Yet it is
questioned whether the glorified soul shall have an increase
of knowledge, which certainly would be an addition to its happi-
ness ; for, the soul being a finite being, cannot at once attain a
comprehensive knowledge of God, but what is enjoyed will
be beatific. O what an emphasis is in that word, " seeing God
face to face, and seeing him as he is ! ''''* who now can tell what it
means ? It is true, the happiness of saints lies in " being ever
with the Lord,'' and God's being " all in all" to themr-f* but
their mutual delight in one another will be a blessed circum-
stance of their felicity.
Whilst I was musing on a great number of believers having
breathed their last, ministers and Christians, formerly and lately,
known and unknown, whom I shall now never see in this world,
I began to consider what is become of them : surely they are not
lost but preserved, when shall we meet again .'' where shall we
meet ? in what place or condition .'' I am assured by divine
revelation, that the souls of believers do immediately pass into
glory, and as our Lord saith to the penitent dying thief, " to-
day shalt thou be with me in paradise," so he saith of the soul
of Lazarus, " that he was carried by the angels into Abraham's
bosom ;"^ there only saints are, there all departed saints are,
it is a place and state proper for saints only, yet common to all
the saints, not one excluded, we need not fear want of good
company, yet it is not the company of fellow saints that will
make us happy, and as one saith, " Though the strings receive
not their sound and virtues from each other, yet their con-
ctirrence causeth that harmony which could not be by one alone ;
for all the lines may be drawn from the centre, and not from
each other, and yet their collocation make them more comely
• 1 Cor. xiii. 12. I John iii. 2. f 1 Thess. iv. 17- 1 Cor. xv. 28.
J Luke xxiii. 43. xvi, 22.
TO THE CHRISTIAN llEADEK. 339
than one alone could be.""* But in this, caution is necessary,
that we give Christ his prerogative, and ascribe not too much to
men, to expect that from them which is not in them ; survivors
are too prone to this idolatry, as popery testifies : but in heaven
our affections will be regular, God will have his due, and saints
theirs ; we shall behold God in his saints. All the glory will
redound to God, for what God's children have been and then
are ; " when he shall come to be glorified in his saints, and to be
admired in all them that believe in that day."""!* O what a
happy, honourable, triumphant assembly will that be ! The
contemplation I have had on this day and state, hath extorted
from me these meditations, which have been very delightful to
me in transcribing ; and I shall pray that they may be profitable
to the reader, and that we may land safe in that blessed haven,
where so many of our pious friends and relations have arrived,
that we may rejoice and sing together the song of Moses and
the Lamb for ever ; which is the prayer and care of
Thy faithful friend and monitor,
Sept. 22nd, 1698. 0. HEYWOOD.
• Mr. Baxter's Saints' Rest, Part, I. p. 97. f 2 Thess. i. 10.
VOL. V.
GENERAL ASSEMBLY.
S Thess, II. 1.
Noiv 7ve beseech you, brethren, by the coming of onr Lord
Jesus Christ, and by our gathering together unto him.
CHAP. I.
INTRODUCTOHY OESEllVATIONS.
That Jesus Christ will come down from heaven to
judge the world, is an article of our faith, commonly
believed among professed Christians : but there have
been useless, endless disputes about the time of his
coming. One would think, however, that what our
Lord saith Matt. xxiv. 36, should silence men's curious
inquiries and presumptuous assertions concerning this
secret, for he saith, " Of that day and hour knoweth
no man, no, not the angels of heaven, but my Father
only ;" no, nor Christ himself as man.* No, say they,
the day and hour cannot be known, but the year may.
But that is a poor evasion, for by day and hour is
meant the time ; and if Christ know not, no wonder if
he foretold it not to his disciples : for wise reasons it
is concealed, and especially that we may be always
ready. Grotius indeed saith, that Paul thought the
* Mark xiii. 32.
z 2
34-2 GENERAL ASSEMBLY.
coming of Christ would be in his days, yet you see in
the passage to which I have referred, and the context,
and also in the chapter before us, that it would not be
till certain signs foretold should come to pass, and after
that, Christians were still to expect it as uncertain.
Ignorance of it is needful, but error about it is hurtful;
let us study what tends to practice.
In the text, the blessed apostle doth earnestly beseech
them by all that is dear unto them, that no pretence
either of spirit, word, or apostolical letter, do persuade
them that Christ's coming is near at hand, for fear of
tormenting their minds, or staggering their faith when
they should find it otherwise. What those preceding
signs are, see Baxter's Paraphrase on this chapter.
All that I shall do is, to take notice of this solemn
appeal or obtestation in this text, wherein he adjures
them : first, by the coming of our Lord ; secondly, by
our gathering together unto him.
It is a sacred and solemn oath, like that in 1 Cor.
XV. .31, " I protest by your rejoicing which I have
in Christ Jesus our Lord, I die daily :" so here, it is as
if he should say, as you have a high and honourable
regard for Jesus Christ himself, and as you have a
great concern, and malce due preparation for the com-
ing of Christ, by v/hich he will gather us all to himself,
and actually perfect the unity of his mystical body,
both which are represented as proper objects of faith,
which we admire and expect and highly esteem ; I do
again beseech you by these, be not too credulous of
men's predictions, who assign that day to this or that
time as they fancy ; sometimes preposterously hasten-
ing it, other whiles procrastinating it, to a vast distance.
I must tell you, saith Paul, these conceits are scattered
by Satan's artifice; and it becomes a dangerous figment
or invention of men's brains, for if it come not to pass,
INTRODUCTION. 343
some languish in their faith, others grow presumptuous
in their security. If the devil prevail thus far, he will
so work, that he will leave nothing sure or fixed in
matters of religion,* as Calvin saith on this text ; yea,
by this means men loosen the cords, and break the
bands that join together the articles of our faith, and
even strike at the foundation article of the resurrection.
Observation 1. Ministers must beseech.
As they may command in their masters name,
so as servants they must beseech all the faithful,!
1 Thess. iv. 1, "We beseech you and exhort you;"
IpwTwiniv, we humbly and earnestly desire you, as if we
went down on our knees to you : hence 1 Thess. ii. 7,
8, "We were gentle among you even as a nurse
cherisheth her children." Our business is important,
sinners are obdurate, we have great need to use the
most obliging terms, as though God did beseech sin-
ners by us, "to pray them in Christ's stead to be recon-
ciled to God," 2 Cor. v. 20.
Obs. 2. All God's servants are brethren.
Be they high or low, rich or poor, the most eminent
apostles or meanest, yen, weakest believers, they are
brethren, they have all one father, God, one elder bro-
ther, Christ, one holy Spirit that animates them all,
one covenant of grace to include them, one heavenly
inheritance of which they are heirs. Hence the apostle
saith. Col. i. 2, " To the saints and faithful brethren in
Christ." O what an endearing relation is this ! let us
live up to it.
Obs. 3. Christ will certainly come to judgment.
It is certain this Nobleman is gone into a far country
to receive for himself a kingdom, and to return to
reckon with his servants, Luke xix. 12 — 27. Christ's
* Ut nihil in religione certum aut fixum reliquerit.
t 1 Thess. V. 12.
34i GENERAL ASSEMBLY.
coining to judge the Jews, was the image and earnest
of his last coming,'^ described 1 Thess. iv. 15 — 17-
Ohs. 4. The coming of Christ is a most endearing
consideration to believers.
This is to the Christian as the harvest is to the hus-
bandman, James v. 7, 8, " Be ye also patient," saith the
apostle, " stablish your hearts, for the coming of the
Lord draweth nigh." O what a glorious morning will
that be, when the Sun of Righteousness will shine once
again with healing in his wings ! Then let the heirs
of glory " lift up their heads, for the day of their re-
demption draws nigh."f You cannot entreat them by
more strong and obliging obtestations or arguments.
Obs. 5. Though Christ's coming be sure to the saints
and certain in itself, yet the time is uncertain to us.
Our Lord saith to his inquisitive disciples. Acts i.
6, 7, " It is not for you to know the times and the
seasons, which the Father hath put in his own power:"
hence he saith. Matt, xxiv, 42, 44, " Watch, therefore,
be ye also ready ; for in such an hour as ye think
not the Son of man cometli." This is a key that the
wise God retains under his girdle ; he keeps this secret
among the mysteries of his glorious empire ; let us be
content with a wise ignorance here.
Obs. 6. Bold comments upon dark prophecies are
apt to shake men's minds.
If sudden approach be foretold and it prove not so,
men are tempted to believe nothing, though this is
unreasonable that men will not believe what God saith,
because what men say prove falsities ; but many con-
fident expositors will needs thrust their comment into
the text; yet, a judicious Christian must distinguish,
there may be great commotions, yet no immediate pre-
sages of a conclusion, Mark xiii. 7-
* Imaffo et arrhabo adventus ultimi. t Luke xxi. 28.
INTRODUCTION. 345
Ohs. 7. That at Christ's second coming, there will
be a great gathering together of saints to him.
All the elect shall be gathered into one 'Emawayojyrig,
aggregation or congregation, a mighty solemn meeting.
'Ett' avTov or TTpog avrbv, James ii. 2 ; which some in-
terpret of free liberty to meeet to worship God in this
world after their dispersion by persecution, which was
forbidden by Pagan emperors, but granted by Constan-
tine's edicts, thus Grotius and Hammond — but this is
forced, there is a greater congregation at Christ's se-
cond coming.
The apostle, Heb. xii. 22, 23, mentions an "in-
numerable company of angels, and a general assembly,
and church of the firstborn, which are written in hea-
ven." I shall say little of the angels, though God hath
by Christ united them to the church, so the apostle
tells us, Eph. i. 10, " That he hath gathered together
in one all things in Christ, both which are in heaven,
and which are on earth, even in him." The angels of
themselves are but creatures, and therefore changeable,
so the word j^*3\z;', employed to signify angels, signi-
fies mutable, Psal. Ixviii. 17 ; but receive confirmation
by Christ, though not reconciliation ; so that now they
leave not their stations as did the apostate angels. But
whether angels stand by Christ's mediation, or by
God's election, (therefore called elect angels) I deter-
mine not. But I am now to treat of converted souls,
which then shall be united in one body ; that will be a
wonderful amphitheatre, an astonishing sight when all
the patriarchs, prophets, apostles, martyrs, and con-
fessors shall be brought forth into open view, and shall
be advanced to those celestial mansions with the highest
acclamations.
In discoursing upon this pleasant subject, I shall
consider the following things : —
346 GENERAL ASSEMBLY.
I. The mode and period of the saints being gathered.
II. What is implied in gathering this assembly.
III. For what pm*poses they are gathered.
IV. In what light they are regarded when gathered
to Christ, and the reasons of their being assembled.
V. What improvement may be made of it.
CHAP. II.
ON THE MODE AND PERIOD OF THE SAINTS BEING
GATHERED.
Before I proceed to the consideration of these parti-
culars, I shall briefly explain the import of this term,
and its allusions.
1. It alludes to a hosj^itable person taking in wan-
derers to lodge them, and kindly entertain them ; so
the word is used. Matt. xxv. 35, "I was a stranger and
ye took me in," K^vog rj/njv koI (TwriyayeTe fil, ye gathered
me. Alas, God's children are strangers and pilgrims
on the earth, Heb. xi. 13 ; as men oft cast them out,
and " they wander about in sheep skins and goat skins,
in deserts, mountains, dens, and caves of the earth,"
ver. 37, 38 ; but their gracious Father takes them in
and provides them house and home, " a house not
made with hands eternal in the heavens;"* Lazarus
at the rich man's gates is taken up into Abraham's
bosom, a better lodging than the rich man's stateliest
chamber ; thus God gathers them.
2. It alludes to a man's gathering a rich treasure
together, gold, silver, or precious stones, as David
* 2 Cor. V. 1.
HOW AND WHEN GATHERED. 347
gathered a prodigious treasure for building the temple,
" three thousand talents of gold, seven thousand talents
of refined silver, all manner of precious stones," 1 Chron.
xxix. 2 — 4. Solomon gathered silver and gold, and the
peculiar treasures of kings. But what are all these
to God's treasure? which too he calls his peculiar
treasure, more worth than both the Indies.* These
God hath his time and way to gather up, Matt. iii. 17,
" They shall be mine, saith the Lord, in the day when
I make up my jewels." God's jewels lie loose and
scattered, but he will string them, and lay them up
safe with himself in heaven.
3. This word alludes to congregating together, as in
a synagogue for religious acts, a holy religious meeting,
" He hath built us a synagogue," said the Jews, that
is, for religious worship, so the Hebrew word my im-
ports a religious meeting. And we read of a syna-
gogue of the Libertines,! but this assembly of saints
may be called the synagogue or the congregation of
licentiates, or highest graduates in divinity, that have
in some sense commenced j}^r saltmn, and have as-
cended out of the church below, into the church
triumphant above, being highly preferred by their
blessed master.
4. The word imports a meeting in an honourable
council, above an ordinary assembly. Matt. xxvi. 3,
" Then assembled together the chief priests, and scribes,
and elders," &c. these were the Sanhedrim and sat as
judges upon causes criminal and capital, awaj^a^ai, it
signifies not a vulgar, or a common meeting, but a
convention of states, to sit upon life and death ; and
though that was a wicked meeting to condemn the Son
of God, yet this glorious assembly of saints shall be
* Laying up in store, Isa. xxxix. 6. Eccl. ii. 8. Exod. xix. 5.
t Luke vii. 5. Acts vi. 9.
348 GENERAL ASSEMBLY.
convened to be assessors with Chi-ist to judge their
judges, 1 Cor. vi. 2, " Know ye not that the saints
shall judge the world, yea, angels." All the saints of
God are kings and princes in all the earth.* O what
an honourable juiy will there be to applaud the sacred
decisions of our Lord !
After having given the meaning of the word, I
proceed,
I. To show the mode in which, and the time when
the saints are and shall be gathered ; how this gathering
together is managed, or how the saints come to be ga-
thered together, and when.
1. Converting grace gathers sinners out of the world
to God. This is initial and preparatory ; the word in
Eph. i. 10, "Gathering together in one," avaKe<paXai<L<ja(T.
^ai, is very emphatical, it signifies to recapitulate, or
re-collect, or reduce all to a head; it implies that man-
kind by sin are separated from God, disjointed one
from another, the members scattered, just like an old
ruinous house that is fallen ; all the pieces thereof are
gone asunder, till the workman come and put them
together, and rear up a stately fabric of the old mate-
rials. Man hath not lost the faculties of his soul by
the fall, but its rectitude. All the imaginations of
man's heart are become evil ; he hath banished himself
from God into a foreign country. In a natm*al sense,
" God is not far from every one of us ;"f but in a
moral sense, God and unconverted sinners are at a
great distance, they are " far off, alienated from the
life of God," but grace brings sinners from their wan-
derings. The Spirit through the word unites them
with a blessed cement in an efficacious manner, so that
* Rev. i. 6. Psalm xlv. 16.
t Gen. vi. 5. iii. 8. Luke xv. 13. Acts xvii. 27-
HOW AND WHEN GATHERED. 349
"he that is joined to the Lord is one spirit:"* and
the blood of Christ unites God and the soul meritori-
ously. O blessed conjunction, O happy meeting ! God
hath found out a way in the gospel, " to gather together
the outcasts of Israel." Alas, we are all as sheep go-
ing astray, but our " Lord gathers the lambs into his
arms," and brings them into his fold; Jews and Gentiles
make one fold;f for saith the apostle Paul, "ye are
all the children of God by faith in Christ Jesus," Gal.
iii. 26. Faith makes a mystical, love a moral union ;
Eph. iv. 15, "But speaking the truth in love," or
teaching it in love, "may grow up into him in all
things, which is the head even Christ." O this, this
is the foundation of all the rest ; conversion is the first
collection.
2. God gathers his saints by death to himself. It is
said of Abraham, that he should " be gathered to his
fathers in peace," Gen. xv. 15 ; and "he was gathered
to his people," Gen. xxv. 8. Interpreters observe that
this is usually applied in scripture to good men, with
respect to the soul, that they go to their pious pro-
genitors, and because this is applied to Ishmael, there-
fore the Jews think he was a penitent ; but however,
the phrase is applied most ordinarily to good men, as
Jacob, and Aaron, and Moses ; of Josiah :j: it is said,
2 Kings xxii, 20, " I will gather thee to thy fathers,
and thou shalt be gathered to thy grave in peace."
It is true, he died in battle, but in peace with God, and
was translated into everlasting peace along with the
saints ; this is the way of divine providence to carry
his children through a tempestuous sea into an haven
* Eph. ii. 13. iv. 18 1 Cor. vi. IJ.
t Eph. ii. 1.3, 22. Isa. Ivi. 8. xl. 11. John x. Ki
X Gen. xxv. 17- xlix. 29. Numb. xx. 24. xxvii. 13.
350 GENERAL ASSEMBLY.
of rest ; they shall not always be tormented with
Satan's temptations, the world's opposition, or their
own corruptions, but when they have done their work
here in this weary world, " they shall enter into peace,
they shall rest in their beds, each one walking in his
uprightness," Isa. Ivii. 2. O blessed change, God gives
them repose after the troubles of this weary pilgrimage,
" they rest from their labours ;" their bodies sleep in
Jesus, and are safe in a quiet repository, and their
souls do enter into paradise, that is, the third heaven,
the immediate presence of God.* As earth is the
common mother of all, so heaven is the receptacle of
all believers.
3. God gathers them up out of their graves by the
resurrection of their bodies, and the reunion of their
souls to those self-same bodies. This was a doctrine
believed and well digested under the old testament.
Job xix. 25 — 27, " Though after my skin, worms
destroy this body, yet in my flesh shall I see God ;
thy dead men shall live," saith Isaiah, chap. xxvi. 19,
" together with my dead body shall they arise." The
new testament doth abundantly confirm this great
article of our faith, John v. 28, 29. 1 Cor. xv. 20, &c. O
what an army of saints will start up out of the earth !
Thei^' scattered bones and dust shall be reared up, and
re-organized, and our Lord will bring their glorified
souls along with him to sing out the high praises of
Jehovah. Roses die, sweetest flowers perish, and the
beauteous complexion of the earth turns to a bleak and
withered hue in winter, yet in summer there is a kind
of resurrection ; if you say of them, life is remaining
in the root and seed ; we say, the soul is the root of the
body, and Clirist the root of the soul, and both are
living. Col. iii. 3, 4 ; and though there be no physical
* Rev. xiv. 13. 1 Thess. iv. 14. Luke xxiii. 43.
HOW AND WHEN GATHERED. 351
contact, yet there is a relative union betwixt sonl and
body, and the soul hath to it a deep-rooted love and
inclination ; the silly snail with its natural life and
power, can make for itself a habitation, yea the silk-
worm becomes a winged fly, the warmth of the hen
turns the egg into a chicken ; these are emblems of
the resurrection.* And what cannot the power of
God effect? If a skilful workman can turn a little
sand and ashes into curious transparent glasses, why
should we doubt whether the mighty power of God
can communicate a glorious perfection to the flesh that
is dissolved into its elements ? Luther saith, I love
the noble art of chemistry, it is such a fine emblem of
the resurrection. O what a blessed transporting sight
will that be, to see the sanctified soul united to the
glorified body, to receive their reward together !
4. By the same power of God some shall be changed,
others raised from the dead, the souls of the glorified
saints shall descend and be united to their own bodies,
and then ascend to meet the Lord in the air, and the
wicked are left behind on their dunghill, the earth, in
fetters, to receive their sentence, and to be confined to
their prisons; this is that mystery, which possibly the
blessed apostle Paul heard from God when he was
caught up into the third heaven, and heard " unspeak-
able words," apf)i]Ta p{]juiaTa, wordless words, f 1 Cor.
XV. 51, 521, " Behold," saith he, "I shew you a mystery,
we shall not all sleep," that is, die, " but we shall all
be changed, in a moment, in the twinkling of an eye ;"
this is further confirmed and explained, 1 Thess. iv.
15, "For this we say unto you by the word of the
Lord, that we which are alive and remain unto the
coming of the Lord, shall not prevent them which are
asleep ;" and ver. 16, and 17, " The dead in Christ
* See Mr. Baxter on Self-denial, page 29S. t" 2 Cor. xii. 4.
352 GENfiRAl. ASSEMBLY.
shall rise first, then we which are alive and remain,
shall be caught up together with them in the clouds, to
meet the Lord in the air." Calvin saith,* " He speaks
here of the faithful only; the resurrection of the wicked,
is also a kind of change, though they are not men-
tioned : but with respect to such as shall bear the name
of the heavenly or of Christ, it is equivalent to death,
as there will be an abolishing of the former nature,
and an introducing of a new one." This is a species or
kind of death, but as it is not a separation of the soul
from the body, so it is not a sleep, but a sudden transi-
tion from corruptible nature to a blessed immortality.
Here is the difference between those that die and such
as are changed : the former put off the substance of the
body, but they that are changed, put off nothing but
the qualities of the body, the dead shall rise before the
living are taken up. He sends the clouds for chariots,
as Joseph his waggons for Jacob and his family. O
what vast numbers will then mount up like a cloud
and darken the heavens ! this is in order to their con-
gregating above.
5. The angels of God are sent to gather up the
scattered saints. Matt. xxiv. 31 ; " And he shall send
his angels with a gTeat sound of a trumpet, and they
shall gather together his elect from the four winds,
from one end of heaven to the other." f It is true,
some take this to refer to the destruction of Jenisalem,
but most interpreters apply it to this last day. Paul
saith, "the trumpet shall sound;":}: as of old, they
called the congregation of Israel together by the sound
of a trumpet ; so now, " the Lord shall descend from
heaven with a shout with the voice of the archangel,
and with the trump of God," 1 Thess. iv. 16. I con-
fess here are hard points, which no mortal I believe
* Calvin on 1 Cor. xv. 51. t Mark xiii. 27- t 1 Cor. xv. 52.
HOW AND WHEN GATHERED. 35^
can resolve, as (1.) Concerning this trumpet, what it is,
Calvin saith, I leave to others to discourse subtilly on
it.* (2.) What kind of shout this is, which must be a
sort of magnificent accompaniment of the Judge, and
summons for all to appear ; for the word in Greek
Iv KcXevafiuTi doth also signify a command, alluding to
mariners or soldiers summoned to be ready. (3.) "Who
this archangel is, and what degrees there are among
the angels, which schoolmen voluminously dispute, or
whether it be not Christ himself, because it is said,
" the dead that are in their graves shall hear his voice,"
John v. 28. And (4.) Whether this shall be an oral
shout or voice from the mouth of Christ, or only an
expression of his divine power, I am not able to deter-
mine. But such a summons there will be, and all the
sons and daughters of Adam shall appear, not one per-
son gentle or simple can sculk or hide himself, the
meanest shall not be looked on as inconsiderable, and
the most potent princes will be on a level with their
fellowmen; in vain shall the "kings of the earth,
great men, rich men, the chief captains and mighty
men, bond and free, hide themselves, or call to the
mountains and rocks to fall on them," Rev. vi. 15, 16.
No, no, the summons will reach all, and all must obey
and appear, whether they will or not ; the mighty,
almighty God can fetch them out, his all-seeing eye
discover them. See the summons, Psal. 1. 1 6, " He
shall call to the heavens from above and to the earth
that he may judge his people ;" these are his words,
"gather my saints together unto me, those that have
made a covenant with me by sacrifice." O what a
vast multitude will then appear ! " Thousand thou-
sands minister to him, and ten thousand times ten
thousand stand before him;" yea, a great multitude
* Reliquo aliis subtilius disserendum.
354 GENERAL ASSEMBLY.
''which no man can number, of all nations, and kindreds,
and people, and tongues will stand before the throne and
the Lamb, clothed with white robes and palms in their
hands."* O what a glorious, splendid, shining com-
pany will there be !
6. Yet fui'ther, these mu.ltitudes gathered together
will have their spirits in perfect harmony, they shall
all speak one language, as the whole earth did before
the confusion at Babel ; there will be an agreement of
minds, wills, affections, consciences, and conversation ;
no clashing, no discord, they shall be fully united,
cemented, and perfectly joined together, and all accord-
ing to one rule and canon ; they all engage together in
one celestial song, the heavenly choir of angels stand
round about the throne, echoing to an innumerable
company of believing glorified Jews and Gentiles,
saying, " Amen : blessing, and glory, and wisdom,
and thanksgiving be unto our God for ever and ever.
Amen," Rev. vii. 10 — 12. It is worth observing,
that upon Antichrist's ruin, " a great voice of much
people in heaven was heard, saying, Hallelujah," Rev.
xix. 1 ; " and again they said Hallelujah," ver. 3 ; then
again, the four and twenty elders, and four beasts, still
employ the same tune, Hallelujah; and still upon a new
summons they add always Hallelujah, this was the
Hosanna Rabba, as the Jews call it, or a Hallelu-
jatica victo7'ia, as the old Britons called their victory
over the Saxons. All but faint emblems of that great
solemnity, in which the multitude of glorified souls
are with one heart and voice unanimously adoring
their Redeemer, acquiescing in his righteous sentence,
not one dissenting, they neither contradict one ano-
ther, nor oppose the will of God : there is not a jarring
strinsr in this music : whatever dissensions or Ian-
* Dan. vii. 10. Rev. vii. 9.
OBSEllVATIONS. . 355
guages may be here, they all speak the same things
tliere. Yea, though they did not understand one ano-
ther's dialect in this world, yet they shall all speak
the language of Canaan ; whether it be Hebrew, as
some conceive, who knows ? but it will be intelligible
by all that then meet together. The scripture saith,
" they shall see eye to eye when the Lord shall bring
again Zion," Isa. Hi. 8. Now if ever that text shall
be fulfilled, that as two eyes look both on one object,
so the eyes of all saints shall be towards the Lord :
there will be a sweet agreement in principles, practice,
professions, and affections, as the primitive Christians
who were " of one heart and of one soul," Acts iv. 32;
then shall " we all come to the imity of the faith,"
Eph. iv. 13.
7. These congregated saints shall be admitted into
one place and state of glory; that is, "before the
throne of God, and he that sitteth on the throne shall
dwell among them," Rev. vii. 15. These bright stars
shall make a glorious constellation in the heavenly fir-
mament : though possibly one star may differ from
another star in glory, yet they shall all be irradiated
with the Sun of Righteousness : though these vessels
of grace be of various quantity, yet they shall all be
full in that vast ocean ; not the weakest or feeblest
shall be lost or left behind, " the feeble among them
shall be as David, and the house of David shall be as
God, as the angel of the Lord before them," Zecli. xii.
8. Not a grace or duty ; not a mite given in charity
shall be lost. Tears shall be found bottled, and a
cup of cold water shall be rewarded ;* there is room
enough in heaven for all the saints, " In my Father's
house," saith Christ, " are many mansions," John xiv.
2 ; many for number, large for extension. The city
* Psal. Ivi. 8. Matt. x. 42.
VOL. V. 2 A
356 GENEllAL ASSEMBLY.
is four square, having twelve gates, filled from all
quarters of the world ; " the gates of it continually
open," never shut.* O the stupendous vastness of that
upper region ! Earth is but a speck or point, com-
pared to it ; though the text in Revelations speak but
of twelve thousand furlongs, which, according to some,
make but fifteen hundred miles, what is that to hea-
ven? If the city of the great King be meant there
by the New Jerusalem, as some think, doubtless it is
exceedingly spacious, if indeed it be a place which can
be circumscribed : but where the King is, there is the
coui't ; as the angels do always behold the face of God,
and therefore are still in heaven, though employed
about saints on earth ;f so it may possibly be with
the saints after the resurrection. \\Tio knows whether
the purified earth may not be one place of their celes-
tial happiness ? yet some think it will be wicked men's
hell, and place of torments. But be that as it may,
we are sure there is room enough for all the saints in
heaven ; and our Lord will have them all with him,
not a hoof left behind as slighted, for he purchased all
at a dear rate, and prayed for them when he was
leaving the world. A summary of his present inter-
cession, we have John xvii. particularly verse 24,
" Father, I will that they also whom thou hast given
me, be with me where I am." This will be a blessed
congregation indeed, a spacious temple, a large para-
dise, not in corners, houses, or chaj)els, nor as in the
present state where they ai*e often persecuted, fined,
and imprisoned ; in that world they shall have liberty,
yea, possibly every saint shall have his proper man-
sion, yet in full communion with God, and the rest of
glorified spirits.
* Rev. xxi. 10, 12, 25. + Matt, xviii. 10. Heb. i. 14.
CHAP. Ill,
WHAT IS IMPLIED IN GATHERING THIS ASSEMBLY.
II. It is further proposed, to give a more particular
account of the assembling of the saints, and this I shall
do in these seven particulars : —
1. That all the saints in the several ages, places,
and conditions, wherein they have lived, shall be ga-
thered into one general assembly, may seem strange,
but it is true ; all the children of God that ever have
lived for five thousand years and upwards, since man
was placed on this earthly globe, all that ever have
lived, do live, or shall live till the end of time, shall be
assembled; such as have lived in far distant places, many
thousand miles asunder, separated by vast tracts of
ground, mountains, and seas, in Europe, Asia, Africa,
and America ; such as have died many thousand years
ago, and have been long singing the praises of God and
enjoying his presence in the church triumphant, old
testament saints, and new testament saints. The chil-
dren of God in the church militant, yet fighting under
the banner of Christ, shall meet with victors that
have been long crowned : persons of all conditions,
ages, sexes, qualities, rich and poor, old and young ;
such as never saw each other's face in this world, no,
nor ever heard of each other, yet then they shall meet
together, Luke xiii. 29, " They shall come from the
east and from the west, and from the north, and from
the south, and shall sit down in the kingdom of God."
It is said. Acts ii. 5, " There were dwelling at Jeru-
salem Jews, devout men, out of every nation under
heaven." But what were they compared with those
who shall come out of all countries of the world ; O
<^ A ^t
358 GENEllAL ASSEMBLY.
wliat a vast number of souls shall be congregated I
such as never appeared together in this lower region.
'W'Tien there shall be a general collection of the human
race far beyond what a])peared in the theatres, or
amphitheatres of the ancient Romans, or armies of
Mahometans; "multitudes, multitudes here," as Joel
speaks, "in the valley of decision."*
2. That all this congregation shall then be perfectly
holy. So it may be traly said of this assembly, as
the murmuring princes said of Israel, " All the con-
gregation are holy, every one of them, and the Lord
is among them;"f there is not one feeble person
among them, no infant of days, but they are grown up
to be strong, have become giants in grace ; they stand
in no need of ordinances ; ministerial gifts, and the ex-
ercise thereof are " only for perfecting of the saints,"
Eph. iv. 12. But now they are above them, being
perfected ; that city " hath no need of the sun, or of
the moon to shine in it."i As soon as ever the breath
departs out of the body of a child of God, he shakes off
all sin, and puts on a new garment of perfect holiness;
he takes his leave of the body of death and earth to-
gether. Not one speck of pollution to be seen upon all
this great multitude. Souls take their leave of sin, as
they are taking their leave of this world. O what
a glorious sight will that be of pure Avhite saints !
surely a lovely sight ; there v/ill be no pride, passion, or
impatience, nor any thing to vex themselves or others.
The dregs are left behind, and refined quintescence
floats upwards. Consecrated souls are now elevated
to the highest pitch, and purified from loathsome and
defiling corruptions. O what a blessed day will that be !
3. That all troubles and temptations in this lower
world shall then cease. Neither the devil nor wicked
* Joel iii. 14. t Numb. xvi. 3. i Rev. xxi. 23.
ITS IMPORT. 359
men can follow believers off this dungliill, although
the devil be called, " the prince of the power of the
air,"* yet he cannot stop or hurt the saints as they
pass through his dominions ; nor shall he shoot a dart
at them or after them. All troubles are at an end,
death itself, the king of terrors is destroyed, he had
no sting to wound the saints before, now he hath no
being ; the fear of him was gone in some degrees in
their lives, now the very thought of him is gone;f
they are delivered from the first, as well as the second
death ; they shall never receive a mortal wound, no,
nor any wound ; the accuser and abuser of the brethren
is cast out, not only cast down, but cjuite cast out, and
all his artillery and his instruments. ±
4. When saints are thus gathered together, they
shall know one another. It is true, some kind of im-
perfect knowledge shall cease, that knowledge which
is only accjuired in the use of means shall vanish away,
1 Cor. xiii. 8 ; or that which is seen through a glass
darkly, then shall we see face to face, ver. 12. I must
needs confess those two words are beyond my compre-
hension, of " knowing even as we are known, and of
seeing God as he is ;" || and I suspect that no mortal
can understand what they mean ; but I think the
faculties will be strangely enlarged, so that the saints
will know all natural things, and pierce into the
essence of the most intricate existences, the nature and
powers of terrene creatures, the properties of angels,
the mysteries of redemption, the counsels of God ;
though they are not omniscient, their knowledge must
be limited, yet I think they will know all the ancient
patriarchs, Abraham, Isaac, Jacob, Joseph, David,
Paul, Peter, though they had never seen them in this
* Eph. ii. 2. t 1 Cor. XV. 56. Heb. ii. 15.
t Rev. xii. 10. II 1 Cor. xiii. 12. 1 John iii. 2.
360 GENERAL ASSEMBLY.
world; thus the rich man though lost, knew father
Abraham, and Lazarus in his bosom,* Luther in his
discourse the night before he died, said that saints
shall know one another hereafter : as would appear
from Adam's knowing who Eve was, though he had
been asleep,f and the disciples knowing Moses and Elias
in Christ's transfiguration. Matt. xvii. 3 ; indeed this
mutual knowledge will not be the least part of the
saint's heavenly delight.
5. The souls of men live after they are separated
from the body. For, what is it that is gathered with
the saints ? It is not the body, for that is laid in the
dust, but it is the soul, for the body and soul meet not
till the great day of the resurrection ; nor doth the
soul sleep in the dust till then, for our Lord said to
the penitent thief, " to day shalt thou be with me in
paradise ;" and Paul desired " to be loosed, that he
might be with Christ ; nor doth the soul cease to be,
it hath an existence in a separate state ; men may kill
the body, not the soul. I Atomists and Epicureans will
not admit an annihilation of any one atom in the
universe, surely then not this excellent creature, the
soul of man. Yea, the soul of man continues its in-
dividuality, that is, its distinct being, and falls not into
one common universal soul of the world, as some have
imagined ; spirits have a numerical difference, a dis-
tinct being. Nor are we to think that the soul returns
into the essence of God, because the text saith, " The
spirit returns to God who gave it," Eccl. xii. 7; it doth
return to God to receive its sentence from him, not in-
to his being, for then we should make God divisible,
and consisting of parts, which is contrary to his in-
finite, divine nature ; thus souls have a distinct being,
* Luke xvi. 23. t Gen. ii. 23.
X Luke xxiii. 43. Phil. i. 23. Matt. x. 28.
ITS IMPORT. 361
yet depending on God the first being, as individuals,
and must be accordingly judged.
6. That the soul being gathered with the saints,
enters immediately into glory. To know where La-
zarus's soul was, while he was in the grave, requires
more skill than I can pretend to; some think it
hovered about the grave by Christ's order, as design-
ing its re-entering the body ; but scripture assures us
of the immediate salvation of gracious souls, " they
enter into peace," when the body rests in its bed, Isa.
Ivii. 2 ; they are pronounced " blessed that die in the
Lord ;* when Christ who is our life shall appear, then
shall we appear with him in glory," Col. iii. 4. Now
they shall be glorious in their souls ; at the resurrec-
tion, their bodies will be glorious, even like Christ's
glorious body.f This answers that query, whether
the saints shall have greater glory at the resurrection,
than they had immediately after their death ? It is
easy to determine, that so far as there is an addition
of a glorified body to the glorified spirit, so far is the
glory greater, what further, I know not. Though Dr.
Hammond thinks the word avaTramg, translated resur-
rection, when flesh is not joined to it, signifies, that
life which the soul enters upon immediately after death,
called resurrection, that is, glorification ; certainly the
soul hath some intuitive knowledge in its separate
state and felicity also, so far as it is capable.
7- When these blessed souls are thus gathered to-
gether, they shall never part, they shall live with God and
each other for ever. Here we part and meet again, and
meet and part again, and part so as that we shall never
meet again in this world ; but in the other world we
shall part no more through the ages of eternity ; after
millions of years their joys are as fresh as at the first
* Rev. xiv. 12. + Phil iii. 2L
362 GENERAL ASSEMBLY.
moment, they are never weary, nor interrupted, they
are " before the throne of God, and serve him day and
night in his temple ;" these waters have a perpetual
spring, this day hath no night ;* they shall reign with
Christ not a thousand years definitely, but for ever
and ever. O what a lasting and everlasting enjoy-
ment of God and saints will that be ! What can part
them ? God will not, the devil and wicked men cannot,
themselves shall not, for they have within them an in-
corruptible seed, even of that word " that liveth and
abideth for ever," 1 Pet. i. 23. It is not with saints
in heaven, as with boon companions in playing, drink-
ing, carousing, and matches of sport and vanity, who
must part ; nor is it with saints there as with God's
children here in the worship of God, who have their
intermissions, cessations, and interruptions ; but where
the work, praising God continues, the place continues,
it hath foundations, the persons continue, " he that doth
the will of God abideth for ever," 1 John ii. 17-
CHAP. IV.
FOR WHAT END THE SAINTS ARE GATHERED
TOGETHER.
III. The next division has a reference to the end or
design of the saints gathering together.
1. The primary and principal design is, the glorifying
of God. The great God doth all things for this great
end, 2 Thess. i. 10, "When he shall come to be glori-
fied in his saints, and to be admired in all them that
believe." The glory of the saints shall reflect glory to
* Rev. vii. 15. xx. 6. xxii. 5.
ITS DESIGN. 363
God. God considers himself honoured in his saints'
honours, as the prince is magnified by the splendour
of his court : if God be glorified in the bitterest suf-
ferings of his saints, how much more in their exalta-
tion ? * O what a lustre will they display, when they
are all crowned as kings, when they shall shine as the
firmament, as the stars, yea, as the sun in his meri-
dian glory ; f O what a wonderful change is this, to be
raised out of the dust and from the dunghill, to sit
upon thrones ? How came this to pass, surely the au-
thor of this glory will have the chief share therein, all
God's perfections will be conspicuous. The saints'
meeting together in the aforesaid manner, will tend to
the glory of,
(1.) God's sovereignty, wherein he chose such as
were children of wi'ath even as others, to make them
vessels of mercy, and left others as good as they to
perish and be banished from God to all eternity ; then
his eternal counsels will be unfolded, and that scrip-
ture fully explained, Rom. ix. 15, 18, 22, 23.
(2.) God's wisdom will be conspicuous in contriving
a way for man's redemption and salvation. The wis-
dom of God is a mystery, " even the hidden wisdom
which God ordained before the world unto our glory,"
1 Cor. ii. 7. Then the secrets of this wisdom will be
clearly laid open to angels and men, which now they
desire to look into, and to learn more of which they
become scholars in the church,! Eph. iii. 10.
(3.) The power of God will be displayed bringing
poor weak creatures through such a world of difficulties
and oppositions, as sheep in the midst of wolves, lions,
and bears, in a howling wilderness, even themselves
shall wonder how they ever got hither, and shall re-
flect with pleasiu-e and triumph, that they were " kept
* 1 Pet. iv. 14. t Dan. xii. 3. Blatt. xiii. 43. t 1 Pet. i. 12.
364 GENERAL ASSEMBLY.
by the power of God tlirough faith unto salvation,"
1 Pet. i. 5.
(4.) But no attribute of God will shine so bright in
that day of the saints' meeting together, as that of his
free grace, this orient pearl in the gold ring of glory
will shine the brightest. That uphill city is built all of
free-stone, none of them had mounted so high, had not
the arms of love been under them. When this head-
stone of glory is laid, it will be with " shoutings, grace,
grace unto it," Zech. iv. 7; the celestial palace will
ring with acclamations of grace: grace laid the fou.nda-
tion, and grace lays the topstone in glory. The glori-
fied soul will stand amazed, and say, " who am I, O
Lord God, and what is my house that thou hast brought
me hitherto?"* and saints and angels will stand gaz-
ing at them, and at God in them, that of such polluted
creatures hath made such a holy people, that of such
lepers so disgusting in appearance he hath advanced
many above the ordinary rate of men, " equal unto the
angels."! Fellow saints will adore free grace, devils
will fret, reprobates gnash their teeth with envy,
angels will gladly admit them into their society, and
God will be glorified in all.
This is the first and chief end God hath in view in
gathering the saints together.
2. There is also a secondary, subordinate end of
God's bringing his saints together, and that is for their
mutual communion, converse, and society with each
other.
Negatively, it will not be,
(1.) To trade, buy and sell, and have civil commerce
together, to make great pm*chases, or to go to fairs and
markets, or meet upon exchange for business ; there
are no such things there ; " Nor shall they marry or
» 2 Sam. vii. 18. t Luke xx. 36.
ITS DESIGN. S'oB
he given in marriage ;" nor converse as husband and
wives, Luke xx. 35.
(2.) Nor shall they suffer together, or be thrown in-
to prisons, or driven into dens and caves of the earth,
to endure hardships, seeking relief, or begging their
bread ; the devil and his instruments are there non-
suited, " the accuser of the brethren is cast down," Rev.
xii. 10 ; and all his angels and agents.
(3.) Much less shall they sin together, by acts of
immorality, or idle talk or chat, there shall not be
uttered one vain word to all eternity ; nor shall they
quarrel, or contend, and thereby grieve and fret or vex
the spirits one of another, or sadden the hearts of each
other. No, no, there shall be perfection of grace, and
complete harmony of minds and affections.
(4.) Nor shall there be one word of complaint as now
there is ; Christians when they meet here, spend much
of their time in mourning over themselves, in mourning
over one another, in mutual compassion, confessing their
faults to each other, acquainting christian friends with
their grievances, begging their advice, and the help of
their prayers.* Oh, saith one, I am ignorant, hard-heart-
ed, unbelieving, have a treacherous memory, am very
unprofitable. Oh, saith another,! am sore assaulted with
Satan's suggestions, and hellish temptations ; another
saith, I am in the dark, God hides his face, I know
not what to make of my condition ; another complains
of dark providences, and is afraid of missing his way,
in such a case ; all have their peculiar distresses and
grievances ; and one while raise their hearts to God,
another while to christian friends; but there shall
be no such thing as a whimper of complaint, when
they meet together in that solemn day.
* James v. 16.
366 GENERAL ASSEMBLY.
But more positively and affirmatively, the purposes
for wliicli the saints shall come together are these two:
To augment their personal felicity, and to enjoy
mutual society and intercourse.
With respect to their own personal felicity, they shall
assemble,
(1.) To rest together ; as their bodies shall rest in
the grave, so shall their souls rest with God. This is
the time of " refreshing that comes from the presence
of the Lord," Acts iii. 19 ; " Now they rest from their
labours,"* painful and marred with sin, never to be
pestered any more with the hurries of a distempered
world, temptations of a malicious devil, or corruptions
of a treacherous heart. Rest is sweet, this rest is
most sweet, " when they enter into peace they rest in
their beds," Isa. Ivii. 2.
(2.) To be rewarded ; " great is their reward in
heaven," Matt. v. 12. This reward doth greatly
animate God's saints amidst their labours and losses,
they still " have respect to the recompence of reward,"
and they shall not be disappointed for it is a sure re-
ward;! and their confidence " hath great recompence
of reward," Heb. x. 35. Not from any thing we have
done in point of commutative justice, yet by distribu-
tive justice, by virtue of God's promise in the new co-
venant, God will be as good as his word.
(3.) They meet to rejoice together. At present,
" they rejoice in hope of the glory of God," Rom. v. 2.
But heaven is the true proper element of joy. If at a
distance and unseen, the Christian " can rejoice with
joy unspeakeable and full of glory," upon the exercise
of a faith of adherence ; O what joy will the Chris-
tian have above; this is an entering into our master's
* Rev. xiv. 13. t Heb. xi. 26. Prov. xi. 18.
ITS DESIGN. 367
joy, because our vessels are too narrow for this joy to
enter into us.* O what a transport of joy at the
saints' arrival !
(4.) They meet to reign. " The saints of the most
high shall take the kingdom and possess the kingdom
for ever, even for ever and ever," Dan. vii. 18. Rev.
xxii. 5. Not only shall godly ministers " receive a
crown of glory that fadeth not away ;"t but suffering
saints shall have a crown of life, " which God hath
promised to all that love him," James i. 12. Earthly
crowns are but gaudy trifles, compared with this crown
that all saints shall receive. This is a high transcen-
dent preferment.
(5.) They meet together to receive their inheritance.
At present they are only as children in their minority,
but at death they take possession of their rightful in-
heritance, and it is an " inheritance incorruptible, un-
defiled, and that fadeth not away, reserved in heaven
for them," 1 Pet. i. 4. All God's children are heirs,
and " heirs according to promise," t and this glory they
have hereafter is a " reward of inheritance," Col. iii.
24. The kingdoms of the earth are not to be com-
pared with this blessed inheritance above.
(6.) They meet together to triumph on their blessed
concjuest. What wonderful triumphers shall saints be
hereafter, "who are more than conquerors here ?" || All
the saints shall be clothed with " white robes and have
palms in their hands," Rev. vii. 9. O the triumphant
song they sing, Rev. xv. 3. It is unintelligible to
others, and cannot be learned by any but such as over-
come. O happy souls !
(7.) They meet to see the execution of God's
vengeance upon the wicked, Jude, 14, 15, "Behold
* Isa. XXXV. 10. 1 Pet. i. 8. Matt. xxv. 21 .
t 1 Pet. V. 4. i Gal. iii. 29. || Rom. viii. 37-
368 GENERAL ASSEMBLY.
the Lord cometh to execute judgment upon all, and to
convince all that are ungodly, of their ungodly deeds
and hard speeches — the righteous shall rejoice when
he seeth the vengeance," Psal. Iviii. 10. The more the
saints' will is melted into God's will, the more satis-
faction will they have in the executing of justice, not
so much on the wicked considered as God's creatures,
but as his enemies, see 2 Thess. i. 6 — 9.
(8.) They meet for a clear manifestation of their in-
ward principles and outward practices. Saints are
called hidden ones,* their best part is most out of sight ;
" their life is hid with Christ in God, but when Christ
who is our life shall appear, then shall we appear with
him in glory," Col. iii. 3, 4. Yea, and the " creature
waiteth for the manifestation of the sons of God,"
Rom. viii. 19. O what a display will there be at that
day of men's inward states one to another, never before
known, 1 John iii. 1, 2.
(9). They meet to have their graces perfected. Then,
and never till then, is the day when that is accomplished,
Eph. iv. 12, 13, "The perfecting of the saints; till we
all come in the unity of the faith, and of the knowledge
of the Son of God, unto a perfect man unto the mea-
sure of the stature of the fulness of Christ ;" then will
every corner of the soul be filled with grace. He that
hath " begun a good work in believers here, will per-
form it till the day of Jesus Christ," Phil. i. 6. Now
they have gained what they were pressing after : O
blessed day ! O hajipy attainment !
(10.) Yet, once more they meet to enjoy God im-
mediately together. This crowns all the rest, this is
the summit of all, the acme and highest felicity of a
rational soul. This is what they have been long
breathing after. Some glimpses of his blessed face
* Psalm Ixxxiii. 3.
INTERCOURSE OF THE BLESSED. 369
they saw through the glass of ordinances, and were
thereby " changed into the same image from glory to
glory," 2 Cor. iii. 18: that sight of God was only
" through a glass darkly, but then it will be face to
face," 1 Cor. xiii. 12. "When he shall appear we shall
be like him, for we shall see him as he is," 1 John iii.
2. What man dwelling on this side the grave knows
the meaning of that word ? God said to Moses, thou
"canst not see my face ;"* it is well if we can see his
back : but then the Lord will unveil his face to glo-
rified souls. We cannot tell now how a finite soul is
capable of seeing an infinite object ; but then as the
faculties will be astonishingly enlarged and extended,
so this vision will exceed our present low apprehen-
sions. This is called the beatific vision, when ifc is
promised " to the pure in heart that they shall see
God ;"f and it is this that makes them completely
happy. That is one of the sweetest words in the
bible, 1 Thess. iv. 17, 18, "Then we which are alive
and remain, shall be caught up together with them in
the clouds, to meet the Lord in the air, and so shall we
ever be with the Lord, wherefore comfort one another
with these words."
CHAP. V.
ON THE INTERCOURSE WHICH THE SAINTS HAVE
AT THEIR MEETING TOGETHER.
The former chapter referred to the principal design
of the saints' meeting together, which was the glorify-
* Exod. xxxiii. 20. t Matt. v. 8.
370 GENERAL ASSEMBLY.
ing of God, and enjoyment of him, in which consists
their personal felicity.
The latter concerns their mutual society, and fa-
miliar intercourse one with another, which will be an
addition to their joy and happiness in those heavenly
regions.
Communion of saints is one article of our faith, and
the great privilege of believers in this lower world ;
both that which is catholic with all saints through the
world, and that which is personal and immediate with
members of the same society. As soon as any man
commenceth Christian, he espouseth this . communion,
Phil. i. 5, " For your fellowship in the gospel from
the first day until now." Wicked men talk of their
good fellowship in feasting, drinking, jesting, and
gaming, alas, they are all but child's play, yea devil's
sport to this, and leave the soul comfortless and guilty;
but this fellowship of God's children is delightful,
honourable and profitable, a distinctive character of a
saint, an emblem of heaven, a step to communion with
God.
Yet that fellowship they have in glory far exceeds
what they have below, for they are freed from the
dregs of corruption and sinful passions, their souls are
purified, their graces perfected, and though they be
personally different, yet all centre in God.
That the saints above have familiar intercourse one
with another, is generally asserted, and very probable ;
because such a communication must greatly heighten
their pleasures and happiness. But how this is carried
on, is not so evident ; whether it be by imprinting
their conceptions on the minds of each of other, as
Scotus saith ; or by arranging their conceptions in
their own minds, and so in some peculiar way repre-
senting them by certain forms to others, so Aquinas ; or
INTERCOURSE OF THE BLESSED. 371
by forming sounds, which after their way are intelli-
gible. But we that are so much strangers to the
nature of spirits, cannot conceive of these things.
Yet after the resm-rection, when bodies are united
to their souls, possibly they may hold discourse vocally.
It must be said, even whilst in this v/orld, in a sound
sense, that they " know no man after the flesh," 2 Cor.
V. IG; how much less in heaven, when their bodies
become spiritual, will they know each other, or confer
together in a low sensual manner, as they do here in
this world.
Let the more learned read Dr. Tuckney's discourse in
his Prael. Theol. page 152 — 157, upon this question :
That the blessed in the state of glory shall know each
other,* for which he brings proofs out of scripture, of
Dives and Lazarus, and also Moses and Elias at
Christ's transfiguration.
But of this I shall say as he does, that this question
contains in it a theological truth, not a fundamental
article of faith ;f not necessary to our salvation, but
useful to our edification and consolation.
Now if it be asked, what subjects the saints glori-
fied shall in all probability discourse upon, I confess
it is a difficult question ; for I find 2 Cor. xii. 4, that
when the apostle Paul was caught up into the third
heavens, he heard appr^ra pi'^iiaTu, " wordless words, or
words that could not be uttered," or which it is not
laAvful or possible for a man to utter. God forbid that
I should presume to express either the matter or the
manner of these conferences above ; but words or things
they are that are uttered, and we may lawfully con-
jecture what the saints above converse about, by the
* Beati in statu glorias se mutub sunt agnituri.
t Quod questio ista in se contineat veritatem theologicam, noii
fundamentalem fidei articulum.
VOL. V. 2 B
i>/2 GENERAL ASSEMBLY.
holy laudable discourse they have here ; and they may
be such as these : —
1. Concerning the work of creation. For though
the visible heavens and earth shall be burnt up, yet
nevertheless, according to his promise, they shall see
new heavens and new earth, wherein dwells righteous-
ness," 2 Pet. iii. 12, 13. Fire purifies, so the visible
heavens which were defiled with men's sins, shall be
purged with fire, and the " creature shall be delivered
from the bondage of corruption.* And O what a fine
show will that present ? far beyond golden mountains,
rocks of pearl or diamonds, or crystal streams; a
semblance of it we have in Rev. xxi, which is the
wonderful workmanship of the great Creator, enough
to emjjloy the eyes and tongues of those celestial in-
habitants to the praise of Jehovah, Rev. iv. 9 — H i
and though the first creation be past away, yet the
mighty fabric of this vast universe will possess the
thoughts of the saints, with admiration of God's
power, wisdom, and holiness which shine therein, and
they will review them in discourses one to ano-
ther, with adoration of God, to the honoui* of his
Majesty.
2. Concerning man's apostacy. How excellently
God had placed man in the primitive state of perfection,
formed after his own image, adorned with the beauties
of holiness, and having " dominion over the works of
God's hands."! Yet he unreasonably revolted from God,
and rose up in rebellion against him, by violating the
moral law engraven on his heart ; and the positive
law of not eating the fniit of one tree ; whereby he
utterly ruined all his posterity, made himself and his
offspring subject to God's wrath and curse here and
hereafter to all eternity. This will be made subser-
* Rev. xviii. 5. Rom. viii. 21. t Psal. viii. 6.
iNtERCOURSE OF THE BLESSEIJ. 373
^ient to the advancement of free grace in our deliver-
ance out of it.
3. Especially the saints will discourse on the means
of our redemption. The infinite wisdom, grace and
love displayed in God's contrivance of it ; the trans-
cendent love, care, and faithfulness of Christ in the
management of it, the nature, birth, death, resurrec-
tion, and ascension of the Son of God, his offices, suited
to our state, and all his mediatorial undertakings.
This will be a voluminous book for saints to read,
fairly written in indelible characters ; and the glorious
object before their eyes, at the right hand of God, in
heavenly places, above principalities, to be a perpetual
monitor of his glorious transactions.* This will be
the subject of triumphant praise among the celestial
inhabitants to all eternity. Rev. v. 8 — 14.
4. The privileges of believers, the blessed fruits of
Christ's purchase. Now they shall more fully vmder-
stand and form a due estimate of the benefits of recon-
ciliation, justification, and adoption, j^eace of con-
science, and joy in the Holy Ghost ; these privileges
will be the topics of discourse one to another; they
will say, O what blessed effects of divine grace !
We enjoyed them, but did not duly conceive of them,
now we see what it is to be the children of God, to be
justified and sanctified ; these were greater mercies
than we were aware of. Let us cast our eye back, and
consider what we were once, what fools, what vile
creatures, but how we " were washed, sanctified, jus-
tified, in the name of the Lord Jesus, and by the Spirit
of our God," 1 Cor. vi. 11. Ah, what a pleasant theme
is this !
5. The ordinances enjoyed. Oh, how many affect-
ing sermons have we heard ! How often have we
* Eph. i. 20, 21.
2b2
B7^ gexehal xIssembly.
been feasted together at the Lord's table! What
sweet fellowship have we had with the saints in the
lower world! Many a heart-melting fast, many a
soul-refreshing thanksgiving, many an edifying, heart-
warming conference ; I could then say, " it was good
for me to draw nigh to God."* Those duties led us
to this glory. God helped us to improve ordinances,
and now we are got quite above ordinances.
6. The difficulties of their pilgrimage. While the saints
stand on the shore of eternity, and look back on the
stormy tempestuous sea they have passed, the pirates,
rocks, and sands they have escaped, by the conduct of
the great Pilot, it fills them with admiration and
astonishment. How many raging devils, and furious
onsets of men, what temptations and persecutions they
have passed through ? What hard duties they have
performed, what corruptions they have mortified, what
burdens they have borne? all these exalt their joy to
a high pitch.
7. Ministers and their hearers will communicate
their former experiences. O, Mali the convert say, it
was a blessed day that ever I saw such a minister's
face, or heard his voice ; I remember the text, the
doctrine, the particular, that first touched my heart ;
" I sat under the shadow with great delight, the fruit
was sweet to my soul,"f God healed me by the same
hand that wounded me ; possibly the minister never
knew till now all the souls he hath been an instrument
to convert. Now they have a reciprocal joy, when
*' sov/er and reaper rejoice together," John iv. 36.
8. Pious relations will mutually reflect on days that
are past, though now not as husband and wife, yet as
formerly in that relation. They " were heirs together
of the grace of life,t" pi'ayed, wept, suffered, and
• Psal. Ixxiii. 28. t Cant. ii. 3. :{: 1 Pet. iii. 7-
INTERCOURSE OF THE BLESSED. 373
sweetly conversed together, the father wept over
the miscarrying child and prevailed with God, his mis-
carriages cost him dear, but his conversion was as life
from the dead, that was a costly child. How the child
makes his reflections, recounts the pious father's and
mother's prayers and tears, counsels and admonitions.
9. The distinction grace has made betwixt them and
others. Such a one was as well born, bred, educated
as we, was sometimes vmder convictions, and sat under
the same means of grace, was of fine parts, made a
profession, and was once as likely for heaven as I, but
fell into gross sin, or kept on in a course of formality,
and he is now consigned to eternal torments, why am
not I in his case? "Who made us to differ?"* It
was nothing but free grace that gave me a repenting
heart : I was as likely to perish as he, and as unable
to help myself as he.
10. Christians will discourse on the various provi-
dences of God in this world. I was sick, and the Lord
raised me up ; had I died then, I had been undone, for
I was in a graceless state. God " in faithfuhiess
afflicted me," t I had perished, if I had not perished;
I was wandering, and God brought me home by the
painful cross ; I had not been thus happy, if I had not
been miserable; all things did work for my good.
The Lord supplied my wants, supported me in trou-
bles, vouchsafed many mercies in my pilgrimage,
whereby he rendered my condition comfortable : many
a particular dispensation of providence will be then
laid open to others.
11. The seasons of special enlargement. They will
then declare what God hath done for their souls.
Many things that passed betwixt God and their souls,
that were not fit to be divulged in this world, will then
* ] Cor. iv. 7. t Psal. exix. 75.
376 GENERAL ASSEMBLY,
be laid open to the glory of God, and their own and
others' joy and abundant content, as those two disci-
ples said, Luke xxiv. 32, " Did not our hearts burn
within us, while he talked with us by the way ?" O,
what sweet intercoiu'se with God had my soul in such
a chamber, closet; there did he give me his heart,
and I gave him mine : * it was a little corner of hea-
ven. Such an ordinance or opportunity, was as one of
the days of heaven ; I could have been content there.
12. Lastly, They will discom'se on the felicity to
which they are now advanced, and the perpetuity of it.
This state is beyond " what eye hath seen, ear heard,
or could enter into the heart of man ;"f little, ah little
did I then know of what I now enjoy ; one hour in
this blissful state, compensates for all my days of ser-
vice or suffering. O that I had done more for God !
I am, saitli Luther, ashamed that God should so
abundantly reward so little work : but God acts like
himself, I did but little for God, but God doth much
for me. Wlio would not serve such a master ? My
sufferings were but light and momentaiy, but this is a
far more "exceeding and eternal weight of glory." i
O what a bountiful master have we served. Nor is
this for a short season, to have an end, but it is last-
ing, everlasting ; it would damp our joy, if we were
in danger of losing this felicity ; but let us take cou-
rage, we shall never be expelled out of this our para-
dise as Adam was out of his. This happiness shall
run parallel with the life of God, and line of eternity.
You will say, how do you know that this shall be
their discourse, have you been there to hear it, or who
told you?
I answer, no ; but we may rationally infer so much,
partly from some general hints in scripture, and jiartly
* Caiit. vii. 12. t 1 Cor. ii. 9. t 2 Cor. iv. 17-
ITS CIRCUMSTANCES. 377
from their profitable and comfortable discourse on
earth, which will then be heightened ; and, indeed,
because they shall speak and do such things as most
tend to the glory of God, and their own greater joy
and felicity.
CHAP. VI.
IN WHAT CIRCUMSTANCES THE SAINTS SHALL BE
GATHERED TOGETHER UNTO CHRIST, AND REA-
SONS WHY THEY MUST BE GATHERED TOGETHER.
IV. Our attention may now be directed to the cir-
cumstances in which the saints are gathered together
unto Christ, and the reasons of their assembling.
I must confess, interpreters greatly differ about the
meaning of these words, i^j W^v Imfrwaywyrig Itt" avTov,
which some interpret of meetings of Christians toge-
ther in assemblies, Heb. x. 25. And so render £7r'
avTbvy propter ipstmi, as James ii. 7, " that worthy
n^me," to l7nK\r)0lv 69 v/iag, "which is called upon you."
So they will have this to refer to the free liberty of Chris-
tians, in uninterrupted meetings in countries and cities,
after the scattering of the Jewish nation who censured
Christians as a wicked sect ; but in the days of Ves-
pasian and Titus, and especially in Constantine's time,
they enjoyed liberty of meeting together for celebrating
God's public worship. So indeed, aw^px^f^^^h and
(TvvajELv, convenire, congregare, in a public edict sig-
nify : but most take it for that general or rather uni-
versal meeting at Christ's second coming in the air at
the last day, 1 Thess. iv. 14, 17, when all the people
378 GENERAL ASSEMBLY.
of God shall be gathered to Christ. Now this gathering
of saints to Christ doth comprehend these four things: —
The state and qualijication of the object — The rea-
son or relation betwixt them — The frame and dispo-
sitio7i of the subject — The sight, vision, or fruition of
Christ. I shall very briefly consider these.
1. The state and qualification of the object, that is,
Christ, under a double notion : namely, as God and
man ; and, as advanced to the right hand of God.
(1.) Tliey shall be gathered to him as God and
man, v/hich is a state of the highest perfection. Com-
pletely perfect man, as glorious a creature as Adam
in innocence, and yet much more endeared to his
saints, by their reflecting on what he hath done and
suffered for them and the fruits thereof; this is he of
whom it is said, when he " bringeth in his first begot-
ten into the world, he saith, and let all the angels of
God worship him," Heb. i. 6. How admirable is his
person, constituted of two natures, divine and human!
never did created or uncreated existence present such
a 2)erson, in whom all perfections meet, in whom all
excellences are united.
(2.) As exalted to the right hand of God. They
are not now to be gathered to Christ, as he was in his
state of humiliation, when multitudes flocked to his
preaching, when he was but in the form of a servant,
or going to suffer on the cross, no, nor yet in his state
of transfigiu-ation, which was glorious, yet temporary:
but now he " is set down on the right hand of the
Majesty on high," Heb. i. 3. God hath now given
him " a name above every name, far above all prin-
cipalities and powers, and hath put all things under
his feet, and given him to be the head over all things
to the church," ^^ Eph. i. 20—22. It is this state of
* Fhil. ii. 9, 10.
ITS CmCUMSTANCES. 379
glory in which Christ is enthroned, and now receiving
homage from all ranks of creatures, attended with in-
numerable angels ; it is Christ in this glorious state,
to whom the saints are to be gathered.
2. The reason thereof, which consists in the rela-
tions between Christ and his saints, all which carry
abundance of delight and sweetness in them. For, it
is not as strangers or enemies that love him not, nor
yet as malefactors brought to the bar, that dread him
as judge: but they are gathered to Christ under these
important relations :
(1.) As sheep connected with their shepherd, whose
voice they " know here, and whom they follow," John
X. 3, 4 ; yea, they own him with a more than ordinary
endearedness, because he laid down his life for the
sheep, verse 15, and carries the " poor lambs in his
arms,"* and leads them to quiet resting places, where
" they shall dwell safely, and none shall make them
afraid."!
{2.) As soldiers gathered to their captain, not to
fight, but to take the spoil ; the Captain of our " salva-
tion is made perfect through sufferings," he is now
"crowned with glory and honour, and brings many sons
unto glory," Heb. ii. 9, 10. He marks out a crovv-n
for every soldier, and sets the victorious champion with
him on his own throne. Rev. iii. 21.
(3.) As scholars to their master, who sets them not
in a low form, as under graduates, but they commence
the highest degree of perfection in the university of
glory, to know as much as creatures are capable of
knowing, "they shall know as they are known," 1 Cor.
xiii. 12. Now the believer is a vessel unto honour,
meet for his master's use, set on the shelf of glory. ^
(4.) As subjects to their prince, to be introduced
* Isa. xl. 11. t Ezek. xxxiv. 28. t 2 Tim. ii. 21.
380 GENERAL ASSEMBLY.
into the king's presence chamber. Not any longer to
be banished into a foreign country ; no, nor yet to be
retainers, hanging about the court at a distance, but
approacliing into the king's presence. Jesus Christ is
in the immediate presence of God, saints shall be with
him;* in "whose presence is fulness of joy, at whose
right hand are pleasures for evermore," Ps. xvi. 11.
(5.) As friends to a feast. Our Lord called and ac-
counted all his saints friends in this world, and he deals
familiarly with them, providing for them a feast of fat
things ; but there will come a day when he will
" drink new wine with them in his father's kingdom."
O blessed feast ! O happy society ! When he will say,
" eat, O friends, drink, yea, drink abundantly, O
beloved."!
(6.) As children are gathered to their father, not
only to receive a blessing, but to take full possession of
their inheritance, " knowing that of the Lord, ye shall
receive the reward of the inheritance, for ye serve the
Lord Christ." All God's sons are heirs, and then it
will be manifest who are sons ; that is a blessed word,
" He that overconieth shall inherit all things^ and I
will he his God, and he shall he my son^X
(7.) As members are united, Eph. v. 30, "for we
are members of his body, of his flesh, and of his bones."
Now alas, the members are oft disjointed from each
other, and too much distant from the head, but there
will come a day when they shall be joined all in one ;
there will then b# no discrepancy betwixt head and
members, they being grown " up into him in all things,
which is the head even Christ," Eph. iv. 15, 16.
Thus much for the relation they have to Christ,
which is the reason of this gathering together to him.
* Heb. ix. 24. t John xv. 14, 15. IMatt. xxvi. 29. Cant. v. 1.
:|: Col. iii. 24. Rom. viii. 17- 1 John iii. 2. Rev. xxi. 7-
ITS CmCUMSTAKCES. 381
3. The frame and disposition of the subject. There
is in every child of God, a kind of natural propensity,
which inclines them in a peculiar manner towards
Christ, as the needle towards the loadstone, by which
they move and bend heaven-wards ; " Return unto
thy rest, O my soul, saith David," Psal. cxvi. 7. As
all creatures move to their centre, so doth the sincere
soul God-wards ; and can never be at rest, till it be
closely joined and adhere to him, and that God who
hath fixed these innate principles in the soul, will pro-
mote and.perfect them. Now this frame and disposi-
tion of a child of God, proceeds first, from the convic-
tions of conscience, and deficiency he finds in other
things : secondly, from a sensible experience that the
soul hath of satisfaction in Christ.
(1.) The consciences of God's children are fully
satisfied, that all the world cannot give the least solid
satisfaction to their souls. This made Solomon cry
out, " vanity of vanities, all is vanity ;"* the Christian
cries out, away with these toys, worldly enjoyments
are not commensurate to the desires of an immortal
soul. Matt. xvi. 26. The judgment is convinced that
the "world passeth away, and the lust thereof," 1 John
ii. 1-7 ; all the splendor of the world fades, there is a
vanity and emptiness in all sublunary things. That is
the Christian's motto : " I wish not for, I am not con-
tent with worldly perishable things ;"f I must look
beyond the moon to heaven for felicity ; I have sucked
the juice of every flower in this garden of the world,
yet my soul is empty.
(2.) Tue Christian hath tasted that the Lord is
gracious, and this sets him a longing and hungering
for more grace and incomes from above, 1 Pet. ii. 2, 3.
The Gauls having tasted the delicious wine of the
grapes that grew in Italy, were never at rest till they
* Eccl. i. 2. t Non est mortiile quod optg.
382 GENEHAL ASSEMBLY.
had conquered the coimtiy. So it is with the pious
soul, sense brings the clearest evidence, especially
spiritual senses, for some natural senses may be deceived,
" this I pray," saith the apostle, " that your love may
abound yet more and more in knowledge, and in all
judgment," Phil. i. 9 ; ^j ^raay m^'ian, in all sense, for
the soul hath its senses as well as the body, and being
sanctified and duly exercised, they discern between
good and evil ;* and indeed this is the proper genius
of the new creature, to press forwards and aspire up-
wards, Rom. viii. 23, " we which have the first fruits
of the Spirit, groan within ourselves, waiting for the
adoption, the redemption of our body." There are
heaven-born principles implanted in believing souls,
that make them soar aloft after the enjoyment of
God.
4. The gathering to Christ, includes the sight, vision
and fruition of Christ, the full enjoyment of him ;
beholding God is properly fruitive vision of him ;
" Blessed are the pure in heai't, for they shall see God,"
Matt. V. 8. This is not in the way of mere specula-
tion, but fruition ; if " we be dead with Christ, we
believe that we shall also live with him," Rom. vi. 8.
This is by the sight of him, and appearing with him
in glory," Col. iii. 4. This blissful sight of Christ, is
that which makes heaven, for where the king is, there
is the court ; this glory consists in conformity to him,
and communion with him. This is to be gathered to
Christ, that is, to have Christ fully revealed to us, an
apjjroach to him under the dearest relations, the soul
disposed and duly qualified to enjoy him, and full vision
and fruition of him. If any of these be wanting, we
cannot in a scripture sense be gathered to Christ.
Another consideration is, why our Lord will thus
gather his saints at the last day.
* Heb. V. 14.
ITS CinCUMSTANCES. 383
Though I have touched on some things ah'eady, that
might be improved as reasons, yet I shall add,
1. Because this is the good pleasure of God. "And
this is the Father's will which hath sent me, that of
all which he hath given me, I should lose nothing, but
should raise it up at the last day ;" how careful is God
of his jewels, he will gather them and make them up
carefully; to be sure he will neither keep them out, nor
cast them out. " The foundation of God standeth sure,
having this seal, the Lord knoweth, and will own them
that are his," 2 Tim. ii. 19 *, "the election must obtain
salvation ;"* it runs invisible, much under ground, but
will appear at last in the mansions above.
2. Because this is the fruit of Christ's purchase ;
" For Christ hath once suffered for sins, the just for
the unjust that he might bring us to God ;" he is the
ladder of Jacob, upon whom believers ascend to glory.
This was the end of his reconciling us by his blood, to
" present us holy, unblamable, and unreprovable in his
sight ;" our Lord will not lose the fruits of his pur-
chase : yea, he follows it with his prayer, " Father, I
will that they also whom thou hast given me, be with
me where I am ;"| God always hears him.
3. Because of the sanctifying and sealing work of
the Spirit. " God," saith the apostle, " hath chosen
you to salvation, through sanctification of the Spirit,
and belief of the truth ;" observe it, sanctification and
salvation, have an inseparable connexion. Saints in
the old testament and in the new have the " same spirit
of faith," this animates all the members of Christ, run-
ning through the veins of his mystical body ; and this
is the " seal and earnest of our future inheritance ;" ^
* John vi. 39. IMal. iii. 17- John vi. 37- Rom. xi. 7-
t I Pet. iii. 18. Col. i. 20—22. John xvii. 24.
t 2 Thess. ii. 13. 2 Cor. iv. 13. i. 22. Eph. i. 13, 14.
384 GENERAL ASSEMBLY.
to be sure God will not lose his earnest, or throw it
into hell.
4. Saints shall be gathered together to Christ, be-
cause they are all included in the same bond of the
everlasting covenant; it is called the "bond of the
covenant ;" and by this covenant all the saints become
*' one stick in the Lord's hand." Suppose abundance
of twigs be bound up together, yet they all make up
but one bundle, many stones make but one building,
many inhabitants make but one city or kingdom. All
saints are fellow citizens ; God^ will not part them
either in this or in the other world. Sincere and
persevering souls, shall all meet before the throne, to
sing hallelujahs with harmonious melody. All the
saints through the world are children of the same fa-
ther, God ; yea, they that " are of faith, are children
of Abraham,"* in a spiritual sense ; one " household
of faith — fellow heirs of the same body — -fellow ser-
vants — brethren in Christ, faithful brethren — fellow
citizens with the saints — and of the household of God.f
Such special relations call for this congregating : no-
doubt they must be gathered together at last.
CHAP. VII.
INFERENCES DRAWN FROM THE PRECEDING DIS-
CUSSION ON THE SUBJECT OF SAINTS BEING
GATHERED TOGETHER.
The improvement I shall make of this subject shall
be first, for information in these ten inferences:
* Ezek. XX. 37. xxxvii. 17- Eph. ii. 19—22. Ga' ill. 7-
t Gal. vi. 10. Eph. iii. 6. Col. i. 7- i. 2. Eph. ii. 19.
INFERENCES. 385
1. That God is omniscient and omnipotent. Kno"v\Ti
" unto God are all his works from the beginning of
the world," Acts xv. 18. He is infinite in knowledge
and wisdom, he takes account of the meanest creatures,
and is of infinite power to gather them up ; these are
the Lord's people, and his inheritance, which he hath
redeemed by his " mighty power and stretched out
arm," Deut. ix. 29. As God brought his Israel out of
Egypt, so he exerted the same power in bringing them
into Canaan, and the same power that converted sin-
ners, will also save them ; for they are " kept by the
power of God through faith unto salvation," 1 Pet. i. 5.
2. That Jesus Christ is a complete Saviour. He
" is able to save to the uttermost," Heb. vii. 25, ac t6
iravTeXlg, every way, to all intents and purposes, soul
and body, in all cases, difficulties, and conditions, and
under all dispensations. Yet it hath a further mean-
ing ; he is able to save totally, finally, perfectly, and
perpetually, so as none shall need to come after him,
to finish what he hath begun ; yet further, he saves,
so as he shall never cease to be a Saviour to all eter-
nity : for, though he finished his suffering on earth,
and his crowning work will terminate at the great
day of judgment, yet felicity will emanate from him,
through the ages of eternity ; as he shall be looked on
as the author, so he will be the medium of their hap-
piness, and embrace them in the arms of his love for
evermore.
3. That death is not terrible to a gracious person.
It is true, to nature it may well be called " the king of
terrors ;"* it is a dissolving of this compound, man ;
but it is. the shell and clothing of the soul that is laid
by, an elementary composition that is dissolved, the
soul is thereby set at liberty and takes its flight into
* Job xviii. 14.
386 GENEllAL ASSEMBLY.
another world, a world of spirits ; a better state than
here : death is but a bridge, a porter that opens the
door to heaven. Christ hath deprived death of his
sting, jjerfiimed the grave, and made it a means of
manumission into the blessed society of God, angels,
and saints, thousands better than we are gone ; who
are we to be exempted ? It is no untrodden path, our
best friends are above, let us not be afraid to follow
them.
4. That heaven is a capacious place. All the saints
in the old testament are gone thither, and millions, in
new testament days, have ascended to glory, " a hun-
dred and forty-four thousand of all the tribes of Israel,"
and a " great multitude which no man could number,"
Rev. vii. 4, 9- Moses and Elias came from heaven at
Christ's transfiguration ; Abraham in glory, and all his
spiritual offspring, which makes a vast number; yet
there is room enough left in those fair mansions above.
How small a point is this habitable world compared with
heaven, where there are an " innumerable company of
angels and spirits of just men made perfect." Yet
none refused or kept out that are written *•' in the
" Lamb's book of life." Heaven is capable of enter-
taining all the sons of God, it is a universal receptacle
for all pilgrims and strangers here on the earth.*
5. No unclean thing shall enter heaven ; nothing
that defileth. No dogs shall tread on that golden pave-
ment, " without are dogs ;" as large as it is, wicked,
graceless sinners shall not creep or crowd into it : our
Lord keeps the keys of paradise in his own hands, he
cannot be guilty of an oversight, for his eyes are " like
a flame of fire,"f none can give him the slip clan-
destinely, he knows them that are his, and he disowns
others; "for without holiness no man shall see the
* Heb. xii. 22. xi. 13. t Rev. xxi. 27. xxii. 15. ii. 18.
INFERENCES.
387
Lord," Heb. xii. 1 4. Grace and glory go hand in hand ;
unconverted sinners cannot more easily enter heaven
(continuing so) than devils or lost souls. Persons nitist
be gathered by conversion, or not gathered by salvation.
6. Saints glorified, shall retain their intelligence and
some kind of sensation, as they shall intuitively see
God, "know as they are known,"* discern spiritual
mysteries more clearly than ever. So they shall have
some kind of sense and feeling, from whence come
love, joy, delight ; for the soul loses not the exercise
of its essential faculties, for want of bodily organs.
These operations of the soul in the flesh, are but imper-
fect shadows of intelligence and volition above, and so
of the excellent sense and affections of love and joy, which
we now cannot clearly conceive of here below. See
this fully treated in Mr. Baxter's " Dying Thoughts,"
page 201.
7. The saints in heaven will know one another.
The disciples knew Moses and Elias ; and those that
never saw one another's faces in this world shall meet
together with great content: and this shall be no small
i)art of their happiness, when they shall say, there
stand holy Enoch, righteous Noah, grieving Lot, be-
lieving Abraham, upright David, patient Job, penitent
Peter, zealous Paul, the beloved, amiable disciple John,
victorious champions, and my glorious companions for
ever ; and we together are perfected and glorified : O
happy day ! blessed meeting !
8. The multitudes enjoying God in heaven, will be
no diminution of their joy. Those thousands of eyes
beholding the sun, do not diminish its light ; the king is
not less dignified for his courtiers beholding him ; the
King of heaven can give content to all the celestial in-
habitants ; all the saints shall bathe in this delightful
* Matt, V. 8. 1 Cor. xiii. 12.
VOL. V. 2 C
388 GENEUAL ASSEMBLY.
river, and drink " abundantly of the fountain of life;"*
nor will the different degrees of glory create discon-
tent or envy in such as have less, for every vessel shall
be as full as it can hold. The celestial courtiers want
nothing, God shall be all in all ; f it is thought, that
such as had more grace, and had done God more ser-
vice here, shall shine brighter than others, from Dan.
xii. o. 1 Cor. XV. 41. But yet there shall be no emu-
lation, nay, they will rather rejoice in each other's
graces and glory.
9. That in heaven there will he a mutual and reci-
procal exchange of gifts and graces. And this will be
no small part of their comfort ; O what embraces !
what endearedness of affection ! what inlettings into
each other's hearts ! As the sun shineth on the stars,
so the stars shine on each other ; God doth abundantly
irradiate their souls, and they comfort one another's ;
not but that there is enough in God to delight them,
but this is in some respect accumulative. The saints
above will look on each other's grace as if it were
their own ; yea, there will be a mutual aptitude and
disposition to serve each other, and contribute to each
other's felicity.
10. The sweet harmony of spirits will be incon-
ceivable melody in heaven, far beyond the music of
the spheres. Those blessed inhabitants shall be filled
with the fruits of the Spirit, love, joy, peace,:}: then they
shall indeed speak among themselves, in " psalms, and
hymns, and spiritual songs, singing and making melody
in their hearts to the Lord," Eph. v. 18, 19. Then
they shall with one mind and one mouth glorify God ; ||
not one jarring string in the heavenly concert ; their
hearts will be centred on God, and their lines tending
* Psal. xvi. 11. xxxvi. 9. t 1 Cor. xv. 28.
X Gal. V. 22. 11 Rom. xv. 6.
INt*EIlENCES. 389
towards each other. O blessed day, when there will
be no jars or wranglings, but Luther and Calvin will
sweetly agree, when Melancthon and Zuinglius will
eagerly unite to celebrate the praises of our common
Lord. O delightful and blessed day !
CHAP. VIIL
Reprehension and conviction op careless
and gracious souls.
The subject tends to produce conviction in such as are
regardless of religion, and in pious persons.
First, Among those who are unconverted and re-
gardless of religion.
Must there be a gathering together of saints, and
only saints, what then will become of the wicked ? they
are not to be gathered with saints, they cared not for
their company here, and they shall not have their so-
ciety in the other world.
1. Wicked men shall be banished from among the
saints, this is no small punishment. " He shall set
the sheep on the right hand, and the goats on the left,"
Matt. XXV. 32, 33 ; "He shall separate them one from
another, as a shepherd divideth his sheep from the
goats." In this world they were mingled together, in
the same kingdom, city, house, assembly, and none was
able to distinguish them ; mere professors of religion
were taken to be as devout as the best, and they took
themselves to be as good as any ; but now they shall
be detected, and the rottenness of their hearts shall be
laid open before themselves, angels, and men, "and
they shall be an abhorring unto all flesh," so says the
2c2
390 GENERAL ASSEMBLY.
evangelical prophet, Isa. Ixvi. 24. This will be none
of the least of wicked men's punishment to see those
whom they had scorned, slighted, and censured, as not
worthy of human society, to ascend, and sit down with
"Abraham, Isaac, and Jacob, in the kingdom of hea-
ven ; and the children of the kingdom," those church-
members " to be cast out int j outer darlaiess," Matt.
viii. 11, 12. O sad parting, never to meet again!
How will the wicked wish they had lived in prisons,
poverty, and wretched straits in this world, if only
they might now go along with them into glory ! O
that we had spent our time in prayer, reading, medita-
tion, conference, and works of mortification, as these
holy souls did, then had we been happy, as they are ;
but now we see our loss ; we thought your life mad-
ness, but now we are convinced of ovu* folly, and the
wisdom of your choice.
2. These poor graceless souls must be for ever
banished from the eternal God, the fountain of all
happiness. They bade God depart, " depart from us,
for we desire not the knowledge of thy ways," Job
xxi. 14. If not in so many words, yet virtually by
their works ; and now God will say, " Depart from
me, ye cursed," ]\Iatt. xxv. 41, — the most dreadful
word in the bible, the most overwhelming sentence
that can come out of the mouth of God, or can be
heard by the ears of men. The enjoyment of God is
the saints' heaven, banishment from God is the wicked's
hell ; yea, the very hell of hells, the only venom, sting,
and poison of that infernal lake. They that are not
gathered to God, are separated from God ; and once
banished, and for ever banished ; they cannot be re-
moved from his avenging justice, but from his com-
forting love ; " ^Vho shall be punished with everlast-
ing destruction, from the presence of the Lord, and
INFERENCES. 391
from the glory of his power," 2 Thess. i. 9- The pain
of loss is greater than the pain of sense. O dreadful
case ! Now poor sinners will be banished from the
beatific presence, and shall never more see God or
Christ to their comfort. O wretched state ! sinners
shall then know what the loss of God meaneth. They
gathered themselves together under ordinances, but
desired not God's presence in ordinances ; they know
not what communion with God means, but they shall
know what separation from God means. Where love
ended, wrath begins, fury comes in the room of mercy ;
" Now consider this, ye that forget God, lest he tear
you in pieces, and there be none to deliver," Psal. 1. 22.
3. Wicked men shall be bound up together in bundles,
and cast into the fire of hell ; so saitli the text. Matt,
xiii. 30, " In the time of harvest, I will say to the
reapers, gather ye together, first, the tares, and bind
them in bundles to burn them." And why in bundles?
will this be any ease to them in torments ? They are
wont to say, here. Neighbours' fare is good fare ; but
it will be otherwise there, the sight of each other will
increase their torment, where they shall reflect upon
their guilt together, how they tempted others, and
were tempted by others to sin ; Thou wast one instru-
ment to bring me into this place of torment. O that I
had never known thee ! Now merry companions will
be torturing company ; their sweet meat must have
sour sauce. This, this is the dreadful consequence of
their mad frolics. It is thought, that this was the rea-
son why the rich man was loth that his five brethren
should come to him in hell ; not from love to them, for
there is no such charity in the realms of woe, but self-
love, lest their presence should aggravate his torments.
Hence is the " gnashing of teeth" also mentiojied,* for
* Luke xvi. 28. Matt. xiii. 50. .
392 GENERAL ASSEMBLY.
spleen and spite both against themselves, and against
each other ; as communion advanceth the saint's glory
above, so the company of old sinners aggravates the
misery of the wicked in hell.
4. It will greatly aggravate wicked men's torment
to consider, that this was their own doing. " Their
destruction is of themselves;"* they can blame none
but themselves though they had many incentives and
temptations. Neither the devil nor wicked men could
ever push them into hell against their will : God saith,
" He wills not the death of a sinner." Jesus Christ
expressed his earnest desire for their salvation by his
death; the Spirit came with his kind suggestions and
impulses ; pious ministers and christian friends prayed
for them, and took pains with them to save them, so
that our Lord himself saith, Matt, xxiii. 37, " O Jeru-
salem, Jerusalem, how often would I have gathered
thy children together, even as a hen gathereth her
chickens under her wings, and ye would not?" There
was God's gathering time of mercy, but that is past ;
now there is a gathering time of wrath, when the
" chaff must be burnt in unquenchable fire." They
might have been happy, but would not. " They ob-
served lying vanities, and forsook their own mercies ;"f
now there is no remedy. They chose the things
*' wherein he delighted not," and now " he will choose
their delusions," Isa. Ixvi. 3, 4. Alas, poor sinners
choose the devil's drudgery here, and God gives them
up into his hands, to be tormented for ever ; and as
Christ will gather up his saints, whom he jiurchased,
so the devil will gather up all his slaves, not one shall
escape him ; the wicked are gathered by death to their
master, and to their proper place, as it is said of Judas,
" That he went to his own place '"I that is, hell : "for
• Hos. xiii. 9. t Matt. iii. 12. Jonah ii. 8. + Acts i. 25.
INFERENCES. 393
the wicked shall be turned into hell, and all the na-
tions that forget God," Psal. ix. 17. O, what a vast
assembly will that be ! millions, millions of souls de-
scend down into that place of torment ! " Wide is the
gate, and broad is the way that leadeth to destruction,
and many there be that go in thereat," Matt. vii. 13.
O tremble, lest you be found among the greater num-
ber of the sons of men.
Remember, all mankind have their faces hell-wards,
when they are born : " The wicked are estranged from
the womb, they go astray as soon as they be born,
speaking lies — There is none righteous, no not one ;
we are altogether become unprofitable,"* without a
saving turn we are all marching hell-ward, and must
be gathered together, and, like faggots, piled up in that
infernal region, but especially such as have improved
the stock of original corruiDtion in a course of profane
swearing, rioting, drunkenness, mocking of religion,
ridiculing j^reciseness, condemning the righteous, and
justifying the wicked. How can such as these expect
to be gathered with the saints in the other world,
whom they cannot endure in this ? Surely the pious
and wicked go contrary ways, when they go off the
stage of this world into an eternal state.
Secondly, As the state of wicked, graceless persons
is sad and hopeless, if they continue such, so also pro-
fessed Christians, yea, real saints are in some things
faulty, and blame-worthy.
1. Shall there be a gathering together at last, then
how unaccountable are those distances, animosities,
and heart-burnings among Christians ? There is ut-
terly a fault among us. How contrary is this to
Christian love, so often recommended by Christ and
his apostles ? Yea, our Lord hath made it the cha-
* Rom. iii. 10—12.
394 GENERAL ASSEMBLY.
racteristic of his disciples " to love one anotlier," John
xiii. 35. It was wont to be said of the primitive
Christians by heathens, see how they love one another!
But alas, brotherly love doth not continue ! It hath
been declared, to the scandal of our noble profession,
" That there are contentions among us."* Further, it
hath been said, that where strictest professors fall out,
they are most implacable ; drunkards will sooner be
friends than these puritans. God forbid it should be
true ; God forbid that there should be " debates, envyr
ings, wraths, strifes, backbitings, whisperings, tumults,
swellings."! Alas, that such unbecoming fruits of the
flesh should be found among us ! There hath been too
much of this evil spii'it ; O let us take heed, " lest if
we bite and devour one another, we be consumed one
by another," Gal. v. 15. These are the devil's artillery,
whereby he fights, and too often prevails to do abun-
dance of mischief, and hinder much good ; "For where
envy and strife is, there is confusion, and every evil
work." I How can you think of the day of meeting-
one another in heaven with such peevish spirits ?
AVill you perpetuate your quarrels into another world ?
Are you children of peace that thus quarrel? For
shame, lay aside your differences, or lay aside your pror
fession of this gospel of peace.
2, If the saints be gathered at last, why do they
not keep close together in this world ? What unaccount-
able separations do men make from each other upon
small occasions? This duty of christian intercourse
has been practised by all the saints in all ages ; the
primitive Christians continued stedfastly in the " Apos-
tles' doctrine and fellowship," Acts ii. 42. As soon as
Paul was converted, he assayed " to join himself to
the disciples," and others " consorted with Paul and
* 1 Cor. i. ] L t 2 Cor. xii. 20. t James iii. 16.
IXFEllENCES. 395
Silas." — " The Philippians were in tlie fellowship of
the gospel from the first day of their conversion."*
Like will adhere to like : it is natural for a child of
God to hold close communion with his Father's chil-
dren. How comes it to pass, then, that some that
profess themselves Christians keep at a distance? Alas,
have you the same name, nature, and divine image,
and do you not care for their company? How will
you like to live with them for ever in heaven, that
love not their society on earth ? How comes it to pass
that you keep off? It is possible some do it out of
modesty, they may think they are not worthy to asso-
ciate with them ; these are but few. Others out of
singularity, retiredness ; they can find none good enough,
to whom they think fit to vouchsafe intimate fami-
liarity. * Others have a pique against such and such
Christians, or against the whole party, and most hold
off from supine negligence, carelessness, and oscilancy;
most men are unconcerned about their edification.
How unwilling are some Christians to be drawn to
the communion of saints ? If it be an article in their
creed, it is no part of their practice, as though they
had never subscribed to it ; yea, there are some, that
were once forward for embracing opportunities of
christian communion, that are now fallen off", like
those Hebrews that believed, of whom the apostle
saith, " Not forsaking the assembling of ourselves to-
gether, as the manner of some is," Heb. x. 25. The
Donatists of old, and the sectaries of late, have made
dreadful rents and schisms in the church ; the more
holy Christians are, the more catholic spirits they have.
They are most likely to be sensual, that needlessly
" separate themselves, not having the Spirit," Jude, 19,
however they may boast themselves to be more full of
* Acts ix. 26. xvii. 4. Phil. i. 5.
396 GENERAL ASSEMBLY.
the Spirit than others they separate from. Well, sirs,
consider what you do, how you injure yourselves,
weaken your brethren's hands, sadden their hearts, yea,
you weaken the interests of religion hereby. What,
friends, shall one heaven hold you, and cannot one
church hold you ? Do you look for comfort at Christ's
second coming among his saints, and will you not keep
" by the footsteps of the flock ? " The Lord awaken
you.
3. Some Christians make nothing of offending the
saints of God, whom they should not offend ; that is
an awful expression, Matt, xviii? 6, " Whoso shall of-
fend one of these little ones, which believe in me, it
were better for him that a millstone were hanged about
his neck, and that he were drowned in the depth of
the sea." I confess this is spoken of open and violent
persecutors, whom our Lord will banish among the
pushing goats. But even Christians are too apt to of-
fend one another ; sometimes by provoking words,
sometimes by offensive behaviour, doing what in conse-
quence of which, (however it seem indifferent to us,) a
" brother stumbleth, or is offended, or made weak,"
Rom. xiv. 21. Unadvised walking may hinder much
good, occasion much evil, at least may make sad the
hearts of those whose hearts God would not have made
sad. With what comfort or confidence will you look
in the faces of those whom you have justly offended ?
An eminent divine saith,* if it be my weakness, I have
much ado to think but some shame with confusion will
accompany me, when I first meet any there, that I
have been unkind to, or wronged, or that will know
my faults better than here they did, and that I shall
ask them forgiveness, which will be soon granted, being
* IMr. Baxter in a Letter prefixed to Mr. Burgess's book on
Christian Comnieraoration.
INFERENCES. 397
forgiven by Christ. However matters will go then,
it becomes all the saints to be very cautious, lest they
should encroach on the holiness and comfort of their
fellow members on earth, and to say with Paul, 1 Cor.
viii. 13, "Wherefore if meat make my brother to of-
fend, I will eat no flesh while the world standeth,
lest I make my brother to offend." Happy are they
that neither give offence carelessly, nor take offence
causelessly.
4. Yet still there is a great, if not greater fault, of
good people, and that is, to be too familiar with wicked
men, to comply too far with sinners, to the dishonour
of God, scandal of religion, and wronging of their own
consciences. Paul writes, and writes again, " not to
keep company with fornicators;"* the word is very
€mphatical, awavafxiywa^m, not to be mingled with them
by intimate familiarity, as streams of water mix to-
gether ; but Christians must be like oil, that will not
mix with water ; especially they must not be familiar
with scandalous professors of the true religion, or such
as be disorderly persons, idle, busy-bodies, disobedient
to the word; sound, close-walking Christians must
" note a man of this description, and have no company
with him, that he may be ashamed," 9, Thess. iii. 11,
14. Brand such a one as infamous, discover a strange-
ness in your carriage to him, fv« ivrpuTn], that he may
turn into himself, and consider what in him may be
the cause of this your alienation from him. Such a
recognition may become a means of his repentance ;
whereas if you still smile upon him, as if you saw no-
thing amiss in him, you do but harden him in sin. Yet
there is something worse in your sinful compliance,
you contract guilt to your own souls, and are in danger
of being infected by others, and so partake of their sins,
* 1 Cor. V. 9, U.
398 GENERAL ASSEMBLY.
and of their plagues. How often doth God give this
call, " Come out from among them, and be ye separate,
saith the Lord — what fellowship hath righteousness
with unrighteousness ? * Have no fellowship with
the unfruitful works of darkness, but reprove them
rather," Eph. v. 11. How often doth David bid
wicked men depart from him ? and if they will not be
gone, he will flee from them as from a pest house ;
Psal. xxvi. 4, 5, " I have not sat with vain persons,
neither will I go in with dissemblers. I have hated
the congregation of evil doers, and will not sit with
the wicked." And then he prays, ver. 9, " Gather not
my soul with sinners." O friends, tremble to be found
among wicked men in the gathering day.
CHAP. IX.
ON THE QUESTION, WHETHER WE SHALL BE
GATHERED "WITH SAINTS ?
Another thing suggested, is to ascertain, whether
we be the persons that shall be gathered to Christ
with the rest of his saints in that solemn day of his
appearing.
1. You may know whether you be of that number
or not ; assurance is possible, and attainable ; God's
children have obtained it, 2 Cor. v. 1, "We know that
if our earthly house of this tabernacle were dissolved,
we have a building of God, an house not made with
hands, eternal in the heavens." We can be well con-
tent to forego this tottering cottage, because we are
* Rev. xviii. 4. 2 Cor. vi. 14, 17-
INFERENCES. 399
"well assured of a celestial palace ; there we shall lodge
with God, Christ, angels, and glorified spirits for ever,
2. Nor is this assurance commimicated by divine
revelation only, but may be obtained in the diligent
use of God's appointed means, hearing the word, prayer,
meditation, exciting and exercising of grace, holy war-
fare, and victory over temptations and corruptions,
walking close with God, and particularly by a practical
syllogism, where the word of God is the major, con-
science the minor, and the Spirit makes the conclusion.
Thus, such whose eyes are opened, who are turned from
" darkness to light, from the power of Satan to God,
shall have an inheritance among them that are sancti-
fied," Acts xxvi. 18. Next, conscience brings in the
minor, I have found my heart and life thus changed
by conversion; then the Holy Spirit brings in the in-
ference or conclusion, therefore I do groundedly hope,
I shall obtain the inheritance of glory with the rest of
the saints. This is called the witnessing of the Spirit
" with our spirits that we are the children of God,"
Rom. viii. 16.
3. Therefore it is the duty of all Christians to en-
deavour after it, we are commanded to " give diligence
to make our calling and election sure :" we " desire,"
saith the apostle, " that every one of you do shew the
same diligence to the full assurance of hope to the end."
Such as look not after assurance conscientiously, render
their spiritual state suspicious ; for it is the nature of
grace to put the possessor forwards to perfection. The
sincere Christian will be " perfecting holiness in the
fear of God," and press forward to enjoy more of God's
presence. "Let us," saith the apostle, "draw near
with a true heart in full assurance of faith."*
4. And O the advantage and benefit that God's chil-
* 2 Pet. i. 10. Heb. vi. 11. 2 Cor. vii. 1. Heb. x. 22.
400 genehal assembly.
dren have by a well-grounded assurance of their sal-^
vation ; it will raise your hearts in praise of God, and
transport your spirits to love and delight in him. This
drops sweetness into all worldly enjoyments ; it cheers
up the heart in sufferings, Heb. x. 34 ; fortifies the
soul against temptations ; excites the Christian to all
acts of new obedience ; gives contentment in every
condition ; strengthens against fears of death, and
is a certain prelude and forerunner of heaven. O
happy soul that can say, God is my father, saints my
elder brothers, and I shall meet^them all in glory, and
sing praises with them to God and the Lamb for ever-
more.
But how shall a person know that he shall be one
of those that shall be gathered together to Christ, in
that solemn day ?
In reply, I desire that you will faithfully answer
these seven questions :
1. Have you been gathered to Christ by converting
grace? "To him," that is, to Shiloh, " shall the gather-
ing of the people be," Gen. xlix. 10. Hath the Spirit
of God in the word convinced you of your distance from
God, prevailed with you to enter into solemn covenant
with him ? Alas, by nature we are as sheep going
astray,* prodigals in a far country, have neither skill
nor will to return to God, but Christ the good shep-
herd calleth " his own sheep by name, and leadeth
them out, they know his voice and follow him," John
x. S, 4. Formerly, saith the returning sinner, I heard
but the voice of man, now methinks I hear the voice
of God rending my heart, discovering those concealed
lusts which no mortal can know of, the very secrets
of my heart are made manifest ; then you must "fall
down on your face and worship God, and must report
* Psalm cxix. 176.
INFERENCES. 401
that God is there" in such an ordinance, " of a truth,"
1 Cor. xiv. 24, 25. What concussions and shakings of
soul have you found to unsettle you from your carnal
peace and security ? Hath the Lord " hewed you by
his prophets, and slain you with the words of his
mouth?" What convictions of your lost condition?
What tremblings, when the Lord roareth as a lion ?
Are you of those that tremble at the word of the
Lord,* yet it doth not drive you from him, but to
him ? I can be safe no where but under the shadow
of his wings. Come " let us join ourselves to the
Lord in a perpetual covenant that shall not be for-
gotten," Jer. 1. 5. I will bind this slippery heart to
the Lord, with the strongest and straitest ties : I will
not only say it with my mouth, but " subscribe it with
my hand ; yea, and swear myself to be the Lord's, and
his only." Some indeed swear by the name of the
Lord, but " not in truth, nor in righteousness ;"f but
the sincere Christian is most afraid of hypocrisy, longs
after sincerity, approves his heart to God, resolves to
resort to his standard, fight his battles, and be on his
side for ever. Let flesh and blood, and all the devils
in hell say what they can to the contrary, is this your
peremptory resolution ?
2. Have you separated from sinners, 2 Cor. vi. 17,
" Come out from among them and be ye separate, saith
the Lord, and touch not the unclean thing, and I will
receive you :" for, " what communion hath light with
darkness ? " As men cannot carry their vain compa-
nions to heaven, so not into the church state. No un-
clean thing or person can enter the gates of this holy
city; for without are dogs.:]; Saints may not deny
* Hos. vi. 5, xi. 10, 11. Isa. Ixvi. 5.
t Isa. xliv. 5. xlv. 23. xlviii. 1. Ixv. 16.
X 2 Cor. vi. 14. Rev. xxi. 27- xxii. 15.
402 GENEllAL ASSEMBLY.
civil converse with the worst of men in a neighbour-
hood or near relations, 1 Cor. v. 10. But in two
respects, the apostle denies society with gross sinners :
First, there should not be too much or needless fami-
liarity with them, so as to be mingled with them ; as
water and oil will not mix, Christians must not, will
not be intimate as cronies with dissolute persons : and,
secondly, in a special manner with such as are pre-
tended Christians, and belie their profession by scan-
dalous actions : these of all others we must keep at a
distance from, as a part of their punishment to bring
them to shame, and so to repentance.* If you act as
Christians, you will let a person of this description see
a strangeness in you towards him, that he may turn
into himself by self-reflection, recognize his disorder,
or seek where to hide himself. But that is not all, for
a godly person hath a kind of aversion to wilful sin-
ners, and avoids them as afraid of being infected by
them, as Joseph kept himself from his mistress ; and
as Solomon adviseth, Prov. v. 8, 9- By familiar con-
verse you may encourage them in sin, and prejudice
yourselves : hence all pious persons have been afraid
to associate with sinners, so David, Psal. xxvi. 4, " I
have not sat with vain persons, neither will I go in
with dissemblers ;" for, in their company I shall get
either guilt or grief ; if I act as they, I shall be guilty,
if not, I shall be grieved ; the best is, to meddle as
little as I can with them, for God's honour, and my
own peace. I will resolve with old Jacob, Gen, xlix.
6, " O my soul come not into their secret ;" I dare not
touch the rope, lest I hear the bell ; I will " abstain
from the appearance of evil ;" and hate the garment
spotted by the flesh." f
3. Have you associated yourselves with them that
* 2 Thess. iii. 14. t 1 Thess. v. 22. Jnde, 23.
INFEllENCES. 403
fear God ? Pious persons were holy David's intimate
friends," Psal. xvi. 3 ; the saints v/ere in his account
the " excellent of the earth, in whom was all his de-
light ; a companion," saith he, " am I to all them that
fear thee ;"* I have wise senators, and valiant soldiers,
but what are these to me, if they be not truly religious ?
one Jonathan is better than many Joabs, one Hushai
better than a thousand Ahithophels ; I love them that
fear God with a peculiar affection, yea, though they
should be severe upon me if I offend, I will not only
patiently bear it, but thankfully own them as my bene-
factors. " Let the righteous smite me, it shall be a
kindness — Faithful are the wounds of a friend. "f I
will love Nathan the better whilst I live, for his faith-
fulness : let my soul be united to saints. I will live
with them on earth with whom I would sing praises
in heaven. Communion of saints is not only an article
in my creed, but a main point of practice, and next to
communion with God, my highest privilege. These,
these will I converse familiarly with ; I will confer
with them about the things of God, pray and praise
God with them, sit down with them at the holy sup-
per, and walk hand in hand with them in my journey
heaven-wards. There is a holy union of all saints,
which yet is not natural or corporal, political or even
personal, but yet it is real ; and this union is either
mystical, as members of the same mystical body,
Eph. V. 30, or ecclesiastical. Converts are said to be
added to the church, and to have mutual external fel-
lowship. Acts ii. 41, 42. Thus Paul when converted,
"assayed to join himself to the disciples," Acts ix. 26;
and others consorted with Paul and Silas, j: and in-
deed it is natural for a child of God to desire, yea and
* P&al. cxix. 6;J. t Psal. cxli. 5. Prov. xxvii. 6.
X Acts xvii. 4.
VOL. V. 2 D
40i GEXERAI. ASSEMBLY.
delight in the society of the saints ; hence the apostle
mentions the Philippians' " fellowship in the gospel,
from the first day until now,"* mark it, it was early
and permanent. Good men know not how to go to
heaven alone ; they must go forth by the footsteps of
the flock, and are like a company of horses in Pharaoh's
chariot :f so amiable, profitable, and pleasant is Chris-
tian society.
4. Do you lay to heart the scatterings of Christians?
Zeph. iii. 18, "I will gather them that are sorrowful
for the solemn assembly, who are of thee, to whom the
reproach of it was a burden." This scattering is either
by persecution or dissension. First, if enemies prevail
and break up the saints' solemn meetings, God's poor
children lay it deeply to heart ; hence such lamentable
complaints and expostulations from them, Psal. Ixxiv.
3, " Lift up thy feet unto the perpetual desolations,
even all that the enemy hath done wickedly in the
sanctuary," Isa. Ixiv. 9 — 12. This was one ingredient
of Judah's lamentation, that the ways of Zion mourn,
and God's people did mourn with her. Lam. i. 4 — 7.
Such S3anpathy indicates the spirit of religion, and
moves God's heart, and possibly in this world they
may be gathered, at any rate in the other, Isa. Ixvi.
10, " Rejoice ye with Jerusalem and be glad with her,
all ye that love her, rejoice for joy with her all ye that
mourn for her ;" Sion's friends shall partake of Sion's
comforts. Secondly, Such as grieve for the divisions
of the church within herself, Judg. v. 15, 16, " For the
divisions of Reuben, there were great thoughts of heart,
great searchings of heart." Oh, the sad contentions
and animosities that have risen up in the church in all
ages, with which the pious and peaceable members
thereof have been grievously afflicted ! sometimes per-
* Phil. i. 5. t Song. i. 8, 9.
INFEilEXCES. 405
Ronal, sometimes doctrinal differences have rent the
bowels thereof, and rent the hearts of public, uniting
spirits, and they have almost despaired of seeing an
end of them in this world, till they arrive in the place
where Luther and Calvin are made perfect friends,
and all the saints shall be of one mind. Mourners for
these breaches shall be perfectly cured and comforted,
Isa. li. 11, " Therefore the redeemed of the Lord shall
return and come with singing unto Zion, and everlast-
ing joy shall be upon their head, they shall obtain
gladness and joy, and sorrow and mourning shall flee
away."
5. Do you follow the army of martyrs in bearing
your cross, and preparedness to suffer for Christ ?
This way have all the saints gone to heaven, this is
the established, enacted law of Christ. * " If any man
will come after me, let him deny himself, and take up
his cross and follow me," Matt xvi. 24. " We must
through much tribulation enter into the kingdom of
God."f Heaven is taken by storm, and the gracious
soul is resolved to go through storms ; for persecution
is the common, constant lot of all the saints; "All
that will live godly in Christ Jesus shall suffer perse-
cution." ^ But the Christian is not appalled with, nor
ashamed of, the cross of Christ; nay, "he takes plea-
sure in infirmities, in reproaches, in necessities, in per-
secutions, in distresses for Christ's sake," 2 Cor. xii. 10;
he even glories in the cross, and in the marks of the
Lord Jesus, 1| as much as an old soldier in his wounds
received in the w^ars ; as the poor woman in the book
of martyrs thought it a piece of honour and happiness,
that her foot was put in the same hole of the stocks
wherein Mr. Philpot's had been before. So Christians
* Hac itur ad asti-a. t Acts xiv. 22. X 2 Tim. iii. 12.
11 Gal. vi. 14, 17.
2d2
406 GENERAL ASSEM?,LY.
rejoice to follow that blessed army of martyrs to hea-
ven, not merely by an apish imitation from a good con-
ceit they have of them, but " having the same spirit of
faith,"* they endure opposition ; whatever it may cost
the believer, onwards he will proceed, though he die
in the conflict ; he sees a crowTi awaiting him, and so
gathers strength by every effort ; yea, by every foil, as
it was said of Rome,! that every battle, even every
slaughter of men made her more courageous. So it is
with the conflicting soul, none of these things that
startle others, move him, but animate him with more
courage in his christian warfare, and voyage through
this boisterous sea to the haven of rest4 Is it thus
with you ?
6. Do you daily make proficiency in grace ? Are
)'ou marching on in your christian course, adding daily
some cubits to your spiritual stature ? There is no
standing still in heaven's road, not to go forward, is to
go backward. Paul saith, " I press toward the mark
for the prize of the high calling of God in Christ Je-
sus." Nothing would satisfy him on this side perfec-
tion : he longs after that degree of grace at which he
shall attain in the resurrection. The sincere Christian
grows brighter and better, as the shining light, " that
shineth more and more unto the perfect day." ^Miere
there is truth, there will be growth. Grace is like a
grain of mustard-seed ; the Christian never thinks he
hath grown enough, he is still " perfecting holiness in
the fear of God," getting ground daily on the body of
death. This is their duty, this is their property, this
is what the apostle earnestly prays for, 1 Thess. iii.
12, 13, "And the Lord make you to increase and
abound in love one towards another, and towards all
men," &c. I would, saith the saint, be lioiier than the
* 2 Cor. iv. 13. t Roma cladibus animosior. | Acts xx. 24.
INFERENCES. 407
holiest saint on earth, but judge myself less than the
least of all saints.* O that I were perfectly free from
sin ! O that my blossoms of grace were ripe fruit ! O
that I could increase with the increase of God ! Let
my faith grow exceedingly to full assurance ;f let my
love rise to delight in God, my repentance be more
evangelical, my hope more fixed, my fear more filial,
my obedience more unreserved, and all my graces more
lively, and my whole man more conformable to Christ,
the perfect pattern of holiness. O that I could " go
from strength to strength, till in Zion I appear before
God," Psal. Ixxxiv. 7-
7. What blessed instinct inclines you heaven-wards?
Heavy things move downwards, light things upwards ;
every thing moves towards its centre. The church is
compared " to pillars of smoke," still mounting to-
wards its proper element. So the Chrtstian is avioOev
yijEvoij.(vog, " bom from above," and naturally inclines
to things above, t Grace resembles God, it expands
the soul's faculties, and makes it altogether unsatisfied
with sublunary things. Even a heathen Seneca could
say, "I am born to higher things than to these trifles; 1|
my thoughts are carried quite above visible objects,
mortal things cannot fill an immortal soul, especially
touched with a coal from the altar, which raiseth
sparks upwards to the fountain of light and love. Our
Lord gives this as a certain, ro reKf^ajpiov, or token of a
soul that is either prepared for this or for another
world ; Matt. vi. 21, " Where your treasure is, there
will your heart be also." The workings of the heart
are an infallible demonstration of a Christian's state.
Is the rational, habitual motion, and tendency of your
* Phil. iii. 11, 14. Prov. iv. 18. 2 Cor. vii. 1. Eph. ili. 8.
t Col. ii. 19. 2 Thess. i. 3. 1: Cant. iii. C. John iii. 3.
II Major sum et ad majora natus.
408 GENERAL ASSEMBLY.
hearts God-wards, heaven-wards ? Have you a strong,
impetuous movement and bent of soul towards things
above ? Are you best pleased when your hearts are
in a frame for devotion? Do you take it ill, and resent
with some regret and indignation that which obstructs
your soul's progress ? Have you a strong impulse hea-
ven-wards, by the restless tendency of desire, and by the
acquiescing affection of delight ? Are you never so well
as when you are conversant about heavenly objects ? It
is the blessed apostle's character of a saint. Col. iii.
1, "If you then be risen with Christ, seek those things
which are above." There, there is a Christian's life,
his love, and delight ; thither he is mounting as on
eagles' wings, and is never satisfied till he be swallowed
up in the divine embraces.* He is glad of communion
with saints below, more glad of communion with God
in his ordinances, but still most restless till he be wrapt
up in the full enjoyment of God above ; for our Lord
liath said, Luke xvii, 37, " Wheresoever the body is,
thither will the eagles be gathered together." The
saints are united to Christ by faith, as members to the
head, and have an innate tendency towards him, and
cannot be satisfied without a full enjoyment of him,
and that will never be, till the soul get above this
drossy, reeling earth into the regions above. Is this
your frame? are these your aims? are your movements
heavenwards, though, alas, too often interrupted, to
the grief of your hearts ? Your souls are now es-
poused to Christ your husband, and you earnestly
long for the completion of the nuptials, "that you
may be presented to your heavenly liusband as chaste
virgins."!
* Isaiah xl. 31. f 2 Cor. xi. 2.
CHAP. X.
COUNSEL GIVEN TO ALL TO SEEK AFTER THIS
BLESSED GATHERING AT LAST.
Exhortation may be addressed to sinners and to
saints.
1. To sinners. A word or two to those who are
yet in " the gall of bitterness, and bonds of iniquity,"
secured with chains for the prince of darkness, " led
captive by him at his pleasure."* Suffer yourselves to
be gathered unto Christ ; what would poor ministers
give that they might prevail with you ? How doth
our Lord sjn-ead his arms to embrace you? After
all your wanderings and extravagances, the Father of
the prodigal would run towards the returning prodigal,
fall on your neck, kiss you, and make you kindly wel-
come ; and pious Christians would not envy your re-
ception, but delight in your society, as not diminishing
but increasing their felicity. " There is joy in heaven
over one sinner that repenteth," saith our Lord ; again,
there is "joy in the presence of the angels of God
over one sinner that repenteth."f Glad are the saints
of such consorts; glad are the holy angels of such
babes to attend upon ; glad would poor ministers be,
if your souls were savingly converted and gathered to
Christ : but if you still stand out, you have neither
part nor lot in this matter, but must be exiles, banish-
ed and "punished with everlasting destruction from
the presence of the Lord, and the glory of his power,"
2 Thess. i. 7 — 9- As meanly as you think of God's
children now, parting from them will be doleful in the
great day. Now be wise for your precious souls.
' Acts viii. 23. 2 Tim. ii. 2S. t Luke xv. 7, 10.
410 GENERAL ASSEMBLY.
(1.) There is yet a possibility that you may be con-
verted and saved : " Now is the accepted time, now is
the day of salvation ;"* to-morrow, it may be past,
and never return again. You are yet alive, many are
past hope, past help, thousands are dead and lost since
you deserved to be in hell ; you are yet monuments of
mercy.
(2.) The spirit is yet striving with you, poor mi-
nisters are studying for you, pouring out their souls
to God for you, longing after you, crying out, Why
will you die ? "Why will you refuse this blessed call
of God ? Be it known to you, God will not always
be insulted, " His spirit shall not always strive." f
(3.) If ever your souls be converted and saved, while
God is the efficient cause, you yourselves must be in-
struments ; for God works morally, so as to preserve
men's nature and the principles thereof; if ever you
repent, the work is yours, though the power to work is
from God, Phil. ii. 12, 13. Saith a great divine, " The
duty is ours, the grace is his ; God is the efficient, man
the agent."i
(4.) Your duty is then to fall down on your knees,
and beg of God a disposition suited to the grace of
God, and fitted for this day of gathering ; Lord, I am
now going to hear thy word, O come with power from
on high, open my heart as thou didst the heart of
Lydia : melt my heart like wax, then set thy stamp
upon me : " Cast down my vain imaginations — and
bring into captivity every thought to the obedience
of Christ." II Square my soul to be a temple of the
Holy Ghost. Put spiritual life into my soul, and let
* 2 Cor. vi. 2. t Gen. vi. 3.
t Omne opus liumaniim est vii'ium nostrarum opus, et vires
nullae sunt nobis nisi a Deo libere donatee. — Baxter's Myih. Thcol.
Pari 3, page 46'. || Acts xvi. 14. 2 Cor. x. 5.
INFERENCES. 411
me be one of those lively stones which are built up a
spiritual house. Put thy hand in " by the hole of the
door of my heart, and make my bowels move towards
thee."* Let the power of thy grace be such a hidden,
prevailing, uncontrolable efficacy as may win my soul
to thee : all I can do is nothing, unless the Spirit
prevail. If thou wilt work who can let it ? if thou
work not, all I do is in vain. O Lord, let me not
perish with the infidel world, "Gather not my soul with
sinners, nor my life with bloody men, but in the midst
of thy congregation let me bless the Lord."|
2. But the parties I have to deal with, more di-
rectly are Christians, real saints, who are gathered to
Christ, and hope to be gathered to him at last with
the rest of God's people ; to such as these I will give
these few instructions, and to all professors.
(1.) Be sincere ; be really what you seem to be by
profession. It will be a dreadful disappointment to
pass for saints, and be found among them, and not be
of them ; for it is said, Rom. ix. 6, " They are not all
Israel, which are of Israel," that is, those that are of
the stock of Israel are not all of the same spirit ; some
goats may be found among the sheep till the separat-
ing day; some may " have a name to live and be dead.".t
All is not gold that glitters, shining lamps, and oil in
the vessels, are diiferent things. It will be a dreadful
thing when the master of the feast comes to view his
guests, and finds one not having on a wedding gar-
ment, and thus expostulates with him, " Friend, hoAV
camest thou in hither not having a wedding garment?"
Alas, he was speechless and cast into outer darkness.
O what "weeping and gnashing of teeth !" Matt. xxii.
11 — 13. O beware of a mere show and semblance of
religion. Tremble, lest when you are weighed in the
* 1 Pet. ii. 5. Song v. 4. t Psal. xxvi. 9, 12. .1: Rev. iii. 1.
412 GENERAL ASSEMBLY.
balances you be found wanting, lest your works be not
perfect before God,* TrtTrXrjpw/uEya, filled up with the
necessary essentials that constitute a Christian. Sirs,
a day is coming when your inside will be turned out,
to the open view of all; when God will bring to " light
the hidden things of darkness and make manifest the
counsels of the heart," 1 Cor. iv. 5. See then that
your hearts be sound in God's statutes that you may
not be ashamed. Be sincere, and then you " will be
without offence in the day of Christ ;"-f be upright in
heart and imiform in life ; keep a conscience void of
offence : walk with God, and you shall rest with God.
(2.) Gather yourselves together in solemn exercises
of religion ; especially in cases of public calamity and
common danger, so God calls to Israel, Zeph ii. 1, 2,
"Gather yourselves together, yea, gather yourselves
together, O nation not desired, before the decree bring
forth." Be unanimous and harmonious in fasting and
praying. How often doth God call his people of old,
*' to sanctify a fast, to call a solemn assembly, to gather
the elders;":}: there is great reason for it, all have
sinned, all must be humbled, all are concerned. Per-
sons may be helpful one to another, " a threefold cord
is not easily broken." || God sometimes expects unani-
mous votes, which make a great sound in his ears.
Let Christians do as the children of Israel and Judah,
go together "to God weeping and seeking the Lord
their God, covenanting with God," as in Jer. 1. 4, 5.
Yea, in ordinary duties of prayer, conference, and read-
ing, let them strengthen one another's hands in God ;
"Provoke each other to love and to good works. ^ Sing
God's praises together. O what an emblem of heaven is
this communion of saints ! Many combustibles kindled
* Rev. iii. 2. t Psal. cxix. 80. Phil. i. 10.
X Joel i. 14. ii. 16. || Eccl. iv. 9-^12. § Heb. x. 24.
INFERENCES. 413
make a great blaze ; grapes put together ripen one ano-
ther. Is communion of saints good in heaven, and is it
not good here ? Are not some Christians ignorant, and
want informing ? Are not some dead, and want quick-
ening ; hard, and want softening; wandering, and
want reclaiming? Are not some staggering, and want
settling ? Are not some weak, and should not we lift
"up the hands that hang down, and the feeble knees?*
Get together here as you hope to come together here-
after.
(3.) Agree affectionately. Let not Christians fall
out by the way, when they Iiope to meet in the end.
Away with discords and divisions, if any occasions of
difference fall out, (as it is likely there will) rest not
till you seek and obtain reconciliation. If thou hast
any thing against thy brother, be thou faithful in ad-
monishing, if it be his fault, to bring him to repentance,
keep not malice burning in thy heart; avenge not
yourselves, express brotherly kindness to him. " Be
not overcome of evil, but overcome evil with good,"
study Rom. xii. 18 — 21. "If thou remember that thy
brother hath ought against thee, leave thy gift before
the altar, and go thy way, first be reconciled to thy
brother, and then come and offer thy gift," Matt. v.
23, 24. God will rather tarry for his due than thou
shouldst neglect thy duty; if thou be conscious
to thyself that he hath just reason to be ofiended with
thee, humble thyself, confess thy fault to God and him ;
if thou be not conscious that thou hast done him wrong,
go to him and know the reason of his strangeness to
thee, and endeavour to pacify him ; do not fall out
with any brother, but " live in peace, that the God of
love and peace may be with you."f O bev/are of
quarrels and animosities ; stud}' the wisdom which is
* Ileb. xii. J 2. 12 Cor. xiii. 11.
414 GENERAL ASSEMBLY.
" from above, that is first pure, then peaceable, gentle,
easy to be entreated :"*" you must agree in the end,
now affectionately agree ; for reproof to the world, for
the credit of religion, for your own comfort live peace-
ably; cut not asunder the veins and sinews of the
mystical body of Christ; study 1 Cor. i. 10, Phil,
ii. 1, 2.
(4.) Travail over sinners for their conversion. Do
your utmost, endeavour to bring in souls to God, that
there may be more at that great day to be gathered
together to Christ. This is your present duty, this
will be your future joy ; this is ministers' proper work,
and every Christian's concern. I have heard of a pri-
vate Christian that used to follow persons to their shops,
ploughs, and discourse with them about soul-affairs,
and thereby was an instrument to convert forty souls
to Christ. O what an honour would this be ! doubtless,
private Christians if wise, serious, and zealous, might
do much good this way, and yet keep their places,
Jude, 22, 23, " Of some have compassion, making a
difference, others save with fear, pulling them out of
the fire." Alas, sirs, how can you find in your hearts
to see relations or any miserable sinners dropping into
the fire of hell, and not speak one word to stop them ?
O dreadful cruelty ! are you not some way accessary
to that man's death who is going to cut his own throat,
when you neglect to lay hands on him ? Consider
this, and be not merciless to souls ; advise, admonish,
rebuke, entreat them for Christ's sake, for their own
sakes to pity themselves, iind not leap into the pit of
destruction; who knows what good you may do? if
you be but instrumental in converting one poor sin-
ner " from the error of his way, you save a soul from
death, and shall hide a nuiltitude of sins," James v. 20.
* James iii. 17-
INFERENCES. 415
And O what joy on both sides will there be at your
next meeting before the throne !
(5.) Moderately lament and profitably improve the
death of christian friends. They are gathered to
Christ and the rest of their brethren ; they are safely
removed out of danger, they would be loth to be back
again in this sinful, sorrowful world. You may law-
fully mourn your loss, but envy not your friends' gain;
"Sorrow not even as others who have no hope,"
1 Thess. iv. 13 ; as if they were lost, or as if you
should never meet again, for the dead in Christ and
survivors shall be ever with the Lord, ver. 15, 17; it
is but a short absence, there shall be a joyful meet-
ing; a little recess shall be followed with everlast-
ing converse. David would not mourn for his dead
child, for, saith he, " I shall go to him but he shall not
return to me ;" but he lamented sore for Absalom,
whom he was afraid he was never to see again with
comfort.* Those that die in the Lord are not lost but
reserved ; their bodies sleep in Jesus, and their souls
rest in the bosom of their dear Lord ; they are with
him in paradise, and say, " weep not for us but weep
for yourselves;"! imitate our example, worship the same
God that we do, live as citizens of heaven, let your af-
fections be with ours, hold communion with us ; this I
have treated of, in my book on " Heavenly Converse."
(6.) Make ready to follow those crowned saints. They
are gone above, we are below; they pray for the filling up
of their num'ber, let us pray that we may be "made meet
to be partakers of the inheritance of the saints in lidit,"
Col. i. 12. The language of Jesus Christ and all the saints
is, "be ye therefore ready also ;"t be dressing yourselves
for that marriage day ; "Blessed are they that are called
to the marriage supper of the Lamb, and have put on
their fine linen, clean and white, which is the righteous-
* 2 Sam. xii. 23. xviii. 33. t Luke xxiii. 28. :{; Luke xii. 40.
416 GENEllAT, ASSEMBLY.
ness of saints, Rev. xix, 7 — 9 ; ^iKauojuaTa, righteous-
nesses both inherent and imputed. Both are necessary
for their several ends and uses : whether this refer to
the day of Antichrist's fall, or to the resurrection, it is
true in both. There are great and good things " whicH
God hath prepared for them that love him,"* freedom
from sin and sorrows, perfection of peace and joy, im-
mediate communion with God, fulness of grace and
eternal happiness. "Wherefore, "beloved, seeing that
you look for such things, be diligent that ye may be
found of him in peace without spot and blameless,"
2 Pet. iii. 14 ; watching, warring, wrestling, working,
well doing, waiting till your change come, with your
loins girt, your lamps lighted, burning and shining
with splendour, and you "yourselves like unto men
that wait for your Lord."f
(7.) Be longing for that blessed day, when your souls
shall be gathered among them, with oiu' blessed Lord.
Paul saith, " he desired to depart and be with Christ,
which is far better." | It is good to be with saints
here, but it is far better, infinitely better to be with
them in heaven, where the king makes the court, and
the courtiers are all crowned kings. Is there not
great reason the saints should cry out M^th Monica,
Austin's mother. What do I here? or with Calvin,
How long, Lord ? 1| O when shall my poor imprisoned
soul be set at liberty from this body of death ? When
shall I mount up above the stars, into those celestial
regions ? O the groanings of my soul under this body
of death and distance from God ; yea, " I groan
earnestly desiring to be clothed upon with a house
which is ffom heaven."^ "\\1ien will my dear Lord
break down these clay-v^^alls, demolish this cage, and
let this soul fly up into the heavens, where it shall be
* 1 Cor. ii. 9. t Luke xii. 35, 36. t Phil. i. 23.
Ij Quid hie facio? Usque quo, Domine.'' § 2 Cor. v. 1 — 3.
INFERENCES. 417
perfected ? Hoav " long shall I dwell in Mesliech, and
sojourn in the tents of Kedar."* I am weary of sin,
and distance from my dear Lord, most of my godly
friends are gone, when shall I follow after ? " Why is
his chariot so long in coming, why tarry the wheels of
his chariot ? make haste my beloved, and be thou like
to a roe, or to a young hart upon the mountains of
spices."! Why doth my soul thus linger and lag be-
hind my old companions ? Such, and such are gone
with whom I took sweet counsel in familiar conference
about the things of God, and our heavenly country ;
many with whom I have prayed, and praised God,
with whom I have sat down at the Lord's table, now
they are drinking wine new in my Father's kingdom,
and why am I left thus far behind, worshipping afar
off? Lord, come thou down to me, or take me up to
thee, reach out thy hand, pluck me out of this low
dungeon, and set me, where thou hast promised such
as have followed thee in the regeneration, upon thrones,
yea thou hast promised " that such as overcome shall
sit with thee in thy throne." i The preferment is too
high for such a worthless worm, such a polluted sin-
ner as I am, but thy promise is sure to be performed ;
I depend upon it, I long for such a day; some, yea
thousands have taken possession ; I am one of thy re-
deemed ones, thou hast given me the earnest of thy
Spirit, and some foretastes and prelibations of glory.
O for a full harvest ! I reach out my arms towards
thee, and hope at last to enjoy thy immediate presence;
*' The Spirit and the bride say, come ; and let him that
heareth say, come ; he which testifieth these things
saitli, surely, I come quickly; my soul echoes. Amen,
even so, come. Lord Jesus." ||
* Psal, cxx. .5. t Judg. v. 28. Cant. viii. 14.
+ :\Iatt. ix. 25. Rev. iii. 21. || Rev. xxii. 17, 20.
CHAP. VII.
ENCOURAGEMENT TO GOD'S CHILDREN IN VARIOUS
CASES, DERIVED FROM THIS SUBJECT.
The last use is intended to convey consolation, or en-
conragement to the people of God, because there shall
be such a blessed gathering together.
1. Because the saints of God, that have lived in all
ages, shall then meet and know and enjoy each other
with mutual content. It is worth observing, that
Plato brings in Socrates comforting himself with the
hopes that upon his removal hence, he should be with
Orpheus and Musaeus, with Hesiod and Homer ; that
lie should even be greatly pleased with the society of
Palamedes and Ajax : but O how much more satisfac-
tion shall translated saints find in the society of those
celestial inhabitants, of whom they have so often read,
and heard with delight ; when they shall say, there
stands holy Enoch, that walked with God, and was
translated body and soul to heaven; there stands Noah,
that just and perfect man, the father and founder of a
new world ; there stands Abraham, the father of the
faithful, and friend of God ; there stands just Lot ;
wrestling Jacob ; the beloved Joseph, more glorious
now than in Pharaoh's court ; there stands meek
Moses, the Jews' lawgiver, once king in Jeshurun, that
conversed with God face to face ; there stands Aaron,
the saint of God, far more glorious now than in his
priestly garments in the holy of holies ; there appears
pious Samuel, patient Job, zealous Josiah, David, the
man after God's ovv^i heart. Behold a troop comes up of
old and new testament saints, all the prophets, apostles,
ministers, martyrs, confessors, and saints in all ages ;
INFERENCES. 410
who will make a splendid show, next to the infinite
God, and our glorious Redeemer. If Augustine judged
it a fine sight, and worth wishing for, to see Rome
flourishing, to hear Paul preaching, and to behold
Christ in the flesh ;* much more will it be a trans-
porting sight to behold our glorified Redeemer sur-
rounded with myriads of blessed souls. This will be
a delectable vision indeed.
2. Saints that have enjoyed sweet communion toge-
ther in this world, shall enjoy sweeter and perpetual
communion above ; they that have kept days of fast-
ing and prayer, days of thanksgiving and conference,
that have sat under the same preaching, have sung
psalms together, have sat down together at the holy
supper, and feasted upon the fruits of Christ's merito-
rious sacrifice, shall now drink this wine new with
him, in his Father's kingdom. O what communi-
cation of experience, of what they met in their passage
through this wilderness into their celestial Canaan.
How will they echo to each other and say, " We sat
down under his shadow with great delight, and his
fruit was sweet to my taste."| It was sweet then, it is
sweeter now : O the peculiar goodness of distinguish-
ing grace ! Why did God choose us rather than others
to be objects of his transcendent love ! We were fed
with manna in the wilderness, now we are come into
the land of promise, we have royal dainties, and drink
abundantly of these rivers of pleasures, and bathe
our souls in this boundless sea of satisfying delights ;
then they will individually sing with a louder note
than ever, " Come, and hear, all ye that fear God, and
I will declare what he hath done for my soul."t I
* RomaiTi in flore^ Paulum in orej Christum in corpore.
t Song ii. 3. t Psal. Ixvi 16.
VOL. V. 2 E
420 GENERAI. ASSEMBLY.
was with my dear Lord in sucli a secret place, now I
declare his goodness in the heights of Zion.
3. Saints that parted sorrowfully with their rela-
tions by death, now meet them again to part no more.
Death brought a cloud over our natural and christian
friends. They disappeared, and we saw them no more;
but now we are met again in a better place than in
our houses, or temples made with hands. We once
took mutual delight in each other, but that was only a
shadow, a faint resemblance of what we now enjoy ;
the husband and wife " were heirs together of the
grace of life,"* now they are possessors together of the
fulness of that grace in glory. We prayed, wept, dis-
coursed together ; we loved each other in the flesh,
but now our spark is become a flame ; we love at ano-
ther rate. The godly child will say, this is my tender-
hearted mother, my pi-udent, pious father, that shed
many a tear for me. The parent will say, this, my
child cost me many times a sad heart, many a bitter
groan, he is the son of my vows ; then the child of my
hopes, now the child of my joys ; his miscarriages cost
me dear, liis happiness raises my spirits ; he caused
me to make many an errand to the throne of grace, he
now elevates my spirit into an ecstacy of joy. My
prayers are fully heard, my happiness is comj^letcd in
the enjoyment of God with my dear relations.
4. Souls fully refined from the dregs of i)assiou and
coiTuption, will then without such alloys enjoy each
other. Alas, we cannot discourse together here, but
some piece of vanity intei'poseth itself: our discourses
are oft impertinent, sometimes unsavory, sometimes
giving and often taking offence. Alas, what discords,
distances, and dissensions are there among Christians ;
even Paul and Barnabas may part in ill humour. Alas,
* 1 Pet. iii. 7-
INFERENCES. 421
what animosities and heart burnings are to be found
here in this lower world even among the saints ! That
we may heavily sigh and say, how comes it to pass
that such angry, diabolical passions should rise in hea-
venly hearts ^* But now those flames are quenched,
now they all unite in harmonious melody, singing the
song of Moses, and of the Lamb; now they are perfect,
" of good comfort, of one mind, they live in peace,
and the God of love and peace is with them,"| and
they are with God ; they shall never quarrel more.
O the delectable melody of this palm-bearing com-
pany ! far beyond the music of the spheres ; not one
jarring string in all that blessed concert ; they have
left behind them all their cudgels at the entrance of
this temple of peace ; their hearts are centred in God ;
Luther and Calvin are here perfectly agreed, never to
contend more.
5. Saints shall be perfectly freed from converse with
vile persons in this polluted world. Here the righte-
ous and wicked are mixed ; it is impossible to avoid
some civil converse with carnal neighbours, for " then
must we needs go out of the world ;"^ even notorious
blasjihemers, idolaters, covetous, who fret and vex the
hearts of believers. But in heaven there are none such,
no unclean thing enters there ; the pious soul shall
never be vexed with unruly company more. There is
a day when the saints and none but saints shall be ga-
thered together. There shall "be no more the Ca-
naanite," or hypocrite, " in the house of the Lord of
hosts." II Not a profane Esau, or a scoffing Ishmael in
that household of God, among all those innumerable
saints. These have left the mad world on earth
winning, or in hell suflfering for ever.
* Tantfene aniniis coelestibus ii*a;. t 2 Cor. xiii. 11.
t 1 Cor. V. 10. II Zech. xiv. 21.
2 e2
422 GENERAL ASSEMBLY.
6. Godly ministers and their gi'acious converts shall
meet together with joy. O what reciprocal joy, and
transcendent satisfaction will they experience in each
other, " when both he that sowetli and he that reapeth
shall rejoice together."* O, saith the glorified saint,
yonder is my spiritual father, under whose ministry I
have many a time sat with trembling, alarmed by convic-
tions piercing my conscience, when the law hath thun-
dered wrath against me. The same hand. hath closed
the wound and applied the plaister of a gospel-pro-
mise to my bleeding soul. Many melting, heart-
searching truths have these ears heard from his mouth
that have come warm to my heart. Blessed be God
that ever I saw his face or heard his voice : the mi-
nister will be surprised with a transjwrt of joy when
he shall see his spiritual children, begotten in the bonds
of the gospel, over whom he hath wept many a tear,
travailed with cares and fears, and for whom he hath
put up manj' affectionate prayers. Now he shall see,
and say his labour was not in vain in the Lord ; of
these he will say, " what is our hope, or joy, or crown
of rejoicing? are not even ye in the presence of our
Lord Jesus Christ at his coming ; for ye are our glory
and joy, 1 Thess. ii. 19, 20.
7. Christians that have been scattered by persecu-
tion, shall now quietly meet and part no more. IIow
will the)^ with comfort reflect on the solemn assemblies
sorrowfully broken up by officers and unruly bailiffs,
their names taken, their persons dragged before magis-
trates, their houses rifled, and themselves hurried to
prison ; now those days are over and gone, no danger
of conventicles or unlawful assemblies in that upper
region, they shall worship God on a hill, in the moun-
tain of the height of Israel : they shall no more be
prosecuted by murdering or scattering acts, these shall
* John iv. 3(3.
INFERENCES. 423
now be out of date, they shall no more hear the voice
of the oppressor ; there were many such days as those
in the apostles' times, great persecutions against the
church, so " that they were all scattered abroad"*
through foreign regions. But now the storms are
blown over, the clouds scattered, and the glorified
saints shall never be disturbed by the sons of violence
any more. They shall recount those past troubles
with songs of praise.
8. The saints of God that have been confined to
prisons, shall be set at liberty and enjoy sv/eet content
together. The Lord made their very jjrisons sweet
by mutual communion, but heaven will be sweeter.
The imprisoned bird never sings so sweetly in the cage
as at liberty. O blessed enlargement ! Now they are
delivered, with the rest of the creation, " into the glo-
rious liberty of the children of God." They walk
abroad at liberty at another rate than ever before.
How will they with joy and triumph recount their
wandering about in deserts and mountains, in dens
and caves of the earth ?f Sometimes thrust into dark
and filthy dungeons, with felons and malefactors, yea,
condemned, tortured, and executed, but now they have
obtained a better resurrection. O happy deliverance !
These shall have their proper mansions in their Fa-
ther's house, and the celestial palace will resound
sweet echoes of their triumphant praises, they shall
not now, with Paul and Silas, sing in the stocks, but
above where they shall be advanced together.:}:
9. The saints that have providentially parted one
from another upon any occasion, shall meet again and
part no more. AVhen Paul was to be bound at Jeru-
salem, and the disciples understood it, they were dis-
tressed and lamented ; but Paul said, " what mean ye
* Acts viii. 1. t Horn. viii. 21. Heb. xi. 38. ^ Acts xvi. 24, 25.
424 GEXEllAL ASSEMBLY.
to weep and to break my heart?" Their weeping
breaks his heart ; but especially, saith the text, they
sorrowed most of all, for the words that he spake,
" that they should see his face no more."* And this is
the case of many christian friends, but the relief is,
they shall see each other's faces again in the mansions
above ; their faces will then shine as the sun, and their
enjoyment will exceed the botmds of any capacity in
this lower world. They parted but for a season, that
they should " receive each other for ever,"f when the
gracious God hath received them into everlasting ha-
bitations.
10. The saints that divided and could not agree to
walk together in one church upon earth, shall be per-
fectly reconciled above, and then shall mutually em-
brace each other ; they shall all speak the same thing,
and never have the least reflecting speech or thought
against one another. Possibly in this world the con-
tention or paroxym between a " Paul and Barnabas
may be so sharp, that they may depart asunder one
from another." :{: As all God's people are necessarily
scattered into distinct societies; though uniting in spirit
in the bonds of peace, yet good persons of various
persuasions, some being for greater latitude, others for
stricter bonds, or being of different principles in smaller
matters, or through prejudice, may in some cases re-
fuse to hold communion occasionally one with ano-
ther ; but in heaven they shall be all of one mind and
one heart, and all dissensions and divisions will be laid
aside ; O what perfect love, sweet harmony, and joy-
ful delight will there be in the persons and graces of
eacli other ! there will be no saying then, I am of this
opinion, or of this party, or a member of this church
and not of another ; but they shall attain the unity of
* Acts xxi. II, 13. XX. 38. + Philemon, 15. .t Acts xv. 30.
INFERENCES. 425
the faith, and be cordially associated, members of the
church triumphant.
11. Christians that had their natural infirmities, shall
leave them behind them, and their united spirits shall
be made perfect. What rough-hewn natures have
some pious souls ? How unsociable are some which
proves a great affliction to themselves and all about
them, still quarrelsome and discontented, nothing
pleaseth them, and sometimes they cannot help it,
though they strive and fight and pray against it, it
still recurs and returns, and creates much vexation ;
but upon this blessed gathering together, " the crooked
shall be made straight, and the rough places plain,
when the glory of the Lord shall, be revealed."* O
happy day, when there will be no envy or discontent,
but the saints shall rejoice in each others' graces and
comfort as their own, and be accordant with each
other's spirits. Though some stars shall outshine
others in lustre and glory, yet every vessel shall be
full both of grace and comfort, and not an angry look
or peevish word shall be found there to all eternity.
12. The saints that here consoled themselves and
one another in their personal afflictions, shall leave
their sorrows behind them, and all the occasions and
grounds thereof, and unanimously thank God for com-
plete immunity from all; some are sick, some are pained,
some are pinched with poverty, others are tormented
with wicked children and bad relations; some have
troubles of conscience under darkness, and hidings of
God's face, some assaulted with hellish suggestions,
and satanical temptations, some are deeply melanchol}',
and making sad complaints. Now we are required " to
bear one another's burdens ;" and Paul saith, " ^Vho
is weak and I am not weali ? who is offended and I
* Isaiah xl. i, j.
426 GENERAL ASSEMBLY.
burn not ?"* Grace in the heart commands sympathy
with others ; but that perfect state dischargeth all
compassion. They that mourned together shall re-
joice together, not a sigh or groan shall ever proceed
from a glorified spirit.
13. The saints shall have no more to do with
difficult and self-denying duties. There are many per-
sonal duties that occasion some cost, and it becomes a
Christian before hand "to sit down and count the cost,"f
to mortify some particular lusts, to maintain a strict
watch over heart and life, to worship God in the spirit,
exercise every grace, maintain constant communion
with God ; these will cause a soul much attention and
industry, and though these are sweet when practised,
*' for wisdom's ways are pleasantness," ^ yet because of
the corruption of our hearts, and averseness to any
thing that is good, they become difficult ; then the
duties of relations are difficult, of parents to children,
of masters to servants, and of Christians one to ano-
ther, mutual inspection, admonition, giving and taking
reproofs faithfully and humbly. Christians find these
duties hard and grievous to flesh and blood. But the
more spiritual any man grows, the more easy they
grow ; the more love is in our hearts to God, the less
are his commandments grievous. || Now in heaven
love v\'ill be perfected ; and holy sovds will be in their
element while they are serving God and doing the
work of that place ; but the more " you can sing in
the ways of the Lord," the more loudly will you sing
in the height of Zion. ^
14. The saints that have attended ordinances with
many defects and imperfections will leave them all be-
hind them, and attend the Lord without the least de-
* Gal. vi. 2. 2 Cor. xi. 29. t Luke xiv. 28. t Prov. iii. 17-
xxxi. 12.
INFERENCES. 427
feet, distraction or imperfection. The best of God's
children have a weight hanging on them, and a " sin
that too easily besets them,"* and impedes their motion
and obstructs their ascent upwards ; but these shackles
shall be removed with the body, never a wandering
thought more to all eternity. Here we not unfrequently
weaken, rather than strengthen the hands one of ano-
ther ;-f bodily infirmities often render the best services
wearisome, because the holiest believers have but a
measure of affection; hence it was that three of Christ's
choicest disciples slept while he was in his agony, for
though the "spirit was willing, yet the flesh was
weak."t Alas, Aaron and Hur must hold up Moses's
hands here, the best at some seasons may be out of
frame for duty ; but in heaven the saints shall join
hearts and hands without weariness or distraction in
singing the high praises of God in that heavenly choir,
and none shall fail his brother, or fall short of duty.
15. Saints of the meanest stature and standing here,
shall be complete, and commence the highest degree of
grace in glory. I say not, that all the saints shall have
equal degrees of glory ; the scripture saith, at the resur-
rection, "one star differeth from another star in glory." ||
It is true, all these heavenly luminaries shall be per-
fectly arranged in one constellation. But good divines
think, that as there will be degrees of torment in hell,
so also of joys in heaven : as the vessels are larger to
contain more, or as men have honoured God more here
below, yet the humblest saints will be completely hap-
py ; " For they that are wise shall shine as the bright-
ness of the firmament, and they that turn many unto
righteousness, as the stars for ever and ever," Dan. xii.
3. Weak Christians shall no more complain of defects,
* Heb. xii. 1. + Heb. xii. 12. t Matt. xxvi. 36, 40, -11.
!| 1 Cor. XV. 41, 42.
428 GENERAL ASSEMBLY.
but " he that is feeble in that day shall be as David,
and the house of David as God, as the angel of the
Lord before them ;" there will no more be thence an
infant of days. The meanest Christian will in some
res^Jects be equal with the angels in heaven. Children
in grace shall be grown up to be perfect men, " to the
measure of the stature of the fulness of Christ."*
16. Saints at that day shall be raised above the re-
vilings, calumnies, and slanders of a malicious world,
and be advanced to the highest honour. In this world
every one can throw dirt on God's children, and ac-
count them the vilest of men, not worthy to live upon
earth, and cry as the Jews against Paul, " away with
such a fellow from the earth, for it is not fit that he
should live ;" but what saith God of such ; " Of whom
the world was not worthy."! No nicknames shall
follow them to heaven, they shall not be there called
puritans, fanatics, schismatics, or fools, possibly they
may ev^en be honoured among men when dead and
raised to glory ; " The memory of the just is blessed."^
The inhabitants of the world above shall honour them,
though sometimes they thought and spoke slightly of
them, even the wicked who ai'e shut up in hell shall
think honourably of them, as the rich man who con-
sidered once poor Lazarus a fit ambassador to send to
his rich brethren on earth ; it may also be that wretched
hypocrites on earth will build " the tombs of deceased
prophets, and garnish the sepulchres of the righteous," ||
in honour of those whom they, or such as they were,
did once abuse and revile on earth ; they will call the
dead, saints and canonize them. Thus God often turns
the scales and rolls away the reproach of his servants.
* Zech. xu. 8. Isa. Ixv. 20. Matt. xxii. 30. Eph. iv. 13.
t Acts xxii. 22. Heb. xi. 38. X Prov. x. 7, 14.
II Luke xvi. 27, 28. Matt, xxiii. 29.
INFERENCES. 429
17. Saints that have exercised charity and hospi-
tality, and such as received their bounty, will embrace
each other with mutual pleasure. Our Lord saith,
" Whosoever gives but a cup of cold water to a little
one in the name of a disciple," though he may be mis-
taken, *' verily I say unto you he shall in no wise lose
his reward," Matt. x. 42. O ! will the poor beggar say,
there is my kind benefactor ; the debtor will there own
his creditor, who " forgave him all when he had no-
thing to pay;"* well, saith the free hearted disburser,
I do not repent it, since I am so richly rewarded, this
recompence is above my expectations, and contrary to
my deserts ; strange that I should receive so much for
laying out so little, this is above Isaac's reaping an
hundred fold. How comfortable will that language of
our Lord be, when he shall say as in Matt. xxv. 34 —
40, " Come, ye blessed of my Father, inherit the king-
dom prepared for you," &c. Behold my representa-
tives, in relieving of whom you relieved me ; I took as
done to my person what you did to my members, and
you shall be glorified together.
18. Saints that have wanted many things in this world,
when they meet above shall want nothing. In this world
the body is full of wants, we want necessaries to supply
nature, we want food to nourish us, clothes to cover us,
physic to cure us, houses to shelter us, sleep to refresh
us, yet these only supply particular wants, and men
ordinarily have dependance one upon another for sup-
plies ; but when God's children ascend above, though
they shall have sweet communion with one another,
yet their happiness will chiefly depend on the vision
and fruition of God. " With him is the fountain of
life, in his light they see light, in his presence is ful-
* Matt, xviii. 20, 2/.
430 GENERAL ASSEMBLY.
nessof joy."* The sun doth dart its beams through
the whole universe; God's presence, not the saints',
makes heaven; the king makes the court, not courtiers;
nothing can satisfy the capacious soul but God. " I
shall be satisfied," saith David, " when I awake with
thy likeness :"f that and nothing else gives content.
Angels and glorified spirits, as creatures, must say,
it is not in us to satisfy you ; God alone can : now,
and never till now, the soul saith, I have enough, I
need no more : I have not only tasted, but drunk deep
of this river of pleasures, yea, bathed my soul in this
blessed ocean of delights : nor do I become sated with
these, but fresh springs of joy yield me perpetual con-
tentment.
19. All saints pass through the valley of the shadow
of death to the glory that shall be revealed : none ex-
empted but Enoch and Elias, and those that shall be
found alive at the last day. It is no strange thing,
*' for it is appointed to men once to die."i It is the
common lot of mankind, even of the best. The sting
of death is gone, it is but a trap-door to let us into
heaven. Thousands are gone before us ; they are not
lost, but reserved ; we shall meet them again. O who
would be afraid of death, when Jesus Christ hath per-
fumed the grave for us ? Well may a graceless soul
be afraid to die, because he knows not what com-
pany he shall have in the other world ; suspecting,
however, that he may have to fare with devils and lost
souls; but the "righteous hath hope in his death," ||
and sees Jesus Christ standing with a crown on his
head, and another in his hand, saying, " Be thou faith-
ful unto death, and I will give thee a crown of life."J
* Psal. xxxvi. 9. xvi. 11. t Psal. xvii. 15. t Heb. ix. 27.
11 Prov. xiv. 32. § Rev. ii. 10.
INFERENCES. 431
Why should we then fear the king of terrors, who is
disarmed, he may hiss, but cannot sting us ; he may
kill us, but cannot hurt us.* See, yonder glorified
assembly of the spirits of just men made perfect have
conquered death, and are set upon splendid thrones.
20. This blessed society of departed souls shall con-
tinue through the ages of eternity. In this world
they met and parted again, there were many inter-
missions in their sweet communion : but now they
shall for ever dwell in the house of the Lord, " and
sing praises to the Lamb for ever ; such as overcome
shall be pillars in the temple of God, and shall go no
more out."-f They shall never be banished out of this
heavenly paradise. This word ever, evermore, ever-
lasting, puts new life into the glorious songs of praise,
and daily revives their spirits. After ten thousands
of millions of ages, the joy shall be as fresh as at their
first entrance. That river is still running, "in thy
presence is fulness of joy, at thy right hand there are
pleasures for evermore.":j: Mortality is written upon
all sublunary things ; eternity gives weight to what is
spiritual ; there " shall be no night there," no clouds,
no eclipses of that glory, " for the Lord God giveth
thenn light, and they shall reign for ever and ever."||
It is recorded of Diagoras, that when he saw his three
sons crowned in one day, as victors, at the Olympic
games, he died away while he was embracing them
for joy. But though the saints shall be in a continual
ecstacy and transport of joy, in beholding their chil-
dren in Christ, and their godly christian friends, yet
their hearts shall not break, but be enlarged with joy,
and their joy perpetuated for evermore.
O what a day will that be, when all the sons of the
second Adam shall meet together, and so many spirits
* 1 Cor. XV. 56, 57. t Rev. iii. 12. X Psal.xvi. 11. |1 Rev.xxii. 5.
genehal assembly.
purified from the sordid dregs of sin and suffering, sliall
combine their harmonious music and melody in prais-
ing our dear Lord, whose glorious perfections we could
never sufficiently extol ! ^Vhat a brave choir will
that make ! not a discordant string among them all ;
but as one eye moves, the other corresponds; when one
string is touched, the other sounds ; such a blending
harmony will there be of well-tuned praises in that
heavenly chorus. Ignatius thinks the sun, moon, and
stars made a choir about the star that appeared at
Christ's incarnation : O then what a halcyon day will
that be, " when the morning stars shall sing together,
and the sons of God shall shout for joy!"* O what a
harmonious melody in perfect symphony ! \Vliat
mutual love and delight in each other ! Yea, they
shall love one another the better, for the perfect love
they have to God : and bathing their souls in that
fathomless ocean of divine love.
It is true, the infinite God is ultimately and objec-
tively the saints' proper delight both here and in hea-
ven ; but glorified bodies united to those blessed souls,
and the blissful society of angels and saints, will be no
small accessions to the saint's happiness. As there
will be no hypocrite there to cool their charity, so
there will not be missing the humblest member of
Christ. The weak Christian that cried out, " my lame-
ness, my lameness," shall then be strong. The dark
soul that rarely had a glimpse of God, or a sealing of
the Spirit, shall walk for ever in the light of God's
countenance. The grieved saint shall be now in an
ecstacy of joy : not a gracious soul shall be missing,
not the least grace wanting, not a duty lost, all secret
prayers, tears, groans, shall come to light and be re-
warded, their tears were bottled, their prayers record-
* Job xxxviii. 7-
INFERENCES. 433
ed, and shall now be produced.* Not an act of cha-
rity, though the left hand knew not what the right
hand did, much less others, but it shall be brought to
light before angels and men, with high approbation
and commendation.
O who would not be preparing for such a day?
Who would not long for it, breathe after it, and freely
welcome it ? Let all the children of the " bride-
chamber make themselves ready, let your loins be
girded about, and your lights burning."! ^^ waking
and watchfid, attend his movements, be glad of his
approaches, and joyfully welcome the bridegroom's
coming with all his holy angels and glorified spirits,
descending in the clouds to fetch you home into those
celestial mansions to be for ever with the Lord. Be
not afraid, when he saith, surely I come quickly ; let
the redeemed of the Lord echo. Amen, even so, come.
Lord Jesus, Amen, so be it.
* Psal. Ivi. 8. t Luke xii. 35.
ORIGINAL SERMONS,
SELECTED FROM MANUSCRIPTSy
BY THE
REV. RICHARD SLATE.
VOL. V. 2 F
ORIGINAL SERMONS.
SERMON L
HOLINESS THE WAY OF SAFETY.
1 Peter hi. 13. *
jiiid who is he that will harm you, if ye he followers
of that which is good ?
You are not wholly ignorant, my friends, of those distracting
hurries and confusions, which at this day do fill the world : you
have heard once and again, of these rumours of wars that are
amongst us. Though we ourselves feel but little, compared
with what others do, and meet with few pressing perplexities,
in comparison of some that are daily groaning and mourning,
being almost crushed with their heavy burdens ; yet so much
we know by undoubted reports, as, one would think, should be
sufficient to alarm our fears and quicken us to our duty, were
not our hearts as hard as they really are.
The great and all-wise governor of the world, is alarming the
inhabitants who are in it by his stupendous and amazing provi-
dences ; the dispensations we are under, are very awful and majes-
tic. The spurious brood of Babylon, is contending by all possible
methods to enlarge their antichristian territories, and deluge
the world by a flood of popery ; the beast that hath many heads
and horns, hath them all at work. Behold a confederacy be-
twixt hell. Home, and France ; these, with their accomplices,
are joined in a league to extirpate the precious sons of Zion,
• The substance of •(\hat was preached at Pontefract on two Lord's days,
liamely, Feb. 5th, aad^ 19, 1092-3.
2 F 2
438 ORIGINAL SERMONS.
who are comparable to fine gold, and to extend the dominions
of Beelzchub, the prhicc of darkness. Troops of infernal forces,
headed and commanded by the hellish Abaddon, are ranging
up and down the earth to dethrone, if it were possible, the King
of heaven. However, ho stone will be unturned, no means
unattempted, to destroy his subjects that are upon the earth ;
for those that have got to glory, are removed safe out of the
reach and gim-shot of the deviFs imps. The enemies of the
Lord and of his Christ, being filled with satanical rage, are
unwearied in their endeavours to pull down God"'s sanctuary, to
lay waste his heritage, to root out his people and interest, to
turn his church, that pleasant Eden, into a howhng and
desolate wilderness.
These things, ringing in our ears, speak loudly to us to look
about us. Surely it is the duty, and will be the care of all those
that would not prove themselves fools at last, to seek out for
shelter and security, when there is ground to fear that the
furious storms of divine wrath are approaching. None, surely,
will be so stupid and sottish as to charge us with folly, if we do
industriously consult our own safety at such a time. We
should be concerned to take the best course for our own preser-
vation ; and, what that is, the words of the text will inform
you, namely, to follow that which is good. To be walking in
tlie way of duty, which the Lord hath chalked out for us, is
the most likely way to have protection, amidst outward conci-
sions and threatening calamities. A\'hen there is a calm within,
storms without will not be so likely to unhinge us. Outward
enemies, with all their diabolical stratagems, will not be so
frightful, when our lusts and corruptions, that are oiu- inward
and therefore our greatest enemies, have lost their power. Our
holiness will be the l^est defence that we can make, as will be
evident in the prosecution of the words we have read to you,
to which now we shall gradually approach.
The penman of this epistle had to do with the Jews ; the
charge of those of the circumcision was committed to him, and
he was accordingly concerned for them. He could not visit
them all in person, because they were dispersed into so many
and such remote regions ; his tongue could not reach them, but
his pen must ; therefore he writes this epistle, that it might
find them out in their several places of abode, chap. i. 1. The
apostle's design here is, partly to confirm those saints in the
belief of the gospel, and to testify that the doctrine of the
grace of God through Christ, which they had embraced and
did profess, was indeed infallibly true, being the same that had
been preached by the prophets to the fathers of the old tes-
HOLINESS THE WAY OF SAFETY. 439
tament ; and partly to exhort them to the practice of godliness,
and a conversation suitable to the gospel.
1. This he doth more generally, as to sundry duties in-
cumbent on all believers, which we need not now insist on,
chap. ii. 13.
2. More particularly, as to some duties that concerned them
in their special relations, caUings, and conditions ; as of sub-
jects to magistrates, servants to masters, husbands and wives
mutually to each other, of sufferers to their oppressors and
persecutors, ministers towards their people, of the younger sort
towards their elders, intermixing several duties of concernment
to all. We shall only take notice of what lies before us in the
former part of this third chapter.
The subject matter, about which the apostle treats in the
beginning of this chapter, is the duties of husbands and wives
to each other ; for such is our weakness, if not wickedness, that
we need direction in every condition. Wives, first, must see
to discharge their duties. Two are here particularized.
I. Wives are to be in subjection to their own husbands, yea,
though they were unbelievers, that so they might be won here-
by ; that when they saw such fruits and effects of the word in
their wives, they might be induced to a liking of it. This is
instructive to us. Hast thou a careless husband, that does not
regard the great business of religion ? Look to thy own duty ;
it may be, by thy regular and conscientious walking thou may-
est gain him. Copy over the sermon in thy life, that he may
read it there, if he will not hear it : words will not do, thou
hast tried ; let thy gospel-becoming conversation read him a
lecture ; let thy religious actions speak so much the louder ;
thou knowest not what works may do.
II. Here is a particidar direction to teach them how they
must be adorned. And that —
1. Negatively ; ver. 3, " Whose adorning, let it not be," &c.
He doth not absolutely condemn all kinds of ornaments, but
that which is excessive, (say commentators,) and above persons'"
rank and condition in the world, and which they spend too
much time about; he taxes that which springs from pride,
vanity, &c. or tends to the provoking or cherishing of it ; that
which doth bespeak an unchaste heart, or may cause scandal to
others, especially when this is accompanied with the neglect of
inward beauty and spiritual ornaments.
If the gallants of our day would look more into this glass,
and less into others, it is probable, the frame of their soids
would be more conformable to the rule of the word ; yea, and
their bodies too ; but it may be, many never look at it, or but
440 ORIGINAL SERMONS.
very seldom, for they seem to miss it very strangely. It is
true, it is ordinary in this case, rather to observe what others
do than what the word of God says ; and if some persons' in-
ward man had been more strictly looked after, and the outward
man less, their souls had been more clean and pure ; yea, if
they had spent that time about them, which they might very
well have spared as to the body. Well look to it, however,
that there be not thread-bare souls under silken garments. Be
careful lest external, gaudy dresses, be only marks to cover un-
clean, polluted hearts. It avails not to have the outside
curiously adorned and decked, so as nothing can be espied
amiss, if the inside be odious in the sight of God.
2. Positively : " But let it be the hidden man of the heart,"
ver. 4. Would you be curious and critical in adorning any
thing ? Let it be the inward man ; spiritual ornaments are to
be preferred. Let none say, these are low, mean things, and
will not set them off; they are mistaken, this would be to con-
tradict the apostle, for he tells us, that a meek and quiet spirit
is an ornament ; yea, and what is more, it " is, in the sight of
God, of great price." Divine graces, will make you more truly
amiable, than outward, adventitious finery.
But some, we do not say all, seek more to please themselves
and a vain world than God ; who had rather be the objects of
others' admiration, than have divine approbation : hence it is,
that they take more pains on a Lord's day morning about their
bodies, and that needlessly, than they do upon their knees for
their souls. But say some, what .'' would you have us out of
fashion ? No. This inward adorning was the old fashion, and
the best, see ver. 5. And, it is probable, that antiquity here,
is an argument for the excellency of it ; it is a fasliion which
new modes will scarcely amend.
He comiCs then to acquaint husbands with something of their
duty ; " Likewise, ye husbands, dwell with them according to
knowledge," &c. ver. 7, either, say some upon the place, ac-
cording to the knowledge of the divine will which by the gospel
they had obtained ; or, prudently and wisely, as becometh
those that understand their duty. They must give their wives
honour, because the weaker vessels, and joint heirs of the grace
of life. Before, wives were to be subject in another sense, but
here, they stand upon a level with their husbands, there being
neither male nor female in Christ, one being accepted by him
as vfeM as another ; also, that their " prayers be not hindered."
Having dismissed that subject, he comes in ver. 8, to acquaint
them, that, as brethren, they were to maintain and nourish
mutual love and regard for one another : " Finally, be ye all
HOLINESS THE WAY OF SAFETY. 441
of one mind," &c. An excellent lesson for church members.
*' Be of one mind,*''' as to essentials at least, in the great and
fundamental articles of faith; and, as much as can be, in ac-
cidentals, and circumstantials too. Work goes on a great deal
better, when persons are like minded, in the circumstantials of
religion ; yet it is not absolutely, and indispensably necessary,
neither is it to be expected that it will be so, in minute punc-
tilios ; but there should be a mutual forbearance, for all that
love as brethren. Though there be some different apprehen-
sions and various sentiments, in those matters that are eccentric
from fundamental truths, let not this alienate one anothers'' af-
fections ; for then nothing will go on to purj^ose. We have
seen what a flame hath been kindled in the world, by an over-
heated zeal for the apj^endages of religion ; many have been so
eager about fringes and phylacteries, that they have neglected
the substance, which hath been no little support to Satan"'s
kingdom, and no little hindrance to the building of God's
house. O that the enemy of souls might be no longer success-
ful this way amongst us ! Let us endeavour to avoid every
thing that might hinder an amicable accommodation amongst
christian brethren.
In the next place, the apostle comes to shew them, how, as dis-
tressed and afflicted ones, they should demean themselves towards
oppressors and persecutors ; ver. 9, " Not rendering evil," kc.
And hereof he renders sundry reasons : namely, because
hereto " they were called," and hereby they " should inherit a
blessing ;" which he confirms by a testimony of David, pro-
mising life and good days, to those that " eschew evil and do
good," and threatening them that do contrary, ver. 10, 1], 12,
cited out of Psalm xxxiv. Another reason or motive, to pro-
voke them to such conduct towards their persecutors, is, because
this would be for their security, as in the words of the text.
*' And who is he that will harm yovi, if," &c. The interroga-
tion implies a vehement negation. " Who is he .''" None will
do it, nay, indeed none can do it ; either they will be overcome
and convinced by your good deeds, or, if not, should they go on
doing their worst, it will be but some outward prejudice ; they
may do much against you, but it will be no real detriment
when all things are cast up. You may meet with difficulties
and discouragements, with disturbances and divertisemcnts ;
yet, when all is summed up together, in the conclusion it will
appear that you are no losers. Let your persecutors do what
they will, mind you your work ; it will be the best course that
you can take to keep on in the path of piety, for there will be
your security.
Doctri7ie. — The way of real sanctity is really a way of safety.
442 ORIGIXAL SERMONS.
Or, you may add, as being somewhat more agreeable to the
coherence; in suffering times, the way of real sanctity is really
a way of safety.
We shall endeavour to prosecute the observation.
First, By way of explication. And here ovir province will be,
to open the nature of this real sanctity, or holiness, which
is the same. And observe there are two descriptions of holi-
ness, both of which are requisite. The one in the principle,
this is in the heart. The other in the practice, this is in the life.
There is holiness in the root, and holiness in the fruit. * The
first is necessary to the second ; for that which is not, cannot
act ; there must be a principle, else how should there be any
operations.'* and the second is necessary, as a proof and dis-
covery of the former.
1. There must be holiness in the principle.
There must be a real thorough change, wrought in the soul
by divine grace. The understanding must be enlightened, the
will renewed, and a peace concluded between God and the soul;
no less will serve your turn. If a man be not alive, how can he
walk '^ It is not to be expected. There must be spiritual life,
or else how should there be spiritual acts : for every ti*ee brings
forth fruit after its kind, both in a natural and spiritual sense.
Can any one imagine, that they who are spiritually asleep, yea,
dead in trespasses and sins, should run in the ways of God's
commands, and that with an enlargedness of heart .'' Whilst a
perscm is in his old frame, a captive to Satan, a stranger to God,
he has not got into this way, and how then should he walk in it.''
2. There must be holiness in the practice.
This is the exercise of the former principle in the life and
conversation, this springs from the other, and is a manifesta-
tion of it, and these , must go together. Those things which
we own, believe, and possess, must appear to the world for the
conviction of beholders. We must do works which may be seen,
though not that they may be seen. Christianity is more thair
a notion, or a nice speculation.
A^^e are far from decrying practical godliness ; though our
hohness be not that for which we are justified, yet it is that
without which we shall not be saved. This is the way both to
glorify God, and to be glorified by him : and he that is en-
deavouring to find out a nearer way to heaven, is but labouring
in vain ; yea, he is industriously at work to destroy himself.
It is necessary that thou have the root of the matter in thee,
and this manifested by the fruits of new obedience. A prin-
ciple of holiness there must be in the heart, and the practice of
it in thy life ; these the Lord hath joined together in those
• In actii primo, el iii actu seciuxdo.
HOLINESS THE WAY OF SAFETY. 443
that belong to him, and he is no good man that puts them
asunder. So that you may take this account of our sanctity,
that hoHness, (as it is in us) consists in our complete conformity
to the Holy One. Godliness is God-likeness.
This conformity unto God is two-fold.
First, Our hohness includes a conformity to the nature of
God. AVe must be holy as God is holy ; though we cannot be
equally so, according to our sphere and finite capacity ; an
equal degree of purity is beyond our reach, and therefore not
enjoined. God is the Holy One by way of eminency, far sur-
passing both men and angels. He is essentially holy, we but
participatively so ; it is but a quahty in us, it is essence in
him. He is holy effectively, for he makes others so ; now this,
as to us, is impossible ; men may be made instrumental to con-
vey holiness, but they cannot bestow it by a proper efficiency :
this appertains not to a created, but a creating power ; yet we
must have the same kind of holiness. A copy may have the
likeness of the original, though there be not the same per-
fection ; so, though believers have not an equal degree of holi-
ness with God, yet they may be like him.
Behevers are said to be partakers of the divine nature;
namely, as they resemble God in his attributes. When we
are patient, merciful, just, fixithfid, true, loving as .God is, we
shew forth the divine attributes unto the world. Hereby God
becomes, (as it were) visible in man, when we show forth the
virtues of him, " who hath called us out of darkness into his
marvellous light." We must resemble him in his affections.
AVhen we love what God loves, when we hate what God hates,
when what pleaseth God pleaseth us also, when what provokes
his Spirit provokes ours : this is holiness in us, as it is in con-
formity to his nature.
Secondly, Our holiness requires that there be a conformity to
the will of God. The will of God is the rule of holiness, as
his nature is the pattern of it ; and there is no more of hohness
in any work, than there is of the will of God in it. David as
a holy man, is described by both these in Acts xiii. 22, " A
man after my own heart ;"" there is conformity to the nature of
God : " who shall fulfil all my will C there is conformity to
his will. The result of both is holiness. So our conformity to
God, is our imitation of him, and by our walking with him we
make him our pattern, and his will our rule. If we walk in the
way of holiness, we regulate ourselves, and all that we do ac-
cording to the divine laws, not consulting secular interest or
what carnal reason wotdd suggest, but what says the Lord in
such and such a case ? how runs the will of the Great King ?
what say the statutes of heaven, in this and the other matter ?
444 ORIGINAL SERMONS.
When others inquire what says such a neighbour, and such a
friend? the good man goes and consults the sacred oracles : his
question is, what says God ?
Tliis conformity to the wiU of God is,
1. To what God wills not to be done, respecting what is sin-
ful in conduct.
We must maintain the power of holiness in combating with
sin ; we must not meddle with it on any account, either
greater or less ; we must abstain from all appearance of evil.
Thou dost not spend thy time in gratifying the sensitive part,
in " making provision for the flesh, to fulfil the lusts thereof,"
as some do ; thou dost not run with them to their excess of
riot ; thou art no drunkard, no adulterer, no reviler, no ex-
tortioner, nor unjust, &c. kc. it may be, no saint either for
all that : it is possible it may be so, look to it, that it be not
really so. It is not enough to be free from gross pollutions, we
must labour to keep conscience clear, that the bird in the breast
may be always singing. The foolisli pleasure of a vain world
must not charm and alliu:e us ; we must keep ourselves un-
spotted, having nothing to do with the unfruitful works of
darkness ; for our unholiness arises from oiu* conformity, or
adhesion to those things which are unclean, and unholy. We
should consider whether such a thing we are about to meddle
with, be lawful or not ; and whether it be expedient or not, at
such a time, in such a place, with such company, for such a
one, Sec. Sec. and rather deny ourselves than offend others. We
must maintain our ground in a vigorous resistance, and be
waging war with sin every day, endeavouring by all possible
methods and prescribed means to get rid of it. Be laying at
the root of sin every day, not only now and then, when corrup-
tions stir somewhat more than ordinary ; for if they get strength
again, thou hast new w^ork. The heart must be cleansed from
sin, and filled with grace, and this exercised and evidenced in
the life ; that will be the way to maintain the power of holiness.
2. Our holiness includes a conformity to the will of God, in
what he wills to be done : and this respects our performance of
duties. These duties are,
(1.) Such as belong to God.
Public duties of religion ; holiness is inclusive of these : they
that would be found walking in the way of real sanctity, must
be careful to attend upon God in the public ordinances of his
appointment, and institution. Surely tliis is one part of a
holy life, to seek God where he may be found ; we must wait
on him in tlie solemn assembly, there doth he usually meet his
people and bless them ; those that go to meet him there do not
HOLINESS THE WAY Of SAFETY. 445
usually lose their labour, unless it be through their own negli-
gence and inadvertency.
Private duties of religion belong to the way of real sanctity :
we mean those which are kept up in families. Our holiness
must appear, not only in God's house, but also in our own ;
those that live together, should serve God together. Our
houses should be houses for God, nurseries of religion. There,
those that are heads and governors are concerned mostly,
though not only. Alas ! it is matter of lamentation, that so
many families are schools for Satan, where nothing is to be
heard but wickedness, that there are so many families where
God is not called upon.
Secret duties of religion must be performed by those who
woidd walk in the way of holiness. There are prayer, medi-
tation, and heart examination, which must be looked after in
secret. Many duties a pious person has to perform, that none
must be privy to but God and his own soul. He has much
■work alone ; there he must look into his own heart, there he
must look up to God to fetch down blessings from above.
And here take notice of one thing, these duties must all be
performed, one as well as another ; we must not pick and choose
those only that are suited to our humours ; we need all the
help heaven-ward that we can get : we often need refreshing
and strengthening in our journey, and if we neglect to draw
near to God in some duties, no wonder if he withdraw from us
in others. It may be, sometimes, thou wantest God's company
in the solemn assembly ; public ordinances are empty cisterns,
thou dost find little or no advantage from them, there is little
savour in the word, it doth not come warmly to thy heart ; it
may be, God had not thy company in the morning ; thou want-
est his presence in public, he did not find thee seeking him in
secret upon thy knees, and therefore v/ithdraws. So again in
the evening, thou hast been negligent in thy pviblic attendances,
and when thou waitest on him in thy secret addresses, thou art
left to thyself. If we would have God to meet us in one duty,
we must wait on him in all, or else it will be more than we
have any ground to expect if he meet us in any appointment.
(2.) Such as belong to man.
The duties of our relations, belong to the way of sanctity.
Much of the power of God lies within doors ; the noise and
stir we may make about religion amongst others, will signify
little, if those that are with us every day, and have opportunity
to know us best, speak least of our holiness. He that is really
holy, is concerned conscientiously to discharge relative duties.
There are some who talk at a great rate abi'oad about religion,
but they do not walk regidarly at home. Tlicy that arc more
446 ORIGINAL SEllMONS.
sincere and industrious, seldom make a great noise about what
they do ; it is not usual for them to sound the trumpet of their
own praise. Relative duties must be regarded, as well as those
that relate to God, more immediately.
In the duties of our particular callings and dealings in the
world, our hoUness must appear. We must be " holy in all
manner of conversation,'" for nothing is well done, that is not
done rehgiously : we must not trade, and deal, and traffic in the
world as men, but as Christians. We must be found in our
particular callings, for idleness is against both reason and reli-
gion ; neither must we suffer oiu: particular callings to interfere
with what is general. Our religion must not be confined to oiur
knees, it must be brought into our shops ; it must appear in
our bargaining, buying and selling, and conversing with others.
Our holiness must appear in every thing we do, in sacred things,
in civil, yea, and natural too. Our eating and drinking must
be according to divine direction ; we must do all things by
rule. Our dressing and adorning come under scripture regu-
lation, yea, onr sleeping too ; we should be careful lest God
find us in our bed, when he expects us on our knees. We
might have branched these things into more particulars, but
you may easily multiply them in your mechtation, for our hoh-
ness must be universal. O how large and extensive is the work
of a Christian ! We have but touched upon these things last
mentioned, designing to press them in the apphcation.
SERMON II.
HOLINESS THE WAY OF SAFETY.
1 Peter hi. 13.
And who is he thai will harm you, if ye be followers of
that which is good ?
We shall proceed in a few things further, which may serve,
partly, by way of explication, giving us to understand the na-
ture of true holiness a httle better, and partly instead of appli-
cation. We hope it may not be altogether unprofitable, nor
HOLINESS THE WAY OF SAFETY. 447
do very much injustice to the rules of method. From what has
been said, it appears, that hoHness is more than,
1. An enlightened head.
There must be an inward principle ; so that there is some-
thing more required than an orthodox judgment, to constitute
a real saint. A learned head, with an unholy heart and un-
godly life, will not do. Many make a noise about rehgion,
who, if they were really sounded to the bottom, would be found
very shallow. If talking might pass for doing, if pretending
to religion might go current for the practice of it, then we
might find sundry who have their faces Zion-ward ; but, alas !
many have light in their heads, but no heat ni their hearts.
Some think they are far enough, if they can talk of the church,
and discourse of religion in company ; they have a glib tongue,
and an extemporaneous wit, and they can hold an argument
almost on any point in doctrine or discipline ; they can plead
for such a mode of administration, such a form of church-
government, &c. and here you have the sum total of their evi-
dences for heaven ; though they never felt the power of divine
grace overcoming their wills. Inquire of such persons about
the things of nature ; yea, or of scripture, as to the notional
part, their answer is quick and ready : but ask them any thing
of religion, where experience is concerned, to give an answer, and
then they are nonplussed ; you talk as strangely as Nicodemus
thought Christ did, when discoursing about the great mystery
of regeneration ; you are got out of their element, and they are
ready to say with those in Ezekiel, " Doth he not speak para-
bles ?'''' Or, it may be worse, with the Epicurean and Stoic
philosophers, "What will this babbler say .?'"* How will some
poor, yet sincere Christians in their rustic coats, who in many
things can scarcely speak sense, when they come to the ex-
perimental part of Christianity, puzzle and confound the pro-
foundest doctors and rabbles of the day, notwithstanding all
their sublimated notions.
Sirs, parts are not piety, whatever you may fancy ; there are
many learned heads in hell, and others going thither. Thou
mayest dive into the intricacies of nature, and be able to give
a philosophical account of most difficxdties that occur; thou
mayest be acquainted with the notional part of the gospel, and
be able to unriddle the mysteries of salvation ; thou mayest
have the bible in thy head, so as to command every verse almost
at thy finger's end ; thou mayest be admired for thy acquire-
ments and attainments, the trumpet of thy fame may be sounded
through the country where thou livest, and yet thou mayest be
a learned ignoramus, and go with a lighted candle in thy hand
448 OmaiNAL SERMONS.
to hell. IMany can discourse long ami learnedly on tlie heavens,
but know nothing of God in the heavens ; thqj^ are quiclt-
sighted in natural things, but in spiritual, fools. Holiness is
more than,
2. Faint and feeble wishes.
There is a great deal of difference between wishings and
wouldings, and doing. If some cold, faint desires, without
suitable and sincere endeavours, would carry us to heaven, it
would not be long before some persons were there ; if a few
good wishes would storm the kingdom above, we should talk no
more of a holy life. But let none dream away their days with
this groundless imagination, that a sick-bed's " Lord have
mercy upon me V^ Or a Balaam's " O that I might die the
death of the righteous !? will carry their souls into eternal
bliss. Oh ! how dull and stupid are many in the great busi-
ness of eternitv, and loth to stir ; yet they can wish as well
as any, and if that would suffice, they would not be sparing ;
words are cheap, and we might have enow of them. Their
usual language is, * O that this were working ! O that they
had grace ! O that they could live as such, or such ! Whereas
they never endeavour to do it. Sometimes upon their miscar-
riages you shall hear a heartless petition, God forgive me !
u])on some surprising and unexpected news of danger, then,
God bless us ! But according to their usage it is so far from
being prevalent, that it is really a taking God's name in vain.
I'aint and feeble desires, without any impression of holiness
upon the heart and expression of it in the life, will leave the
soul in horror at last : those that are cold wishers and woulders,
but will not be workers, must burn in a hot hell. The way to
heaven is up hill, and requires pains ; there must be active and
unwearied diligence, or else we fall short : whereas it is an easy
matter to tumble down into perdition. Holiness is more than,
3. Mere morality.
Holiness and harmlessness are really two distinct things.
jMorality is of use, as far as it goes, and it is to be desired that
there were more of it in the world, yet it is not sufficient. It is
to be feared this will be the bane of many souls, they have
lived soberlv and honestly in the world, they mean nobody any
harm, and yet are going but a more smooth and unsuspected
way to everlasting misery. Thou must get further than thy
good meanings, or else thou art as near to heaven as ever thou
art like to be. Thou sayest thou meanest well ; but I say,
good meaners are but meanly good. Thou dost not shew much
in thy life, but thou hast a good honest heart thou sayest : alas !
" O utinam hoc esset laborare i
HOLINESS THE WAY OF SAFETY. 44^
thou sayest thou knowest not what, thou speakest an impos-
sibility. It is an unjustifiable notion, yea, nothing but contra-
dictory nonsense, to plead for the regularity of thy heart, whilst
there is nothing of it in thy life ; it will be as near truth to
call black, v/hite : doubtless tiiere are many good meaners in
liell, wlio pretended their hearts were good when on earth,
however it fell out that their lives were ill. The religion of
some persons runs all upon nots ; they are not such and such ;
like their predecessor the boasting Pharisee, who for all that
was disowned by Christ. Not only the unruly servant, that
beat his fellow-servants, is cast into hell, but the false servant
too that did not improve his talent ; he did not make his talent
away, he gave the Lord his own, and yet, because he did not
improve it, he is called an unprofitable servant, and sentenced
to depart as such. A negative righteousness will not do ; it
will not be enough at the last day, to say, Lord, we have done
no hurt in the world, for he expects that we should do some
good. Holiness is more than,
4. Flourishing formality.
This is something moie than the former, yet short still. All
are not saints that seem to be so ; there may be, and too often
is, the form of godliness where persons deny the power of it ;
yea, all the religion of too many, is but a formal, lifeless thing.
A little they do for fashion's sake; but they are far from
making it their main business, and the grand concern of their
lives. Some persons"' holiness is only a little knack they have
got, not that they matter it at all, only they would not be
branded by their neighbours, with the black ignominious mark
of being irreligious. Some are Christians because Christianity
hath been handed to them from their ancestors, and they can
give no reason why they are so, but because they were brought
up so. Ask them why they are of such a religion ; well, be-
cause their father was of that persuasion, and so was their
grandff^ther, and all their ancestors, as far as they can remem-
ber. They are heirs to their father's religion, as they are to his
estate, and so it descends to posterity, and passes from one ge-
neration to another, being handed down by tradition; this
comes far short of what the Lord requires. These mere for-
malists are usually for the religion of the state, that which is up-
permost and most in vogue, having a desire to be in the fashion
in one thing as well as another : thus are the times, and there-
fore thus are we. Others do thus, and we are resolved we will
not be branded for schismatics, they shall never have that to
cast in our teeth ; we will keep our church, and mind our
prayers, and we do not question but that we shall do as well as
450 ORIGINAL SERMONS.
any precise zealots tliat make such a stir about religion. " Tlie
temple of the Lord, the temple of the Lord are we ;" our church
hath appointed such and such things, and they inquire no fur-
ther. It is indeed a dismal consideration to think how many
there are who go under the name of Protestants, who think them-
selves good Christians and you shall undergo the lash of their
censures if you do not think so too, who get not a jot further
than a little flourish in rehgion, a little painted holiness they
have to entertain the eyes of the beholders, that they may not
see their deformity ; and that is all they have, but not all that
is required. Holiness is more than,
5. Hypocritical pretences.
Hj^ocrites pretend to greater strictness in religion than
those last mentioned, but they miss it in their aims and de-
signs ; they do not what they do from a right principle and
for right ends. It is real sanctity we have been speaking about;
now that of the hypocrite is but counterfeit, and observe,*
counterfeit piety is double iniquity. Great is the difference
between a real saint and a hypocrite ; though outwardly you
can scarcely distinguish them, nay, it may be, the hypocritical
pretender in some external performances, shall outdo him who
is a real worshipper. See him in his holiday "'s dress, and you
would really think he is a saint, and yet it is but a more cun-
ning artifice he has in duties than his neighbour : it may be
the devil hath faster hold on such than many others. How many
of us belong to this number, and who they are^ the Lord only
knows. There are many who are willingly brought to the out-
works of religion, that take little pains with their hearts ; most
they do is to be seen of men, and, " verily they have their
reward."' Many who will read and pray, and hear and perform
many duties, especially such as come under others'' observation,
whose hearts are not right with God ; they bow to Christ in
compliment, with cap and knee, but are not ready to do what
he commands. A hypocrite may pray neatly, orderly, and
fluently, and yet not believingly and experimentally ; yea, it is
possible he may pray himself into hell. Holiness is more than,
6. An intermitting zeal in religion.
This is that which is opposite to a uniform, regular, steady
walking. Some will needs be religionists, and walk in the way
of holiness, but they are not orderly in their steps ; sometimes
they run, sometimes they stand, they have many and long in-
termissions, as persons in some distempers, they have their hot
and cold fits ; sometimes a feverish heat, sometimes an aguish
coldness. O ! what a fever-burning zeal for religion sorae-
" Simulata sanctitas est duplex iiiiciuitas.
Holiness the way of safety. 451
times, at other times, they can scarcely afford it a good word.
Holiness, in the power of it, doth not consist of such ups and
downs. It is true, an honest, sincere heart may be out of frame ;
but though the stream be muddy, yet there is a spring that
will cleanse it in due time. If we would walk holily, we must
walk regularly ; it is not sufficient to keep up a round of reli-
gious duties, and think we may do what we please betwixt
times, as though when we had been on our knees begging par-
don for our sins, we had paid off the old score and might boldly
run on a new one. What, pray against sin, and go imme-
diately and sin against our prayers ! O daring hypocrisy !
Oh, to see a person on God's day, in the solemn assembly, with
his hands and eyes up to heaven, wrestling with God for a
blessing ; another while his eyes fixed on, and, as it were,
chained to the minister, catching at every word as it is delivered,
and, within a few minutes, to hear the same person, as soon as
he is got out of the door, talking idly and vainly, as though
he had not been at ease for the want of such an opportunity ;
yea, and within a few days to see him drinking with the
drunken, dishonouring God's name by his notorious sinful
practice along with Satan's agents ; — this is very sad ! Oh, that
those eyes which are one while reading God's book, inquiring
into the words of eternal life, then trickling down tears in weep-
ing for sin; that they should be another while employed in read-
ing the devil's books, and such as were contrived by hellish policy,
and after that gazing on vanity ; — this is grievous ! Oh, that
those tongues, which are heard confessing sin, speaking of it
with sighs and emphatical groans, as though the heart were
almost ready to break with such depressing, debasing, soul-
humbling expressions, as if they would not sin for a world, and
another time melodiously singing forth the divine praises ; that
these should be the week following, blaspheming God's name
by their full-mouthed oaths and horrid execrations ; that these
instruments should be employed to contemn God's ordinances,
and vilify his servants, — this is matter of lamentation ! Oh, to
seem serious on God's day, im,portunately begging for their
soul's salvation, and soon after imprecating their own damna-
tion ; raking in the vt'ounds of Christ, enough to make one's
ears tingle ; — this is exceedingly dreadful ! This is not walk-
ing in the way of holiness. Holiness is more than,
7. A temporary profession of Christianity.
]\lore might easily have been added, as federal holiness, being
baptized in infancy, godly education, church pri^'ileges, convic-
tions for, and confessions of sin, a partial reformation, Sec. Real
sanctity is more than these; but we cannot stay to insist upon them.
VOL. V. 2 G
452 ORIGINAL SERMONS.
Our holy walking doth imply constancy. Some flourish
a little while, and not having root, they wither away, es-
pecially when they meet with the scorching days of perse-
cution. One while, " IMaster, I will follow thee whither-
soever thou goest C the next news, it may be, we hear of
them is, tliey have turned their backs upon the ways of God,
and side with the ungodly multitude. One while, " Hosannah
to the Son of David ;'' within a very little while, by the louder
cry of their lives and conversation, " Let him be crucified, let
him be crucified."" One while, own Christ ; another while,
" Away with him, away with him, we will not have this man,
but Barabbas;"' not those duties and ordinances, but these
lusts, follies, and vanities. This is a going backward, not
walking on, for that implies progress and continuation ; they
that would be said to walk holily, must be " perfecting holiness
in the fear of God."' It is not enough to begin, go on a little,
and then give up ; they that are holy must be ho'ly still, not
begin in the .spirit and end in the flesh, for no grace will be
saving, but that which is persevering. A temporary flash and
no more, like a vapour that is soon in and soon out, is not the
way to be found in the path of safety, and to be preserved when
sufferings and afflictions come ; no, it is the readiest way to
bring these upon us. There is no putting our hands to the
plough, no engaging in Christianity and then giving up, that
will carry us to glory ; he that expects the prize must run to
tiie end ; he that would be crowned must fight on till he hath
gained the victory ; no cowards that turn again wlien they meet
witli difficulties, have any groimd to expect the reward which
is promised, to all those who overcome.
Our holiness must appear at all times, in all places, in all
cases and companies ; nothing can be a sufficient plea for verg-
ing to a compliance with sin. Every duty should be looked
after in its place, and we have work enough to fill up all our
time, for the commandment is exceeding broad." It is not
enough that thou servest God on his own day, if thou dost
gratify thyself all the week after ; it is not enough that thou
prayest in thy family, or in thy closet in the morning, or in both,
if thou keepest the devifs company all the day following. Some
on a Lord's day evening put oft' all their religion Avith their,
better clothes, and think what they have done will serve for the
next week, though what they did was very meanly too ; whereas
they should but learn on God's day how to serve him afterwards.
Our holiness is walking with God, as Enoch did ; a following
him fully, as did Caleb; yea, with Zacharias and Elizabeth, "a
walking in all the commandments and ordinances of the Lord
blameless :" it is serving God uprightly, orderly, regularly,
HOLINESS THE WAY OF SAFETY. 453
uniformly, constantly, in a diligent discharge and faithful per-
formance of every appointed duty.
Having explained holiness, another thing in the explication is
to shew, what that safety is, to which holiness is the way.
] . It is the way to temporal safety.
This is the way to be freed from outward sufferings, or to be
preserved under them. Sometimes God's people are not free
from a day of trouble, yet they are preserved under the troubles
of the day. When the sea of the world hath been tossed with
waves by tempestuous storms, when all things have been un-
hinged-and unsettled, both in church and state, when affairs
have been involved and miserably confused in this lower region,
though the righteous did not wholly escape such tumultuous
distractions, yet they have been kept under them ; yea, and in-
wardly supported so as many did not suppose. Sometimes
saints are under sufferings from God, sometimes from men.
The Lord doth sometimes lay his hand upon his people and
visit them with the rod, yet the other hand is underneatli them
to bear them up ; in this he designs their advantage, to reclaim
them from their wanderings, and prevent their going astray for
the future. The Lord knows what his poor servants are, and
what they can bear, and he treats them accordingly. He that
made us, knows our mould, that w^e are but dust, and cannot
bear the stroke of his arm without the auxiliary assistance of his
Holy Spirit ; therefore when he doth debate, it is in measure, and
though the body may suffer, yet if the soul be bettered, what
reason is there to find fault ? If he do empty us from vessel
to vessel, yet if he fill us with his grace ; tliough he do remove
comforts, yet if he come in himself and take up his abode with
us, we are safe still, and have no reason to repent our waiting
on him. Sometimes they are under sufferings from men, it is
a day of trouble and rebuke, as in Hezekiah's time, " a day of
darkness and gloominess, a day of clouds and thick darkness."
It is sometimes a stormy day of persecution, and the instru-
ments of Satan are a little let loose by God's permissive provi-
dence, and his servants are hunted as partridges upon the
mountains ; yet even then the Lord doth wonderfully preserve
them ; and though they may suffer and lose something for him,
they shall lose nothing by him ; the sons of violence may so far
prevail as to take them off the stage of mortality, yet then there is,
2. Eternal safety.
The Lord lodges them in heaven, and doubtless that, if any,
is a place of safety. When the Lord removes them hence,
and houses them with himself they are out of danger, and then
there is no ground of fear ; for who shall scale the walls of the
2 G 2
454 ouiGiXAL sEinroxs.
New Jerusalem, to disturb those that have ascended thither ?
Yet do not mistake here, though hoHness be the way to eternal
safety, the path appointed by the Lord for liis people by which to
reach heaven, yet it is not for your holiness, as the procuring
cause, that you must go thither. Alas ! when we have done
all, we are but unprolitable servants, and it is not possible for
us to merit any thing at the hand of God. We must not over-
look the righteousness of Christ, he is said to be the way, and
none come to the Father but by the Son ; and holiness is said
to be the way too, for without it none shall see the Lord, yet in
different respects ; Christ is the way of merit, purchase, and
procurement, and holiness the way of means, preparatory meet-
ness, and iitness for heaven ; Christ''s righteousness and ours
have their distinct ofliccs, and both the way in some respects.
We have our reconciliation with God, and security from his
wrath, by the blood of Christ, and inward peace of conscience
from the evidence of our sanctitication ; yet some, though they
pretend to have renounced popery, talk of earning heaven.
Ask them how they expect to be saved ? Well, by their good
works. They think that those who do so and so, shall not
surely fall short of heaven at last; if they do, what will become
of others more loose and careless than themselves.'' And so
they forget the merits of the Lord Jesus, never considering
his procurement of our acceptance with God.
Secondly, The confirmation of the doctrine, and here we
shall endeavour to prove,
I. That the Avay of real sanctity is a way of safety.
1. From scripture assertions and expressions. "He that
walketh uprightly, walketh surely,'' Prov. x. 9. Many politi-
cians can invent ways, as they imagine, to secure themselves,
yet when they have done all, honesty will be found to be
the best policy. " Let integrity and uprightness preserve me,"
Psal. XXV. 21. Righteousness is called a breast-plate, for its
security. A breast-plate preserves the principal part of the
body. A man may lose a leg or an arm, and not lose his life ;
but a stab at the heart is mortal : so righteousness and holiness
preserve the principal part of a Christian, his soul and con-
science.
2. From scriptural instances. IMany such we find upon re-
cord in holy writ, that let us see how the Lord hath signally
and seasonably appeared for his people, Avhen in great straits
and amidst threatening difficulties. ^Ve shall mention a few
among many that might be named. Such was the wickedness
of the old world, that the Lord deluged it with a flood of water,
and there Noah, a preacher of righteousness, is preserved in
HOLINESS THE WAY OF SAFETY. 'iiOS
the ark when others are swept away. Such was the abounding
sin of Sodom, tliat the Lord destroyed it with fire and brimstone
from heaven ; but righteous Lot must be first fetched out and
set without the city ; destruction must not come upon it so long
as he remained there.
Famous are those two instances in Daniel, and very pertinent
to our purpose. See that in the third chapter. A decree goes
forth from the king, that whoever did not fall down and wor-
ship the golden image which he had set up, should be cast into the
burning hery furnace. Hard measure indeed, it was come to this
— they must either turn or burn ; yea, and says proud, blasphe-
mous Nebuchadnezzar, " Who is that God that shall deliver
you out of my hands ?''"' Oh what insulting arrogance ! as though
he had been the great controller and commander of the world.
What ! out of his hands ? as if man, a worm, was able to
grapple with divine vengeance ! Yet notwithstanding his
great words and daring insolence, Shadrach, Meshech, and
Abednego, are not affrighted. Blessed nonconformists ! they
are partly as bold as he, though in a better sense ; the goodness
of their cause helps them to courage. They firmly believe the
Most High was above him, and they do not much demur or
dispute the point, but are resolved, come what will, they will
obey God rather than man: " Be it known unto thee, O king,
that we will not serve thy gods, nor worship the golden image
which thou hast set up."" O heroic, and generous faith ! triumph-
ing in the face of danger, yea, what was most likely, in the face
of death ! The king's command is executed ; these three Dis-
senters are thrown in, and not only so, but the furnace is heated
seven times hotter too ! The enemies of God would burn his
people in hell, if they coidd, yet the Lord doth preserve them
safe in such burnings.
The other is that of Daniel himself, chap. vi. We have an
account of a desperate plot that was on foot against Daniel,
when he was advanced to a high place, being preferred above
the presidents and princes, because "an excellent spirit was
found in him." They envy him and would gladly throw him
out of place and favour, and they have their diabolical devices
and cabals to bring this about. They first seek occasion
against Daniel concerning the kingdom, thinking to find some
misdemeanor or irregular management of matters there ; then
they would have a plausible plea to endeavour his ejectment :
but all their expectations are frustrated, forasmuch as he was
conscientiously faithful, " neither was there any error or fault
found in him." Their hopes being blasted this way, another
456 ORIGINAL SERMONS.
project comes into their heads ; for what will not the devil help
his agents to do ? They now despair of accomplishing their
designs, unless they find occasion against him concerning the
law of his God. This seeming to be the most likely expedient,
they contrived, as one says, an act of uniformity, forbidding
by an unalterable law, to ask a petition of any god or man, but
of the king, for the space of thirty days, upon pain of death ;
no less penalty would serve them, designing to be rid of such a
factious, obstinate fellow, as they accounted Daniel to be. This
was agreed upon, according to the law of the ]\Iedes and Persians,
which altercth not, so that there is no dispensing with it ; now
he that will dare to be disobedient must die for it. They
thought that he who prayed so often, would not refrain seeking
God for thirty days, and they were not mistaken ; for though he
knew that the writing was signed against him, yet he kneeled
upon his knees, three times a day, and prayed and gave thanks
to his God, as he did aforetime; as he did before, so he doth still,
he keeps on his course, not baulking his devotion though his life
was at stake. They watch him, and found him praying and mak-
ing supplication to his God. They throw him into the den of
lions according to their established law, yet the lions' mouths are
stopped by an angel sent from God, and Daniel is as safe there
as he was before. — See hence how safe it is to be found waiting:
on God m a way of duty, not turning aside for fear of men,
notwithstanding their big looks and swelling words. We should
not decline duty, though the performance of it should be at-
tended with hazard. Some, it may be, are ready to think that
there is more danger in our day, DanieFs being an extraordinary
case, and that now no such miracles are to be expected. It is
true, that was a signal and extraordinary appearance of God in
his providence, yet we have seen the point proved also,
i}. From our own experience. God is the same that he was
formerly, and he has the wonted love for his people that he had
heretofore ; his hand is not shortened that he cannot save ;
his wisdom is not yet nonplussed, and never shall be ; omni-
potence has not acted to the very uttermost. A variety of
instances might be given, that show how God has been pleased
to step in for the relief of his servants ; how he has appeared in
the mount of difficulty and extremity since old testament times,
yea, in our day. Have not some of us seen a copy written after
that original in the case of Daniel ? It may be not so terrible,
yet some can very well remember how the servants of God, who
durst not sin against him, nor chsown what they judged to be his
■will, have been thrown into dungeons and prisons, for acting ac*^
HOLINESS THE WAY OF SAFETY. 457
cording to their light; they were shut up in dismal cells of dark-
ness, in years not long since past ; though, by earnest prayer
and diligent searching into those things, they endeavoured to
get the best information they could. In some things the case
was not much unlike. ]\Ien in power found fault with them,
as with Daniel, relative to their God, proposing, yea, imposmg
what in conscience they could not comply with, and because
they would not, or rather could not conform to those things
which they set up, they must be liable to the lash of anti-
scriptural penalties. We grant they did not bind them, as the
other did Daniel, not to petition God at all, yet it must be ac-
cording to their mode : worship God any way else, and they
were railed at as schismatics, and prosecuted as rioters, when
those that were really so escaped without condign punishment.
But, blessed be the name of our God, it is not so now, those
storms are blown over, being succeeded by a sunshine calm !
and though some have said, they would either starve them or
damn them ; yet we find, through the goodness of God, that
they were under a mistake, and we have lived to see that their
laws were not like those of the Medes and Persians which altered
not. We find it proved by scripture and backed by experience,
that it is best to be, and do, and suffer what God would have
us : and though his servants and subjects may meet with hard-
ships, yet in due time he will clear up their innocence, and the
names of noble patriots that have stood up for the cause of God,
and the interest of Christ, in a degenerate age, shall not always
be followed with the nicknames of traitor and rebel. Consider,
II. Wherefore holiness is the way of safety.
1. Because real saints have God for their guardian.
The Lord is with his people as long as they are with him.
Of whom then should they be afraid that have such a one to
protect them ? If he be for them, who shall be against them ?
*' The name of the Lord is a strong tower, the righteous run
into it and are safe," Prov. xviii. 10. The great God, the God
of the armies of Israel, is able to defend them, and he will do it;
hence it is that he hath bid them not to be afraid : " Fear not,
O Jacob, though thou passest through the waters and through
the fire, I will be with thee ;" and his presence with any, surely
doth bespeak their safety ; none need question but that he will
be as good as his word, for " he is faithful who hath promised."
God's people are safe, so long as he reigns in heaven, and rules
all their enemies, both in hell and on earth ; though they may
meet with storms and tempests, yet there is shelter for them in
the chamber of his attributes. Infinite wisdom shall be at work
to counsel and direct them. The Lord governs the world, and
458 ORIGINAL SERMONS.
orders all things by his providence, and will so dispose of matters,
you may be sure, as shall not be to the real detriment of those
that belong to him. The Lord will overmatch all his enemies,
and make their oracles to speak but folly. His power also
shall be employed to protect and defend his people, and who-
ever destroys them must ask God leave ; he will baffle all
the attempts of his enemies in his due time. All the malicious
combinations of the hellish fraternity shall be frustrated ; all
their daring enterprizes shall be labour in vain; it is not possible
that they should ever enervate omnipotence. God is greater
than all, and none shall ever pluck his people out of his hand.
The Lord hath taken charge of them, he hath bound himself to
them by promise, and rather than fail he will work wonders for
them. His angels he employs for their safety ; they are all
*' ministering spirits, sent forth to minister to them who shall
be heirs of salvation ; — and the angel of the Lord encampeth
round about them that fear him.'" Though saints be the ob-
jects of helfs envy, and earth's malice, yet they are God's dar-
lings, and angels'* charge. The believer may argue from all
God's relations to him. He is my God, my King, my Father,
my Husband, therefore he will take care of me ; this may well
be the inference from such premises ; certainly believers may be
well assured, that so long as God keeps the throne, so long
they shall not want what may be for their good.
2. Because all harm shall turn to the saints'* good.
" And we know, that all things shall work together for good,"
Sec. Rom. viii. 28 : it is not some uncertain and improbable re-
port, no, we know it ; so the apostle saith elsewhere, " All is
yours C a large and comfortable word indeed, all, whatever they
be, all afflictions, trials, adverse providences, shall end well ; so
that whatsoever a saint meets with, he will he no loser in the
end. " All things work together for good ;''' take a wicked man
and all things are against him : but it is not so here, they work
for good, not some only, but a^J, comforts and crosses, mercies and
judgments. Some may think their troubles and persecutions will
not, and are ready to say, can any good come out of these.'' yes,
these also come into the number. In such times and by such means
their corruptions are mortified, and their graces are brightened;
their trouble will be introductive of their triumph. We are
short-sighted creatures, we cannot oftentimes understand the
design of di\ane providences, and therefore are prone to misin-
terpret them ; when things go not as we would have them, we are
ready to say, all these are against us, when God is intending
us great spiritual advantage.
Thou dost nut now see the reason of such shaqi and severe
HOLINESS THE WAY OF SAFETY. 459
dealings, thou canst not spell out the meaning of such variety
of afflictions and dark providences, but thou shalt be able.
Thou art ready to repine and be uneasy, bvit in heaven, how-
ever, thou shalt see what it was for ; thou shalt then understand
wherefore such a rod was sent, such an ache, such a pain, such
a distemper ; and why at such a time, and why it continued so
long, and why in such a degree ; yea, and that thou couldest
not have been well without it ; that it was better ordered, than if
it had been at thy disposal, yea better than if all the angels in
heaven had had the ordering of it. Set this down with thyself,
that nothing but sin can really hurt thee ; other things may
bring some outward disadvantage, but no real detriment. So
much may be implied in that, " fear not them that can kill the
body, but have no more that they can do ;" if that be all, if
then they have done their worst, fear them not.
We might have insisted here much more largely, and shown
that those things cannot hurt us which are most likely to do it,
as assaults of Satan, persecutions of wicked men, afflictions,
death, hell, &c. but we shall reserve them to another place.
SERMON III.
HOLINESS THE WAY OF SAFETY.
1 Peter hi. 13.
And who is he that will harm you, if ye he followers of
that ichich is good?
We shall now pass on to the application, which will consist,
First, Of sundry inferences and uses.
1 Inference, If the way of holiness be really a way of safety,
then there is such a thing as real sanctity.
It is true, it is that which by many is laughed at and derided ;
and some look upon real holiness as no more than a melancholy
imagination, or the fantastic delusion of men in a dream.
Hence it is that they ridicule it almost in every company, and
make it the subject of their merriment, by this means proclaim-
460 ORIGINAL SERMONS.
ing their own folly ; yea, some can boast tliat at last they are
got from imder the bondage of that tyrant conscience, as if they
had had many struggles and conflicts, and at last with much
ado had got the victory. Atheism is at a great height in this
our day. Some there are that have attained such a prodigious
height in wickedness, that they search diligently into the law of
the land, to know how far they may venture in sin, and not
come within the lash of it. An unseen world, a state of im-
mortality beyond the grave, are what they laugh at ; and those
that thus believe, think that they shall cease to be when they
cease to breathe ; they cannot remember any thing they did
before they came into this world, and they think it shall be so
when they take their leave of it. O how far is the human race
gone ! How is man sunk by his apostacy ! The present age
affords too many instances of those that live, as if there were
no God to punish, no hell to torment, no heaven to reward ;
as if they expected no life after this, saying that religion is only
a political clieat, which men of parts have invented to affright
persons and keep the world in awe. But the time is coming
when such will be convinced of their folly, when they shall see
clearly how they have been deceived, for in liell there will be no
atheists, then they will believe there is a God, because of find-
ing themselves under the sad effects of his justice : but dread-
ful will it be, not to believe the being of hell but by being in it.
2 Infer. Then it is not in vain to serve the Lord.
Some are ready to reproach and vilify religion, and say there
is nothing got by it ; why should we wait on the Lord any
longer .'' " \\'hat is the Almighty that we should serve him t
and what profit, if we should pray to him.'''' Job xxi. 15.
They reckon they may as well give it up ; what hath it pro-
fited them to have walked mournfully before the Lord? others
that regard no such thing, prosper as well every whit as they,
and it may be better. Whereas the fault is not in religion, but
because they are not more religious ; it is for want of sincerity
and integrity, that careless pretenders find no more advantage
by waiting on God. Though a blind man do not see the sun,
it doth not thence follow that there is no such thing in the
firmament ; others see it and feel its warming, reviving influ-
ences. Though formal, hypocritical pretenders to Christianity
find little or no savoiu' in the things of God, though tliey do
not taste and experience that sweetness, which is to be foimd in
wisdom's ways ; yet it is not safe to conclude tliat none do, for
some can say, there is no such pleasure to be found in all the
world, as there is in communion with God.
Thou hast beived God, thou saye&t so many years, thou hast
HOLINESS THE WAY OF SAFETY. 46l
attended on ordinances and canst not tell that thou art any
better than thou wast ; more shame for thee, the fault is thine
own, it is because of tliy negligence, carelessness, and hypo-
crisy; thou hast not been .sincere and in good earnest, but
halving it in religion, serving God one while and the world
another, and then no wonder thou hast found so little good.
Others have sought the Lord and found him ; they can say,
silence all your censures, ye that are so free in charging reli-
gion ; speak not so atheistically, ye wicked ones, for I can tell
you from good and sufficient grounds, that God doth deal fami-
liarly with men ; his comforts have many a time delighted my
sold ; I have sought him in times of difficulty, he has appeared
for me and set my feet in a large place ; I have no reason to
repent my waiting on him, nay, I have abundant reason for
thankfulness that ever I did so.
It is true, sometimes, saints are in the dark and are ready to
say, they " have cleansed their hands in vain :" yet the sun
shines again when the storm is blown over. Is it in vain to
serve the Lord ? Let the three children speak, who experienced
such a wonderful preservation whilst they kept in his way. Let
Daniel speak, who was kept in the lion's den : and many others
we read of in holy writ. Those triumphant songs of joy and
praise, that shall be eternally warbled out in the regions above,
by that celestial choir, are proofs of this, that it is not in vain
to serve the Lord : those that have gone by holiness to happi-
ness, wlio shall be trumpeting forth their hallelujahs with God
in glory, do clearly shew what we have in hand. Surely none
serve God in vain, but those that serve him vainly. Indeed
sucli is the degeneracy of the present age, that to be accounted
a holy person is almost a reproach. Persons may be as loose,
profane, debauched as they will ; drunkards, sabbath breakers,
and what not, and this is no disgrace ; nay, these are they that
are admired and cried up as good fellows, and the only good
company. But if one pray in his family, dai-e not sin so as
others do, he is ridiculed ; and what needs so much stir ? Do
they think that nobody must go to heaven but such precise
zealots ? Seriousness they account sourness ; godly sorrow is
but melancholy sighing ; faith is but a fancy : and with such
harangues, sometimes they divert their brethren in iniquity,
declaiming against religion and the professors of it. The day
is coming, and it is not far off, which will convince such per-
sons of their fatal mistake, when they will find that strictness in
religion was not more ado than needs.
3 Infer. Then the way of impiety is really unsafe.
This follows by the ride of contraries. The way of sin is
462 ORIGINAL SERMONS.
the most dangerous path in the world ; no such peril as in
ser\ang the devil. Sinners have more reason to be afraid than
others : for what can they expect who have God for their
enemy ? his face is set against them that do wickedly. The
imgodly part of the world are ever in danger of temporal judg-
ments, yea, and eternal too. Whilst they remain in that state,
they are obnoxious to the wrath of God, it hangs over their
heads continually, and they have nothing to shield them from
his fiery indignation. Ungodly men are walking upon the very
brink of the pit of destruction, and, if they look not well about
them, they will erelong fall in; there are but a few steps between
them and death ; a little further, and they are swallowed up in
everlasting perdition : and if this be safe, judge ye. Alas !
how many are dreaming in their fooFs paradise, who reckon all
is well, act as though nothing ailed them, and yet their case is
extremely dangerous : they are safe neither for this life nor the
next ; of which afterwards.
4 Infer. Then for real saints to be immoderately depressed
with the slavish fear of men, is groundless and unaccountable.
We find that tliose who have waited on the Lord, and kept
close to him, have been preserved wlien their enemies have most
vehemently raged against them, and this is some encourage-
ment, that what hath been may be again : that God, who hath
often delivered, can do so again. Thy enemies are high, and
therefore thy spirit, it may be, is low ; they are threatening and
telling what they will do " they will pursue, overtake, and di-
vide the spoil.'"' But it must be, whether the Most High, who
rules the Avorld, will or not ; for he can easily break their power,
infatuate their counsels, overtiun all their hellish policies, and
scatter their diabolical contrivances. Cheer up, then, thy
drooping and desponding spirit ; the Lord, whose throne is in
heaven, will " preserve the souls of his saints," and he " will
be with them in trouble.*"
It is a dishonour to God, and a disparagement to his attri-
butes, to be unreasonably afraid of men, Isa. li. 12, 13. — See
the place. To fear man is to forget God. We should not be
careless and secure, fancying that God will deliver us, when we
are no way concerned about our duty. We should have such
regvdated fears as may quicken us to our work ; we should have
wakeful and awful apprehensions of things ; but not be so cast
down, as thereby to be unfit for the duty of our day and place :
it is the Lord that comforteth, as in the text last mentioned.
What then if men speak proudly ? The Lord hath dealt with
as great enemies as are engaged against us at this day : he
humbled an exalted Pharaoh, and drowned the Egyptian host
HOLINESS THE WAY ^OF SAFETY. 468
in the midst of the waters ; he weakened the forces of blas-
phemous Sennacherib, destroying many thousands in one night
by one angel ; he brought down the high looks of imperious
and insulting Nebuchadnezzar, who arrogantly challenged the
living God, when he said, " Who is that God who shall deliver
you out of my hands?"" he made proud Belshazzar tremble,
and he can as easily confound the Assyrian of our day. Where
are all the great and puissant enemies of the church, that in
former ages have made the world ring with their cruel barba-
rities ? They are gone, and others shall follow in due time.
Though thou mayest meet with some sufferings from the enemy,
yet so long as they cannot Lake away thy God, for they cannot
part him and thee, thou art safe. Endeavour to get matters
clear for eternity, to have things straight between God and thy
soul, and some sense of this; then thou mayest say, now world
do thy worst. Indeed, an over-timorousness is very prejudicial
to religion, and hardening to the wicked. When they see
those that pretend to more than themselves, drooping and de-
jected, will they not say, where is now their living by faith ?
Where are now those joys and supporting assistances of the
Spirit they were wont to talk of? Whatever they pretended,
yet when it comes to the trial, they are but like their neigh-
bours. What signfies their religion, which will not now bear
them up in a time of hazard and calamity? This is their way
of arguing, judging and concluding from the practice, not
from the principle.
5 loifer. Then to promote reformation, and the practice of
serious godliness is the safest and wisest course, both for na-
tions in general, and every one in particular, when enemies are
high and insulting, and judgments seem to be impending.
If any thing ruin us, it will be sin ; so that reformation is the
most likely means for preservation. The more righteous per-
sons there are in any kingdom, the more likely it is to stand;
for righteous ones are the pillars of the nation : this is evident
from the instance of Sodom. It is for the sake of the saints
that judgments are kept off; though they be hated and ma-
ligned by an unbelieving world. Our enemies are threatening,
and God seems to be threatening too ; there is no likeliness of
his turning away his wrath, if we do not turn from our sins.
IMany and great are our provocations, the cry of them is
loud and gone up to heaven ; the power of holiness is sunk
low among us ; yea, and all this when we are under such strong
engagements to be the Lord's. O what hath the Lord been
pleased to do for us ! He hath considered us in our low estate;
he hath rescued us, even when at the brink of destruction ; his
464 ORIGINAL SERMONS.
own arm hath brought about our salvation. But a few years
ago we were fearing a flood of Popery, which seemed to be
coming with a mighty force. Often hath the Lord disap-
pointed our enemies, and yet how little have we, who pretend
to be his friends, been won over to him ! Doth holiness appear
more in us now, when the Lord hath so obliged us, than it did
before '•( Are there any more praying families, more praying in
secret, more giving up themselves to Christ, and endeavouring
to walk so as becomes the gospel .'* It is to be feared things
are not so. Doth not this bespeak our present state to be
very unsafe .'' Did holiness thrive and flourish more among us,
could we see more real and practical godliness, not only coun-
tenanced, but vigorously promoted, we should have better
grounds to hope for England's preservation and prosperity.
Could we see the spirit of holiness reviving, of profaneness
perishing, more zeal for God, and more love to his ways, we
should be hoping to hear of the downfall of the man of sin.
Reformation is the safest way for a nation, if they expect secu-
rity , and so it is for particular persons. If we would not suffer
witli others, we must not sin with them : we must look to our
duty, and tlien we shall deliver our own souls. AVhilst we
keep our way, the angels, yea, the God of angels, will keep us ;
fear losing your way more than any thing ; for it is sin that ex-
poses to misery.
C Infer. Then it greatly concerns every sovd, closely and
seriously to inquire, whether or not they be of the number of
real saints.^
Shall we liear so much of tlie saint's safety, and not be con-
cerned to know whether we are like to partake of it or not ?
There are some in the world, that are really the people of God,
whom the Lord will protect against all the rage and malice both
of hell and earth ; but are we of this number ? One would
think, that it should be every one'^s immediate care to turn in
upon himself, and consider how it is with him? Am I under
God's special care ; or, am I one of his enemies ? What
evidence have I to prove that I belong unto the Lord ? Look
into thy heart ; turn over the book of thy life, and the book of
God ; see how the case stands. These are matters of eternal
importance ; a mistake is more than possible, and exceedingly
dangerous. Labour to vmderstand whether or not you are sin-
cere ; whether vour pretences to piety are any more than mere
pretences. Doth your holiness appear in every thing you do.''
Is the holy and good will of God acceptable to your souls,
though you cannot rise up with like readiness to the perform-
ance of all duties ? Are you for the precepts as well as the
HOLINESS THE WAY OF SAFETY. 40i5
promises ? Some are only for the advantages of religion, for
that which is mostly for the advancement of their secular in-
terest and worldly grandeur ; but are you for those duties that
have most of self-denial in them ? To perform public duties,
by which you may get some reputation and come off' with
applause, is no great matter ; to come and shew yourselves in
the assembly, and seem attentive an hour or two, is no great
piece of difficulty; but how stand your hearts aifected to those
duties, which you must perform in secret, and men never know
of? Some have no religion, but what every one sees or hears :
these will be self-deceivers at last. If thy heart be right with
God, thou wilt have frequent business with him in secret, that
thou wouldest not have the dearest friend thou hast in the
world privy to.
Are you for holiness at all times, whatever may be the aspect
of providence "^ Or, are you cautious and wary, and will ven-
ture no further than may be consistent with your worldly ad-
vantage, and so as you may easily retreat? We had need be
very critical and exact ; we cannot be upon too sure grounds
for eternity. It will not repent thee when thou comest to die,
that thou hast employed thy strength to this end. Set time
apart on purpose for this work ; away with the triffing imper-
tinences of time and sense, and let thy thoughts dwell upon the
great concerns thou camest into the world chiefly to secure.
Art thou renewed and sanctified, or rotten at heart ? Art
thou really holy, or an old creature in a new creature's dress ?
Let not thy questions be so much, " what shall I eat and drink,
and wherewithal shall I be clothed 'f but, " what must I do to
be saved ?" How may I get my sins pardoned, and my peace
made with God ? Not what clothes shall I put on ? how shall
I follow such a fashion ? but how shall I follow the I^ord Jesus
Christ, who hath left me an example how I ought to walk ?
Be not too confident of thy state : we read of some professors
famous in their day, who dropt into hell at last ! May it be
the lot of none here.
Secondly, The subject of the text authorizes us to reprove
sharply,
1. Such as are quietly satisfied in their unrenewed state.
Those that are not yet in the way of holiness, neither are
concerned about it, but are under the dominion of sin, and the
power of their lusts, cannot be expected to maintain the power
of godliness in their lives. Where sin reigns it makes sad
work ; for however it may be varnished and coloured over, it
will be bitterness in the end ; for wickedness and wretchedness
must meet: where sin goes before, punishment will follow.
466 OllIGlNAL SERMONS,
How many are there in the world, in tlie same state they were
when they first came upon the stage ; and yet are very well
content ? They are busily following the world, loading them-
selves with thick clay, providing for themselves and those that
shall come after them ; but the durable riches and righteousness
of Christ, never come under consideration : their rehgion is
only on God's day, and but a very little then either ; and so
they go dreaming through the world, till at last they drop
down into the grave, yea, and what is worse, into hell.
2. It reproves the close, self-deluding hypocrite.
It is real sanctity, and not a counterfeit show, which is the
way to safety : so that the hypocrite is here justly reproved.
Let not any be deceived, God is not mocked ; the hypocrite
though he pass long unsuspected, yea, and be well thought of,
vet at last will be found out. Now he can personate a saint,
and can be much in the performance of duties ; we see him
every Lord's day at the public assembly, and there is none
more devout, there is not a more serious person in all the con-
gregation, to look upon, than he is ; and yet, take off the mask
which covers his deformity, and you would not think that it was
the same person. You cannot escape the accurate search of
God ; " there is no darkness nor shadow of death, where the
workers of iniquity may hide themselves : for all things are
naked and opened to him, with whom we have to do :"" and it is
prodigious folly once to imagine, that thou shalt ever escape the
righteous judgment of God ; he will bring to light " every se-
cret thing, whether it be good, or whether it be evil." The
Lord taketh special notice of what we do out of the sight of our
fellow-creatures ; this will be for the comfort of his own people,
and the terror of all rotten-hearted professors.
Art thou really serious and sincere .'' The Lord observes
and remembers all thy secret devotion, those many duties which
the world never knew any thing of; and tlie I^ord who sees in
secret, will reward thee openly. It may be, thou canst some-
times get into a corner, when those of the same family know not
where thou art, nor what thou art doing ; there thou canst
humble thyself before the Lord ; there thou canst plead with
him for quickening and strengthening grace ; thou canst tell
God what a heart thou hast, and that tliou dost need his grace,
and the help of his Spirit to soften it ; there thou canst lament
thy barrenness and unprofitableness under the means of grace,
and acknowledge thy ingratitude and unkindness to the Lord
Jesus Christ; there thou canst beg that God would shed
abroad his love in thy heart, thou canst open thy burdened soul,
and get help against thy corruptions : though men know not of
HOLINESS THE V/AY OF SAFETY. 467
it so cas to commend tlicc for it, yet it shall not be lost Itabour ;
the Lord sees and he will reward thee. But it is terrible to the
hypocritical pretender ; for the Lord knows that when he draws
near him with his mouth, and honours him with his lips, his
heart is far from him ; he knows what spiritual impurities are
within, and at last, if repentance do not take place, he will lay
them open before angels and men.
3. This reproves scoffers at holiness, holy things, and holy
people.
If holiness be the way to safety, then surely it is not safe to
laugh at it, or those that follow it. There are some who are so
far from being holy themselves, that they deride and reproach
those they take to be so : these are far from being in the way of
sanctity. Some cannot be merry, but it must be with scripture;
if they want a little diversion, the saints must be the subject of
their discourse ; they can vent their profane jests upon the word
of God, this is their pastime over their cups upon the ale-bench.
How ready they are with their contumelious reflections ; they
have learnt their father's dialect, they are accusers of the bre-
thren, their speech bewrays them to be Hellians. You know,
that in ordinary, we can tell what countryman a person is by
his speech, every country having almost a peculiar idiom : so it
is here, these scoffers at religion by speaking the language of
hell, let us understand whence they are. They have, it may
be, a little wit, which they set off' with a sort of an air in rheto-
rical raillery ; and O how quick and sharp when they are upon
this subject ! These scoffing Ishmaelites are seated in the de-
viFs chair, somewhat above their brethren in iniquity, as most
deserving the place ; and there is less ground to hope that such
persons will be savingly wrought upon, who arrive at such a
height in sin as to make a mock of it, and to sport with holi-
ness, than others. Persons are got a great way towards hell,
when they mock at what is serious, and that with delight.
This the Lord will visit for in his due time ; for he knows
who they are that so dishonour him by reproaching those that
are his.
4. This reproves such, as out of a design to be safe in times
of danger, have left the ways of holiness.
There are abundance that follow Christ only for loaves, as
he himself speaks. AVhen there is something to be had, reli-
gion then hath many courtiers ; but few will turn to, yea, few
that have owned it will cleave to persecuted Christianity. There
are many summer Christians, who seem to be forward and zea-
lous, when backed with abundance of outward encouragements,
but when these are removed, they turn their backs and you see
VOL. V. 2 H
468 OEIGIXAL SERMONS.
them no more ; in the warm sun they flourish a little, but when
nipped with the winter of persecution, they wither and die.
AVhere is the person that dares to be holy in spite of men and
devils ?
If holiness be the way to safety, surely they are out of their
way, that leave it with an expectation to find safety somewhere
else. Some are afraid of losing their worldly substance in
times of hazard and sufferings, and rather than part with that,
they will venture their souls for eternity : Demas-like, they for-
sake the Lord, " having loved this present world." Sometimes
it is a day of trial, and the Lord doth (as it were) say. Who is
on my side ? AVhen the tree is shaken, rotten fruit falls. We
are told by our Lord himself in the parable of the sovrer, that
such as " receive the seed into stony places, receive the word
with joy, but not having root, they endure for a while, for when
tribulation and persecution arise because of the word, by and by
they are ofl'ended." Is it likely to get out of the way of danger,
by going out of the way of God f^ When we meet with suffer-
ings in the way of duty, they arc more easily borne, and it is
some support to think, that we were acting according to the
will of God, as far as we could miderstand it ; but when we run
out of the way and afflictions overtake us, and we smart for our
folly, this is more close and pressing. Surely it cannot be, that
they choose wisely, who incur the displeasure of the infinite God,
who is a consuming fire, to avoid the consequence of man's dis-
pleasure ? Is it not folly to run upon the point of a sword to
avoid the scratch of a pin .'' That is the case here.
SERMON IV.
HOLINESS THE WAY OF SAFETY
1 Peter hi. 13.
And ivho is he that icill harm you, if ye he followers of
that which is good 9
We now come, thirdly, to the exhortation. And here I shall
address myself,
HOLINESS THE "WAY OF SAFETY. 46^
First, To sinners.
Labour for this holiness both in heart and life ; exert your
Utmost endeavours to get into this way of safety ; and content
not yourselves in your present state and condition. Did you
but really know, and thoroughly believe it, you would begin to
look about : that you are not sensible of your danger, doth not
at all make it less than it is ; it is exceedingly great whether
you believe it or not.
We shall propose and press home some awakening motives,
1. Consider, unholy ones whilst such have no ground to ex-
pect either temporal or eternal safety.
Judgments, even in this life, do perpetually hang over their
heads ; they want nothing but divine commission, and then
they fall on them and seize them immediately. There is no
outward calamity, be it ever so ill, but thou art obnoxious to it
every moment, so long as in an unrenewed state ; and when it
is a day of trouble and distress, what ground hast thou to hope
that it shall be well with thee, so long as thou art siich ? Is
it any wonder if thou fall into the enemy's hand, seeing thou
thyself art an enemy to God ? In a time of public calamities,
and national distractions, the wicked are in the most dangerous
circumstances ; when the world fails, what can they seek to for
comfort, who have not a God to go unto ? And it will be no
easy matter to bear up under the weight of sin, and the weiglit
of judgment too : " What will ye do in the day of visitation,
and in the desolation which shall come from far ? to whom will
ye flee for help ? and where will ye leave your glory T Though
saints may stand undaunted, yet sinners have reason to tremble
when they hear the sound of the trumpet, and the alarm of war.
Sinners must not expect eternal safety. It is the established
decree of heaven, that " without holiness, none shall see the
Lord ;" it is the unalterable resolve of the immutable God ;
the unchangeable law of him who cannot lie. There is not the
least door of hope for us to escape the torments of hell, unless
we be changed by renewing grace : none but " the pure in
heart shall see God ;" no salvation from hell for any, but those
who are saved from sin ; the wicked must " be turned into hell,
and all the nations that forget God." Christ came not to save
his people in, but from their sins- He is " the author of eternal
salvation ;" but it is to those that believe ; and if thou art not
of that number, thou hast neither part nor lot in this matter.
This is the concurrent stream of the whole scripture ; nothing
is more plain and more acknowledged, and yet many live as if
they did not believe it ; it may be, we own that the wicked
must be separated from God, but we have good thoughts of
2 H 2
470 ORIGINAL SERMONS.
ourselves, and do not closely weigh whether we be of that num-
ber or not. Sinners must either be brought off their old stock
and ingrafted into Christ, or else have their lot assigned with
those, who are weeping, and wailing, and gnashing their teeth.
There is no neutrality here, no middle place for dislodged
souls; either ever with the Lord, or never there. Holiness is
the only way to happiness, and we must go by gi-ace to glory if
ever we reach it.
2. Consider, unholy souls remaining such are not fit for hav-
ing communion with God, either in grace or glory.
Wliere there is no union, there can be no communion ; now
that tliere is no union between Christ and unbelievers is without
doubt : and as long as it is so, there can be no communion in
duties. U'hilst you are strangers to God, you can have no fel-
lowship with him ; how can they walk together that are not
agreed .'' " What fellowship hath righteousness with unrighte-
ousness ? and what communion hath light with darkness '( and
what concord hath Christ with Belial 'f 2 Cor. vi. l-i, 15. We
may attend with others in the most sacred ordinances, and yet
have no communion with God there. An unholy heart hath no
dealing with God in his appointments ; lie comes and goes, and
meets with no spiritual refreshments ; he finds nothing of the
sweet, soul-transporting communications of divine grace, that
some others enjoy. Thus it is with many a soul I verily fear; they
come and hear with some seeming delight, and go away fancy-
ing tliey liave received advantage ; but if they come to examine
afterwards, they either find they got no good, or else they have
lost it : they fancy they tasted Avhcn they did not ; they liked
the sermon well in hearing, but what was in it they do not well
remember, and some there are to whom you must allow a consi-
derable time, before tliey can tell you where the text was. Thy
heart must be changed, and thou brought over to God, or else
thou wilt find duties and ordinances to be but barren and
empty cisterns ; thou missest that soul-satisfyir.g communion,
and those solacing delights, which saints experience, when the
Lord takes them into " his banqueting-house, and his banner
over them is love."
Such are not fit for communion with God in glory. Alas !
what delight would a wicked man take in heaven were he there.''
His nature is not suited to the place, so that he would not be
pleased with the work of it. V<\\at would be those melodious
notes, sounded by the triumphant choir above ; what would be
those lofty, charming strains, where there are no jarrings or
untuna])le voices, to a vain sensualist, who is more taken with
the harsh and unpleasant notes of sensual pleasure .? What
HOLINESS THE WAY OF SAFETY. 471
would they be, more than music to a brute? The wicked would
find no company in heaven fit for them. What would you do
without new hearts in the New Jerusalem? Without clean
hands and pure hearts, what would you do on God's holy hill ?
Set aside the decree of God, and yet the very nature of the
thing doth require them to be holy, who have to do with such
a holy God, in such a holy place.
Is it likely, that those who have no delight in serving God
now, to whom duties are a burden, and sabbaths tedious,
should have delight in spending an eternal sabbath with him in
glory ? Now, sermon-time is long, and prayer-time is long,
and they are wishing the mhiister had come to an end before
he hath half finished ; they are glad when they are come to
their worldly employment again. Could these be delighted to
sing the praises of God through a long eternity ? How can
we reasonably suppose it ? How could they be continually ad-
miring and adoring the perfections of God, who are now bespat-
tering them in his saints ? How should they admire what they
hate ? It is impossible for thee, O sinner, to reach heaven in
thy old frame, in thy natural and unregcnerate state ; and if
thou couldst, heaven would be no heaven for thee ; thou couldst
never be delighted with what thou dost disaflt'ect, for thou art
not in a capacity to have communion with a holy God.
3. Consider, a reckoning day draws near, when unholy
ones shall receive that sentence, which will determine and unal-
terably fix their everlasting abode.
" The coming of the Lord draws nigh; the Judge standeth
at the door;'' the great day of general judgment is not far off,
and a particular judgment to every person at death is nearer ;
if thou live fifty or sixty years, which is more than can be
supposed as to many, yet they will soon be over. O that we
could a little in our calm and sedate thoughts, imagine the ju-
diciary process at the solemn day of accounts ! O that we
could in our minds paint out what will be the proceedings, when
the secrets of all hearts shall be laid open to the view of the
world, when Christ comes to judgment ! AVhat if we saw the
world dissolving; the glorious appearance of the supreme
Judge, coming in flames of fire, surrounded with his royal
guards, the angels, those heavenly courtiers ! What if we saw
all the sons and daughters of Adam about to receive their eter-
nal doom ! AVhere then would you desire to stand ? at the
right or left hand ? And who can tell, how soon we may see
these things ? yea, for any thing I know, the next time sundry
of us here may meet, will be at the bar of God. The Lord
will summon you and me, with the rest of the world, to appear
472 ORIGINAL SERMONS.
before him ; and woe then to the Christless, graceless sinner.
INIinistcrs shall be brought, as cli\anes usually represent it, to
Antness for the Lord against those ungodly ones they had to do
with and could not gain. Amongst others, he will say, come,
all you my messengers and ambassadors that have been em-
ployed in my work at Pontefract, amongst those sinners of the
Gentiles there. Did not you warn them, and treat with them,
and tell them of their danger ? Did not you offer grace and
salvation to them by a Redeemer ?
Yes, Lord. According to our capacity and ability, as thou
gavest in to us, we gave out to them. We have v>-ooed, and
entreated, and beseeched in thy name, many a time, that they
would be reconciled unto God ; but for all that we could say or
do, we could not get them to move. We have often had many
a perplexing thought in oiu- closets, not knowing what to say
to those we had to address ; we would gladly have taken any
way that m.ight have won them. Lord, thou knowest ; we have
sat poring and pondering, and considering what words to choose,
that were most likely to be successful and to reach their hearts,
and set them a seeking thee : we tried every way we could think
of, sometimes speaking from mount Ebal, sometimes from
mount Gcrizim ; sometimes we endeavoured to draw and allure
them, to win them with mercies and inviting promises ; we en-
deavoured to paint before them the beauties of holiness as well
as we could, and set before them the feast of fat things, and the
never fading glory of the New Jerusalem ; we held forth the
Lord Jesus Christ on gospel terms, spoke for him in the most
taking words that we could think of; we told them of his
comparable amiableness and divine attractions, how that he
was " the chief among ten thousand, yea altogether lovely C
but the pleasing charms of gospel grace did not affect their
stupid hearts.
Another while we endeavoured to affright and drive them
from sin, by telling them what would be the miseries of the
heirs of hell ; we told them how impossible it was to have Christ
and their lusts too ; that unless they were sanctified they could
not be saved. IMany alarms were sounded to rouse the secure,
many a dreadful peal of sin's punishment rung in the ears of care-
less and unconcerned souls, and many an awakening anathema
awfully denounced. We endeavoured to set forth the hor-
rors of the place of misery, to represent the terrors of the lost
crew, to decipher the dismal state of the infernal society ; we
told them of the day of judgment, and of those things which
are now come to pass; but they did not prepare for it, they
acted as though they scarce believed what we said ; though we
HOLINESS THE WAY OF SAFETY. 473
made known the terrors of the Lord, they would not be per-
suaded. AVe prayed with them and for them, and preached to
them with all the earnestness we could; but when our eyes were
wet, theirs were dry, and they, almost as imconcerned as the
seats they sat on. It would have been our joy and our crown
could we have brought Christ and their souls together, and to
have seen the Lord Jesus formed in them. O how glad should
we have been, if, by our instrumentality, they had been turned
to righteousness ; if after we had called and cried, after we had
tendered thy grace, spoken of thy love, acquainted them with
tlieir danger, we coidd have heard them sensibly cry out, " what
must we do to be saved ?'" This would even have made our
hearts to leap within us. We have waited long for this takmg
place, but after all we left them as we found them; those
that were filthy, were so still ; the wicked, were so still ; those
that we found imholy, when we had done our best, were unholy
still : and if they be so till now, Lord, we cannot help it.
What sentence will follow hereupon, your own reason and con-
sciences will easily suggest ; surely then will the Lord say,
" Those mine enemies, which would not that I should reign
over them, bring them hither, and slay them before me." How
sad will it be, to go from hearing and reading, and praying and
singing together, to howl with devils and damned spirits ! O
that these things may never witness against any soul in this
assembly ! May all be persuaded to look after the things of
their peace, before they be hid from their eyes.
4. Yoiu- distinguishing names, numerous train of duties, and
multitude of rehgious performances, will not be sufficient and
prevalent pleas, if you should be unholy at the day of
reckoning. . .
It will signify little what passed in this life, if you die in a
state of estrangement to God. We are not for tying religion
to a party, however some may please to brand us ; we are far
from saying or thinking that none are really Christians, but
such as are for our modes and way of profession : we would own
those that profess faith in Christ and live up to it, and believe
that the Lord hath children having various sentiments and
apprehensions. Let none please themselves with this, that they
belong to such a church, and they are true sons of it ; thou
mayest be a member of the best constituted church in the world,
and yet be a hypocrite. If at the great day it appear, that thou
art unrenewed, it will signify nothing what men called thee
here ; whether conformist, dissenter, episcopalian, presbyterian,
independent, &c. (names that we would have buried) if thy
name be not written in the Lamb's book of life. The name thou
474 ORIGINAL SEUMONS.
didst pass under here, will not give thee admission into the
church triumphant above.
Your many duties and religious performances will not excuse
you. Your light may be great here, and your darkness so too
hereafter ; you may be advanced now in privileges and at last
tlirust down to hell for the non-improvement of them. We
read of some who will say, " Lord, Lord, open to us, have we
not eaten and drunk in thy presence, prophesied in thy name,'"'
&c. They seem very confident, they seem almost to demand
it, " Open to us ;" we have done so and so ; yes, as if our
Lord should say, you have waited on me as you plead, yet de-
part, for you " are workers of iniquity."" They never dreamed
of meeting with such a repulse ; what ! we shut out that have
attended on thee so long in ordinances ! we, that have taken so
much pains, and gone so many miles to sermons on Sabbath
days and lecture days, and sometimes with much hazard ! what !
we shut out after all this ! We have opened our doors to thine,
and wilt not thou open heaven's door to us ? V^e that have
been so near thee, must we depart from thee ? Yes, I am not
mistaken, notwithstanding all your pretences, I know you
well enough who you are : I was never yet entertained in your
hearts for all your fair show, and whatsoever you might make
others believe. ]\Iy ministers, it is true, took you into their
communion, they admitted you into their societies, for they
could but judge according to outward appearance, and the direc-
tion of charity ; you seemed saints, and they were bound to
think you such ; but for all that, you cannot deceive me, " I
search the heart and try the reins," and can tell how you have
harboured your lusts, mine enemies, whilst I have been shut
out; therefore begone, "depart, ye workers of iniquity, I know
you not f"* a cutting sentence from the great Judge. It will
not do to plead that you sat under such a one's ministry, that
you were a member of such a society ; no, were you so, it is so
much worse, it aggravates your case, that vou were false-heart-
ed and hypocritical under such great privileges.
Ohjectioii. But it may be, some are ready to say, you would
persuade us that the way of holiness is safe, and that it is danger-
ous to miss it : but we do not see the way so clear. Doth
not scripture say, that " judgment begins at the house of God,"
and they " that will live godly in Christ Jesus shall suffer per-
secution,"" and "through much tribulation we must enter into the
kingdom of God ?"" This is the language of scripture, and it
hath the language of experience to back it. Have we not seen
how such have sufl'ered, and been depriv(jd of their comfortable
enjoyments .'' some have parted with their lives, being burnt at
HOLINESS THE AVAY OF SAFETY. 475
Stakes, some " stoned,"''' some " sawn asunder," some " slain
with the sword," and what ! would you persuade vis out of our
senses ? For any thing we see, such as you call saints and be-
lievers, who make such a stir about religion, fare worse than any
others.
Solution. This was in part answered before : but now we
shall return a few things more directly, to blunt the edge of this
frightful objection, and that briefly in some particulars.
1. 13y way of concession. We own it hath been so, and it is
possible it may be so again, and these things are somewhat
starting to sense ; yet this doth not hinder but that it is a way
of safety : temporal, if the Lord see it good for us, if not, how-
ever, eternal safety. Some indeed have met with hard usage in
the world from Satan's instruments, and it need not be thought
strange, for the seed of the serpent will be warring against the
seed of the woman ; it hath been so, since enmity hath been
put between them, and it will be so still.
2. Instances are not far to seek, which let us see how the
righteous have been preserved in time of danger, by keeping
close to God in a way of duty. Thovigh they have been set at
on every side, the attempts of the enemy have been altogether
unsuccessful ; they have watched to apprehend them, and the
Lord hath watched too, for their preservation ; we might easily
prove it by sundry examples. Many times when the servants
of God have been in danger, and they knew it not, they have
had some secret intimations one way or other, some more than
ordinary impression upon their spirits, or something hath fallen
out providentially, which hath occasioned their removal from
such a place, which before they did not design, and it hath
afterwards appeared, that if they had staid but till the next day,
their lives had been in danger. God hath sometimes delivered
his people, before they knew that there was any evil intended
against them; he hath signally and seasonably stept in and
preserved them from the mischievous designs of malicious men.
Sometimes the wicked have been cut off for their sin, and in
their sin, which is dismal indeed ; and the righteous have been
made to dwell in safety. Some in the commission of their
wickedness have been struck down dead upon the place, some
in their return home, as might be shewn both from sacred and
profane history. It is much more sad for sinners to be cut
off, for they pass straight to hell. If saints were only in dan-
ger, and not the wicked, then there might seem to be ground
for the objection, but seeing it is not so, it seems to have no
great force.
3. As for the loss of the world, thou art ready to allege. This
476 ORIGINAL SERMONS.
will be the ready way to undo myself. It may be thou may est
not suffer much this way, nor part with much of thy estate, all
do not ; but suppose the worst ; what if it should be so ? Is it
more necessary to be rich in gold than in gi-ace? Are the
things of the world so indispensably necessary, that it is impos-
sible for thee to be happy without them ? Siu*ely, thou canst
not say so ; and we can say, that holiness is so necessary, that
thou canst never arrive at happiness without it : so that the
case lies here, the one is necessary, and the other is not ; then
surely it may be determined without much ado, what is most
eligible : that which is of greatest necessity should be first
looked after and secured. Heaven is worth having, though
thou shovddst go poorly and meanly to it ; and a dear bargain
doubtless do they make, who turn their backs upon the way of
God, to secure a little of the world, which they must shortly
part with, at the furthest.
4. You hear of the sufferings of the saints, but you know not
what inward and invisible supports they experience from above ;
indeed, if they had nothing but what others see, their case would
be unpleasant and undesirable : but their heavenly Father gives
them many a friendly, refreshing visit that few or none know of.
Though the servants of God be sometimes low in the world,
yet they have such converse and communion with him, such
tastes of his love, as great ones that are wicked are strangers to,
and such as they would not part with for their abundance ; and
so, though they have not such affluence and confluence of crea-
ture enjoyments as some have, yet the Lord makes it up in
another and a better way. You see their crosses sometimes,
but you do not see their comforts, which will abundantly com-
pensate ; you hear of their outward temporal losses, but you
are not acquainted with their inward spiritual gain ; you hear
of their sufferings, but not of their supports ; you hear of their
harsher fare, and this affrights you, but you know not their
sweetmeats, and delicate, exhilarating dainties ; you hear of
their sorrows, but not of their exalted joys in divine embraces,
when the Lord Jesus doth clasp them in the arms of love :
they have bread to eat that others know not of; joys such as
strangers intermeddle not with ; these make up abundantly the
scarcity of outward things, especially if we look upon thera as
pledges and earnests of more and better.
5. To consider the issue of the saints'* troubles and afflictions,
and to compare it with that of the wicked's, would afford
much support in this case. The prosperity of the wicked, hath
a been puzzling point to God's own children for a long time. It
was 50 with the Psahnist once ; when he saw the ungodly pros-
HOLINESS THE WAY OF SAFETY. 477
per, he was ready to say, he had " cleansed his heart in vain ;""
but when he went into the sanctuary of God, he understood
their end ; he saw they were set in shppery places, and cast
down into destruction, Psal. Ixxiii. 12 — 20. Those that are in
the way of impiety, may please themselves for a time with their
vain, sensual delights ; it may be, joy displays its colours in
their faces, matters go as they would have them ; they have
little to disturb and disquiet them, but alas ! it is as the crack-
ling of thorns under a pot, it is soon over and gone, and then
it leaves a sting behind. Now the saints have not only inward
comforts, under outward troubles, but after them too ; their
afflictions end well, their trials liave a comfortable conclusion,
they oftentimes reap a great deal of benefit, even in this life,
and by them they are fitted for the next. " Our light affliction,
which is but for a moment, worketh for us a far more exceeding
and eternal weight of glory;*" 2 Cor. iv. 17. It is but light
affliction, and yet there is a weight of glory, it is but for a mo-
ment, and yet worketh an eternal weight of glory, which in the
original is very emphatical, and we scarce know how to express
it in English.
6. Suppose saints should be taken off by a violent death,
which is the worst that can be thought of, and most frightful to
nature ; yet for them to die is gain : and if thou wilt be a disci-
ple of Christ, thou must either lay down thy life for him actu-
ally, or in piu-pose and design, if called to it : Christ will own
none that ])refer their lives before him. If the enemies of God's
people did but know what a good turn tliey do them by taking
them ofl', it is highly probable they wovild spare them to be af-
flicted and punished a little longer. By suffering martyrdom,
the saints have a pearl added to their crown, and are sooner
possessed of it too. Thou art thinking, it may be, that thou
couldst never lay down thy life to suflf'er for Christ, thou couldst
not go through the fire to him ; but thou canst not tell, for if
the Lord call thee to it, he would vouchsafe suitable help.
Some, that before were very timorous and dejected, have been
enabled to bear up with christian courage and undaunted mag-
nanimity, not being afraid to look the king of terrors in the face.
O with what cheerfulness have some gone to the stake, saying,
" Come, it is but a quarter of an hour, and then we shall be in
heaven ;" with many more expressions, evidencing the like ex-
ultation of spirit. Others have gone off the stage of the world
with triumph, being about to enter into their master's joy ; let
us gird up the loins of our minds and say, let us go after as
fast as we can ; resolving, through grace, that nothing shall be
478 ORIGINAL SERMONS.
able to separate us from the love of God, which is in Cluist
Jesus our Lord.
7. The objection was partly raised from those words: "Judg-
ment must begin at the house of God,'' and thence was inferred
that saints suffer first, therefore they are in most danger ; but
read the verse through, and then the case is fully determined, that
holiness is the safer path ; it is 1 Pet. iv. 17, " If it first begin
at us, what shall the end be of them, that obey not the gospel
of God ?''' He argues thence, to shew the doleful condition of
impenitent sinners ; if it be so with us, what will be their lot ?
surely that must needs be amazingly dreadful ! If the righteous
suffer something, what then will become of the wicked .'* Here
is an argument to make us quit the way of impiety, and not to
plead for it. It is true, saints may suffer ; but this is for their
good ; God may correct his children, and doth so, but it is to
drive folly out of them, not to hurt them. Judgment may he-
gin at the house of God, but it is to make way for mercy ;
those judgments prepare for deliverances here, and glory here-
after ; and though they are not secured from affliction, yet they
are from hell.
Secondly, To saints. — Which is the second branch of the
exhortation.
Be you perfecting holiness in the fear of God ; be ye holy
in all manner of conversation, yea, be holy as God is holy.
The Lord hath been pleased to deal with your hearts, bless
him for it, and shew it forth in your lives ; let holiness appear
in all you do ; maintain the power of it ; start not back for fear
of men ; be resolved upon a holy course, come what will.
1. iNIaintain a high and reverend esteem for the public ap
pointments of Christ, and manifest it by a constant and de-
vout attendance on them.
Beware of having slight thoughts of your spiritual food, (if
they be really the truths of God that are delivered to you,)
lest the Lord take it away. The gospel is a moveable commo-
dity ; Christ stands at the door and knocks ; standing is the
next posture to going, and it may well be expected that he will
take his leave, if he be not welcome ; he is not beholden to us
for our religion.
Let us manifest that we have such an esteem, by our constant
attendance on these ordinances. We should be waiting daily
at the posts of Avisdom's gates. Where can you expect to meet
with God, but where he hath said he will be found ? You may
find him where he is wont to take his walks, and that is in his
ordinances ; for " the king is held in the galleries ;'' thither do
HOLINESS THE WAY OF SAFETY. 479
ye come to liave communion with him. We should not suffer
every little thing to divert us ; it may be, that day thou wast ab-
sent, something was spoken which would have been of special
and peculiar use to thy soul ; at such a time the devil is busy
to obstruct thee and throw impediments in thy way. We
should break through difficulties, and it will be so in some mea-
sure, if there be a real spiritual hungering after the bread of life.
Let us be attentive in our attendance on them. We must
not only be present, but dihgent when we are there ; careful so
to hear that our souls may live, we should take in food which
may be for our spiritual nourishment and growth in grace. No
wonder if persons be crying out, " O my leanness, my leanness,"^'
if they will not come to taste of those provisions which the Lord
hath made ready. Do you expect a person to be lively and
look well that will not eat ? Many would be sorry to have
such meals for their bodies, as they put off their souls with.
We must not only be careful to come, but mind what we come
for, and mind what we are about ; it is work enough at once to
do it as we ought. Our thoughts are apt to wander, we should
endeavour to call them in, and awe tliem with a sense of an
omniscient eye. We should not be plotting and contriving our
secular concerns, when about the great and momentous busi-
ness of eternity ; but be wakeful and watchful, else we shall
attend but sorrily. God hath not appointed ordinances to
sleep at, we have beds for that purpose, and should not choose
the assembly for a place to sleep in, as some seem to do by
consulting easy postures : it is well if some do not place them-
selves conveniently for this end, and when they awake, are glad
that the glass is run so far.
If there be a due esteem for ordinances, there will be a care
to prepare for them. We should take pains with our hearts in
secret, and endeavour to get them into a right frame. The
Lord knows who of us here, prayed this morning in secret, be-
fore we came to seek him with others, and if we did, how we
managed it.
2. Conscientiously keep up family devotion.
O that every householder here would say with Joshua: '• As
for me and my house, we will serve the Lord,'' whatever others
do ; and like David : " I will walk within my house with a
perfect heart." O that a few things upon this head may be of
use, and be followed with success ! I fear we have many prayer-
less families amongst us, many that live year after year, and yet
never call upon God together. That family, surely, is in a
miserable condition, where prayer is not kept up : " Pour out
thy fury upon the heathen that know thee not, and upon the
480 ORIGINAL SEIIMONS.
families that call not on thy name," Jer. x. 25 : a dreadful text.
Is it a desirable thing to be under the wrath of God ? What,
have you so many family wants, family sins, family mercies, and
not family prayer ? This is not " praying with all prayer and
supplication/' Know, that you have the care of souls under
your roof committed to you ; and to be negligent herein will he
of dismal consequence. Have you no pity or compassion for
those that are flesh of your flesh ? Your praying would teach
your children to pray. What is the reason of so many prayer-
. less families .'' Surely one is, says IVlr. Gurnall, " persons were
not brought up in praying families, and therefore do not per-
form this duty ; if you pray, it is likely your children would,
when they have families, and so religion would be propa-
gated."
But, say some, I pray alone, will not that do ? No, it will
not, one duty will not excuse another ; besides, I doubt dost,
thou speakest more in that word alojie than thou thinkest ;
thou prayest alone, that is, without God, thou dost not meet
with him in secret. — But 1 have no time. What, no time to
serve God ? All thy time is to serve him, and must none be
spared for this duty ? — But my business will not allow me.
^Vill it not ? Thy heart is unwilling, that is the chief reason.
How unreasonable is this objection, that thy business will not
give leave ! Man, this is thy great business. Wilt thou tell
God at the great day, that thou hadst other work.'* Why not
drive on a trade both for heaven and earth ? — But I am asham-
ed to pray before others. What, ashamed of thy duty .'* Thou
needest shame with nothing but sin. See these, with many
more, answered by Mr. Doolittle in his sermon about Family
Prayer, Morn. Exer. Thou wantest expressions, thou sayest ;
nay, it may be, impressions rather. Study thy wants, sins,
mercies, this will help thee. Do as well as thou canst, and the
Lord will be with thee. He looks not so much at the expression,
as at the sincerity of the heart.
I will repeat a passage I lately read, in the life of an emi-
nent minister : he said, " he did not know how a person could
be saved, that did not pray in his family."" Whether that be
absolutely so or not, I cannot tell; but I hesitate not to say, that
if a person hath been told again and again that it was his duty,
and had it closely urged ; to live then in the neglect of it, is a
black mark : if Christ be in tlie heart, he will be in the house.
Another passage I met with concerning a town in Switzerland,
consisting of ninety houses, which was destroyed by an earth-
quake, except the half of one house, where the master of the fa-
mily was earnestly praying with his wife and children upon their
NATURE OF CONVERSION. 481
bended knees to God. It is, you see, sometimes of use for tem-
poral salvation.
We might easily enlarge here, but must not run too far.
Let me exhort, entreat, beseech you to set about this necessary
duty ; that your families may be no longer prayerless families.
O that you may not be found to have lived all your lives in the
neglect of this duty, when death comes to drag you out of your
houses ! The day is coming apace, and is not far off, when you
wiU, when you must be serious. And you that have been care-
ful and conscientious in performing this duty, go on, it is not
long before your praying shall be turned into praising, your ho-
sannahs into hallelujahs.
SERMON V. *
NATURE OF CONVERSION.
Matt, xviii. 3.
Verily I say unto you, except ye he converted and become as
little children, ye shall not enter into the kingdom of heaven.
In the first verse of this chapter the disciples were inquiring,
who .should be greatest in the kingdom of heaven ? But our
Lord was resolved to put a stop to their vain curiosity. This he
did, first, by a visible sermon : " Jesus called a little cliild unto
him, and set him in the midst,'' that he might teach them the
doctrine of humihty. Secondly, by an audible sermon in these
words : " Except ye be converted, and become as httle chil-
dren, ye shall not enter into the kingdom of heaven." We are
here taught not to be childish, but child-like in several
dispositions. Children are not without their faults; though
they may be so young as to be without actual transgression,
yet they have the seeds of all the sins in the world in their
nature. Little children are generally praised as being without
covetousness and ambition. In the text, our Saviour shows us
the nature of true conversion, it makes men become as little
" Preached at Little Lever, AprU 29th, 1C86.
482 ORIGINAL SERMOXS.
children ; and the necessity of it, without it we cannot enter
into the kingdom of heaven. From the text we may observe,
1. The truth of the assertion, " I say unto youf — I, tliat
am truth itself — that know the terms of salvation — that shall
be the judge of quick and dead — that have all power in hea-
ven and in earth, so that none can enter heaven but those
whom I let in — I tell you, that except ye be converted, and
become as little children, &zc. 2. He not only asserts this
truth, but confirms it ; he that never spake an idle word sanc-
tions it with an asseveration: "Verily I say unto you,"" &:c. 3.
See here the positiveness of Christ in what he said : " You
shall not enter ;" without this change you shall not enter into
the kingdom : as if he had said, I have the keys of heaven and
keep the door, none can come into that state without my leave,
and I tell you plainly, that except ye be converted, ye shall not
enter into the kingdom of heaven. Holiness must go before
happiness.
The doctrine we shall raise, and at this time insist upon from
these words is, that converting grace makes persons become like
little children.
The text and context may have relation to two descriptions
of children, those just born, or those who are a little grown.
AVe shall endeavour to shew wherein converts resemble both
these. Converts resemble little children newly born :
1. Children enter the world with much difficulty and hazard.
So God's children have a difficult entrance into a state of grace ;
" Except a man be born again he cannot see the kingdom of
God,'' John iii. 3. He must be renewed by the influences of the
Holy Spirit, accompanying the word of God to his heart. And
Oh ! what pangs and sorrows the poor Christian undergoes, when
God first lays hold on him. Many bitter sighs, and tears, and
groans are produced ere he is born again. In his fears he is
ready to crj', shall I not die before the change take place ?
" Strait is the gate, and narrow is the way which leadeth unto life,
and few there be that find it,"' IVIatt. vii. 14. The entrance into
the way of holiness is so narrow, that if ever you be converted,
you will experience trouble of soul, that you have been so long
in sin, and so long an enemy to God and yourself There are
two descriptions of persons, whose entrance into a state of grace
is more difficult than ordinary, namely, rich men, and old
men. As for rich men our Saviour says : " It is easier for a
a camel to go through the eye of a needle, than for a rich man
to enter into the kingdom of God,"' jNIatt. xix. 24. By a camel,
some understand a cable rope ; now it is impossible for a cable
rope to go through the eye of a needle, yet it may be so untwined
^SlAtURE OF CONVERSION. 483
as that in time it may be made to pass : so rich men, though it be
hard for them to be converted, may be brought to see themselves
so vile and little in their own eyes, that by the grace of God,
tiiey may yet be brought through. I have also said it is pecu-
liarly difficult for old sinners to be born again ; " Can the
Ethiopian change his skin, or the leopard his spots ? then may
ye also do good, that are accustomed to do evil," Jer. xiii. 23.
The longer men live in sin, the more difficult is it for them to
be brought to God. All sinners have not the same measure of
sorrow and trouble at their conversion, yet all have some ex-
perience of it, in some degree.
2. An infant has always a principle of life and motion ; so
converts have a principle of spiritual life infused into their souls.
In God's family there are no abortions ; all his children are
brought forth into a state of grace ; " You hath he quickened
who where dead in trespasses and sins," Eph. ii. 1. The poor
sinner, when first quickened, is ashamed to tell any body his
state ; he dares not tell good Christians how it is with him, lest
he should prove a hypocrite ; he dares not tell the wicked, lest
they should laugh him to scorn : notwithstanding this degree of
shame, there is life in the soul. Let me ask you now, if you
have ever seen your miserable state by nature ? Have you
ever seen yourself ready to be dragged down to hell torments
for your sins ? If you are true converts, you have experienced
something of this, and have been made alive to God : " To be
carnally minded is death ; but to be spiritually minded is life
and peace," Rom. viii. 6. The carnal mind is dead to God
and all holy duties, but is alive to the world and worldly affiiirs.
On the other hand, a gracious soul is dead to sin and the world,
but alive to God, delights in holy duties, and can discern a dif-
ference between what he was, and the state in which he now is.
3. The child bears the image of the father : so converts bear
a likeness to God, they have his image. The image of our
heavenly Father consists in " knowledge, righteousness, and
true holiness." " Be ye renewed in the spirit of your mind ;
and put on the new man, which after God is created in righte-
ousness and true holiness," Eph. iv. 23, 24. Now, has God
given you to understand his will more experimentally than for-
merly ? Has he given you the knowledge of himself " in the
face of Jesus Christ.^" Are your wills rectified, and made
conformable to the will and law of God in true holiness? God's
children are made partakers of a divine nature. Religion is
not only an outward conformity of the outward man to the law
of God, but an inward conformity of the soul and all its facul-
ties thereunto, and a Christian's actings in religion proceed from
VOL. V. 2 I 4
484 ORIGINAI. SERMONS.
grace in the heart. AVhat say you ? Hath the seed of Gods
word been sown in your hearts, and formed your natures into
the nature of Christ ? Saints are " begotten ao-ain unto a
lively hope by the resurrection of Christ from the dead ; by the
word of God which liveth and abideth for ever/'' You cannot
own God to be your Father, unless you are followers of him as
dear children : " As he tliat hath called you is holy, so be ye
holy in all manner of conversation,""' 1 Pet. i. 15.
4. A child comes weeping into the world; so God's children
are crying children. As soon as they are born, they cry,
"Abba, Father."'' "Because ye are sons, God hath sent forth
the Spirit of his Son into your hearts, crying, Abba, Father,"
Gal. iv. 6. O the tears, groans, and cries of a young convert !
He could willingly give himself unto prayer. It was said of
Paul when he was converted, " Behold he prayeth.'' Did you
but see the Christian in his closet, you would hnd him grieving
for his sins, praying unto the Lord for grace and acceptance.
As a new-born child has no way of expressing his wants, but
by crying; so the Christian has no way to express his de-
sires, but by prayer : " For this shall every one that is godly
pray unto thee, in a time when thou mayest be found,'*' Psal.
xxxii. 6. Every one that is truly godly will pray. " The
righteous cry, and the Lord heareth ;"' they wrestle like Jacob,
who " had power over the angel and prevailed : he wept and
made suppUcation unto him.'"' Hos. xii. 4.
5. There is a natural instinct in children, as soon as born, to
seek the mother's breast ; so a gracious soul, when newly con-
verted, desires " the sincere milk of the word, that he may grow
therebv."' There is nothing more nourishing to an infant, or
more desired by it, than its mother's breast ; so panteth the
true convert after God . " ^ly soul thirstetli for God, for the
living God ; when shall I come and appear before God 'f
Psal. xlii. 2. If you attempt to put a little child off with toys
and line things, it will not be pleased long, it will cry for its
mother's breast ; so let a man come into the pulpit with pretty
Latin and Greek sentences, and fine stories, these will not con-
tent a hungry soul, he must have the sincere milk of the word
to feed upon : " I have esteemed the woixls of his mouth more
than my necessary food," Job xxiii. 12 ; as if he should say,
I love it more than my meal whai I am hungry ; I know not
how to live witliout it. A poor good woman said, in time of
persecution, when they took away the Christians' bibles, " I
cannot part with my bible, I know not how to live without it."
When a gracious soul has heard a profitable sermon, he says,
methinks it does me good at my heart ; it is the greatest nou-
NATURE OF CONVERSION. 485
tislirfleht I have : " I have rejoiced in the way of thy testi-
monies as much as in all riches. The law of thy mouth is bet-
ter unto me than thousands of gold and silver," Psal. cxix. 14,
and 12.
6. Converts resemble little children in their weakness and
dependance. Nothing is so weak as an infant when it comes
into the world ; it is so helpless, that unless some careful nurse
take care of it, it is in great danger of being lost. A young
convert is so feeble in his own apprehension, that he is now sen-
sible he can do nothing as he ought to do — can neither stand,
walk, nor move one step in the way of God^s commandments.
It is well, saith he, I have a father in heaven to take care of
me and help me. I once thought I could have shifted pretty
well for myself, have prayed well, and performed duties well,
but I see I cannot pray of myself; never surely was a poor
creature so weak as I ! " We are not sufficient of ourselves to
think any thing as of ourselves ; but our sufficiency is of God,"
2 Cor. iii. 5. " When I am weak then am I strong,'"' saith
Paul ; we may, therefore, be glad when we are weak in our
own sight, then we look for strength from God. We cannot
go a step but when we lean on our God, and if we have any
strength to do any thing that is good, we must receive it from
God ; " I can do all things through Christ which strengthen-
eth me," Phil. iv. 13.
7. There is a resemblance between little children and con-
verts in their harmlessness. Infants are just emblems of inno-
cence and harmlessness ; none could dash them against the
stones but those who are hardened in barbarity and cruelty ; so
a child of God, by converting grace becomes harmless. " We
ourselves also were sometimes foolish, disobedient, deceived,
serving divers lust and pleasures, living in malice and envy,
hateful and hating one another; but after that the kindness and
love of God our Saviour toward man appeared " — this quite
altered us ; instead of being hateful and hating one another, we
could not lift up a hand or a foot to hurt any body. " The
wolf also shall dwell with the lamb, and the leopard shall lie
down with the kid ; and the calf and the young lion and the
fatling together ; and a little child shall lead them. — They
shall not hurt nor destroy in all my holy mountain," Isa. xi.
6 & 9. Those very persons that formerly were like wolves,
leopards, and lions for fierceness and cruelty, become like lambs
for meekness ; though they are the same persons, yet their na-
ture is so changed that they seem as if they were not the same
men, they now are " blameless and harmless, the sons of God
without rebuke."
2 I2
486 ORIGINAL SERMONS.
Thus we have shewn wherein converts do resemhle little in-
fants, we shall now show wherein they represent children a
little grown. To such-like our Saviour seems particvilarly to
refer, in the connexion of our text ; for it is said, he " called a
little child unto him." Converts resemble such,
1. In their guileless disposition. Little children are gene-
rally plain and downright -nhat they seem to be, and do not
dissemble. A child is known by his doings, and will express
his disposition. " Esau was a cunning man,'"' and could hide
his intent of killing his brother, but " Jacob was a plain man."
David says : " Blessed is the man unto whom the Lord imput-
eth not iniquity, and in whose spirit there is no guile," Psalm
xxxii. 2; that is, no predominant or approved guile: if a convert
finds guile in his heart, he hates, abhors, and strives against it.
" I hate and abhor lying, but thy law do I love," Psalm cxix. 1 63.
" Behold an Israelite indeed in whom is no guile," John i. 47;
he is an honest, harmless, gracious man ; what he seems to be.
" These are they which follow the Lamb whithersoever he go-
eth. These were redeemed from among men, being the first-
fruits unto God and to the Lamb. And in their mouth was no
guile, for they are without fault before the throne of God,"
Rev. xiv. 4, 5. Not so liars and dissemblers, that profess
something of religion, but make no conscience of secret duties
and of truth ; they are none of God's children.
2. Little children are of a gall-less disposition ; they may be
angry, but bear no malice. " Brethren, be not children in luider-
standing ; howbeit in malice be ye children, but in understand-
ing be men," 1 Cor. xiv. 20. Children are sometimes angry
and fall out, but soon become friends again ; so God's children
are " gentle, easy to be entreated, full of mercy and good
fruits." If a man be implacable, it is not the property or dispo-
sition of God's children. " Put on therefore, as the elect of
God, holy and beloved, bowels of mercies, kindness, humble-
ness of mind, meekness, long-suffering ; forbearing one another,
and forgiving one another, if any man have a quarrel against
any : even as Christ forgave you, so also do ye," Col. iii. 12,
13. Some have no gentleness towards those that have angered
them, but God's children should not let the " the sun go down
upon their wrath." " Let all bitterness, and wrath, and anger,
and clamour, and evil-speaking, be put away from you, with all
malice, ; and be ye kind one to another, tender-hearted, forgiv-
ing one another, even as God for Christ's sake hath forgiven
you," Eph. iv. 31, 32. So also the apostle Peter : " Love as
brethren, be pitiful, be courteous ; not rendering e\'il for evil,
or railing for railing ;" not threatening, they shall have as hot as
NATURE OF CONVERSION. 487
they bring : if any of God's children have a rugged temper,
they will pray and strive against it, and if at any time they
have been overcome by it, they will be more watchful.
3. Little children are submissive to correction. When a
child has committed a fault and is made sensible of it, he sub-
mits to his father's correction. " We have had fathers of our
flesh which corrected us, and we gave them reverence : shall we
not much rather be in subjection unto the Father of spirits and
live .?" Heb. xii. 9. The converted soul is so meekened by
grace, that he does not attempt to contend with God, and
therefore submits. " It is meet to be said unto God, I have
borne chastisement, I will not offend any more : that which I
see not, teach thou me ; if I have done iniqviity, I will do no
more," Job xxxiv. 31, 32. " I have surely heard Ephraim be-
moaning himself thus : Thou hast chastised me, and I was
chastised, as a bullock unaccustomed to the yoke C that is, I
think I was the most stubborn and unruly wretch that ever was
yoked: but now, he saith, "turn thou me and I shall be
turned ; for thou art the Lord my God ;" I would lay me down
at God's feet, there I would lie, there I would cry, and there I
would die ; if I must perish for my sins, I will submit and
say, " The Lord is righteous." When such conduct as this is
shown, then God is heard saying, " Is Ephraim my dear son ?
Is he a pleasant child ? for since I spake against him, I do ear-
nestly remember him still ; therefore my bowels are troubled
for him : I will surely have mercy upon him," Jer. xxxi. 18, 20.
The converted soul is then ready to say, I bless God who has
taken down my stubborn and unruly spirit ; the strokes of God
did me no good, till the grace of God brought me to this sub-
missive frame and temper of heart. — Has it been thus with you.?
4. Little children are frill of jealousies and fears. A child
fears his father's displeasure, and when he sees him angry is
grieved ; so a child of God is more grieved to see his heavenly
Father offended, than himself afflicted. It is said, Ps. cxxx. 4,
" There is forgiveness with thee, that thou mayest be feared."
A carnal heart would take encouragement from this to sin
against God , but a gracious soul will say, if God be so tender-
hearted as to forgive my sin, I will be so tender-spirited as to
fear sinning against him : I dare never offend so gracious a God;
for " they shall fear the Lord and his goodness," Hosea iii. 5.
5. Little children are very affectionate. They will maintain
an affection for their parents, companions, and sometimes for
strangers who treat them kindly ; so God's children love their
heavenly Father, the love of God is shed abroad in their
hearts : they love their feUow-christians, by this we " know
488 ORIGINAL SERMONS.
that we are passed from death unto life, because we love the
brethren f these are the companions in whom is all their de-
light, those " that fear thee, and keep thy precepts/' It is a
common saying, birds of a feather flock together : God's chil-
dren cannot well be alone : when Paul was converted, " he as-
sayed to join himself to the disciples," and when the apostles
were " let go, they went to their own company."" Heaven-born
souls will talk with those that are like them, and love them, but
cannot love wicked men : " As touching brotherly love, ye
need not that I write unto you : for ye yourselves are taught of
God to love one another," 1 Thess. iv. 9- Heathens were ac-
customed to say of the primitive Christians, " See how they
love one another.""
6. Little children are very inquisitive. If a child walk out
with his father into the fields, he will ask perhaps twenty ques-
tions before they come home again ; he will be inquiring, Fa-
ther, what is tliis for ? Who is that yonder 'i &c. Thus it is
with God's children also ; those whose fiices are turned towards
Zion will inquire : " Wliat must we do to be saved .''" They
will have something to say to a godly minister ; some case of
conscience to propose ; it is said of God's people — " they shall
ask the way to Zion ;" — they wiU be inquiring which way they
may get to heaven. The gi-ace of God will make men inquitii-
tive persons.
7. Little children are generally tractable. Children are apt
to learn from, and imitate their parents ; it is much easier to
teach some children Latin and Greek, than it is to instruct
grown up persons to read English : " Train up a child in the way
he should go, and when he is old he will not depart from it,"
Prov. xxii. 6. A new vessel is soon seasoned ; so converts are
apt to learn. There is one great lesson they must all learn :
" No man can come unto me, except the Father which hath sent
me draw him ; and I wiU raise him up at the last day. It is
written in the prophets, and they sliall be aU taught of God,
Every man therefore tliat hath heard, and hath learned of the
Father, cometh unto me," John vi. 44, 45. They are taught
by God to pray and believe, to lay hold on Christ ; they are
taught " the truth as it is in Jesus ;" that is, experimentally
and savingly.
8. Little children do all for their parents, and acknowledge
them in all they have ; so the child of God does nothing for
himself but for God's glory. Let me be for the Lord, says a
gracious soul, I am content to be his, and acknowledge all I
have is from God : "By the grace of God I am what I am ; —
I laboured more abundantly than they all : yet not I, but the
NATURE OF CONVERSION. 489
grace of God which was with me,'' 1 Cor. xv. 10. If you ask
a little child, " Who was it brought you over that dirty place?"
He will say, " INIy father." " Who bought you those new
clothes ?'" " Why my father ; — my father does all for me." A
child of God will give his heavenly Father all the glory : " Not
unto us, O Lord, not unto us, but unto thy name give glory,"
Psalm cxv. 1. "Who maketh thee to differ from another ?'" is
it thyself.? O no ! I can do nothing of myself, it is God that
does all : " Blessed be the God and Father of our Lord Jesus
Christ, who hath blessed us with all spiritual blessings in hea-
venly places in Christ," Eph. i. 3. All our care and concern
in religion will come to nothing without God's help and grace :
*' For of him, and through him, and to him, are all things : to
whom be glory for ever. Amen." Rom. xi. 36.
9. Converts resemble little children in their growth. The
longer children live, the stronger they grow ; so believers grow
in grace : " Ye,shall go forth and grow up as calves of the
stall." Christians, are you not ashamed of yourselves that you
are no taller, after so long standing, than you were the first
year of your spiritual life ? Shall we have ordinances and the
various means of grace, and grow no better ? " The path of
the just is as the shining light, that shineth more and more
unto the perfect day," Prov. iv. 18. If you grow not, per--
haps it Ls because you are not a living member of Christ's
body.
10. Little children are mostly of an humble and condescend-
ing disposition. " Whosoever shall humble himself," saith
Christ, " as this little child, the same is greatest in the kingdom
of heaven," Matt, xviii. 4. The child of a prince will play with
the child of a peasant, and will not mind high things such as
crowns and sceptres. Thus it is with the children of God, they
are content with their stations, and can say, " IVIy heart is not
haughty, nor mine eyes lofty : neither do I exercise myself in
great matters, or in things too high for me," Psalm cxxxi. 1.
A child of God will not make so much stir for the riches and
honours of the world as other people ; he is content with ordi-
nary food and raiment : " Godliness with contentment is great
gain :" and St. Paul says, " I have learned, in whatsoever
state I am, therewith to be content." — I have learned this les-
son, that if God take all, I am content. A Christian will be of
a condescending temper : he will " condescend to men of low
estate," and " esteem other better than himself" He is not
seeking after the dignities of this world, he is looking for a
greater object, even the kingdom of heaven.
We now come to the use and application of our subject. If
490 ORIGINAL SERMONS.
converting grace makes persons become like little children, we
may learn these four things : —
1. That the power of God is unlimited. He that can change
man's nature, so that old sinners, who have lived so long in
sin, should be born again ; that they who have scorned the
saints and counted them a company of fools, should be made
like them, praying and regarding other spiritual duties more
than others ; that they who have formerly pursued the world
with such eagerness, should now cast it at their heels, be-
come meek and patient in spirit, and, it may be, outstrip others
in holiness that set out long before them : — he that can produce
such wonderful changes, must indeed be unlimited in power.
The Almighty, by his grace, can of a grey-headed man raise
up a son to call him blessed, nothing is impossible with him ;
he can renew the heart, unite the soul to himself, and cleanse
it from the filthiness of sin : " Such were some of you,"" that is,
as tilthy and polluted sinners as those before-mentioned, " but
ye are washed, but ye are sanctified, but ye are justified in the
name of the Lord Jesus, and by the Spirit of our God," 1 Cor.
vi. 11.
2. We may learn, that the work of the ministry is very great.
Nobody knows what we have to do, or the difficulty of that
work in which we are engaged. A pious husband, that strives
with an unconverted wife to do her soul good, may perceive
something of the difficulty when he cannot by any means pre-
vail. Gehazi, when sent to lay the prophet's staff upon the
dead child's face, returned to his master, saying, " the child is
not awakened :" so we go out and preach the word to poor, dead
sinners, and are many times obliged to return to God and com-
plain, " the child is not awaked," we can do no good, souls are
not converted : but, however, God will pay the nurse though
the child die, and if we are faithful to our work we shall not
lose our reward, but receive it to the full another day : yet it
is a great burden to labour for souls when they are not con-
verted. You think it hard, when for preaching God's word we
are imprisoned with thieves and rogues, as if we were not fit to
go loose ; but we have greater trials than these, when we labour
to do good to souls, and see no good effects. You have great
occasion to " pray for us, that the word of the Lord may have
free course, and be glorified," 2 Thess. iii. 1.
3. If converting grace makes persons become like little chil-
dren, then conversion is no half Avork. As a child has the same
number of members as his father, so a cliild of God is renewed
throughout, in body, soul, and spirit. A half persuasion to be
good, God camiot abide ; therefore, saith the apostle, " I pray
NATURE OF CONVERSION. 491
God sanctify you wholly.'"' As the soul is in every part of the
man, sees in the eye, hears in the ear, so converting grace
Ciianges the whole man. It makes a change not only in the
mind, but also in the will and affections ; it is not merely a
moral change from profaneness to civility, or an external change
to a form of godliness, but it changes men's dispositions and
inclinations ; " All things become new."" Do you think heaven
will be peopled with profane sinners, idle neglecters of duties,
and vain talkers ? O no ! men must be fitted for heaven, or
they will never arrive thither.
4. If true conversion makes men become like little children,
*' then there is reason to fear few people go to heaven."" We
may see young persons when they grow up a little, become
proud and stubborn, and oftentimes the older they grow the
worse ; but Christ says, " Except ye be converted, and become
as little children, ye shaU not enter into the kingdom of hea-
ven."'"' Look to yourselves, for few find the way to heaven ;
because " strait is the gate, and narrow is the way, which lead-
eth unto life, and few there be that find it,'"" Matt. vii. 14.
" The righteous scarcely are saved C that is, with much diffi-
culty, they endure many a bitter pang ere they come to heaven.
Most men go in the broad road ; they may easily go to hell ;
may sleep themselves there, and by forgetfulness of God and
their souls may bring themselves to it ; but the way to heaven
is hard. You had need be jealous lest you should not be the
Lord's. If times of calamity come, God will take care of his
children, but he regards not others. If you profess to be Chris-
tians, and are not like God, he will not accept you, nor any
thing you do, but will at last cast you into hell ; if you resemble
him, he will look after you and preserve you at all times, and
in all conditions, so that persecutions shall not daunt nor hurt
you. Examine, therefore, whether you be the children of God
by conversion : for " except ye be converted and become as
little children, ye shall not enter into the kingdom of heaven.""
SERMON VI.
DELIVERANCE FROM THE WORLD.
Galatiaxs I. 4.
Who gave himself for our si7is, thai he might deliver us from
this present evil world, according to the will of God
and our Father.
All have but a time to live in this world, and when we have
acted our part, must enter a state of happiness or woe to all
eternity. ^lan being by nature in a sinful and miserable con-
dition, by reason of the fall, is an enemy to God and holiness ;
but God hath given Christ, and Christ hath given himself to
be our Saviour and Redeemer. There are several things from
which Christ came to redeem us ; from the wrath to come, the
captivity of Satan, the curse of the law, the dominion of sin, the
condemnation of sin, the sting of death, the fear of death, the
legal and ceremonial law, and from this present evil world.
To explain the words of our text a little, we may notice.
First, The meritorious cause of our deliverance, — the under-
taking of Christ, " he ijave himself for our sins — the blood of
Jesus Christ cleanseth from all sin," and " he is the Lamb of
God which taketh away the sins of the world." Secondly, He
redeems us from this present evil world. It is not evil of itself
originally, but accidentally. It is an evil world, as it respects
both sin and suffering. It is in this world all the sins of men
are committed ; and O how great and cursed are the sins here
committed ! On earth it is men's pleasure to sin, but in hell is
their torment. There will be no meat nor drink, no houses nor
lands, no silver nor gold to delight men ; it will be the time of
their sorrow and misery. In this evil world, believers them-
selves are often overcome and borne down by sin. The present
world is also a state of suffering. It is the saint's purgatory; all
their hell is in this world, and they may despair of finding true
happiness here, for one trouble comes after another. Thirdly,
It is called this present world ; and it is well for good men it
is only a present world. " I would not live always." While
God is building his church, he keeps up the stage of this world,
but when the number of his elect shall be finished, he will then
DELIVERANCE FROM THE WORLD. 493
take it down ; it is but for a little while and the righteous shall
be delivered, and have a joyful entrance into glory and happi-
ness : it will be but a little longer, and the pleasures, profits,
and honours of this world will be at an end.
The doctrine contained in the text is, that Christ himself,
and Christ alone, doth deliver all his people, and only his, from
this present evil world.
In the discussion of this doctrine, we shall endeavour to shew,
I. What this world is from which our Lord delivers his
people ? The world is sometimes taken for the whole frame of
heaven and earth ; sometimes figuratively for the men of the
world, either all mankind, or the unregenerate part of the world.
By the world, sometimes, the things of the world are meant ;
these may be either good or evil in their natiu-e. Some of the
things of the world are evil occasionally, as abused by men.
Now Christians are delivered from all these, " they are crucified
to the world," and the world to them. We shall inquire,
II. Who they are that are thus delivered.? The apostle
says, us ; this may signify the church and people of God col-
lectively, that are called out of the world and set apart for God
and his service. These are redeemed by Christ, he hath loved
them and washed them from their sins in his own blood ; they
shall abide through all ages in spite of all opposition and perse-
cution. It may also refer to every particular person in the
church of Christ, every true Christian, who shall be kept from
this present evil world.
III. Let us shew, what it is in the world from which Christ
delivers his people. 1. He delivers them from the state of
the world. Every man and woman is born in a state of sin and
misery, of wrath and condemnation ; " for the whole world lieth
in wickedness,'' 1 John v. 19. The people of God have a new
nature given them, and are not in the same condition as the
world; they who were afar off from God and holiness, are
" made nigh by the blood of Christ ;" they are taken out of the
deviFs family and are " made fellow-citizens of the saints and of
the household of God." " This I say therefore, and testify in
the Lord, that ve henceforth walk, not as other Gentiles walk,
in the vanity of their mind, having the understanding darkened,
being alienated from the life of God, through the ignorance
that is in them ; because of the blindness of their heart," Eph.
iv. 17, 18. And again, " The scripture hath concluded all
under sin," but when the promise by faith is given to them that
believe, they all become "the children of God by faith in Christ
Jesus," Gal. iii. 22, 26. Though the righteous may be chastened
in this world for their offences, they shall not be condemned
with the world ; for they are not of the world.
494 ORIGINAL SERMONS.
2. They are delivered from the snares of the world. The
true Christian is, by converting grace brought out of the snare
of the devil, who hath the wicked in chains and keeps them in
his circuit. Believers are set at liberty and shall never be
entangled as the wicked are ; their eyes are opened to discover
the snare in every thing ; " Surely in vain the net is spread in
the sight of any bird ;"" and " we know that whosoever is born
of God sinneth not ; but he that is begotten of God keepeth
himself, and that wicked one toucheth him not," 1 John v. 18;
that is, not so as to get him within his dominion.
3. True Christians are delivered from the spirit of the world.
The men of the world are of a base and low spirit, they are all
for themselves ; but the people of God are of a brave, noble
disposition. " The righteous is more excellent than his neigh-
bour."" " The wisdom that is from above is first pure, then
peaceable, gentle, and easy to be entreated, full of mercy and
good fruits, without partiality, and without hypocrisy,"" James
iii. 17. Being partakers of this wisdom they mind the things
of God, and of Christ, and of the world to come ; but the men
of the world being influenced by the spirit of the world, seek
those things which are " earthly, sensual, and devilish.''"'
4. They are delivered from the course of this evil world.
They formerly " walked according to the course of this world,""
and were like other folks ; they could talk vainly and profanely,
they could swear, lie, and act as others did ; but now the case
is altered, and men " think it strange that ye run not with
them to the same excess of riot, speaking evil of you,"'"' 1 Peter
iv. 4. Let me beseech you, " brethren, by the mercies of God
— that ye be not conformed to this world; but be transformed
by the renewing of your mind,"" Rom. xii. 1, 2. " Many walk
of whom I have told you often, and now tell you even weeping,
that they are the enemies of the cross of Christ ; whose end is
destruction, whose god is their belly, and whose glory is in their
shame, who mind earthly things,"" Phil. iii. 18, 19; that is,
there are many among you, pretended Christians, that thus
walk : " but our conversation is in heaven from whence also we
look for the Saviour, the Lord Jesus Christ."'"' Christians have
a peculiar course contrary to that of the world.
IV. Let us consider, when Christians are delivered from
this present evil world.'* 1. They may be said to be deli-
vered from this present evil world at their conversion. The
Spirit of God does then convince them of their sin and misery ;
that they are amongst the crowd of those that perish, and bids
them save themselves from this untoward generation. It may
be, poor graceless souls sit out many a strong conviction, but
at last the word of the Lord comes with power, and they are
DELIVERANCE FROM THE WORLD. "' 495
plucked as brands out of the fire ; then the soul is ready to
say, this world hath bewitched me. His former companions
come and say, go with us ; what, must all be lost but a few
precise people .? But they cannot prevail ; for he thinks,
" What is a man profited, if he shall gain the whole world,
and lose his own soul ?"" Matt. xvi. 26. He has now learned to
say, with Asaph, " Whom have I in heaven but thee "^ and
there is none upon earth 1 desire beside thee," Psal. Ixiii. 25.
1 will not be put off with the world, it is only a morsel, and
will not be a satisfying portion for the soul. Having tasted
the grace of God, and of Christ, and true religion, having
once enjoyed this heavenly water, he will not thirst after worldly
things, but pant for the living God.
2. We are delivered from this evil world, when we make
progress in sanctification. The more a soul mounts heaven-
ward, the less all other things appear. He thinks within him-
self, the world is not the New Jerusalem, nor worth taking any
notice of. " We look not at the things which are seen, but at
the things which are not seen ; for the things which are seen
are temporal, but the things which are not seen are eternal,"''*
2 Cor. iv. 18. The believing soul can say, " What things
were gain to me, those I counted loss for Christ : yea, doubtless,
and I count all things but loss for the excellency of the know-
ledge of Christ Jesus my Lord," Phil. iii. 7, 8. A Christian,
as he grows in sanctification, becomes more indifferent to the
world ; he is willing to part with houses, and lands, and wife,
and children, and even with his own life, for Christ's sake and
the gospel's, if called to it ; for he knows that his Lord and
Saviour can be better to him than all these things. If even a
prison be his lot, his soul can sing praises when God is with
him, and he rises above the world.
3. A Christian is delivered from this present evil world,
when he departs into the world of spirits. God will not suffer
his people to be always tossed on the sea of life, but will in due
time take them out of it, and their souls shall not see destruc-
tion ; death sets the souls of God's people at liberty. God
does not love to have his people long from him, therefore he
sends death to fetch them home to himself; then they are deli-
vered from all afflictions, temptations, and corruptions, and are
conducted to that place, " where the wicked cease from trou-
bling, and the weary are at rest," where the devil can never
throw a dart at them more.
4. The righteous will be completely delivered from this pre-
sent evil world, on the morning of the resurrection. At death,
the body is left for a while in the grave ; but at the last day,
4^6 ORIGINAL sEinroxs.
the trumpet shall sound, and the dead shall arise ; the eartli
and the sea shall give up the dead that are in them, and the
bodies of the saints shall then be glorified like the body of Jesus
Christ. " For the Lord himseli' shall descend from heaven
with a shout, with the voice of the archangel, and with the
trump of God ; and the dead in Christ shall rise first : then we
which are alive and remain, shall be caught up together with
them in the clouds, to meet the Lord in the air : and so shall
we ever be with the Lord,'' 1 Thess. iv. IC, 17. The devil
shall then be quite cast out and reign no more; for Christ
" must reign till he hath put all enemies under his feet.'' Job
saith, " I know that my Iledeemer liveth, and that he shall
stand at the latter day upon the earth : and though after my
skin worms destroy this body, yet in my flesh shall I see
God," Job xix. 25, 26. We leave the bodies of our pious
friends in the grave, but they shall rise again ; they wiU be
"' accounted worthy to obtain that world and the resurrection
from the dead," where they " neither marry nor are given in
marriage ; neither can they die any more ; for they are equal
unto the angels ; and are the children of God, being the chil-
dren of the resurrection," Luke xx. 35, 36.
V. Let us proceed to notice what Christ has done, whereby
his people are delivered from this present evil world ? He has
delivered them,
1. By his meritorious life and death. " He who was rich,
for our sakes became poor, that we through his poverty might
be made rich." He might have come in power, pomp, and
glory ; but he choose to come in a poor, mean, and despised
condition. Why therefore should we make account of these
things which he cast at his feet .'' Christ is now become our
atonement ; the bonds are cancelled between the world and us ;
he hath set us at liberty, and we are now dead to the world and
married to Christ ; so also let your affections and thoughts be.
2. Christ hath delivered us by his victorious resurrection and
ascension. By rising again from the dead, raising the spirits
of his people above the world, and his ascension on high, the
souls of believers are advanced to sit with Christ " in heavenly-
places," and thereby become heavenly-minded. Christ is gone
into heaven and has taken possession for his saints.
3. He delivers his people by his prevailing intercession for
them. " I pray for them ; I pray not for the world, but for
them which thou hast given me," John xvii. 9. When on
earth, he prayed for their deliverance from the evil in the
world, and that they might be with him where he is, to beliold
his glory. Now he is in heaven, he takes care of tliem ; he is
DELIVERANCE FROM THE WORLD. 497
*' a merciful and faithful high priest in things pertaining to
God, to make reconciliation for the sins of the people. For in
that he himself hath suffered being tempted, he is able to suc-
cour them that are tempted," Heb. ii. 17, 18. Such is his con-
cern for them, "that he will not suffer them to be tempted above
what they are able to bear, but will with the temptation make
a way to escape."
4. His people are delivered from this present evil world, by
the Holy Spirit''s efficacious working. The Spirit convinces
the soul, that all the favours of the world are of no value ; that
its threatenings are not to be dreaded, nay, that we should
" glory in tribulation." Assisted by the Spirit, his people can
trample on worldly things ; they are of a different spirit
from the men of the world, they are not busied about trifles,
but are " in the Spirit on the Lord's day."
VI. We shall mention the reasons, why our Lord delivers
his people from this present evil world ?
1. Because none else can. The redemption of the soul is
precious, " Ye were not redeemed with corruptible things, as
silver and gold, from your vain conversation received by tradi-
tion from yoiu- fathers ; but with the precious blood of Christ,
as of a lamb without blemish and without spot," 1 Pet. i 18, 19-
2. Christ delivers his people from this present evil world,
because there is no proportion between a soul and the whole
world ; it is not all worth one soul, neither can it satisfy the
immortal part. 3. Christ was purposely fitted for this work.
He was both God and man, and therefore is " able to save
them to the uttermost that come to God by him ; seeing he
ever liveth to make intercession for them," Heb. vii. 25. 4. It
is one principal part of his undertaking, that he should deliver
his people from this present evil world. Let us now inquire,
VII. Why Christ delivers /ii^, and only his .f* L Because
those, and those only, were given him by the Father : " Ye
believe not," saith Christ, " because ye are not of my sheep : —
aU that the Father giveth me shall come to me, and him that
Cometh unto me, I will in no wise cast out," John. x. 26. & vi.
37. 2. These and only these, are partakers of the glorious
privileges of the gospel : " If a man love me, he will keep my
words ; and my Father will love him, and we will come unto
him, and make our abode with him," John xiv. 23. These
people are a chosen generation. 3. They are redeemed by
Christ to bring forth different fruits from those produced by the
world : he " gave himself for us, that he might redeem us from
all iniquity, and purify unto himself a peculiar people, zealous
of good works," Titus ii. 14. 4. Christ hath preparetl a king-
498 ORIGINAL SERMONS.
dom of glory, for those who are not of this world, and prepares
them for that state : " Giving thanks unto the Father, which
hath made us meet to be partakers of the inheritance of the
saints in light : who hath delivered us fi'om the power of dark-
ness, and hath translated us into the kingdom of his dear Son,"
Col. i. 12, 13. Let us shew,
VIII. How it can be said God's people are already delivered
from this present e\\\. world ? We answer, because the price is
aheady paid. They may be said to be delivered, because the
ransom is laid down for their freedom. They have also the
promise of deliverance while in the world, and at last deliver-
ance from it. They may be said to have the first-fruits of it,
being sealed by the Holy Spirit, which is the earnest of their
inheritance. They already experience less deliverances, which
are the pledges of further and greater. We shall now proceed to
the application.
This doctrine may be useful by way of information.
1. If Christ delivers his, and only his, then learn that Chris-
tians are very highly favoured : they are not like other men,
who are of this world, but are from above. The Christian"'s re-
lations are above ; his father, who is the Lord Jehovah ; his
elder brother, the Lord Jesus Christ ; his mother, which is the
church ; his kindred, which are the angels and glorified spirits
— are all above. Christians are kings in disguise, they are not
known in this world, they have a prepared kingdom, and now
and then they have secret intercourse with the God of that
state. This doctrine may inform us,
2. '\A'hy the people of God are hated, despised, and persecut-
ed in this world. It is because they are not of it, but chosen
out of it ; therefore carnal men are ready to say of a Christian,
" Away with such a fellow from the earth : for it is not fit that
he should live,'"' Acts xxii. 22. It is said in Heb. xi. 38, con-
cerning the people of God, that they are they " of whom the
world was not worthy ;"'"' and yet " they wandered in deserts,
and in mountains, and in dens and caves of the earth."" If then
you desire to be different in sentiment and practice from the men
of this world, you must expect tribulation here.
3. We may learn, that the Christian's religion is not suited
to the world's interests. " ]My kingdom," saith Christ, " is not
of this world :" — it is a spiritual kingdom, which he sets up in
the hearts of his people ; " the kingdom of God is within you."""*
4. We are taught by this doctrine, that the world is not so
excellent a thing as men are apt to esteem it. Christ redeems
his people out of it ; and all its enjoyments, which men so
eagerly pursue, are only vanity and vexation of spirit. What
DELIVERANCE FROM THE WORLD. 497
Jill men that they are so concerned about what cannot satisfy,
but so indifferent to spiritual things which are far better ? God
gives the earth to the children of men, but reserves better
tilings for his people : " Man walketh in a vain show : surely
they are disquieted in vain : he heapeth up riches, and knoweth
not who shall gather them," Psalm xxxix. 6. " They that will
be rich fall into temptation and a snare, and into many foolish
iand hurtful lusts, which drown men in destruction and perdi-
tion," 1 Tim. vi. 9.
We may make use of this doctrine, by way of conviction to tlie
carnal world If Christ delivers his, and only his, then what
will become of you that have your portion in this world, that are
wise only for time, that have the world in your mind the last
at night and first in the morning, and thus shew it is the chief
thing you seek ? Now consider,
1. Does not the world stiile the convictions of God's word
many times ? Do not the cares of this world, and the deceitful-
ness of riches, choke the good seed of the word so that it becomes
unfruitful? Men lose their convictions, and deface the im-
pressions of the Spirit of God, which they had under the mi-
nistry of the word, by their business and worldly concerns. One
says, " I have bought a piece of ground, and I must needs go
and see it." Another says, " I have bought five yoke of oxen,
and I go to prove them." Another replies, " I have married
a wife, and therefore cannot come." Thus this present evil
world is doted upon by carnal men, to the loss of the soul.
Consider,
2. Does not the world forbid the banns of marriage between
the sold and Christ ? Does it not break the treaty, and tell
you it is too dear a bargain to forsake all for his sake .'' IVlany
will follow Christ and religion in the time of prosperity, but
when Christ and the world part, and his followers are exposed
to persecution, they show which side they love most.
3. Does not the world distract and hinder men in the ser-
vice and worship of God ? Thovigh you draw nigh to God in
ordinances with your bodies and lips, are not your hearts going
after covetousness ? One is thinking of yesterday's business,
and another of what he is to do to-morrow. Worldly affairs
must be attended to, but let it be at proper times, and mind
that first which is of most importance. Consider,
4. Can you take content in the world ? If so, you are not of
God. When your outward comforts abound, you may be ready
to say, with the rich man in the gospel, " Soul, take thine ease,
eat, drink, and be merry ;" then it proves, you " are adulterers
and adultresses : for know ye not that the friendship of the
VOL. V. 2 K
500 ORIGINAL SERMONS.
world is enmity with God?"' The world will fail you in your
greatest need, and what will you do with all your riches in the
hour of death, when your soul must be separated from your
body ? Yet you venture to swim over the sea of God's wrath
for this world, which, after all, proves but like a mouthful of
water that cannot satisfy your thirst. Fools that men are, to
venture on eternal misery for a little pleasure !
Let us use this doctrine by way of trial. God hath " set
apart him that is godly for himself."
1. The main care of those who are delivered from this
present evil world is, to please God and serve him. They take
no thought what they shall eat, or what they shall drink, or
wherewithal they shall be clothed ; but seek first the kingdom
of God and his righteousness, knowing that all these things
shall be added unto them. " Cast your care upon God, for he
careth for you.""
2. They are delivered from the fear of the world. A Chris-
tian does not fear the men of the world, neither is he afraid of
losing the world ; but can say, if God call for it, let it go.
*' Sanctify the Lord of hosts himself, and let him be your fear,
and let him be your dread,"' Isa. viii. 13. Mind your souls and
serve God, then fear not the world.
3. They are delivered from the love of the world. " If any
man love the world, the love of the Father is not in him,""
1 John ii. 15. Inquire, is your love set on the world above?
Are you troubled that you lose the favour of this world ? Do
you delight most in the company of God t To conclude, try
yourselves by these things. (1.) Do you like the world so as to
forego heaven for it ; and would you prefer prosperous profane-
ness before persecuted godliness .'' (2.) Are you weaned from
the world and weary of it.'* (3.) Is there any thing that pleases
you in the world, except what drops from heaven, and comes as
a love-token from your heavenly Father ? If you are delivered
from this present evil world, you will pity those who have their
portion hce, and prize communion with God above all other
enjoyments. (4.) When worldly thoughts disturb you in reli-
gious duties, is it a great burden to you ? If you are delivered
from the world, then, when your hands are in the world, you
will labour to have your heart in heaven. Amen.
SERMON VII.*
A STIMULUS TO DUTY.
Heb. X. 25.
A)id so inuch the move, as ye see the day approaching.
The text is an argument to press us to four duties, set down in
the foregoing verses. First, to " draw near with a true heart."
&c. Nearness to God is a Christian's happiness ; but distance
from him, the misery of the lost, who are to be " banished
from the presence of the Lord."" It is good being near to God,
both as it respects state and duty ; but our care in drawing
near to God must be, to see it is with " a true heart f' for God
cannot endure a false one. We should also see that we draw
near to him in " faith ;'" for faith unites the soul to God, and
the " fvill assurance of faith"" renders it comfortable. It must
also be, with " hearts sprinkled from an evil conscience ;" for
God is of purer eyes than to behold iniquity. And it must be,
with " bodies washed with pure water ;" not only with the wa-
ter of baptism, but a holy conversation. Thus we must study
to approach God, because he will approach us ere long to judg-
ment. The second duty is expressed in these words, " Let us
hold fast the profession of our faith without wavering," ver. 23.
Here we are exhorted to be sure and " hold fast" our faith ; by
no means to make " shipwreck of faith and a good conscience."
We must also maintain " the profession of our faith." We
must not think of keeping religion to ourselves, but own Christ
in an evil day and amongst an evil generation, or he will dis-
own us. The third duty is contained in ver. 24 ; "Let us con-
sider one another to provoke unto love and to good works ;"
let us not carp at one another, but provoke to love, to love God
and each other, and to maintain good works. Let each one
strive to go before another in these commendable duties, to
quicken one another, " and so much the more as ye see the
day approaching." The fourth duty is, " not to forsake the as-
sembling of ourselves together," ver. 25. That is, not scat-
tering one sheep from another, for then you will be the sooner
destroyed ; but joining together in the work and worship of
God , " and so much the more" earnestly and sincerely as ye
• Preached at Radcliffe Bridge, April 24th, IfiSG.
502 ORIGINAL SERMONS.
see, by the signs of providence, we are drawing near to the day
of Christ.
Doctrine. That the due sight and sense of the approaching of
the day of the Lord, should be a spur to quicken us to our duty.
In the consideration of this truth we shall,
I. Show what that day is which is here spoken of. There
are four remarkable days mentioned in scripture, and of which
we should take notice.
1. The day of grace. It is called a day by way of eminence,
and may be considered either as to the rising or setting of the
gospel sun.
(1.) As it respects the rising of the gospel sun. When per-
sons have been in ignorance and darkness, and the sun of the
gospel appears, it is time for men to bestir themselves ; " It is
now high time to awake out of sleep ; the night is far spent,
the day is at hand ; let us therefore cast off the works of dark-
ness, and let us put on the armour of light," Rom. xiii. 11, 12,
You have had a day of light and gospel grace ; for shame ! get
you out of the bed of sloth and security, and set yourselves to
the work of God in good earnest ; " Let us not sleep as do
others ; but let us watch and be sober ; for they that sleep,
sleep in the night,'' 1 Thess. v. 6, 7. It is very unbecoming
persons professing the name of God to be secure and sinful ;
" The times of this ignorance God winked at ; but now com-
mandeth all men every where to repent,"' Acts xvii. 30. Betake
yourselves to work while the day of grace continues, lest you
miss the benefit of it, which will be a dreadful loss. Hast thou
been twenty, or thirty years, under the means of grace and no
better for it 'i God may justly let thee alone in darkness, and
never suffer the light of conviction to dart on thee any more ;
and then, how sad will thy case be !
(2). Consider the day of grace in reference to the setting of
the gospel sun. How ought we to be quickened to our duty
at such a time ! There are as great signs of a gospel eclipse
now as ever. Good ministers die, others are in danger of
banishment and imprisonment, and perhaps you may never
have a call at your door any more ; then so much the more as
you see this day approaching you should be quickened to your
duty ; " Yet a little while is the light with you ; walk while ye
have the light, lest darkness come upon vou," John xii. 35-
Little do you know how soon the sun of the gospel may set,
and God may snatch his ordinances from you, take the king-
dom of God from you, and give it to a nation bringing forth
the fi'uits thereof. The gospel does not tarry long in one place,
and if it leave you, it will leave you in worse darkness than
ever. Do you think that if a man come to a town or market,
A STIMULUS TO DUTY. 503
and the men of the place will neither buy any of his precious
wares, nor let him alone, but throw stones at him — do you
think, he will stay amongst them ? So if we will ill-treat God's
ministers, persecute those ambassadors of peace, and are gene-
rally unprofitable under ordinances, is God likely to continue
with us ? Will he not pack up and be gone ? It is said of
Christ concerning Jerusalem, '• When he was come near, he
beheld the city and wept over it, saying, if thou hadst known,
even thou, at least in this thy day, the things which belong
unto thy peace ! but now they are hid from thine eyes,'' Luke
xix. 41, 42. God is threatening to depart from us, then so much
the more be quickened to your duty, " As ye see the day ap-
proaching." The scriptures mention,
2. A day of vengeance. If the day of gospel light and
grace be not improved, it will be followed by a day of vengeance.
If " the acceptable year of the Lord" be not regarded, it will
be followed by the "day of vengeance of our God," Isa. Ixi. 2.
When Christ was foretelling the punishment about to be brought
on the Jews, for rejecting the gospel, he says, " These be the
days of vengeance." " Thus saith the Lord' God unto the land
of Israel, an end, the end is come upon the four corners of the
land ; now is the end come upon thee, and I will send mine
anger upon thee," Ezek. vii. 2, 3. A day of trouble is coming
upon us, after what manner it will be I cannot tell ; but the
nearer it approaches, the more should we be quickened in
our duties. " Hear ye, and give ear ; be not proud, for the
Lord hath spoken : give glory to the Lord your God, before
he cause darkness, and before your feet stumble upon the dark
mountains, and, while ye look for light, he turn it into the
shadow of death, and make it gross darkness ; but if ye will
not hear it, my soul shall weep in secret places for your pride,"
Jer. xiii. ]5 — 17. How often have ministers warned people to
return to God and confess their sins, but they say, " We have
made a covenant with death, and with hell are we at agreement."
One thinks to save himself by his riches, and another by turn-
ing, but God saith, " The hail shall sweep away the refuge of
lies, and the waters shall overflow the hiding place ; and your
covenant with death shall be disannulled, and your agreement
with hell shall not stand, when the overflowing scourge shall
pass through, then ye shall be trodden down by it," Isa. xxviii.
17, 18. The only way is to get into your chambers, draw near
to God, " and so much the more as ye see the day approaching."
Those who trust and fear the Lord, will be safe under his pro-
tection, and there only, when the storm cometh. The scrip-
tures tell us,
3. Of the day of death. This will be either the best or
504 ORIGINAL SERMONS.
worst day we ever had ; " The day of one's death is betK^r,""
says Solomon, " than the day of one's birth.'" It is so to the
pious man; for then he takes lea\e of all sins, sorrows, and
temptations, and that for ever. He then enters into the pre-
sence of God to enjoy him and all good perpetually ; but a
graceless soul goes from misery to misery, from a state of sin,
to a place of suffering for evermore. This day is hastening upon
every wicked man, however he may brag and boast of his riches,
*' The Lord shall laugh at him, for he seeth that his day is
coming." You have seen some of your acquaintance in your
assemblies and markets one day, and on the next, laid on a bed
of sickness, and soon in the grave, This should remind you of
your own death which is approaching ; every grey hair on your
head, and every stitch of pain in your body, should put you in
mind that your day is approaching. The apostle could say,
" I die daily ;" but alas ! most men put far from them the evil
day. Few have present apprehensions of death, or regard due
preparations for it ; yet die you must ; and if even you were to
live twenty or thirty years, but still be unprepared for death,
you Avill be more unfit for it then, than now. " If a man die,
shall he live again ?'''' says Job. Will life come again after
death to mend matters .'' The Jewish Rabbi said to the man
that asked him when he should repent, " Why, the day before
you die.'"' You know not but you may die to-morrow, there-
fore repentance should be the work of tliis day ; for if you be
found in yoiu- sins you are sure to perish ; therefore " so
much the more as you see the day" of death approaching, be
concerned to be prepared for it, and consider every day of your
life is a day taken from it.
4. The scriptures remind us of the day of judgment. This
day approaches and draws near. The day hastens wherein
Antichrist shall be destroyed, the Jews called, and the fulness
of the Gentiles brouglit in ; and we knoAv not how soon the day
of judgment will succeed. The heavens will then flame over
us, the graves be opened, and Christ come with the sound of a
trumpet, in great power and glory to judge the vrorld : this day
will come, for " he hath appointed a day in which he will judge
the world in righteousness," but it is unknown to any except
God. It is called the last day, the great and notable day, Sec.
the day of Christ. Such a day is coming in which all your
thoughts, words, and actions will be examined, and you must
give an account before God ; therefore, as this day approaches,
be careful that things are in readiness, and consider when death
comes, then your particular judgment will take place ; your
soul will then go to God that gave it, to receive a sentence
of absolution or condemnation- Let us,
A STIMULUS TO DUTY. 505
II. Show what those duties are, to which our attention is
called by these approaching days.
1. Be sure that you have evidence of your conversion to God.
Union to Christ, and faith in him, will alone stand when the days
we have mentioned approach. No privileges nor gifts will avail us
in the great day of judgment ; if we have wrought miracles in
the name of Christ, but are not converted to him, he will say to
VIS, " I never knew you ; depart from me ye that work iniquity."
The day is coming that will discover what you are ; you will
carry nothing but grace or guilt with you out of this world.
If we should then be found out of Christ, not all the angels in
heaven, and saints on earth can save us ; for God hath said,
" Except ye be converted, and become as little children, ye
shall not enter into the kingdom of heaven," Matt, xviii. 3.
The scriptures inform us, that Christ will come in " flaming
fire taking vengeance on them that know not God, and that
obey not the gospel of our Lord Jesus," 2 Thess. i. 8. '' Where-
fore, beloved, seeing ye look for such things, be diligent that
ye may be found of him in peace, without spot, and blameless,"
2 Pet. iii. 14. Think not to chmb up to heaven by any other
way than the way of holiness. Plead with God for converting
grace, and say, " Lord, turn me and I shall be turned ; let me
not be condemned with cursers and swearers, and profane sinners.
Christ will not plead the cause of that man who has not retained
him as an advocate. See then that you are Christians indeed,
for to appear before the tribunal of God without a work of grace
in the heart will be very terrible.
2. As the great day of judgment approaches, endeavour to
obtain assurance of a real change of heart. How dare you go
with uncertainties before the tribunal of heaven ? If you can
rest satisfied when you have no solid evidence of a work of grace
in the heart, I fear you have none. There is a degree of as-
surance to be had, such as the assurance of the understanding,
the assurance of faith, the assurance of hope ; be not content
without this assurance. How comfortable will it be for the
soul at Christ's coming to say, Lo ! yonder is my Lord and
Saviour, whom I love with all my heart, in whom I have hoped,
trusted, and believed. The Psalmist could say, " Our God
shall come ;" so a gracious soul may say, my God is coming ;
but if you have no hope that God is your God, you have cause
to fear. True sincerity hath safety, but assurance hath bold-
ness in meeting the Lord.
3. As the day is approaching, be sincere in all your graces
and actions. That day is coming which will declare what kind
of work yours is ; " Every man's work shall be made mani-
fest ; for the day shall declare it, because it shall be revealed
506 ORIGINAL SERMONS.
by fire,"^ 1 Cor. iii. 13. It will then appear whether your faith
be unfeigned, your love sincere, and all your graces of the
right stamp. You cannot cheat God ; for he " will both bring
to light the hidden things of darkness, and will make manifest
the counsels of the hearts,'' 1 Cor. iv. 5. Approve your hearts
to God ; for " a h\'}iocrite cannot stand before him." Do all
in sincerity ; for what does it signify to have a name to live
and be dead, to have lamps of profession, but want the oil of
grace ? As you love God and yoirr own souls be sincere ; pray
with sincerity, confess your sins with sincerity, and repent of
sin Avith sincerity ; " and so much the more as ye see the day
approaching.'"'
4. IVIortify your lusts. It is equally dangerous to have a
lust in our heart, as a lie in our right hand. If you allow any
lust in your sovd, Christ will send you to the place of torment.
"AMien Christ, who is our life, shall appear, then shall ye also
appear with him in glory. ^Mortify therefore your members
which are upon the earth," Col. iii. 4, 5. Cut oft' right hand
sins, and pluck out right eye lusts ; for it is better to be wel-
comed by Christ into heaven maimed, or having one eye, than
to be cast into hell having both hands and eyes. " It doth not
yet appear what we shall be ; but we know, that when he shall
appear, we shall be like him ; for we shall see him as he is. And
every man that hath this hope in him purifieth himself, even as he
is pure," 1 John iii. 2, 3. Hence learn, you must be Puritans,
if you would go to heaven : therefore be serious in the morti-
fication of your sins, and hold no correspondence with any lusts,
for they are Christ's enemies. If any of your souls be found
embracing those lusts which wounded Christ, how sad will your
case be !
5. As this day approaches, so much the more should you be
careftil to have your hearts withdrawn from the world. What
an insignificant thing will this world appear, when Christ
comes to judgment ! Then all tliis world's goods, for which
men have laboured so earnestly, will be consumed with fire.
Strive to get above the world, for the higher you ascend to-
wards God and Christ, the min-e will the world dwindle in your
affection : " What is a man profited, if he shall gain the whole
world, and lose his own soul.''" Matt. xvi. 26. When the "Son
of ]\Ian shall come in the glory of his Father with his angels ;
then h.e shall reward every man according to his works ;" not
according to his silver and gold. O sirs ! " The time is short ;
it remaineth, that both they that have wives be as though they
had none ; and they that weep, as though they wept not ; and
they that rejoice, as though they rejoiced not ; and they that
buy, as though they possessed not; and they that use this
A STIMULUS TO DUTY. 507
world, as not abusing it ; for the fashion of this world passeth
away,"" 1 Co:', vii. 29 — 31. If you be Christians, then live as
such, and say as Paul, " God forbid that I should glory save in
the cross of our Lord Jesus Christ, by whom the world is cru-
cified to me, and I unto the world :" the world cares nothing
for me, nor I for it.
6. Endeavour to be valiant in your actings for God, in the
way of duty, notwithstanding the difficulties you may meet
with. Thus St. Paul exclaims, " None of these things move
me, neither count I my life dear unto myself, so that I may
finish my course with joy." — " I am ready not to be bound
only, but also to die at Jerusalem for the name of the Lord
Jesus," Acts XX. 24, and xxi. 13. O blessed, heroic spirit !
The apostle James says, " Be ye also patient, establish your
hearts ; for the coming of the Lord draweth nigh," James v. 8.
Be resolute in the work of God, and fear not 'men; they are
not to be masters of your conscience now, because they are not
to be your judges hereafter. God''s will must be your rule, act
in reverence to him in all you do, and seeing the Lord is
coming, " by patient continuance in well doing, seek for glory
and honour and innnortality," R.om. ii. 7.
7. As the day approaches wherein the Lord will come to
judge the world, meet him by the actings of faith and love.
Faith beholds him that is invisible, sees Christ coming in the
clouds to judgment, and excites love to him ; " Whom having
not seen, ye love ; in whom, though now ye see him not, yet
believing, ye rejoice with joy unspeakable and full of glory,"
1 Pet. i. 8. Labour to live more by faith in Christ, and " to
love his appearing." — " The just shall live by faith," and can
say, "I know whom I have believed, and am persuaded, that
he is able to keep that which I have committed unto him
against that day," 2 Tim. i. 12.
8. As the day of the Lord approaches, seek after progress
in sanctification and grace, This was the desire of the apostle
Paul, "If by any means I might attain imto the resurrection
of the dead ;" that is, I desire by any means, whether ordi-
nances or providences, to possess so much holiness as I must
have at the resurrection of the dead. I wish to grow every day
better, " Not as though I had already attained, either were
already perfect ; but I follow after ; — I count not myself to
have apprehended : but this one thing I do, forgetting those
things which are behind, and reaching forth unto those things
which are before, I press towards the mark," Phil. iii. 11 — 14.
9- Be careful to improve your talents and prepare your ac-
counts, and so much the more as the reckoning " day ap-
proaches." We all have our talents, and Christ saith, " Occupy
508 ORIGINAL SERMONS.
till I come/"' To one, he has given health and strength ; to
another, wealth and estate ; to another, wit and knowledge ;
to another, ordinances and means of grace : these are to be
improved for the good of our own souls and those of others.
He will soon say, " Give an account of thy stewardship ; for
thou mayest be no longer steward,"' Luke xvi. 2. How will
you give your account of all the sermons you have heard,
and the various talents you have enjoyed ? It is said, " every
one of us shall give account of himself to God," and " every
man shall bear his own burden." Be serious therefore in
making up your accounts. When at the Lord's supper re-
member, this ordinance shows the Lord will come, and that
you should be prepared.
10 As the day approaches, so much the more do you stand
upon your watch. " Watch therefore ; for ye know not what
hour yoiu- Lord doth come," ]Matt. xxiv. 42. " The end of
all things is at hand : be ye therefore sober, and watch unto
prayer," 1 Pet. iv. 7. Suppose the heavens were all on flame,
the graves opening, the earth tremblbig, and Christ coming to
judgment, would you not then fall a praying? Do it now then,
before it be too late. Watch against the world, the flesh, and
the devil, lest you be deceived and ruined by them.
11. ^Maintain christian communion one with another. " For-
sake not the assembling of yourselves together," through world-
ly business, fear of scorn, or contempt from men. You would
not be thought Puritans, and through fear of persecution would
be careless of these duties, but forsake them not whatever you
may sufl'er here. Christ is coming and will repay ; he will not
let you lose any thing by what you are called to endure, espe-
cially when labouring to do good to men's souls.
Finally, Deny yourselves, and act faith in the Lord Jesus
Christ. Were you to do all that is required of you, you are but
" unprofitable servants, and have done that which was your du-
ty to do." All our righteousness is but as dung, and dross, and
filthy rags ; and our iniquities like the wind would take us
away. We should say with Paul, " I count all things but loss
for the excellency of the knowledge of Christ Jesus my Lord :
for whom I have suffered the loss of all things, and do count
them but dung, that I may win Christ, and be found in him,
not having mine own righteousness which is of the law, but that
which is through the faith of Christ, the righteousness which is
of God by faith," Phil. iii. 8, 9. I am conscious, saith a gra-
cious soul, that I have missed it in every thing ; that I must
put on the garment of Christ's righteousness ; for it must appear
for me at the tribunal of God, or I cannot be justified. Let it
be your prayer then, that Christ may be to you, " wisdom, and
A STIMULUS TO DUTY. 509*
righteousness, and sanctification, and redemption."" " If thou.
Lord, shouldst mark iniquities, O Lord, who shall stand ?"
And again, " Enter not into judgment with thy servant, O
Lord, for in thy sight, shall no man living be justified." We
can be justified only by faith in Christ Jesus : therefore let us
get out of ourselves and rely wholly upon Christ. It is true we
must be judged according to our works ; but are not accepted with
God or saved for our works. When we have done all, we must
deny ourselves, and act faith on our Lord Jesus Christ. If we
have been quickened and enlarged in any duty, we must be
thankful and bless God ; though we must not trust in it, but in
Christ Jesus our Lord.
SERMON VIIL*
BELIEVERS SAFE AND COMFORTABLE.
Job XIX. 25—27.
/ know that my Redeemer liveth, and that he shall stand at
the latter day upon the earth; and though, after my skin,
worms destroy this body, yet in my Jlesh shall I see God;
whom I shall see for myself, and mine eyes shall behold,
and not a}wther, though my reins be consumed ivithin me.
It was the desire of our loving neighbour and dear brother, J\lr.
Eaton, whose wearisome pilgrimage God hath graciously finish-
ed, that he might be buried amongst us, and that I would
preach a sermon to the living : this his desire he expressed to me
some years ago, but did not mention any particular portion of
scripture which was in his thoughts as the subject of the sermon
requested. I understand that he continued in this desire to his
* This sermon was preached on the death of the Rev. Samuel Eaton, and is
extracted from Dr. Rippon's Baptist Annual Register, vol. iv. page 559. I\Ir.
Eaton was a Nonconformist ^Minister, ejected from Dukinfield, in Cheshiie.
" He was," says the Nonconformist ]\Iemorial, " a very holy man, a person of
great learning and judgment, and an incomparable preacher." The following-
memorandum is prefixed to the sermon — "Denton, Jan. 22, 1694. Upon occa-
sion of the death of I\Ir. Samuel Eaton, who died Jan. the 9th, and was buried
Jan. the 12th; he desired this office of love from mc, and appointed this text."
The Nonconformist iMemorial mentions Dukinfield as I^ing in Lancashire, and
31r. Eaton as having died in 1064.
510 ORIGINAL SERMONS.
dying day, and of late singled out, and mentioned these memora-
ble words of Job ; those words which Job, in the midst of his af-
fliction, so earnestly desired might be transmitted to posterity,
that they might be written, and graven with a pen and lead in a
rock, that they might abide for ever ; in which he doth fully clear
his own uprightness, and has left a legacy to the church. This
portion of scripture he fitly pitched upon as a believer, one that
had drank of Job's cup of affliction and consolation. He drank
in large measure of Job''s cup of affliction : he was much afflicted
in his estate in the time of the former bishops ; he was so afflicted
in his body, liberty, friends, good name, oft times and many
ways troubled and grieved in his spirit. Among his many af-
flictions, I observed that two especially affected his spirits.
One, the great wrong that was done him in his good name,
not by enemies but friends ; he might truly say with Job, verse
19 of this chapter, " They whom I loved are turned against
me ;"" and with the best of men, and our Saviour, " False wit-
nesses did rise up, they laid to my charge things that I knew
not," Psalm xxxv. 11.
The other was the loss of his speech, whereby he was unfitted
to serve God and his church as formerly ; yet when the Lord
had humbled him and proved him, he cleared his innocency,
and restored to him some measure of usefulness. Blessed be
his name, he drunk of Job*'s cup of consolation, he had the tes-
timony of his conscience on his side, when he was afflicted, and
accused, and reproached ; he knew the grounds of his comfort,
and had grace given him to apply the same, and therewith to
comfort himself, as Job did, in the midst of, and above all his
afflictions, as appears in the most full and comfortable profession
of his faith : he did fitly pitch upon this portion of scripture to
be spoken of to the church after his decease. If we consider
him as a minister of the gospel, hereby he took a course that the
church miglit be put in mind of the doctrine he preached, which
he believed, professed, lived and died in, that they might be
encouraged in their faith, profession, and practice of it. There
are several articles of our faith included in these words, which I
cannot speak of particularly in a sermon ; but that which I shall
propose in the general, is, to explain two main things held out
in these verses.
I. Job's safe state in the midst of his afflictions.
II. His comfortable state amidst his sorrows and vexations
of spirit.
1. Job's state was safe for the present, notwithstanding his
sins ; he was afflicted in his estate, friends, body, name ; yet a
safe man, for he had a Redeemer, a kinsman, an elder brother,
the Lord Jesus Christ, who had right and power to redeem him
BELIEVERS SAFE AND COMFORTABLE 511
from sin and affliction, Psalm cxxx. 7 ; therefore he shall be
saved. See Job xiii. 15, 16.
2. His safe state for after time ; his Redeemer liveth as God,
in his essence, God blessed for ever ; and as man, though he
died, yet he rose again, and dieth no more, Rev. i. 18, therefore
he is ever a Redeemer to him.
(1.) He would be safe though death should separate soul and
body, and he could live no longer than his appointed time on
earth, to behold men and worship God, yet his Redeemer liveth,
death could not separate him from the love of Christ, Rom. viii.
88 ; it could not dissolve this union ; Christ would take care that
his soul should enter into peace, and his body rest in the most
soft, sweet, and safe bed of the grave. Isa. Ivii. 1, 2.
(2.) He is safe in the grave ; his Redeemer liveth to preserve
the precious dust of his body, that none of it be lost. Not the
least particle of the dust of his redeemed, sanctified body, (a
member of Christ, and the temple of the Holy Ghost) shall be
lost. 1 Cor. vi. 19.
(3.) He will be safe at the resurrection ; his Redeemer liveth
to raise his body out of the dust, to unite it to his own soul, and
make it like to his glorious body. John vi. 39. Phil. iii. 21.
(4.) He will be safe in the day of judgment, safe from con-
demnation ; his Redeemer liveth, he shall be his Judge, as God
hath appointed. Acts x. 36, 42.
II. As his safe state in all his afflictions is here manifest, so
his comfortable state in all his sorrows ; for he knew by faith,
1. That he had a living Redeemer; he did not only know by
a historical faith that there was a Messiah, (a promised seed, in
whom all nations were to be blessed, typified in sacrifices, promis-
ed to Adam and Abraham, Gal. iii. 7, 8.) but he knew by a
justifying faith that he was his Redeemer. As Abraham be-
lieved. Gen. XV. 6. Job believed the same promise. Job xiii. 18,
his conscience told him he had accepted Christ for his Redeem-
er, and trusted in him, though he should slay him, ver. 15, and
he knew it was sincere trust, not presumption, by the uprightness
of his heart, i'. 15, 16, and by the effects of it, as, (1 .) It worked
by love ; he served God for love, and not for wages. (2.) It pu-
rified his heart, and cleansed his way. Job iii. 4; he feared God,
eschewed evil. (3.) It made him the pattern of patience. (4.) It
strengthened him in temptations from Satan, the world, friends ;
so that he kept the way of God, and was not discouraged, but
held on till God finished his temptations. — Though he himself
was in a dying condition, and did expect death daily, yet his
comfort was, that his Redeemer did live, and should live for
ever.
2. He knew by faith that his Redeemer should stand in the
512 ORIGINAL SERMONS.
latter days upon the earth ; in the days of the gospel, he should
assume the nature of man, and live upon the earth, that he
might obey and suffer, die and rise again, and ascend to heaven
for his redemption ; and at the last day he should come from
heaven to judgment, when he should be justly judged, and
cleared, though he was now unjustly accused, and judged to be
a hypocrite, a deceiver, a wicked man, and so afflicted by God.
This last judgment was prophesied of by Enoch, before Christ's
time, Jude, 14, 15. Abraham also believed God to be the
Judge of all the world, Gen. xviii. 25, even God the Son, who
appeared to him and others in a human shape, as a forerunner
of his incarnation. This was Job's comfort, that after all mis-
judgings and censurings were past, there shoxild be a last judg-
ment, and all by his Redeemer.
3. He knew by faith, that though his body at present was
much worn and wasted with affliction, and nothing left but skin
and bone, though after death his body should be wholly consumed
within and without, yet he should be restored ; his skin, flesh,
bones, eyes, the self-same body that had so suffered, laid in the
grave, consvnned, though erelong he should be seen, censured
no more, yet, when Christ comes, he should appear with him in
a glorious body, in perfect health, strength, and beauty ; this
corruption will put on incorruption. Col. iii. 4.
4. He knew by faith, that in his body, restored and glorified,
he should see his Redeemer's glorified body, even with those
eyes that had seen so much affliction. What a glorious, transport-
ing siglit will that be ! to see the body of his Redeemer, which
suffered so much, so painful a death for him ; and that with the
eyes of his understanding he should see God, God the Father,
God the Son, and God the Holy Ghost : he shall see him face
to face, know him as he is known, have perfect knowledge of
him. 1 Cor. xiii. 12. " Be blessed, and be like him," Matt. v. 8.
1 John iii. 2.
Job was confirmed in his faith by God's translating Enoch,
Gen. V. 24, and by God's preparing an ark, and shutting up
Noah in it, a figui'c of the eternal salvation of believers signi-
fied and sealed by baptism, 1 Pet. iii. 21. This most comfort-
able truth of seeing God in glory, and enjoying him, the saints
of old were acquainted with ; the patriarchs were pilgrims here,
and sought a heavenly country, Heb. xi. 9, 10, 14. jNIoses de-
sired by fiiith to see God's glory, Exod. xxxiii.18; but God told
him, that mercy was reserved for another life.
David, Psalm xv. and xxiv. describeth the man that shall
ascend into God's hill, read also Ps. xvi. and xvii. This is the
completion of our happiness. 1 Thess. iv. 17.
Application. — We have seen the safety and comfortableness
BELIEVERS SAFE AND COMFORTABLE 513
of Job's state, in the midst of his afflictions and sorrows, clearly-
deduced from these verses, in which he makes a confession of
his faith, which is also a profession of his integrity, and an en-
couragement against the false jvidging of his friends. Our dear
brother deceased made the same profession of the same faith, in
his afflictions, and desired it might be made known to the church
after his decease, and by it he being dead, yet speaketh, with
believing Abel, to his neighbours, friends, all in civil and spiri-
tual relation to him, in this manner : —
1. I leave you in this my last sermon, for a memorial, the
sum of that doctrine I have been taught in the church of God,
have believed, professed, practised, and many years preached to
you, in which I have lived and died, that ye may remember it,
hold it fast, live and die in it : some articles of it are these fol-
lowing: (1.) That all men, even the best of men, are sinful and
miserable, and cannot redeem themselves, but need a Redeemer.
(2.) That God, passing by fallen angels, hath provided a Re-
deemer for mankind, his own Son, God and man, one that is
willing, for he is a Redeemer in name and office ; able also, a
living Redeemer, life itself, able to overcome death and bestow
happiness. (3.) This Redeemer is not for all men, but for parti-
cular persons, such as have grace given them to believe, to accept
of Christ, and appropriate him, conscious that they need a Re-
deemer. (4.) That particular believers may, in the use of God's
means, in an ordinary way, attain to assurance that Christ is their
Redeemer, not only to a good hope, but certainty of faith. —
(5.) That though the redeemed die, yet they do not perish ;
there is a resurrection ; the same bodies which they lay down
shall rise again. (6.) That Christ, the Redeemer of his people,
shall come at last to judge the world. (7.) That after the resur-
rection, and day of judgment, the redeemed shall have a glori-
ous and blessed sight of their Redeemer, both in body and soul.
2. You have been all baptized into this one faith ; you have
been taught it, have embraced it, professed it; you all agree in the
substantial and saving doctrines of faith, having been partakers of
the holy supper, whereby you have been confirmed in faith ; see
that you live in love, that you bear one another's burdens and
infirmities, and fulfil the law of Christ.
3. I have gone before you in a way of patience as well as of
obedience ; my afflictions, with holy Job, have been many and
great, some of long continuance. I have been afflicted in my
estate, body, spirit, friends, name ; that which hath been my
support and comfort in all my afflictions, is faith in a Redeemer,
that my sins are forgiven through his blood, that he hath re-
deemed me from the evil of all afflictions ; that by him I shall
be redeemed out of all sin and misery, from death and the
514 ORIGINAL SEKMONS.
grave ; and he will not leave me till he bring me to the blessed
sight of God in glory : and this faith will be your comfort in
like afflictions.
4. I have, as you know, been dying many years, and, at my
appointed time, departed from among you, as well as others.
I, your neighbour, friend, pastor, can speak no more to you,
can pray no more for you, can converse no more with you, can
walk no more amongst you ; but my Redeemer and your Re-
deemer liveth, to do all these offices of love for you ; he liveth
to bring to your remembrance my doctrine, examples, counsels,
admonitions ; to bless the word I have preached to you, to
answer the prayers I have put up to God for you; he will raise
up living instruments for your instruction, support, and comfort ;
his Spirit liveth to be an instructor and comforter ; the word
liveth to be the food of your spiritual life ; there shall be living
ordinances, living and life-cherishing societies of redeemed ones,
with which, if you hold communion, both in public and private,
you shall find your spiritual life maintained and increased.
5. I die in an evil time, and leave you and the church of
God in great and general affliction — I, by the goodness of God,
notwithstanding all my enemies, die in my own house and bed,
and come to my grave in peace, according to my heart's desire.
I have lived to see evils come upon the church I expected not:
but what you may live to see, I know not. You may drink
deeper of the cup of affliction than I have done. Be of good
comfort ; I leave you this living comfort — your Redeemer
liveth, and will redeem you out of all, as he hath done me. —
He gives life and being to all afflictions, and instruments of
them, even the greatest, and takes it away at his pleasure.
He outlives them all ; " and because he lives, ye shall live also,"
and outlive them, John xiv. 19.
6. Some of you, to whom I have preached, and with whom I
have walked, have greatly distressed my heart, with your errors
in doctrine, and disorderly walking, your scandals and divisions.
Some of you have retvirned me evil for good, and hatred for my
good will ; have filled me with reproaches ; some of you have
remained under censures, and have not repented. — These things
have grieved me, and sent me often to heaven with a sad heart;
even to my living Redeemer, that he would redeem you from
sin, and me from sorrow. It may be, when I am at rest in my
grave, and turned to dust, you may remember these things,
and be grieved for yoiu* sins against God, and wrongs done to
me. If you repent, and believe in your Redeemer, whom I
have preached to you, and to whom I have poured out my
grieved heart, he will redeem you from all your sins, and from
the harm of all the smarting afflictions you may meet with, and
BELIEVERS SAFE AND COMFORTABLE. 515
I shall give up my accounts concerning you with joy. But be
sure, I say be sure of this, that you do not meet me before the
living Redeemer at the last day, in a state of impenitency :
how sad, O how sad will it be, if my merciful Redeemer be
your severe judge !
2. We may collect hence, from Job's confession of faith, and
the safety and comfortableness of his state, included therein, the
great loss sustained when those die who are like Job, eminent in
station and grace, who have such faith in Christ, and upon just
occasions profess it : for, (1 .) They do greatly honour God in
the world ; what an honour was this to God, that in a time of
hardest trials, when Satan was let loose upon Job, and he was
under all sorts of affliction, when God dealt with him as an
enemy, and all his comforters judged him to be a hypocrite in
religion, and a notorious sinner, that then he should believe
God to be his Redeemer, comfort himself in him, boldly profess
his faith in him, and not be drawn to speak evil of him, or de-
cline his way, but should keep his hold of God though beaten of!'.
(2.) They have interest in Christ as a Redeemer, therefore
he hath a special care of them in evil times; there is more hope,
therefore, in dangerous times, sinful times, while they are living ;
God hath respect to their persons, prayers, presence; in any place
w^e know not of what use one of them may be, to continue
mercies, keep off evils: much more many ; the hope is less, and
danger is greater when they are removed.
(3.) They are understanding and knowing persons, conversant
with the mysteries of religion, able to instruct others concerning
Christ the Redeemer, his divine and human nature, concerning
the resurrection, day of judgment, vision of God in glory; there
is a loss of spiritual instructors, and the greater loss of these that
have been authorized by God and richly qualified for the work.
(4.) Having access to the sources of consolation they are enabled
by grace to comfort themselves and others, in many, and great
afflictions : they are acquainted with God's promises of comfort,
they have had experience of the power of them in their own
souls, and can comfort others from their own experience of the
power of them in themselves ; there is a loss of comforters.
Let us all be stirred up after the example of holy Job, to
give diligence to attain the assurance of faith, that we may be
able to say, particularly, My Redeemer liveth. We are sure of
sin, guilt, and affliction more or less ; of death and judgment, and
shall we not get assurance of a Redeemer ? give diligence for
assurance, take a right course : 1 . Be convinced of your sin and
misery that you need a Redeemer. 2. Labour to know this
Redeemer God hath provided, in his person, nature, offices. —
VOL. V. . S L
516 ORIGINAL SEUMONS.
3. Consider and meditate upon the general offer of the gospel ;
Christ is wilhng to be thy Redeemer, he offers himself to thee,
if thou wilt accept of him. 4. Accept him therefore, be willing
lie should redeem thee from the law of sin, service of it, guilt
and condemnation of it. 5. Pray earnestly for assurance ; search
thyself narrowly, whether thou hast not accepted of Christ.
Where Christ is a Redeemer, the effects of his redemption will
appear; for instance, 1. Thou wilt love Christ as a Redeemer,
thy soul will be endeared to him ; heretofore thou lovedst sin,
now Christ that loved thee and gave himself for thee. 2. Thou
praisest Christ as a Redeemer, art gi-eatly thankful to him, Oh !
what a kindness hath he done thee ; what a tyrant was sin, a
slave thou wast to it. 3. Thou dost earnestly desire more of
the power of Christ's redemption, more power against sin, it
grieves thy soul when sin puts up its head ; thou complainest
to thy Redeemer. 4. Thou wilt assuredly love and long for
perfect redemption, Rom. vii. 24. 2 Tim. iv. 8.
Where Christ is accepted there is the seal of the Spirit, the
gTaces of the Spirit, Eph. i. 13.
Where the soul bears fruit to God it is undoubtedly married
to Christ, Rom. vii. 4.
It will necessarily follow, from tlie example of JoFs safe and
comfortable condition, when having this knowledge of a Re-
deemer, that the state of all those that have not this faith in a
Redeemer must be dangerous and uncomfortable : they see no
need, they have not sought after him, have no interest in him ;
sin hath power over them, to command them : afflictions do them
hurt . hence many that were troubled about tlieir sins in afflic-
tions, are worse after ; death will have power over them, as
God's executioner to force their souls out of their bodies ; the
grave shall have power over them, as God's prison to hold them
in prison-chains till the great assize; the resurrection shall have
power over them, to raise them, against their wills, as God"s jailor,
to bring them before the judge ; and then he that would have
been their gracious Redeemer, shall be their terrible judge ;
their own consciences, witnesses ; and God's redeemed ones,
whose hearts were grieved with their sins, also witnesses against
them ; ministers who have proclaimed a Redeemer shall testify
against them ; and God himself shall acknowledge their witness
to be true ; and they having nothing to say for themselves, shall
be cast and condemned. This shall aggravate their misery,
that a Redeem.er was offered — they refused him ; loved sin and
perdition more than Christ and redemption. They shall see
the redeemed go with Christ into glorv, while themselves are
thrust with Satan, into everlasting fire.
YOUTH'S MONITOR;
OR,
A DISCOURSE
UPON ECCLESIASTES XII. 1.
2 L 2
TO THE
WORTHY AND RESPECTABLE GENTLEMAN,
MR. THOMAS WESTBY,
HEin OF THE ANCIENT AND RELIGIOUS FAMILY OF RAVENFIELD,
IN YORKSHIRE,
Grace, mercy, and peace he vmltiplied from God the Father, our
Lord Jesus, and the blessed Spirit of truth.
Worthy Sir,
The many obligations I have been under to promote the
welfare of your worshipful family, did extort from me, some
time ago, a promise to write something for your private use,
comprising admonition to youth, of which, since then, I have
in some measure repented, and could rather have wished I had
totally waved. First, Because I now perceive there are many
far more excellent treatises extant upon this subject, to which I
might have referred you, better than to have troubled you with
my jejune scribbling. Secondly, Because my various avocations
have so long protracted my finishing and sending it to you,
that you are almost past it and have grown up, not only to
maturity in age, but have given such proofs of your unparalleled
dihgence in your studies, and proficiency in learning, yea, and
also of your exemplary piety, that it may seem needless to write
what you so well know, and so well digest and practise. Yet,
notwithstanding, upon second thoughts, I have at last per-
suaded myself to set apart a little time to prefix this Epistle to
it and send it to you. First, Because I am frequently called
upon by such as are concerned for you, to do this, reminding
me of my promise : and a promise is a debt which I am con-
scientious in discharging, though in the smallest cases. Se-
condly, Because you are not yet past all danger of miscarrying.
As long as you are at sea you may suffer shipwreck : corrupt
nature will be working, Satan will be tempting, a wicked world
seducing, and the heart is very deceitful ; who knows how God
520 DEDICATION.
may leave young men of good education, great hopes, and
mighty progress in religion. Hazael would not believe that so
gentle a lamb as he thought himself, should be transformed into
such a mad-dog as the prophet predicts he would be, and did
prove. But what saith he ? " Is thy servant a dog, that he
should do this great thing?"''* Ah, little do we know what is
in these corrupt hearts of ours ! How many remarkable instances
doth this age afford, of very hopeful young gentlemen, whose
surprising civility and tractableness in religious families have
given gi-eat indications of internal sanctity and saving con-
version, but who have so far degenerated as to prove a scandal
to religion, a reproach to their friends, and a ruin to their fa-
miHes. A swine in a fair meadow gets not many spots ; and a
lion chained up neither roars nor ravens ; sed solve leonem et
senties.-f- The viper on Paul's hand appeared not till it was
heated ; gunpowder lies as harmless as sugar till sparks fly upon
it ; occasio facit furem ; ^ and without regeneration there will
be a degeneracy. Forced motions are of no long continuance ;
the stone ascending only by the strength of the hand, soon falls ;
but that which moves naturally stops not till it come to the
centre.
Sa\-ing grace is a second nature, yea, a divine nature; at
first it is infused, but afterwards, being much exercised, it be-
comes as a settled habit. Besides, the man savingly converted
and sanctified, comes under the promises of God relative to
perseverance ; being a member of Christ, he receives^ daily in-
fluence from him, and being in covenant with God hath omni-
potence for his support, and God's fidelity for his sure auxiliary.
But the most specious hypocrite, or the demurest formalist,
hath not hold of God, nor hath God such hold of him, but lie
may and will fall foully, finally, totally, and so that sad verse is
verified in him: Angelicus juvenis senibus satanizat in anms.||
It is not to tell what a height of prodigious villany persons
well educated may attain, and how they may willingly choose
and prefer vain company to religious society, the ale bench
before the church, impure songs b?fore sacred hymns, yea, and
em.ploy their Avickcd wit in defending it : as Florus siuig on the
* 2 Kings vVu. 13. -f- Unloose tl'.e lion, and he will t^hew you what he is.
* Opportunii y makes a thief. || The young an;,'el becomes a devil in old ag?^
DEDICATION. 521
ale bench : Nolo ego Caesar esse, ambulare per Britannos,
rigidas pati pruinas, &c. The witty emperor Adrian, hearing
of it, answered extempore : Nolo ego Florus esse, ambulare
j)er tabernas, latitare per propinas, pulices pati rotundas. The
sensualist feels nothing of the sweetness of heavenly pleasures,
and being accustomed to objects of sense only, sits down con-
tented with that in which brutes can take as much pleasure,
and freely sells his birthright for a mess of pottage : and the vo-
luptuous cardinal will part with his portion in paradise for
his portion in Paris. Not that I suspect you, dear sir, of
such sad things ; I hope " better things of you, even things
that accompany salvation,'" Heb. vi. 9 ; but caution is needful
to the best ; and to you, to see to it, that your principles be
well grounded, your nature changed, and your soul interested
in Christ, else you may prove as bad as the worst, though, for
the present, you seem better than the best. It is very easy for
the subtile fox to change his skin, and not his nature. Oh,
how many like chameleons are coloured according to the de-
scription of things near them, conforming to the company they
converse with ! But the sincere Christian hath his principles
Hxed both in head and heart, and his spirit is fixed on God his
centre ; his motto is, (like queen Elizabeth's) semper idem.
His foot standeth in an even place, * lying square to every com-
mand, not as the hypocrite, who is a globular body, touching
only in a point, and so tumbles from one side to another, as
occasion serves. O what an excellent thing it is to be holy,
iv vacTij ava(TTpo(j)ij, in every turn of place, company, condition,
station, and relation If None will be truly so, but he that is
firmly centred upon the rock of ages, whose heart is set right
for God ; this grace of God is the Christian''s bias, that in-
clines him to keep the right course ; it is as the little stone
that the bee is poised with, that the wind blows her not away.
Alas ! you meet with many a dreadful blast in passing over the
sea of the world, and unless your ship be well ballasted, it will
split or be sunk : but be sure you engage our blessed Lord to
be your pilot, and he will bring you safe to the haven. I know
you are to pass a more critical hour than ever yet you have
seen, when you are passing from your puerile years into a more
• Psal. xxvi. 12. t 1 Pet. i. 15.
522 DEDICATION.
adult state, and exclianging your juvenile studies for maturer
law speculations, amidst the flower of the nation, in the inns
of court. There, there will your Shibboleth be tried, when
brisk and airy youth shall meet with a course of life, removed
from tlie bondage of a slavish pupilage, and company suited to
a liberal genius, where you will find right hand temptations
adcipted to seduce your flexible nature, and have a plentiful
allowance capacitating for enjoying what the senses crave. In
such a case, there is great hazard; this will be Satan's hour,
and the power of darkness. O what need have you then to
pray, as Augustine, that the heart and the temptation may not
meet together ? That you may be helped in the shooting of
this gulf, I beseech you suffer the words of exhortation, and
take the advice of one who hath passed a long voyage of al-
most sixty years, who hath spied Sylla and Charybdis, and dis-
covered some land-marks and sea-marks, of which I am bound
to give you warning, and doubt not, but you will take some
notice of them.
1. Daily read some portion of the scriptures, not only in their
original language, but in your mother-tongue also ; not for spe-
culation or controversy, but for exciting your affections, and
directing your ordinary conversation.
2. Frequently attend a plain and awakening ministry. In-
quire and find out pure and powerful ordinances ; where Christ
is, there be you. Be not content with jingling rhetoric, or
moral lectures, or empty formalities ; sit by pure Vaters of the
sanctuary.
3. Get unquestionable evidence of your effectual vocation
and savmg regeneration. Be not content without a principle
' of saving gTace, faith unfeigned, a repentance to salvation, love
without dissimvilation, hope tliat will not make ashamed, and
sincerity in all.
4. Observe, and obstruct betimes, the bent of natural cor-
ruption ; take special notice of your own iniquity, the pecidiar
plague cf your own heart: be sure to obviate that with a
mortifying process of means, watching, fasting, fencing, and
fighting.
.5. Lie not down under guilt. Oh, when you are stung,
look up by faith and prayer to the brazen serpent; let the
DEDICATION. 523
day"'s offences be the evening''s recollection and humiliation,
and to-morrow's caution and circumspection.
6. Always set yourself in God's presence : " Cave, spectat
Cato,*" But you have a better watchword, there is an eye that
sees, an ear that hears, a hand that writes down your words
and works ; nothing is hid from him.
7. Make conscience of thoughts. Heart sins and heart du-
ties are not to be slighted. Springs and roots must be care-
fully looked to. Examine every passenger and its errand ; if
a bad thought assault thee, raise upwards a thought against it,
for strength and pardon.
8. Give gracious admission to the Spirit's influence. This
is a kind messenger from Father and Son. Send him not back
without his errand; make him welcome when he comes to in-
struct in what is truth, to prompt to duty, or to keep back
from sin.
9. Study your talents, and improve them for God. You are
not master, but steward of health, riches, time, and faculties,
and must give account. Keep straight reckoning, run not in
arrears, think this the last day of your stewardship.
10. Think no sin nor duty little. A small duty omitted,
leads to a great sin, and little sins are great in their tendency ;
a small wedge makes way for a greater ; choose the greatest
misery, rather than the least transgression.
11. Judge no mercy small ; but look on it as worth the most
sincere gratitude. It cost dear, even Christ's blood, and will cost
you dear, if slighted — even the loss of it here, and eternal re-
morse hereafter. O study the claims of gratitude !
12. Be careful in selecting, and improve well your company.
Make not the great, but the good your familiars. Countenance
piety in the meanest, and bless not the profane, if rich, whom
God abhors. Always make use of the wise, to improve your-
self as a Christian or as a scholar.
13. Set every thing in its proper place and station. Let
God be highest to you, as he is in himself. Love him above
all, love other things for his sake, sit loose to the creature.
Let religion be as your meat, recreation as the salt to other
employments.
* Take care, Cato is observing.
524 DEDICATION.
14. Engage the whole man in God's worship. Make con-
science of inward sincerity, and upright aims in God's imme-
diate service. Do nothing without warrant from the word of
God, and have a spirit suited to the word, and God's glory as
the end.
15. Look to yourself amidst unforbidden liberty. The rank-
est poison is conveyed in sweetest perfumes ; we suspect least
when we are in most danger ; a calm precedes a storm ; descent
into a whirlpool is easiest.
16. Look to principles as well as privileges. Mind dispo-
sitions, as well as God's dispensations about you. Wait on
God in the way of his judgments as well as mercies. Evi-
dence your title to the legacy you expect from God's love or
Christ's purchase.
17. Let every one be better, none worse for you. Do good
to every one's soul or body. A good report makes the bones
fat. Have some savour of goodness in all companies. Exem-
pla movent, monent, trahunt. * INIake not others' sins yours.
18. Be of a public spirit, and of public utility. A private
Christian is of both if he act as a Christian, but a magistrate
(as you may come to be) much more. In both capacities, a
selfish person is an empty vine and hateful.
19. Study perfection ; rest not satisfied with attainments.
Be holily covetous, and ambitious. Si dixisti. Satis est, per-
iisti.-f- You will not be so good here, but you may and must
be better. Grow in knowledge, holiness, acquaintance with
God, and heavenliness.
20. Deny yoiu-self in all. Get out of self into Christ in
every duty. Be clothed with humility ; that is the comeliest
ornament. You can scarce have too mean thoughts of your-
self, supposing you do not deny the grace of God in you, or
unjustly detain from men the use of it, or from yourself the com-
fort you may have by it. But boast of, or trust in no good you
have or do, for it is not yours, and it is mixed with your in-
firmities.
I am loth to weary you with rules which I cannot practise
myself, but am reaching after. We all have a place in this
• Examples influence, admonish, and excite imitation.
•f If thou sayest, It is enough, thou art undone.
DEDICATION. .525
school. Death only advances us to commence perfect graduates.
It is above, that the spirits of just men are made perfect. O
that we might endeavour to do God's will here on earth as it is
done in heaven, with at least similar sincerity, zeal, universality,
and constancy ! It would be a happy thing if, when we are
alone, we behave ourselves as if we were in heaven with God;
and when we are with others, as if we were come down from
heaven, to shew men what a life is led above.
But lest I should discourage you, I must put you in mind of
Jacob's ladder, Jesus Christ, from whom you will have strength
for your progress, pardon of failures, and a sure hold with his
right hand to keep you from falling. If you have Christ you
have all, if you want Christ you want all ; according to that
useful distich : —
Si Christum discis satis est, si caetera nescis,
Si Christum nescis, nihil est si caetera discis.
Oh for Christ at God's right hand for your justification, recon-
ciliation, and acceptance in duties ! Oh for Christ in your heart,
for sanctification, mortification, and consolation ! Study Christ,
whom you can never know too well, or love too much. Christus
et coelum non patiuntur hyperbolem.* Christ is the sim of
righteousness ; the sun was ever admired and deified by the
heathens, but we cannot overprize Christ ; they called the sun
vXiog, from ]vbv, the most high God, but we are sure our
Jesus thought it no robbery to be equal with God. The sun
is in constant motion. As the Father works in daily provi-
dence, so our dear Lord does in us and for us in his constant
influence. The sun shoots his rays downwards, so doth our
Lord convey his mercy to the sons of men, that our fire of love
may mount upwards. O the benefits of this glorious sun !
Eudoxus said, he was made for no other purpose than to be-
hold the sun ; yea, he could be content to be burnt up by the
lieat of it, so that by that near approach he might learn its
nature. This, this indeed, is that noble and necessary study,
without which we arc dunces, and shall be swallowed up in
eternal darkness. O sir, amongst all the varieties in this world,
admire nothing but Christ. Time would fail to tell of his ex-
* Christ and heaven do not admit any hyperbole.
526 DEDICATION.
cellencies, he is the chief of ten thousand. Study him in a four-
fold respect : —
1 . As propounded nobis, to our eyes and ears in the word and
sacraments.
2. PrcB 7iobis, before us, as our pattern for imitation.
3. Pro nobis, for us in the sacrifice of his death, as an ex-
piation of our sins.
4. I?i nobis, in us by the habitation of his Spirit, that Christ
may dwell in our hearts by faith, without which all the former
are insignificant to our sovds.
And in order to your prizing, admiring, and improving dis-
coveries of the blessed Jesus, be sure you study original cor-
ruption, natural inability, and the abominable nature of sin,
which is worse than the basest creature, the misery of hell, or
the devil himself, inasmuch as the cause hath more malignity
than the effect. This also is an endless, fathomless subject ;
never any sounded to the bottom of it, as Augustine saith of
original sin: Traducta culpa, nihil ad praedicandum notius,
nihil ad intelligendum secretins. It cannot be told how cun-
ningly sin steals upon men, and how insinuatingly it works
within them, and how notoriously it breaks out in many ! and
this comes on gradually, for, nemo repente fit turpissimus.* Sin
carries men down to hell by winding stairs. Obsta principiis ;
stop this disease betimes ; flee from youthfiil lusts. Joseph
would not breathe in the same air with his lascivious mistress.
Be very scrupulous about tampering with occasions of sin.
Ne pecces, Deus ipse videt, tuus angelus astat,
Accusat Satanas et lex, mens conscia culpae :
IMors incerta furit, cruciat te luridus Orcus,
Et manet aeternum tristi damnatio pcena.
But if you have sinned despair not of pardon, repent and be-
lieve. Remember there is no sin so little but without repent-
ance it is damnable ; and there is no sin so great, but upon re-
pentance and faith in Christ it is pardonable. Thus ends
Your cordial friend,
OL. HEYWOOD.
" None becomes wicked all at once.
AuiT. ZStlu 1G89.
YOUTH'S MONITOR.
^
ECCLESIASTES XII. 1.
Remember now thy Creator in the days of thy youth, while
the evil days come not, 7ior the years draw nigh when thou
shalt say, I have no pleasure in them.
It is of great importance to the health of a place to have clear
air and pure water ; strong winds clear the air, pure springs
produce wholesome streams : the former proceeds from the im-
mediate hand of God, and the latter derives advantage from
the sedulous hand of man. How careful are men to keep their
springs from pollution or putrefaction ! Much more care should
all men take to prevent the seduction or depravation of youth,
and to season their minds with salutary truths, and to have
their hearts furnished with saving grace. O what influence
may a rising generation have upon the future ! Education and
examples are propagating. God saith of Abraham, " I know
him, that he will command his children and his household after
him, and they shall keep the way of the Lord.'f Observe it,
how can Abraham command his successors when himself is
dead and gone ? The virtue of his commands survives his
person ; though he be gone, his pattern and instructions live
and flourish to many generations : as many copies are taken
after the original of the king s picture, or as one circle occasioned
by a stone cast into water multiplies to a hundred. What need
then have parents, tutors, ministers, and magistrates, to mould
the spirits of young persons for God, to be a seminary for the
church and the commonwealth ! that such fresh and refreshing
streams may make glad the city of our God. There is nothing
in which young persons are more faulty than in their forgetting
God, and there is nothing produces more mournful eftects m
• The following Treatise is taken from a IManuscript Volume belonging to
the descendants of jMr. Hewood, which has been written with gi-eat accuracy
by the Author, and apparently finished with more care than several of the
Works published by himself.
■j- Gen. xviii. 19.
528 youth's monitok.
the world, it brings botli sin and misery ; and tliere is nothing
that God inculcates as a caution to Israel of old, so much as to
guard against this : " Beware lest thou forget the Lord thy
God — only take heed to thyself, and keep thy soul diligently,
lest thou forget the things which thine eyes have seen ;'' there-
fore it is said, " The wicked shall be turned into hell, and all
the nations that forget God ;'" * this is the character of grace-
less souls.
No wonder then if the royal preacher affix this memento on
the doors and before the eyes of all young persons, of both sexes
and of all degrees, nobility, gentry, ministers, and people, " Re-
member now thy Creator in the days of thy youth." It is now
as seasonable an admonition as it was in his days ; for as the
world grows old, so young persons presently arrive at sharae-
lessness, and to the highest degree of profligacy ; though young
in yeaVs, they grow old in sensual indulgences and profaneness.
The text presents to us two things ; namely, a dtcti/, " Re-
member thy Creator ;" and an argument, " Before evil days
come."
In the duty we have for consideration, the agents^ yoimg
persons ; the act, remember ; the object, thy Creator ; and
the season, now, in the days of thy youth.
1. Why calls he on young persons .''
(1.) Because the old will not hearken, but grow obstinate.
(2.) Because the young are most apt to forget God, chap,
xi. 10 ; this is an aiitidote against their sin.
(3.) The word ni"inzi is feminine, this denotes tenderness of
spirit ; they are now most soft and phable, soon receive im-
pressions. The word is significant, rarely used, for other words
that signify age are masculine.
(4.) The word may be translated choice of days. Saul is
called, "a choice young man, and. a goodly :" and any thing
that is most excellent and the very best, is called choice, as
" choice sepulchres," " choice gold and silver," " choice fir-
trees ;" and so this time of youth is the flower of man's age.-f
In these passages the same word is used.
2. Why doth he bid them remember ? why not rather fear,
love, serve God ?
(1.) Because as forgetting God is the root of all sins of
omission and commission ; so remembering God is the principle
of graces, holiness, and obedience. Men never commit a sin
but they forget God ; Heb. xii. 5, " Ye have forgotten the ex-
hortation ;" so holiness is mindfulness of God and his word.
• Dent. vi. 12. iv. 9. Ps. ix. 17.
■f- 1 Sam- ix. 2. Gen. xxiii. 6. xlix. 11. Prov. viii. 19. Isa. zxxvii. 24.
INTRODUCTION. 529
(2.) Words of knowledge usually denote affection and prac-
tice in scripture ; * " This is life eternal to know God,'" John
xvii. 3; so this word signifies, acknowledge, fear, love, serve God.
3. Why doth he say thy Creator ? why not Jehovah, God,
the Almighty ?
(1.) The word Crestor is very emphatical, and shows God's
right and man s duty ; his relation to, and dependance on God,
and his great mgratitude if he disregard his Creator, -f-
(2.) It is yet more significant if we consider that it is in the
plural number, TN'-inTiK, creatorum tuorum. First, To shew
the plurality of persons in the divine unity, which is frequent
in the scripture. Gen. i. 26. l Secondly, Because preserva-
tion is a sort of continued creation, and lays multiplied obliga-
tions on the creature : and it is t/ty Creator.
4. What is the import of this word — now ?
The word is copulative, n^n, and remember ; the Hebrew
word n, signifies a hook, or crooked nail to join things together:
so it is used Exod. xxvi. 37, " Their hooks shall be of goldf'||
so the meaning is, either, (1.) that it is a conjunction copula-
tive, joining this to the former two verses, which in the Hebrew
bible are part of this chapter, (for division of chapters is a mo-
dern thing and human.) Or, (2.) an additional clause and sig-
nifies — moreover ; as if he had said, I do not only give the
young man negative rules, but positive commands ; thou must
not only remove anger, or grounds of sorrow from thy heart,
but be sincerely and seriously religious. A negative holiness
must not serve thy turn, but be truly as well as timely pious.
Or, (3.) if it be translated — now, it adds further emphasis to
the exhortation ; as if it were said, childhood and youth are
vanity, therefore now while thy years are green, and thy bones
moistened with marrow, even now, in this dark age, get thine
eye enlightened with the knowledge of God ; and in this slip-
pery age, get thy soul duly stayed and settled with the remem-
brance of God thy Creator, and the ends of thy creation : pass
not this flowery season of thy age in vanity, but get thy
thoughts fixed upon God.
Doctrine, It well becomes young persons to remember
their Creator.
The days of youth are a proper time for souls to be mindful
of their Creator ; it is never unseasonable, but it is then most
suitable. Youthful piety is lovely and commendable, pleasant
and advantageous, excellent and honourable ; it is a jewel in
a gold ring, a pearl or precious stone curiously enchased, that
doth make the possessor appear rich and highly respected.
• A'^erba notitiae affectum et praxin connotant. + Dent, xxxil. 6.
J PttaLii cxlix. 2. Isa. liv. 5. II Exod. xxvii. 10.
530 yox'Th's monitor.
1. This is typified in tlie first-fruits to be dedicated to God.
Exod. xxiii. 19, " The first of tlie first-fruits of thy land thou
shalt bring into the house of the Lord thy God."" ]\Ir. Ains-
worth observes out of ]Maimonidcs upon Exod. xxii. 29, that
the Hebrews were to bring the first-fruits of seven things,
namely, of wheat, barley, grapes, figs, pomegranates, olives, and
dates. And if one bring other besides these seven kinds, they
are not sanctified ; only observe, the passage saith, " thou shalt
not delay to offer the first of thy ripe fruits."" Again, " The first-
born of thy sons shalt thou give unto me.'' This is of import-
ance to us, and the paschal lamb must be a lamb " of the first
year," Exod. xii. 5, which also hath its significancy, for the
Jews thus expound it : that a lamb after it was eight days old
and forward, was allowable to be offered in sacrifice for the
passover, and if it was but an hour older than the year, it was
unlawful. This typifies not only the perfection of Christ, but that
youth must be devoted to God.
2. It is commanded, ]Matt. vi. 33, " Seek first the kingdom
of God, and his righteousness."''' First, in order of time ; the
first thing in the day, begin every morning with God ; the first
in the day of natural life, begin your lives with godliness.
Some think this precept refers to the account of Solomon's
asking wisdom, 1 Kings iii. 6 — 11. True grace or wisdom, is
the first link in the golden chain that draws all things neces-
sary and desirable after it. God commands, that all ages
should praise him ; " young men and maidens ; old men and
children," Psal. cxlviii. 12. Aged DaWd leaves this legacy
with his son Solomon, 1 Chron. xxviii. 9, " And thou Solomon,
my son, know thou the God of thy father, and serve him with
a perfect heart, and with a willing mind,"' &c. Paul the aged
thus charges his son Timothy, 1 Tim. iv. 12 — 16, " Let no
man despise thy youth, but be thou an example of the believers
in v.ord, in conversation, in charity, in spirit, in faith, in pu-
rity," kc. So Titus, ii. 6, " Young men likewise exhort to be
sober-minded," or discreet ; that is, seriously religious.
3. It is commended and rewarded: Josiah is praised, because
in the eighth year of his reign, while he was yet young, he
began to seek after the God of Da\-id, his father ; and in the
twelfth year, he began to clear Judah and Jerusalem from the
high places. What a fine character is left upon record of
young Abijah, the son of Jeroboam, 1 Kings xiv. 13, " The
child shall die, and all Israel shall mourn for him, and bury
him ; for he only of Jeroboam shall come to the grave, because
in him there is found some good thing towards the Lord God
of Israel, in the house of Jeroboam." Something grateful or
acceptable was found in him ; God takes well a small good in
iNTRODUC'riON. 531
iiopeful youth. Jesus, beholding the towardly young man,
loved him, Mark x. 21, though it was not sincere or saving
good that was in him, God reckons it both as a great orna-
ment to young men, and an inestimable privilege to his peo-
ple. Amos ii. 11, " And I raised up of your sons for prophets,
and of your young men, for Nazarites. Is it not even thus, O
ye children of Israel, saith the Lord.?" As if he should say,
you may well think I had a great respect for you, when I not
only received you into covenant, but your children ; yea, into
the covenant of Levi ; and not only when they were grown up,
but even while children, as Samviel and Jeremiah. Strange
and rare it is, that young men, who are most addicted to plea-
sures and wine, become so abstemious, grave, and seriously
religious ; this reflects honour on the persons and people, where
such singular devotedness to God is found.
For more profitably discussing this important subject, I shall
propose these inquiries :
I. What is implied and intended in this word, remember ?
II. How young persons may use their memories, so as to
promote religion ?
III. Wherein their remembering their Creator may have an
influence on practical godliness ?
IV. Why it becomes young persons to remember their
Creator, or be seriously religious ?
And so to apply the whole.
I. What is the meaning and import of this word, remember,
which may discover the reason why the Holy Ghost lays so
much stress upon it ?
I answer, the word, remember, is very extensive and compre-
hensive in its import, for it intends four things :
; 1. To call to mind things past. This is the proper import
of the word remember. Psal. Ixxvii. 10, " I will remember the
years of the right hand of the Most High. I will remember
the works of the Lord, thy wonders of old." Even so young
men must remember,
(1.) What they are made of: Gen. ii. 7, "And the Lord
God formed man of the dust of the ground." So the wise man
informs us in this chapter, ver. 7, " Then shall the dust return
to the earth as it was." O young man, forget not thy origin,
thou art nothing but a little mean clay clotted together with
blood, as mortar tempered with water, and animated with subtile
breath, wh.ereby thou art wrought up to a walking statue. A
consideration of this would pluck down thy peacock's p3umes,
and lay thy honour in the du.-t, when thou beginnest to advance
thyself as if thou wert not a mortal creature ; it is a wonder to
VOL. V. 2 M
532 youth's monitor.
tliink how men"'s spirits are elevated with riches and honours,
as if they were not mortals.
jVIen's great sin and misery proceed from their forgetfulness
of themselves, whence they are, and whither they are going.
Hence Philip king of INIacedon, employed a page every morn-
ing to call to him, " Remember, sir, you are a mortal."^ Would
to God, young persons would consider, *' that they dwell in
houses of clay, whose foundation is in the dust ; which are
crushed before the moth.''* You are brittle glasses, soon
broken ; crazy tabernacles, at best, quickly dissolved.
(2.) Reflect on your sinful state and acts. You were alto-
gether born in sin ; estranged from God even from the womb,
going astray as soon as you were born, speaking lics.-f- You
come into the world with a sad stock of sin, and set up that
wretched trade as soon as you exercise reason ; while you were
children, you soon learned to lie, swear, mock at godliness, be
disobedient to parents. Augustine, obser\ang two children
sucking at a mother's breast, the one cast a peevish, morose look
at the other, envying that it should suck at the other breast,
cried out, () I^ord, when was the time, where was the place,
that I was free from the buddings forth of this accursed root ?
Young persons should be often saying, " I remember my faults
this day ;" this is the true nature of genuine repentance, for
men to bethink themselves, or bring back to their heart. J Sin
came from the heart in commission, and must be brought back
upon the heart as a burden, if ever there be repentance. O re-
member the sins of childhood and youtli, that God may not
remember thern. I| Alas ! when I was a child, I thought,
spake, and acted as a child ; I was childish in my conceits,
senseless in my imaginations, wild in my notions, and brutish
in my affections and actions : poor vain man, I would needs be
wise, though I was born like a wild ass's colt. § I was empty
of good, and soon filled with trash and pollution, and was still
generating more, till at last my soul was loaded with guilt and
impurities. O that they were a pressing load upon me !
(3.) Remember the rebukes of Providence under which you
have lain ; these are worth recollecting, not only correction by
parents, but chastisements of God's hand. If you reverenced
fathers of your flesh, will you not subject yourselves to the
Father of spirits, that you may live "^ Have not some of you
borne the yoke in your youth, sicknesses, small pox, fevers,
agues, and other weaknesses .'' Yea, liave you not been scourg-
ed with your own rod 'i Just as fond children eat fruit till they
• Job iv. If). + Psalm Iviii. 3. % Gen. xli. 9. 1 Kings viii. 47-
II Psalm XXV. 7- § J"'-' xi. 12.
REMEMBRANCE DEFIXED. 533
become disordered, even so men''s own wickedness doth oft cor-
rect tliem, and their backslidings do reprove them : * so that
they may thank themselves for what they suffer. Oh that you
could say as the church, Lam. iii. 19 — 21, " Remembering
mine affliction and my misery, the wormwood and the gall , my
soul hath them still in remembrance, and is humbled in me.
This I recall to mind, therefore have I hope." You may learn
so much good from reflecting on what you met with in your
younger days, as may prove beneficial all the days of your life ;
both to keep you low in humility, and raise up your hearts in
hopeful encouragement.
(4.) You must remember the many obligations laid upon you
in your younger days to be the Lord's ; how early you -w^re
dedicated to God in baptism ; you were given up to Father,
Son, and Holy Ghost, and his name put upon you ; you were
washed in the laver of baptism, and are engaged to put on
Christ, to furnish the answer of a good conscience to God.
You must remember your parents' examples and instructions ;
their counsels, admonitions, and prayers : for the vows of God
are upon you. The kindness of God should lead you to repen-
tance, and it becomes you to be often saying as David, Psalm
cxvi. 16, " O Lord, truly I am thy servant, I am thy servant,
and the son of thy handmaid : thou hast loosed my bonds."
O young persons, think and think again upon the various and
gracious acts of Providence, these will engage you to gratitude
and obedience. Psalm cv. 5, 6, " Remember his marvellous
•works that he hath done. — O ye seed of Abraham his servant,
ye children of Jacob his chosen." O be ashamed to be un-
fruitfid under all these genial showers from God and man.
Tremble to break through all these bonds. How dreadful will
your case be, if all these be lost upon you, if sin supplant these
methods of grace.
2. The word signifies, a representing of things absent, as if
they were present before our eyes ; or things distant, just at
hand. God was much withdrawn from David's soul, but yet
he could think of an absent God. Psalm Ixxvii. S, " I remem-
bered God and was troubled." This remem.bering is believing
meditation and heavenly contemplation upon unseen objects,
•which is a heavenly life. The natural eye only beholds things
present as objects of sense ; but faith Ijeholds things not seen.-|-
This is called by Augustine, :!: " a kind of mathematical me-
mory containing dimensions, which the sense of the body does
• Jer. ii. 19. t Heb. xi. 1.
:{: Mathematicorum memoria, qua; dimensionum rationes continet, quarum
nullam corporis sensus impressit.
2m2
534) youth's monitor.
not impress upon the mind."'' ]\Iuch more doth the soul con-
ceive of objects far beyond the bodily senses, as,
(1.) God himself. O what heavenly musings had David
upon God, which occasioned real effects on his elevated soul :
Psalm Ixiii. 5, 6, " j\Iy soul shall be satisfied as with marrow
and fatness — wiien I remember thee upon my bed, (how is that?)
and meditate on thee in the night watches.""' "When the me-
mory is full of God, the heart is sweetly employed and delighted
with divine enjoyments ; especially the soul is awed to a spiri-
tual obedience by remembering of God's omnipresence. " I
have set the Lord always before me,'' said David :"* and again,
" Thy loving-kindness is before mine eyes, and I have walked
in thy truth."' O happy soul, that can thus remember God,
and think, now God's eye is upon me, God forbid I should do
any thing unbecoming such a presence.
(2.) The word of God, his precepts, promises, and threaten-
mgs. We are not always reading the word, bvit must be con-
stantly thinking of it, and meditating on it " day and night."
David was much given to this sacred employment of his sancti-
fied memory. One while, he will " hide God's word in his
heart, meditate in his precepts :" and again he says, " I will
delight myself in thy statutes, I will not forget thy word. I
remember thy judgments of old, O Lord, and have comforted
myself. I will never forget thy precepts, for with them thou
hast quickened me:""f- and many such passages- Oh of what
use would the daily remembrance of God's word be to us ! The
precepts would direct our practice, the promises would furnish
us with pleas in praver. If " the word of God dwell richly" in
us, ^ it would be our daily monitor to shun «in and practise
duty, for we never commit a sin, or omit a duty, but we forget a
command. Heb. xii. 5, " You have forgotten the exhortation."
(3.) We must remember instances ; examples of mercy, jus-
tice, piety, charity, humility, sobriety, chastity, and all other
virtues. Examples are moving, melting admonitions. A bove
majore discit arare minor. |1 Older men and aged women, by
holy practices, are detailers of good things to the younger.
Ministers and others must be patterns of good works. Mark
the end of men's conversation : " Be not slothful, but followers
of them who through faith and patience inherit the promises." §
Cassar set Alexander before him as a model, and the Ephesian
law would be a seasonable item to young men — 'Aa vTToiii>jvr\a-
KiaQuL Tivog tCjv Tij ap^T^^ yjpiojxivMv, ever to bear in mmd,
• Psalm x'l-i. 8. xxvi. 3. f Psalm i. 2. cxix. 11, 15, 16,52, 93.
J Col. iii. 1 6. II The vounger ox learns to plough iVom tlie older.
§ Tit. ii. 3, 4, 7. Heb. xiii. 7- vi. 12
IIEMEMBRANCE DEFINED. 535
persons eminent in the practice of that virtue you would imitate;
and this would make us ashamed of lagging so hr behind, and
would quicken our pace in j)ressing after. The scriptures and
histories are full fraught with examples of most heroic acts. It
is a quicker despatch to travel our journey by examples than by
precepts ; * yet see those patterns be according to precept, fol-
low men no further than they follow Christ. And as you must
remember good men as way-marks, so remember instances of
bad men as rocks and shelves, where many have been shipwrecked
and drowned : " Hemember Lot's wife;"f and let others' ruin be
a caution to thee. Head history lest thou become a history,
and take v/arning by others' harms. Always bear in mind the
ancient and later monuments of God's vengeance, so shall you
wash your feet in the blood of the wicked, and cleanse your
souls by observing the spots of others. It is a mercy when
God hangs up others in gibbets to be warnings to us. Study
Deut. xxiv. 8, 9. 1 Cor. x. 6, 11.
(4.) Remember Jesus Christ ; his person, natures, offices,
death and passion, his resurrection, ascension, and session at
God's right hand. Oh ! whatever yovi think of or forget, be
sure you keep Christ in memory : our Lord appointed his sup-
per for this end, " Do this in remembrance of mc." Remem-
ber Christ's mean birth, holy life, accursed death, and high ad-
vancement to God's right hand. Determine with yourselves to
know, own, study, and admire nothing but Christ crucified ;
esteem all things dross aud dung in comparison of him, ; | let
Christ be as honey in your mouth, as melody in your ear. || O
remember his " love more than wine ;" § that is, lay up records
of love for future times, when it may be withdrawn as to the
sense thereof. It is the great interest of believers to set up me-
morials of divine love and its appearances. O sirs, how can you
forget Christ who did remember you at so dear a rate ? Methinks
every soul should be like that good man, that never went to bed
or rose up, but had this in his mind and mouth : " Thanks be
to God for his unspeakable gift," 2 Cor. ix. 15.
3. Another signification of the word — remember, is to liave
a foresight of, and preparation for something future. Thus
God saith, " Remember the sabbath day, to keep it holy ;" ^
and I shall take that part of our remembering, proper to all per-
sons, but especially to young persons, as an instance,
(1.) The sabbath is to be remembered; which implies,
not only a reflecting on God's institution, and keeping the sense
• Longiim iter per praecepta, l)revius ])er exenlpla.
+ 1 Cor. xi. 1. liuke xvii. 32. ^ 1 tor. xi. 24, 25. ii. 2. Phil. iii. 7, 9-
jl Mel in ore, melos iu auie. § Cant. i. 4. ^ Exod. xx. 8.
536 youth's monitor.
of past sabbaths still upon our spirits, but a serious preparation
for it, aiTanging our weekly affairs, so as to be no impediments
in the sanctilying of it, maintaining a composed frame of spirit
suitable to it, to enter freely into the duties of it. Alas, how
apt are young men to forget whose day it is, and grow volatile
and frothy upon it, so finding their own pleasure. * The more
of the sabbath you have on weekdays, the less of the week you
will have on the sabbath. You should put on your best spiri-
tual suit, (as it is said a devout Jew did his bodily, before the
approaching sabbath,) saying. Come, my soul, account this the
queen of days, the very face and beauty of all other days.
(2.) Remember the changes and vicissitudes you may meet
with in this life, and accordingly you must forecast, and provide
for both best and worst : and he that is stocked with grace for
prosperity, will be better furnished for adversity. INIethinks,
young persons are like mariners that are about to set sail, that
must prepare rigging, cables, victuals, fresh water, anchors, and
other things necessary for a long voyage ; not knowing how
tedious and hazardous it may prove. Thus must young persons
get well furnished, for they may say as Moses to Pharoah, "We
know not with what we must serve the Lord until we come
thither.'" -f- Little do you, my young friends, know, what sharp
services God may call you to ; you must therefore sit down
and count the cost of the building, whether you have sufficient
to finish it. J A young man unprincipled, is like a ship with-
out mast, tackling, anchor, or other provisions ; which is at the
mercy of winds and waves, on the vast ocean, and is soon lost,
or sunk, or driven on rocks and shelves and dashed to pieces.
O sirs, I beseech you remember, you may be cast into such
companies, places, snares, and straits, that all the wit you have
will not bring you off, except you have received both renewing
and assisting gi-ace ; and the latter you cannot expect without
the former. You must stock yovu-selves with all things neces-
sary, as young persons in setting up a trade, that your stock
may not be run out before you have accomplished your purpose,
nor your money spent before your journey come to a close.
(3.) Remember your death. It is a foolish word of incon-
siderate persons to say, ' I no more thought of such a thing
than of my death." Fond man ! what reason hast thou to for-
get death ? thou sayest, ' I am young yet ;' senseless arguing,
art thou too young to die ? hast thou not seen, as young as
thou snatched away ? shouldst thou not wait " all the days
of thy appointed time, till thy change come ?'' jj Canst thou be
assured thou shalt live to old age ? A youth came to a Hebrew
" Isa. Iviii. 13. + Exod. x. 26. ± Luke xiv. 28. || Job xiv, U,
REMEMBRANCE DEFINED. 537
doctor, desiring him to give him some rules to instruct him to
live and die well. Th^^ doctor said, how old art thou ? He
answered him, eight years of age. Come again, said the
doctor, six or seven years hence, and I will instruct thee, thou
art yet young enough. Yea, sir, replied the child, but I have
been in tlie churcli-yard, or cemetry, and I laid me on a
grave that was as short as I, whereby I do perceive I may die
before I shall arrive to that age : a wise answer. Lord, open
the eyes of the young, to see death posting on towards them,
behind them, as it is before the faces of the old ; it is as danger-
ous, though less visible ; therefore you must betimes claim kin-
ship to the worms, for they will shortly claim kinship with you,
say as Job xvii. 14, "I have said to corruption, thou art my
fattier; to the worm, thou art my mother, and my sister."
This is the wise man's advice in the context — " Let him re-
member the days of darkness, for they sliall be many f * that
is, deatli ; for the grave is a dark, lonesome house. He saith,
*' they are many," he saith not, infinite or everlasting ; for
though the grave be a long home, yet eternity of weal or woe
is our last and everlasting destiny. You must die certainly ;
you may die soon, and suddenly ; yea, if you be wicked, you
may die before your time, f Alas ! most men forget this
dying hour.
(4.) Remember your accounts. Our Lord, as a nobleman,
delivers ten pounds to ten servants, with this charge: " Occupy
till I come." This is every one's work, especially that of young
persons. O what a comfort to say, " Lord, thy pound hath
gained ten pounds !" God gives every one a talent : woe be to
that slothful servant, who lays up his talent in a napkin ; but
a thousand woes to him that wastes it in wickedness. Think
within thyself, young man, how shall I give account of health,
strength, genius, parts, accomplishments, learning, riches, ho-
nours, and my golden hours .'' Shall God give me the use of
these, and the devil receive the application "^ If my master
shall give me a sum of money, and send me to the market to
buy necessaries, and I spend it in prodigality, and come drunk
home ; how dare I look him in the face "^ If my father be at
great charge in my education at schools, and X return a poor
silly ignoramus ; how can I answer it '^. " Every one of us
shall give account of himself to God.":J: How shall I come
off before the impartial, heart-searching Judge .'* Since then,
I must appear at the general assizes, I am resolved to keep a
petty session beforehand — daily to set matters straight with
God and my soul ; according to that good counsel :
• Eales. xi. 8. t Ecdes. vii. 1?. . % Rom. xiv. 12^
538 youth's monitor.
Sum up at night what thou hast done by day.
And in the morning, what thou hast to do ;
Dress and undress thy soul, mark the decay
And growth of it, if with thy watch, that too
Be do-mi, then wind up both, since we shall be
Jlost surely judged, make thy accounts agree.*
4. Remembering, imports an affectionate, practical, spiritual,
improving of truths, objects, or things known and thought of :
and in this sense is the text to be understood. It includes these
four tilings — Valuation, affection, application, and observation.
(1.) Valuation. So the word is used, Eccles, ix. 15, " No
man remembered that same poor man ;"' that is, nobody prized
him according to his real worth, or great usefulness ; no man
praised him, or spoke well of him ; none gave him thanks,
being an obscure person, and expecting no more good from him.
In this sense we must remember our Creator ; that is, so as to
admire him, and to praise him ; scripture is full of this. Psal.
cxlv, is composed as a psalm of adoration, addressed to the in-
finite Creator; verse 10, "All thy works shall praise thee, O
Lord, and thy saints shall bless thee." All God's works do
celebrate his praises objectively, as they give occasion for man's
adoring their Creator. jMan, as man, pr«iseth God actively ; but
saints only, bless God intentionally and regularly ; for this piu--
pose was Psalm civ. composed. O that we could also learn this
great lesson, in which the inanimate creatures are so perfect !
(^.) Affection. Cant. i. 4, " We will remember thy love
more than wine." O the blessed relish and transporting de-
light, our souls have in the late received expressions of divine
love ! It is more sweet than delicious wines. It becomes all,
and especially the young, (who will take delight in something)
to delight themselves in the Lord, which is both their duty and
their privilege.-f- O that young persons would exercise their
thouglits with pleasure on the name, nature, properties, word,
and works of our glorious Jehovah ; and also the person, na-
tures, states, the actions, discourses and prayers, the sufferings,
death and resurrection, the offices, purchase, and glorious
intercession of our dear Lord Jesus. Surely these, if any thing,
are worth an affectionate remembrance, that we may echo and
answer his love with love.j When, O when, shall that great
command be young men's employment, " Thou shalt love the
Lord thy God, with all thy heart, soul, and mind ! " || O where
can you bestow your virgin affections better! Whom can you
think on with greater complacency .^ Surely, the sunshine of
divine love should produce the heavenly reflection of your love
back to him ; since his is costly love, yours pleasant.
• Herbert's church, p. 16. -f- Psal. xxxvii. 4. Isa. Iviii. 14.
:J: Amo amorera e]\xs.~- Augustine. || I\Iatt. -xxii. 37.
IIEMEMBIIANCE DEFINED. 539
(3.) Remembrance, imports application, and believing ap-
propriation. On God's part, it imports his acceptance; Psalm
XX. 3, " Remember all thy offerings ;" but how ? it is added,
" and accept thy burnt-sacrifice." Thus persons should so re-
member God, as to accept and meditate on him : so ver. 7, " Some
trust in chariots, and some in horses ; but we will remember the
name of the Lord our God ;" we are resolved to depend only
on God. When our Lord saith of his supper, " Do this in
remembrance of me," doubtless he means application and im-
provement. Alas, what comfort can we take in God or Christ,
unless we fiducially own him as ours : this is the main thing in
religion. Our duty lies in adverbs, cur comfort in possessives.
The remembrance of God strikes terror into an uninterested
soul. What is God, if he be not my God ? * And what are
we better for him, (savingly) if we do not appropriate him ?
Hence, saith the church, Isa. xxvi. 8, " The desire of our soul
is to thy name, and to the remembrance of thee." O sirs, this
is the very life and marrow of your remembering your Creator,
by owning him as your Father in Christ ; " This is life eternal,
that they might know (not by mere speculation, but beheving
application,) thee to be the only true God, and Jesus Christ,
whom thou hast sent." Faith can reach as high as heaven,
and embrace far distant objects :f yea, such is the nature of
faith, that it can really appropriate all in God, and in Christ,
and in the promises of the word, to itself, and make them its
own.
(4.) Remembrance, imports a practical observation, and a
conversation suitable to this remembrance. The life must cor-
respond with the belief; hence God often repeats it, that his
people must remember, and do all God's commandments. Da-
vid saith, " I have remembered thy name, O Lord, in the night,
and have kept thy law." Practical remembrance is* most useful
and comfortable. IVIen do truly remember no more than they
practice. Head-knowledge signifies httle, without lively work-
ings in the heart, and holy works in the life. If you could say
all the bible by heart, if you have not the law of God written
on your heart, and transcribed in your life, it were not of any
worth. Some have had prodigious memories, they could repeat
whole sermons, and give an account of volumes ; yet they have
forgotten their duty : this will prove a complicated, aggravated
sin. Thy head challenges thy feet, and thy wicked heart per-
verts both. A strong memory contradicted by an obstinate will,
leaves the possessor inexcusable. Science, without conscience,
is a torch to light men to hell ; dictates of conscience, without
" Quid est Deus, si non sit meus. t ^^^' *^- ^•^*
540 youth's monitor.
practical compliance, will prove a faggot to increase the un-
quenchable fire. Know as much as you can ; remember what
you have learned; and practise what you do remember. Re-
member the rule, and square every step by it. Let memory
retain, that life may profit by, divine truths.
Thus I have despatched the first head, what is implied and
intended in this word, remember, and remembering our Creator,
II. The next inquiry to occupy our attention is, how young
persons may use their memories, so as to promote religion ? Or,
what helps they may employ to assist them in their remem-
bering their great Creator.
First, A natural, artificial, and spiritual memory must be
distinguished,
1. There is a natm-al memory in man, and also in brutes.*
Every man hath something of memory. Ccelius Rhodiginus
tells us of the hart, that it hath so bad a memory, that if it be
feeding and hungry, yet if it look up, it forgets what it was
doing, and seeks a new pasture : and the historian informs us of
a man, that had forgotten his own name ; that however might be
occasioned by falls, blows, or diseases. * But all men, naturally,
have a memory. The philosopliers observe, the dullest ge-
niuses for invention have often the most tenacious memories ;
so things that receive slowest impressions, as a stone, keep them
the longest ; but wax and water have quick impressions, and
they are soon lost. This however is certain, that some men have
naturally far better memories than others ; experience demon-
strates this: but this is not the memory I am speaking of, ex-
cept as the foundation of what follows.
2. There is an artificial memory ; some in this way have
arrived at a prodigious degree of retentiveness of memory.
Seneca, by artificially impro\'ing his memory, could repeat two
thousand names in order, and two hundred verses, beginning
with the first syllables at the end. Many other instances have
been given us of the stupendous memories which some have
had ; but this is not the recollection I design, yet we make use
of lawful helps to further our remembrance.
3. There is a spiritual memory, that is, the natural faculty
of the soul spiritualized. (1.) Subjectively, by renewing the
faculties, or (2.) Objectively, by fixing the memory on other
and better objects than it was wont to think upon. Our Lord
tells us, John xiv. 26, that the Holy Ghost shall bring all things
to our remembrance. This is done immediately by the Spirit's
assisting the memory, as he doth the mind, will, and affections,
in other duties, helping our infirmities ; f or else through the
" Memoria in brutis, reminisc(jnlia in hominibus. -l* Rom. viii. 26.
REMEMBRANCE ASSISTED. 541
medium of ministers and ordinances, and even by the endeavours
of Christians with themselves, using God's appointed means to
quicken and fortify their memories. It is thus that I shall
answer this query : — What helps must a young man employ to
further his soul in his remembering of God, and divine things ?
1, Learn to know what the memory is, and of what use it
may be in religion. Memory is a wonderful faculty. Cicero
admires it, and calls it, a remarkable evidence of the divinity.*
Augustine calls it, the internal receptacle, dens, or caverns of
the mind, where it lays up what it receives.f Neither of them
can tell where the memory is seated. But the scripture saith,
Luke i. 66, they " laid them up in their hearts ;" and ''^ Mary
kept all these things and pondered them in her heart,'" Luke
ii. 19 ; in her heart, in a moral, if not in a natural sense :
heart memory is the best memory. Heathens can tell us that,
Mnemosyne is the mother of the muses : I am sure memory is
needful in divinity. What are we better for what we hear un-
less we remember it ? The apostle saith of the gospel, that by
it we are saved, if we keep in memory what is preached, else we
believe in vain ;l- he means the substance of gospel doctrine,
though not every particidar sentence. Bring this to thy con-
science, shall I hear in vain, read in vain, believe in vain, and
so ruin my own soul ? God forbid, the matter is of infinite
importance. I must look after a good memory, or I neglect
and endanger my salvation. God forbid, I should excuse my-
self with saying, I have a bad memory, God looks for no more
than he gives. I have a memory and must use it to his glory ;
I can remember worldly things, and why not spiritual ?
2. Rest not contented with an unsanctified heart. A gracious
heart will help to a tenacious memory. " The very God of
peace sanctify you wholly ; and I pray God your whole spirit,
soul, and body "^may be preserved blameless ;" this will take in the
memory. O that in the inmost part, the Lord would " make
me to know wisdom ;■" that " my reins might instruct me in
the night seasons.'' || God's image is in all wisdom, righteous-
ness, and true holiness.§ A habit of grace in the heart would
be a bias in the soul to incline it God-wards; grace gives wings
to all the faculties to mount aloft. Nothing strengthens the
unstable memory so much as grace ; the memory is without
tightness, and lets all good out ; but grace stops the chinks of
this leaky vessel. It is grace only that " renews a right," in
the margin, constant " spirit within."^ Grace only expels those
" Insigne divinitatis argiimentiim. f Animi ventrem, antra, cavernas,
* 1 Cor. XV. 1, 2. II 1 Tbess. v. 23. Psal. li. 6. xvi. 7-
§ Col. Ui. 10. Eph. iv. 24. f JEsal. li. 10.
54-2 youth's monitor.
swarms of vain thoughts that lodge in me, and fills every corner
of my heart with something of God. O " unite my heart to
fear thy name ;"" engage my whole soul to thee. If God have
something within me, I shall not forget him and his benefits ;*
that which is heaven-born will surely be mounting heaven-
wards.
3. Be sure of being savingly related to God, and interested
in Christ. Relation is the root of remembrance : " Can a maid
forget her ornaments ? Can a woman forget her sucking child .''''-f*
In a public edict a man will be sure to retain in his memory
■what relates to his own case and tenure. " Hear thou it and
know it for thy good ;"" if you cannot think of all the sermon,
secure at least what concerns thyself; say, this is for me. The
language of the believer is, " Who loved me, and gave himself
for me. He is my God and I will prepare him a habitation
(in my heart ;) my father's God, and I will exalt him.""^ In-
terest or property is an excellent help to memory : if Jehu for-
get other things, yet he can remember a prophecy that related
to himself against the house of Ahalj, 2 Kings ix. 25, 26. If
you will not remember others'" concerns, yet surely you will re-
member your own. Will a man forget to eat his meat or put
on his clothes .'' Surely if God were your God, though you
could think of nothing else, you would with Thomas break out
into a rapture, and cry, " ]\Iy Lord and my God;""]! he forgot
all to think of this, and this word my was a special memorandum.
4. Endeavour to increase in your hearts the flame of divine
love. jMen cannot forget what they love : the rich old usurer
will not forget where he laid his bag of gold. Love frequently
reviews the object, and so renews decaying memory. Things
highly esteemed by us, are deeply imprinted in us ; a warm
lieart will influence the head ; strong affections will be prevalent
arguments. The man thinks of his beloved when waking, and
dreams of her when sleeping; he cannot forget her, every thing
he sees puts him in mind of her : so would it be if your heart
were wrapt in the flame of love : " Set me as a seal upon thy
heart ;'' what follows ? " as a seal upon thine arm." § Observe
it, that which is on the heart in point of affection, will be on
the arm as to observation and remembrance. Love much and
you remember well ; what has affected your heart you cannot
easily forget. David's heart was depressed very low at times,
and then raised very high in the actings of faith, and it rests
upon his spirits long after : so he saith Fsalm xlii. o, 6, " O
my God, my soul is cast down withm me, therefore will I re-
• Psal. IxxxTfi. 11. ciii. 1, 2. -f Jer. ii. 32. Isa. xlix. 15.
t Job V. 27. Gal. ii^20. Exod. xv. 2. || John xx. 28. § Song viii. 6.
KEMEMBllANCE ASSISTED. 543
member tliee from the land of Jordan and of the Ilermonites :"
David upon the throne cannot fjrget poor David a fugitive.
5. Take pains with your spirits, to work things on your heart.
Experience tells us what wonderful memories some dull people
have arrived at with taking pains. It is not to say what God's
blessing and man's industry may produce ; the more weight is
laid on the seal, the deeper impression is made on the wax.
Memory carries the image of things : often viewing things be-
gets lively images : thinking oft on truths is harrowing the seed,
it covers that which else would be picked up or washed away.
" Meditate on these things, give thyself wholly to them :" * a
transient glance will not do, you must work things into your
spirits. You must incline your ear to wisdom, and apply your
heart to understanding ; cry, lift up your voice, seek, search for
it as for hidden treasures : — then you shall understand the fear
of the Lord, Prov. ii. 2 — 8. Let a burning glass be slightly
passing, though the stuff be never so combustible, it talces no
hold ; but if it be fixed, the sun-beams unite and kindle fire :
just so it is, — " Did not our hearts burn within us, while he
talked with us ?''''-f Serious recollection brings strong impressions.
An apple when tossed in the hand, leaveth the smell and odour
of it behind, so do truths.
6. Compare things together, if you cannot remember things
by themselves taken abstractedly ; yet when you form ideas of
things in your mind, a visible object may bring to recollection
something invisible : as the sight of one man may put you in
mind of another that you had forgotten, thus an artificial memory
is produced. But I shall only give you one instance : when God
has delivered a prophecy or a promise, and we forget it, when
we see any thing like an accomplishment, it will bring the first
notice of it into our remembrance. When former prophets
threatened judgment, and it came to pass, then they could call
menaces to mind and say : " Like as the Lord of Hosts
thought to do unto us, — so hath he dealt with us," Zech. i. 6.
When the disciples saw Christ's zeal, they remembered the pro-
phecy, " The zeal of thy house hath eaten me up,'' John ii. 17.
And after his resurrection, they remembered Christ's expression,
which was not only a monitor, but a key to unlock that mys-
tery. I Jesus's miracles brought John's preaching to their re-
membrance, and became a means of their believing : so may
you, when ministers are dead and gone. Think, O now I re-
member, how frequently and seriously such a good man incul-
cated such a trutli ; it comes fresh into my thoughts as if it had
been but spoken yesterday ; now I feel the truth of what h e
• 1 Tim, iv. 15. f Luke xxiv. 32. :{: See Acts xL IG. Luke xxii. 61.
544? YOrTH'S MOXITOK.
spoke of the evil of sin, both in the guilt of it upon my consci-
ence, and the punishment of it on my whole man. I now
think of that great truth, of the need I have of Christ, how
precious he is : he told me I must suffer persecution, and when
I feel, I cannot but remember that prediction, 1 Thess. iii, 3, 4;
and so in other things.
7. Frequently repeat to others what you would remember: this
is a great help. INIany will give an account of various passages in
sermons, preached thirty or forty years ago, who have forgotten
as pertinent and profitable matter spoken the day before. What
is the reason .'' They have familiarized them to themselves by
frequent repetition. If you would presently, after hearing a
sermon, or reading a chapter, fall into discourse about it, it
would rivet your notions in your minds. Scholars find this an
excellent help to memory, nothing is of such advantage : hence
Deut. vi. 6, 7, " These words which I command thee this day,
shall be in thy heart." How ? " Thou shalt teach, (Hebrew is,
whet or sharjien) them diligently Onto thy children, and thou
shalt talk of them when thou sittest in thy house." O that
talk of sermons, scriptures, and truths, were more in fashion !
If every one would cast in his mite, and contribute something,
what a treasure would be gathered ! If every one bring a little
fuel, what a fire would be kindled ! The two disciples talked
together of the things that had happened, and they had burning
hearts : l>efore they parted, our Lord joined himself to hold a
parley with conversing disciples. * Be not ashamed to speak of
the things of God : David saith, " I will speak of thy testi-
monies before kings and will not be ashamed."'-!- How often do
we find David's sacred lips expressing the delights of his heart,
which return with great advantage upon his memory, and help
his meditation : and this is the duty and characteristic of a truly
pious man who hath the law of God in his heart, his mouth
" speaketh wisdom, and his tongue talketh of judgment," Psal.
xxxvii. 30, 31.
8. Proceed immediately to the practice or improvement of
those truths which come home to your conscience. Practice is
both the end and means of a good memory : imprisoning truths
quite loseth them. If you " hold the truth in unrighteous-
ness,"' % it cannot stay long with you. If you live not answer-
ably, you bury all in the gi-ave of the oblivion ; but present,
livelv practice doth, as it were, harden the hopeful buds and
blossoms of good, that they are not so soon blasted. Hence
when David had a good thought in his mind, he worked it on
his affections, and brought it into action. Psalm cxix. 55 — 57,
• Liike xdv. 14, 32. f Psal cxix. 46. See ver. 13, 27, 43, 52. X Rom. i. 18,
REMEMBRANCE ASSISTED. 545
" I have remembered thy name, O Lord, in the night, and
have kept thy law." See, his was a practical memory : and
what then ? " This I had, because I kept thy precepts."
What had he ? It may be a better memory, or more elevated
affections, or more evidence of God's love to his soul : " Thou
art my portion, O Lord." Thus an activity of life and contem-
plation, do mutually contribute assistance to each other, if you
live what you hear, you shall know more : " If any man will do
his will, he shall know of the doctrine." Sin stupifies the me-
mory, holiness fortifies it ; no man hath a better memory than
the practical Christian.
9. Study the art of forgetfulness. Themistocles said, " he
would rather learn the art of forgetfulness than of memory."'
One saith, we shall never make progress, till we unlearn that
well, which we learned ill. A boy will never spell well till he
forget his wrong spelling. Socrates desired his scholars to
unlearn what they had learned ; so must you. " Forget also
thine own people, and thy father's house." I dare not say,
with some philosophers, that discipline is nothing else but
Avayvijjaig, a remembrance : for they held, that souls existed
before they were in these bodies, as Pythagoras did. Indeed,
if we respect Adam's perfect knowledge in innocency, there
may be some truth in it ; but, alas ! by his fall, his intellect
was obscured, and how soon he forgot God ! We have lost
God's image, and a new creation is necessary ;* and how aw-
ftilly have we descended into the grave of oblivion, remaining
there till divine grace work the miracle of a first resurrection,
and a second birth, -f* The tablet must be made clean before
you can write any thing on it ; you must be " transformed by
the renewing of your mind;":|: then you will approve God's
will. No man can form a new impression in wax, till the old
be defaced ; so you must forget the world, its profits, pleasures,
and honours, for better : they say, that children's memories
are clear, || because not ruffled with worldly circumstances. O
that every soul were "as a weaned child !"§ for how oft do
the cares of the world thrust out the word of God : and it were
well if we were children in malice, forgetting injuries. That
is a happy memory which forgets wrongs; yea, you must forget
dearest relations, when standing in competition with Christ.
And lastly, you must forget your duties, graces, and attain-
ments, that you may " press forward"^ to what is before. It
is the saying of an ancient, that the remembrance of past virtue
• 2 Cor. V. 17. -f Rev. xx. 6. John'iii. 3. :{: Rnm. xii. 2.
II Liquidae sunt puerorum memoriae. § Psal. cxxxi. 2. ^ Phil. iii. 13, 14.
546 youth's monitor.
is tlie ditch of the mind ;* that is, wlicn a man thinlcs to
merit by it, or •when it puts a stop to farther progress. If you
look back as Lot''s wife did, you are not fit for the kingdom of
God.
10. And lastly, rely on the Holy Spirit for strengthening
memory. It is God's promise, it is Christ's purchase:-!- it must
not be regarded as a cipher. You can do nothing without the
Spirit's assistance : prize it, praise God for it, all good comes
from it. The Holy Ghost makes ministers, overseers, to be
your monitors. He indited the scriptures, works by the visible
seals of the covenant, and surpasses all the phylacteries and
other monitors of old: "Grieve not the Spirit," :J: that would
seal you ; follow the Spirit's guidance, walk in it, be led by it,
depend on his assistance, commit what you have to the Spirit of
God, that he may bring it forth to you when you have most
need.|| But above all, plead the promise of the Spirit, which
our Lord saith, shall abide witlr his people for ever. Say,
Lord, I have a slipper}', deceitful memory ; it will hold piles
of vanity, but it lets slip profitable truths. I have lost many
a good sermon truth and impression, and left to myself, shall
do again ; I have neither ability nor will to lay up any thing
carefully, nor lay out seasonably, unless thy Spirit help me.
]\Iy soul is a leaking vessel, close the leaks, fill it with living
water, keep it from running out ; open my heart as thou didst
Lydia's, to thy divine influence ; write thy name and law there
in indelible characters ; forgive my forgetfiilness ; give me the
art of remembrance ; come in. Holy Spirit, do thine office in
me and for me. O for a present memory ! Thou, O God,
hast promised thy Holy Spirit to them that ask him, I know
neither how, nor what to pray for as I ought, let the Spirit help
my infirmities : take not away thy Holy Spirit from me. §
When I am called before magistrates, let thy Spirit suggest to
me what to answer : when I am assaulted with a temptation, or
ready to step aside into sin, let thy Spirit be my monitor.
III. A further inquiry proposed, is, In what way the re-
membrance of their Creator may have influence upon the young,
to promote practical godliness .''
In answer to this inquiry, I shall briefly lay down the follow-
ing considerations, which by the blessing of God may be of
service to produce serious piety in young persons.
1. God created all things of nothing by the word of his
power. Tliis is an article of our faith, Heb. xi. 3, " Through
• 3Iemoria virtutis, fovea mentis Greg. -f- John xiv. 26. || Epii. iv. 30.
II Gal. V. 16. §Lukexi. 13. Rom. viii. 26. Psal. li. 10, 11.
UTILITY OF REMEMBRAXCE. 547
f^titli we understand, that the worlds were framed by the word
of God, so that things whicli are seen v,'ere not made of things
whicli do appear." God had no matter to work upon, nor tools
to work with ; his own fiat produced all things out of the
barren womb of non-entity, therefore I believe that God is
omnipotent ; to be believed on in his word, feared for his power,
and trusted for his promises. I will v>^ith Abraham believe,
" God who quickeneth the dead, and calleth those things which
be not as though they were.'""* If God say the word who can
contradict it ? He is able to perfonn promises, and execute
threatenings. He tliat made all things of nothing, can in a
moment reduce me and all things to nothing ; yea, can cast soul
and body into hell. Who would not fear and tremble before
this infinite Lord God ? before whom all the inhabitants of the
earth are reputed as nothing.-f- Our God is the true God — that
hath made the earth by his power, established the world by his
wisdom, and stretched out the heavens by his discretion. I will
own no other God, but this world-making Jehovah.
2. God created man in his own image ; Gen. i. 26, " And
God said let us make man in our image after our own likeness.""
It is four times repeated in two verses, to show the certainty
of the thing, and accuracy of the workmanship. O what a fine,
pure, perfect, unspotted creature was man, when he came out of
God's hand ! He was able to do God's will, rule himself, and
all the creatures : but " how art thou fallen from heaven, O
Lucifer, son of the morning !"" He was planted a noble vi-^e,
but is now a degenerate plant. | The precious sons of Zion,
comparable to fine gold, are as earthen pitchers f || such as
were brought up in scarlet, embrace dunghills, we were God's
Nazarites, " purer than snow, now our visage is blacker than a
coal." O what a change ! once God's glorious image was upon
us, now the ugly image of the devil. Woe is me ! O that this
may humble me ! the darling of heaven has now become the
devil's slave ; he who was Lord of the world is now degraded
below the beasts of the field, I behold the fair estate that my
ancestors once possessed, but by rebellion forfeited, and I am
turned out. Woe is me !
3. God has created us capable of knowing, loving, serving,
and enjoying himself Man's body is " fearfully and wonder-
fully made, curiously wrouglit in the lowest parts of the eartli."§
God made man of a better mould than the animal race. What an
excellent production is man's body ! Galen viewing thoroughly
that little member, the eye, composed a hymn for the praise of
• Rom. iv. 17. f Matt. x. 28. Jer. v. 22. Deut. iv. 35.
+ Isa. xiv. 12. Jer. ii. 21. \\ Lam. iv. 2, 5, 7, 8. § Ps. cxxxix. 14, 15.
VOL. V. 2 N
518 youth's monitor.
its creator. Some Creatures are abashed at the majestic coun-:
tenance of man, but then wliat a masterpiece is the soul of man !
upon which still remain some traits of GocVs image.* Even
the meanest beggar and basest sinner, have impressions of God
upon them more than brutes : for though the soul be depraved
in its faculties, yet the substance thereof remains, it hath many
excellent quahties. How capacious is the soul of man ! It can
pass through creation ; it can consider the fabric, use, and
beauty of animals ; tlie signatures of plants, their nature and
virtues ; it can view the vast ocean, describe the sun\s motions
in the ecliptic ; calculate tables for the moon and planets, and
invent cycles for the computation of time, foretell future eclipses
to the fraction of a digit ; it can run backwards to a man's
actions through many years; it can look forwards beyond death
and the gi-ave into another world ; it can look inwards and dig
into the hidden corners of the breast, Avhere the vulture eye of
another cannot pierce ; yea, it can rise above the heavens to the
being of God ; for as Phidias carved his image so dexterously
on the shield of Minerva, that it could never be taken out with-
out breaking the whole to pieces, so there is some sense of a
Deity in the worst of men. Therefore why should I not act
like myself ? ^^'hy do I not blow up those sparks of reason ?
() that I could show myself a man! Why may I not act
rationally, though I cannot act spiritually without a new in-
fused principle ? A heathen could say, " I am greater, and born
to greater things, than that my soul should be enslaved by my
sensual appetites.'' f I will now act like a man ; plants, beasts,
and fishes act according to their kind, why should not 1? I
will go as far as I can, and see what grace will do. ^
4. God created man after his own image ; therefore he, and
he only, is able to repair this image in my soul. God's chil-
dren are described, as being such as " put on the new man,
which is renewed in knowledge, after the image of him that
created him ;" yea, " in righteousness and holiness of truth.'"*
Both texts say, the new man is created, which is the proper
work of omnipotence. I find, " that in me dwells no good
thing ;"|1 that is, savingly good ; and by nature, I am without
strength, not able to work any good in my soul ; yet, thou
canst renew thine own image in me, thou hast even promised
in the new covenant, " to put a new spirit within me." Lord,
go again over thy work, which sin hath so marred and defaced ;
let me be thy " workmanship created in Christ Jesus to good
" James iii. 9.
+ Major sum et ad majora nams qnam ut siin mancipinm corporis Sen.
*: Ad ultimum virium. || Col. iii. 10. Epii. iv. 24. Rum. vii IS.
UTILITY OF remembranct:. &^9
Works/' Thou hast said, " If any man be in Christ, he is a-
new creature." O make all things new in my soul ; " Create
in me a clean heart;""* give me a new stock; let me have
new habits of grace, that I may live a new life, aim at new
ends, act by a new rule, and be formed for new privileges ; for
now " in Christ Jesus, that is, in this new testament dispen-
sation, circumcision avails nothing, nor uncircumcision, but a
new creature :" either a new man, or no man in Christ. Lord,
make me a new creature, that I may be a true Christian.
5. God created the human nature of Jesus Christ. He, he
alone, " is the image of the invisible God,'' in a more peculiar
manner than any man ; " the first-born of every creature,"
" the beginning of the creation of God." The Holy Ghost
formed the body of our Lord, in the womb of the virgin,
and so divine power " created a new thing in the earth, a wo-
man, to compass a man ;■" a virgin conceiving. Thus Christ
is the highest branch of all terrestrial beings, the chief of our
kindred, higher than all the kings of the earth, he that unites
heaven and earth in a blessed conjugal bond. O that m.y soul
were related to him ! Would to God I were of the royal fa-
mily of heaven, a partaker of Christ, and anointed with that
precious ointment that runs down from the mystical Aaron's
head to the skirts of his garment ! As Christians are so called
from this sacred unction, let me feel the benefit of this holy
oil : " For both he that sanctifieth, and they that are sanctified,
are all of one ; for which cause he is not ashamed to call them
brethren."-f- And will the Son of God call me brother ? And
may I through him call God, Father ? This is the height of
my ambition, this is the highest title of honour, the finest
escutcheon that ever was blazoned. May I " be among the
first-fruits of his creatures," by my new birth. Would to
God, I were a branch of this " true vine," a member of his
mystical " body of his flesh and of his bones."
6. God created man and all things with a dependance upon
himself, not to be absolute, independent, or self-sufficient beings.
Because we are his offspring, therefore " in him we live, move,
and have our being;" "he upholds all things by the word of his
power:"! Father and Son are still working. I do as necessarily
depend on God for my being and well-being, as the beams on
the sun, as the streams on the fountains. God forbid, then,
that I should forsake God, my IMaker. Shall I be so foolish
and unwise, as thus to requite the Lord that made me, bought
•Ezek. xi. 19. xxx%'i. 20. Eph. ii. 10. 2Cor. v;17. Psal.li-10.
t Col. i. 15. Rev. iii. 14. Heb. iii. 14. Psal. cxxxiii. 2. Heb. ii. 11.
:;: James i. 18, John xv. 2. Eph. v. 30. Acts xvii, 28. Heb. i. 3.
2 N2
550 youth's jMoxitor.
me, and daily feeds me ? Sliall I l:ick against liim that holds
me in his hand ; or run away from him, who is my life and the
length of my days ? Shall God nourish and bring me up,
and shall I now rebel against him ? AVoe is me that ever I
have sinned against so great, so good a God, and bountiful
benefactor ! " I have sinned, what shall I do unto thee, O
thou preserver of men ?"* Now will I seek reconciliation with
my sovereign, because my poor territories are nourished by the
King of heaven's country, Acts xii. 20. I will now cast down
my arms, and rebel no more ; I will ask of him every morsel
of bread, every portion of raiment : for " every good gift, and
every perfect gift, cometh down from the Father of lights."' I
will expect all from him, and ask his leave to use my lawful
comforts. Away with pride and conceit of self-sufficiency, that
make any mortal men say, " We are lords, we will come no
more unto tliee.""" No, no, 1 will still go to God for all I
want, and am sure I have daily wants ; then let my trade with
heaven be kept open for ever.
7. God created man and " all things for himself,'' Prov. xvi.
4 ; that is, for his own glory. It is true, God did not need
his creatures, nor can any created being add to his essential
glory ; he is infinitely happy without us ; but men must
" speak of the glorious honour of his majesty, and declare his
greatness." All his works praise him passively and objec-
tively; men, as men, speak of his glory actively and declara-
tively ; but saints bless God spiritually and acceptably. O
that as other creatures glorify God in their kind, so may my
soul be, and speak, in a due and regular manner, for God's
glory. Lord, help me to attain this great end. As all the
streams come originally from the sea, and return back thither ;
so let all the lines of my life, thoughts, affections, and actions,
return to their centre. There are many obligations on me to
be thine ; I am not my own, I am made by thee, and for thee ;
I am "bought with a price," and therefore will glorify thee in
body and soul, which are thine.f God forbid, that I should
alienate any of thy goods to my proper use, and so commit
sacrilege. In thy hand my breath is, and thine are all my
ways; therefore thee will I glorify. Vi'hether I eat, or drink,
I will do all to thy glory. Of thee, and through thee, and to
thee, are all things ; " Thou art worthy, O Lord, to receive
glory, and honour, and power ; for thou hast created all things,
and for thy pleasure they are and were created."';]:
• John V. 17. Deut. xxxii. G. xxx. 20. Isa. i. 3. .Job vii. 20.
t Jer. ii.31. Psal. cxlv. 5, 6. Eccles. i. 7. 1 Cor. vi. 20.
J Dan. V. 23. . I Cor. x. 31. Rom. xi. 36. Rev. iv. 1 1 .
UTILITY OF REMEMBRANCE. 551
8. God created man, that he might worship and adore him,
and him alone. This is his due by virtue of the law of crea-
tion ; even the devil is bound to it as a creature : " Thou shalt
worship the Lord thy God, and him only shalt thou serve."
But the due manner of worshipping God is by institution. O
that I could " serve the Lord with gladness,'' and " know that
the Lord he is God ; it is he that hath made us, and not we
ourselves ; we are his people, and the sheep of his pasture.'
This relation to him, as my Creator, lays a great obhgation on
me to worship him ; but I cannot worship acceptably, with re-
verence and godly fear, except I be in the relation of a child to
a father. O make me a child of thine ; give me the spirit of
adoption to cry, " Abba, Father." Teach me to worship thee
in spirit and in truth. Help me to cry like a child, my fa-
ther, and not turn away from thee.* I will own no other God,
than that God who made heaven and earth ; yea, the same
God that made me. " O come, let us worship and bow down ;
let us kneel before the Lord our Maker ; for he is our God."
God forbid, I should fall down before the work of men's hands;
God in Christ is the object of my worship; his glory is my end,
together with the enjoyment of him ; his word is my rule, and
his Spirit, my assistant.
9. God made us, therefore we must daily, and especially^at last,
resign ourselves into his hands ; whether we do or suffer, live
or die. This is that excellent use the apostle makes of this
doctrine : 1 Pet. iv. 19, " Wherefore let them that suffer ac-
cording to the will of God, commit the keeping of their souls to
him in well-doing, as unto a faithful Creator." You must look
to your state as well as acts ; for it is not pleading the relation
of creatures only, for such are devils, and there is "a people of
no understanding ; therefore he that made them will not have
mercy on them, and he that formed them will shew them no
favour." Say not, he that made us will not consign us to de-
struction : can you think to serve Satan all your life, and be
saved by God at death ? With what confidence can sinners,
when they have been the devil's drudges, commit themselves
into God^s hands ? But God's children may say, with comfort ,
as David, as our dear Redeemer, and as the protomartyr Ste-
phen : " Into thy hands I commit my spirit ;"i- and God will
bid it welcome. You may commit your body to the grave, as a
safe repository, and your soul into the hands of him who re-
deemed it, and say with blessed Paul : " I am not ashamed ;
for I know whom I have believed, and I am persuaded that he
• Matt. iv. 10. Psalm c. 2, 3. Gal. iv. G. John iv. 24. Jer. iii. 19-
■f Psal. xcv. 6, 7. Isa. xxvii. 11. Ps. xxxi. o. Luke xxiii, 46. Acts vii. 59.
552 youth's moxitok.
is able to keep that which I have committed to him against that
day," 2 Tim. i. 12.
10. God created man, and therefore when you are sore op-
pressed, with inward or outward troubles, fly to him for relief.
Thus did Job, chap. x. 9, " Ptemember, I beseech thee, that
thou hast made me as the clay, and wilt thou bring me into
dust again T as if he had said, Alas, Lord, thou knowest fuU
well the materials I am made of, even weak and corruptible in-
gredients ; if thou handle me too hard, I shall faint under thy
hand : " Are not my days few ? cease then, and let me alone,
that I may take comfort a little."" * Dost thou not pity them
that fear thee ? " As a father pitieth his children, — so wilt
thou, for thou knowest our frame, and rememberest that we are
dust."" Why then, Lord, dost thou crush me under the se-
vere hand of avenging justice ? Is my strength the strength of
stones .^ or is my flesh of brass f ~\Vi'lt thou break a leaf driv-
en to and fro .^ and wilt thou pursue the dry stubble .? f O
lighten thine hand a little from me ; give me some breathings,
and intervals of mercy ; but if thou lay one hand on me, put
the other under mc, to hold me up, and m due time to
raise me.
11. God Granted all things good in their kind, therefore no-
tliing is to be despised that God hath made ; every thing is to
be set in its proper place. At the close of every day, God saw
that it was good, but the last day when he had made man, then
it was very good ; :|: every creature of God is good, and nothing
to be refused, if it be received with thanksgivmg. God forbid,
that I should despise any part of God's workmanship ; he is to
be admired in the least and most contemptible creature, as it is
God's work, for his work is honourable and glorious. The least
insect speaks much of God, as well as the glorious sun : God is
great in great things, and not small in the least. ]j Every tree,
leaf, stone, and blade of grass, declares God's glorious attri-
butes ; visible things speak the eternal power of the glorious,
invisible God. I may and must spell God's name in all : I will
abuse none, lest I make the creatures groan under the burden
of ray sin and guilt. God forbid that I should despise any of
my fellow-creatures for their natural defects : " Have we not all
one Father 't hath not one God created us all .^" Is not man,
the humblest man, " the image and glory of God ^ § Do not
rich and poor meet together, and hath not God made both .?
Let no man despise another for his defects, either in corporeal
or intellectual endowments ; for God might have made thee so.
''Jobx.20. f PsaLciii. 13, 14. Jobxiii.25. :{: Gen. i. 4, 10, 12, 18, 21, 31.
I! Magnus in magnis, nee parvus in minimis. § 3Ial. ii. 10. 1 Cor. xi. 1.
UTILITY OF REMEMBRANCE. 6B^
Stoics were wont to say, that it was better to be a fool in human
shape, than wise in tlie form of a brute.
12. I sliall add but one thing more, which is this: — that if
God be our Creator, he can (if need be) effect glorious things for
his church and children. He hath not spent all his power in the
first works of creation, in making this stupendous fabric of hea-
ven and earth : he that hath done this, can do more. The same
almighty power that spake the word, and all things were pro-
duced out of the barren womb of non-entity, can also command
deliverance for Jacob. " By the word of the Lord were the
heavens made ; and all the host of them by the breath of his
mouth f there needed no more than God''s fiat for the produc-
ing of all created beings. This is that which has raised the
hopes of God's fainting people, in the church's low estate :
Psalm Ixxiv. 16, 17, " The day is thine, the night also is
thine : thou hast prepared the light and the sun. Thou hast
set all the borders of the earth ; thou hast made summer and
winter f — therefore thou canst easily deliver thy church by
thine own power, when there is no ground of hope from outward
means or ordinary instruments. If God's people be in apparent
danger in their dwellings, God can " create upon every dwell-
ing-place of mount Zion, and upon her assemblies, a cloud and
smoke by day, and the shining of a flaming fire by night : for
upon all, the glory shall be a defence." Nobody can injure
God's children without his leave ; for he " created the smith
that bloweth the coals, — yea, the waster to destroy." None can
lift up a hand or tool without him : " I form the light, and cre-
ate darkness ; I make peace, and create evil ; I the Lord do all
these things." If souls want peace, God saith, " I create the
fruit of the lips — peace." * If your mercy be all gone, he can
produce more ; for he is the Father of mercies. If your com-
forts be run out, he can create new ; for he is " the God of all
comfort." He is never at a loss ; his mercies are " new every
morning," renewed every moment. He that made the sea can
command it to be dry ; he that made fire, can forbid it to burn ;
he can make a whale to secure Jonah in a storm, and place him
safe on dry land ; he can cause lions to forbear their fierceness,
that they shall not hurt his Daniels. O who would not acknow-
ledge and serve such a God ; see Isa. xliii. 12. Let aU per-
sons, especially the yotmg, be sure of a covenant relation to him,
and act faith in all cases upon him.
The fourth head consists of the reasons why persons must
remember their Creator, or be seriously religious, in the days
of their youth.
• Isa. V. 5. liv. 16. xlv. 7, 8. Ivii. 19.
55 t youth's monitor.
The arguments I shall produce, shall be persuasive, as well
as probative ; dravni ah cEquo, from its equity — ab honesto,
from its honourable distinction — a comjuodo, from its advantage
— a periculo, from the danger of neglecting it.
I. Ab ceqiio, from its equity : it is an equal, just, rational
thing. Practical godliness is the most rational thing in the
world; so saith the apostle Rom. xii. 1. The presenting of
our bodies as a sacrifice to God, is called a " reasonable service;"'
it is most conformable to right reason, as,
1. It is most equitable, tliat the Supreme Being should have
the choicest sacrifices devoted to him by all created beings.
Those high intellectual spirits, the angels, are the chief, who
are absolutely devoted to God. Next to them are rational be-
ings, made a little lower than angels, and with respect to them,
God deserves the ver)- best of what they are or have. Xow youth
is, as it were, the male of the flock : Saul is called " a choice
young man, and a goodly."' * Surely such a one is fittest for
God, who is worthy of the best men, best faculties, best time,
and best days ; for none is like unto him.
2. As God is our Creator, so it is equitable that he should
have the best, the flower, cream, and quintessence of our time :
this is the argument in the text, considered already. If a man
make an instrument for his own use and service, it is fit he should
have the best thereof. God made us for himself, O let him not
have the dcAiFs leavings ! Ingenuousness s^hould move you to
gratifv God your maker, proprietor, governor, and benefactor,
with the first-fruits of your time, thoughts, and actions.
3. Jesus Christ redeemed the young. The promise is to be-
lievers and their seed : and if they be within the covenant, no
doubt but they are redeemed. •' Suffer little children,"' saith
our Lord, " to come unto me, for of such is the kingdom of
God." If you be bought with a price, you are " not your own;"'
therefore must you " glorif}^ God in your body, and in your
spirit, which are his."-f If he bought you, you should be de-
voted to him betimes. Christ made haste into the world, he
made haste to the cross to suffer for you ; therefore vou should
make haste to devote yourselves to him : this is very reason-
able. See Rom. xiv. 7 — 9- 2 Cor. v. 14, 15.
4. It is veiy equitable, because you were devoted to God
from your infancy. Your parents presented you to him in bap-
tism ; wherein you were dedicated to God the Father, Son, and
Holy Ghost, which was an enlisting of you as soldiers under his
banner, when bcunty-mcney was taken for you to fight his bat-
tles, and you were brought under allegiance to the King of hca*
• 1 Sam. ix. 2. f 1 Cor. vi. 19, 20.
HEMEMBllANCE EKFOllCED. 555
Ten. Now turn not your backs upon him, but enter immediate-
ly into his service, and you shall have present pay. It is
perjury, yea sacrilege, to renounce your baptism. Now make
good what your parents promised on your behalf, be really holy,
as you are federally holy. O for a nature according to your
name ! Look after internal, spiritual baptism, as well as that
of water. You must be born again " of water and of the Spi-
rit."" It is most reasonable that you answer the whole of this
ordinance : water on your face will do you no good, without
grace in your hearts.
II. An argument is fetched ah honesto, from the honourable
distinction, respectability, and acceptableness of it.
1. Youth is most acceptable to God. It is observed, that in
the Old Testament, God frequently chose the younger brethren :
as Abel, Shem, Abraham, Isaac, Jacob, Joseph, Ephraim, and
David ; for God delights in the young. A German divine
saith : " God loves to be taken hold of by little hands.'" Dr.
Andrews saith : " The children's hosannahs were as delightful
melody in our Lord's eai-s, as men's hallelujahs." Jesus loved
his youngest disciple, John, best : and will not you seek to be
most acceptable to our gracious God ?
2. It is most desirable among men. Who will choose an old
man for a servant ? In Scripture, all persons that were fit to
keep servants, had young men to wait on them. Abraham
" took two of his young men v.ith him:"" this implies that
most of his servants were young. They were yovmg men that
waited on David, Elisha, Eoaz, and Jonathan : * and God tells
Israel, that their king will take their " goodliest young men for
his work," 1 Sam. viii. 16. Nebuchadnezzar chose out of the
captives, " children in whom was no blemish, well favoured, —
to stand in the king's palace." -f* Yea, it was so essential to a
servant to be young, that, in the Hebrew, a lad and servant are
expressed by the same word : and is it not decent, and very be-
coming that God should have young men to stand in his courts.-^
this is an amiable sight indeed.
3. For young persons to be in God's service is a kind of ho-
nour and ornament. It is a young person's honour to be reli-
gious : this is a sparkling diamond in a gold ring. Youth is
the golden age : grace is a precious pearl : and what greater
preferment can a young gentleman have than to attend his
prince ? " Since thou wast • precious in my sight, thou hast
been honourable," saith God. " The righteous is more excel-
lent than his neighbour," j saith Solomon. Yea, this also re-
flects credit on religion. O what a noble sight was it, to see
• Gen. xxii. 3. 1 Sam. xxi. 4. Ruth ii. 9. -|- Dan. i. 3, 4.
± Isa. xliii. 4. ^rov. xii. 26.
556 youth's monitor.
that brave company of two hundred and thirty-two in Ahab's
army, that were " young men of the princes of the provinces,"
into whose hand God gave all the Syrian host. What a glori-
ous appearance of divine power was it, to see little, young,
ruddy David, return with the giant's head in his hand : it was
a credit to the cause to see such a conqueror. * Youth may be
considered the sinews and ornament of a nation ; young men
are the beauty of our assemblies ; " Children's children are the
crown of old men."-f- O give honour to the " Ancient of days,"
by attending his royal throne in the prime of your age : honour
the Lord with your first-fruits.
4. It is honourable, or of good report, among the saints and
churches, to see young persons own God and his ways. The
apostle saith, " Provide tilings honest in the sight of all men :"
yea, saith he, " providing for honest things in the sight of the
Lord :" ^ I pray God that ye do that which is honest. Now
honest dealing, in these places, imports being irreprehensible,
and unreprovable ; not obnoxious to censures either of God or
man: scandalize none, nor give any just offence, but allure
others by your good example. O what a lovely thing is this in
young men ! To walk so justly, holily, and friendly to all, as
to recommend godliness to others, and give them an occasion to
glorify God, embrace, and run hand in hand with them in the
way to heaven ; that old men may be ashamed to be outstript
in virtue by young people, and may be provoked by a holy
emulation to haste after them. AVhat an excellent thing it is,
to see young men " blameless, and harmless, the sons of God,
without rebuke, in the midst of a crooked and perverse nation,
shining as lights in the world," Phil. ii. 15.
III. The next head of argument is drawn a commodo, from
the advantage of being religious, and devoted to God in early
life. There is a fourfold advantage in being religious in
youth.
1. In younger days, persons are more pliable, and gentle,
and more easily wrought upon, than when grown up. Take a
piece of clay, fresh and newly brought out of the pit, it is more
easily prepared for use and moulded, than when it is hardened
by the sun : tender-hearted youth is more easily cast in a mould
and stamped with new impressions than afterwards. If you
take a young willow betimes, you may sooner bend it than when
it is grown up :
Flexilis est jimnis, salices flectuntur amaras :
Robora dura, minus.
Some have observed, that yomig persons have good feelings,
• 1 Kings XX. 14, 15. 1 Sam. xvii. 33, 57. •\ Prov. xvii. 6.
* Rom. xii. 1?. 2 Cor. viii. 21.
IIEMEMBIIANCE ENFOllCED. 557
many convictions, and if they wear out these, they are more
rarely wrought upon. They take notice that betwixt the ages
of fifteen and twenty, usually sinners are converted ; if they
pass the flower of this age, it is doubtful whether ever their
souls be espoused to Jesus Christ. There are {candida tem-
poi'a) fit and proper seasons for God's working ; miss them, and
you miss for ever. Who knows but this is "the accepted time,"
your " day of salvation ?''* God's Spirit will not always strive.
Esau outlived his day, so may you ; and woe be to you if your
day of grace be past and gone.
2. What you get in your younger days will make more
durable impression on your spirit. " Train up a child in the
way he should go, and when he is old he will not depart from
it," Prov. xxii. 6. We see by experience the strength of edu-
cation. What persons learn in childliood, grows up with them,
and becomes a second nature : a vessel seasoned with any thing
new will savour of it long after : if cloth be first dyed in the
wool, it holds its colour. When David would have his country-
men skilful, he bade them teach the children the use of the
bow :f they prove the best artists that learn their trade young.
Thus it is in matters of religion : none are such experienced
Christians, as they that set out young ; these are they that are
best acquainted with the mysteries of grace, the methods of
Satan, the danger of sin, the deceits of the heart ; these have
been long trained up in Christ's school, and have got a holy
custom of gracious practices, a habit has been thus acquired,
by reason of use they have their senses exercised to discern both
good and evil. :J:
3. The scriptures distinguish with a high emphasis and en-
comium, such persons of all degrees, as have been religious in
youth. It is very observable what an eminent character God
gives of several young persons : the Holy Ghost noting not
only their piety, but the age in which their piety manifested it-
self : — Isaac and Joseph were young patriarchs — Joshua and
David, young commanders — Samson and Gideon, young judges
— Solomon and Josiah, young kings — Mephibosheth and Abi-
jah, young princes — Chimham andObadiah, young courtiers —
Samuel, Daniel, and Jeremiah, young prophets — Elisha and
Baruch, pious attendants on aged prophets — Elihu and Heman,
amongst the wise men — Paul and John, young among the
apostles — Timothy and Titus, young evangelists — Ruth and
Anna, young widows eminent for piety — Philip's daughters,
prophetesses, who were virgins: and many more, husbands, wives,
children, servants, rich and poor might be produced ; and they
• 2 Cor. vi. 2. f 2 Sam. i. 18. :;: Heb. v. 14.
558 youth's monitor.
proved most eminent in their advanced age, who remembered
God most affectionately in their youth. Behold a cloud of
witnesses, go ye and do likewise : " Do thou worthily in
Ephratah, and be famous in Bethlehem,"' Kuth iv, 11.
4. The remembering and acknowledging of God in youth,
will be great satisfaction in old age. O what joy will reflection
upon youthful piety yield ! Even Seneca a heathen could say,
"youth well spent is the greatest comfort of old age."* David
could confidently plead with God for deliverance out of the
hand of the wicked, " For," saith he, " thou art my hope, O
Lord God, thou art my trust from my youth," Psal. Ixxi. 5, 6.
Then he could plead with confidence, " Cast me not off in the
time of old age ; forsake me not when my strength faileth," ver.
9; see also ver. 17, 18. An ingenuous master, will not turn off a
superannuated servant. AVhen the proconsul bade Polycarp
deny Christ and swear by the emperor, he answered, ' I have
served Christ these eighty-six years, and he hath not once in-
jured me, and shall I now deny him F Jacob could say, " God
hath fed me all my life long unto this day ;" -f- he hath been
kind to me all my days, and I trust he will look to me even to
the end ; and shall I now turn my back on him .'' Whither
can I go to mend myself for a master .'' " Thou only hast the
words of eternal life.":,: He that hath been the stay of my
youth, will be the staff" of my age.^ I dare venture my soul upon
his promise, who hath hitherto maintained me by his provi-
dence. " In the days of my youth, the secret of God was upon
my tabernacle, his candle did shine upon my head, and by his
light I walked through darkness ;" and though now " the sun,
and the light, and moon and stars be darkened," in this my
natural horizon, yet " the Lord is my light and my salvation,
whom shall I fear .''" " Yea, though I walk through the valley
of the shadow of death, I will fear no evil : for thou art with
me, thy rod and thy staff, they comfort me." || I have abundant
experience of his grace and presence. O the days of mercy I
have had many years ago ! A good man said, " I got that in
my youth,which I would not for all the world have to get now."
IV. The last head of arguments is fetched, a jiericido, from
the danger of neglecting to remember our Creator in the days
of our youth. There is a twofold danger to which young per-
sons are exposed.
First, Young persons, more than others, have many diffi-
culties to break through, that they may sincerely be rehgious and
duly think of God. I shall hint at a few :
* Optimum senectutis solatium, bene transacta juventus. + Gen. xlviii. 15.
± John vi. 68. 11 Job xiix. 4. Eccl. xii. 2. Psal. xxvii. 1. xxiii. 4.
IIEMEMBRAXCE ENFOllCET). 559
1. Original sin begins working betimes. Man is not an un-
blotted paper, rasa tabula, that you may write what you will on,
as Aristotle dreamed ; nor doth he learn evil by example only,
as Socinus maintained; but " the imagination of man's heart is
evil from his youth :"" yea, wicked and estranged from the
T>^omb ; " he goes astray as soon as he is born speaking lies."
" Vain man would be wise, though he be born like the wild
ass''s colt."* This root sprouts early ; this spring diffuseth it-
self in many streams, and soon overflows all the banks, and
breaks the bounds of modesty ; so that without the grace of God
restraining or renewing, it is not to tell what a height of shame-
lessness in sinning young men may arrive at, as Newgate and
Tyburn have testified. You need the antidote of grace, to
guard you from this infectious disease.
2. The nature and character of youth, call for this more than
at any other period of life ; it is an age exposed to many falls
and slips. Of its own nature it is a light, trifling, and incon-
stant age, and therefore needs the counterbalance of grace ; it is
quickly hurried away with wind and tide, and hence ballast is
necessary. Youth is a slippery, glassy age, as the word used
Psal. cxix. 9, signifies; it is like quicksilver, and therefore re-
quires the grace of God to settle and establish it. It is a fervid
age, so the Greek word for youth imports, and has occasion for
a cooler to quench the flame of passion. It is a dark age, and
so the word signifies Eccl. xi. 10 ; therefore wants light, both
within and without, to guide it into and in the way of truth.
Methinks a young man setting out in the world without grace,
is as a ship proceeding to sea without pilot, victualling, masts, or
rigging, which lies at the mercy of the winds and waves, and is
quickly split on rocks, or driven on sands.
3. The temptations with which youth is assailed from Satan,
vain company, k.c. make tliis duty most necessary. The devil
and his instruments do what they can to deprave and pervert
youth. It is recorded of a philosopher, that he had spent forty
years to corrupt youth. They say, " Cast in thy lot among us,
let us all have one purse." O what insinuating tricks of leger-
demain have sinners ! As it is said of the harlot, " With her
much fair speech, she causeth him (that is, the young man)
to yield; with the flattering of her lips, she forced him."-f- They
must be devoutly churlish that can resist her rhetoric. Satan
and his agents, lay their strongest siege against virgin souls ;
their main design is to corrupt and poison these springs. Thus
swindlers entangle a young heir in their gambling scenes ;
drunkards study to debauch youth, and, when they have done
• Gen, viii. 21. Psal. Iviii. 3. Job xi. 12. f Prov. i. 14. vii. 21.
560 youth's monitor.
it, glory in the conquest and accomplishment of their entef-'
prize : and many times it is an easy victory. Youth is tinder,
to catch sparks of temptation : you need a cover for the barrel
of gunpowder. O what necessity of a fence, to keep off such
bold intruders ! That fence is the fear of the Lord, the remem-
brance of our Creator.
4. The ingenious and wily shifts and excuses, which young
persons are apt to invent for the purpose of resisting, or at
least, delaying this great concern, make the minding of our
Creator more necessary. It cannot be told what strange rea-
sonings are framed in the witty heads and wicked hearts of
young people, to evade plain duty. Tush, say they, youth
will have its fling, i must sow my wild oats. Would you
have young people like old, sage, grave persons ? That would
be ridiculous. I have all the world before me, I have room
enough to mend, I hope to be better in a little time ; sudden
clianges are dangeroiLs, I am not so far gone yet, but I may be
better. Have not old people had their youthful frolics ? Such
an honest man was but so and so, when he was young. Many
an unhappy lad makes a good man, and many a sober, stayed
youth hath fallen into intemperance in old age ; as the pro-
verb is, young saint — old devil. There are many demure
youths that pretend piety, but they are no better than their
neighbours. I am no hypocrite, I am what I seem, I scorn to
seem one thing and be another, as I see some do. Such lan-
guage as this, the devil and a wicked heart invent, to gull and
beguile young men. The Lord open their eyes to see the fal-
laciousness of this arguing. Will this language be approved
at the great day ? Is this suitable to God's word, b)'^ which
thou must be judged .'^ Canst thou not answer this thyself.'*
Wilt thou stand by it in a sober mood ? There is nothing
more common amongst libertine youths, than thus to evade
good counsel, and harden themselves in sin : but the remem-
brance of God in youth will abundantly answer all these vain
cavils, and prevail against these apologies. This is a great dif-
ficulty which young men have to encounter, which will put
them hard to it, and nothing but serious godliness can be effec-
tual for its counteraction.
Secondly, As young men have many difficulties in their way,
they are also in apparent hazard, if they do not sincerely re-
member their Creator. For consider,
1. You grow worse and harder daily. Your minds are
more corrupt, your wills more obstinate, your consciences more
callous, (it is well if they do not become seared,) and your af-
fections more extravagant. Every act of sin strengthens the
REMEMBRANCE ENFORCED, 561
habit : custom in sin takes away conscience, and the disease
may grow invincible : " Can tlie Ethiopian cliange his skin, or
the leopard his spots ? then may ye also do good, that are ac-
customed to do evil."* A callous hardness grows on the foot
with much travelling. Sin will grow bold, and stupidity seizes
gradually on all the faculties. Repentance becomes daily more
difficult : he that will not repent to-day, will be less inclined
to-morrow.-f- Disuse to holy exercises makes them appear a
liarder service ; the fxu'ther you go in sin, the greater space you
have to return back ; you are daily making yourselves work.
Who would ravel yarn, which they must unravel again with
more trouble ? God Almighty awake your spirits.
2. You daily grieve the hearts of your parents and pious
relations, and that is a grieving of the Spirit of God : they
pray for you, counsel, admonish, and endeavour to persuade
you ; they weep over you, and cannot prevail ; if ever you re-
pent, these pains they take will be as stings in your souls, to
wound you with remorse ; if you do not, they will be as faggots
to scorch you with flames of everlasting fire, and your parents
will be brought in as evidence against you, yea, your dearest
friends on earth will approve the execution of justice. I have
heard of a tender-hearted, indulgent mother, that had a disso-
lute son ; being greatly afflicted with some outrageous villany
which he had committed, she spoke thus to him: "Ah, my poor
graceless son, thou hast been a great grief of heart to me, but
the day is coming, when I shall triumph in vengeance being ex-
ecuted for ever upon thy forlorn soul." This was spoken with
so much earnestness by a mother, of whose strong affection he
had so much experience, that it wrought trembling in his spirit,
and from that time he became a new man. Oh that this were
considered of ! a day of reckoning is coming, wherein the recol-
lection of parents'' groans will produce horror.
3. You are daily losing a world of comfort, and heaping up
sin, guilt, and shame, for future time. Little do you know
what sweetness you fail of enjoying in the ways of God ; for
" wisdom's ways are ways of pleasantness, and her paths are
peace." I This made the convert Augustine cry out. Too late
have I loved thee, O Lord, too late have I loved thee. || O
what a pity it is to have lost that pleasure I might have had in
this course ! On the contrary, you are daily treasuring up
wrath by filling your souls with guilt ; and I will assure you,
the sad remembrance of youthful vanities w ill fill your souls
with bitter grief. Oh the worm of conscience you are feeding,
• Jer. xiii. 23. -f Qui non \iilt hodie, eras minus aptus erit.
+ Prov. iii. I7. ij Sero te amavi, Domine, sero te amavi.
562 youth's monitor.
the sting that you are preparing ! That will be a dreadfu] day.,
when you shall be forced to possess the iniquities of your youth ;:
yea, when your very bones will be full of the sins of your
youth : old strains will now be felt to purpose. Youthful sins
cause fearful pangs in decrepid old age. Preventing physic is
better than that which cures ; for in the latter there is more
pain and hazard. What madmen are they that make wounds
in their flesh, (like mountebanks) to try the sovereignty of tlieir
balsam ! Surely such experience is the mistress of fools, espe-
cially since it is a great hazard whether you will repent or not,
for it is a great peradventure, whether God will give you re-
pentance. * Oh therefore defer not application another day.
4. Your day is passing away apace: you are dying creatures.
There is a time to be born, and a time to die : the time of life
is not worth reckoning on, we quickly rise, then fall. ]Man
cometh forth as a flower, and is cut down ; in the morning it
flourisheth and groweth up, in the evening it is cut down and
withereth : no mention made of noon : thousands drop away in
their minority or youth, and never arrive at old age. Your
times are in God's hands, not in yours :*f" how quickly can God
spurn you off' the stage of this world, and lay you in the silent
dust : you may never arrive at old age. What you do,
do quickly : to-day if you will hear his voice, harden not your
hearts : now is the accepted time, now is the day of salvation :
oh that you knew the day of your visitation ! seek him while he
may be found, call upon him while he is near : I put not God
off" any longer : give him the prime of your days . let the time
past of your lives suflSce to have wrought the will of the flesh :||
you have time little enough behind, yea, less probably than you
are aware of; if you reckon on many years to come, God may
say. Thou fool, this night shall thy soul be required of thee. §
You build castles in the air, if you imagine you shall certainly
com.e to old age. But suppose you should live to old age, the
words of my text describe it as consisting of evil days and
years, when you shall say, I have no pleasure in them. It is
a pity the best of your days should be spent in the deviPs
drudgery, and that God should be put off* with your tottering
age, as if you should keep your hordes idle in the days of their
strength, and begin to use them when lame and enfeebled with
years ; or keep your garments till old and moth-eaten, and then
begin to wear them ; or keep your meat till it be spoiled and
fit to cast to dogs, and then think of using it. Alas I sirs, old
• 2 Tim. ii. 2.5. f Job xiv. 2. Psalm xc. G. xxxi. 13.
+ Psalm xcv. 7, 8. 2 Cor. vi. 2. Luke xix. 42, 44. Isa. Iv. C, 7-
II 1 Pet. iv. 3, 4. § Luke xii. 20.
REMEMBllANCE EXFOECED. 563
age is an unfit time to commence the great affairs of repentance,
faith, humiliation for sin, and mortification of sin ; at least, it
will be late to seek them, when you should have the benefit of
them ; that will be a time of spending, not of getting grace.
You will find it hard to exercise grace in this evil time of old
age or sickness. Evil days these are called, because they bring
many troubles with them ; they form the winter of life, for it is
a frozen, stormy season, and will exhaust all that was gotten in
the summer of youth. When infirmities bend thy back, do
not keep thine iniquities to break it : how canst thou get thy
eyes opened to see spiritual objects, when the sun of thy reason
is darkened ? Alas, what a dull scholar wilt thou be, when
thou hast lost the light of perspicacity, the moon of thy me-
mory, the stars of thy judgment and fancy ! What comfort
canst thou take in gaining knowledge, when thou hast no joy of
thy life ? Alas ! the severe usurer, death, will exact for loan
some part or other of thy goods, a sense, one day — a limb, ano-
ther, so that thou shalt be forced to die daily to nature, who
wouldst not die spiritually to sin. How canst thou keep thyself,
when the keepers of thy house tremble ? A benumbing palsy
seizing on thy hands and arms, — how wilt thou go upright in
the ways of God, when thy legs and thighs falter and shrink
under the weight of guilt, and tlie strong men bow themselves ?
How canst thou eat thy spiritual meat, when the grinders cease,
and thy appetite is decayed .^^ O trust not in an arm of flesh,
but see to it, that everlasting arms be under you ; get an inte-
rest in the favour of that God, who is eyes to the blind, feet to
the lame, support to the fainting. O learn to pray : embrace
and profess Christ, before the doors be shut in the streets, and
you be quite unhinged, so that your lips cannot readily do
their office in shewing forth God's praise. Your hearing will
grow defective ; the very chirping of birds will be a disturbance,
and you will take little delight in the most pleasant music. O
young men, then, open all the doors of your hearts to let in
Christ, that in old age he may be with you ; when appetite
fails, he will sup with you, and you with him ; when sleep
faileth, he will be rest to your souls ; when you can take no
satisfaction in any thing, a good conscience will be a continual
feast, this will furnish songs in the night;* instead of fears in
the way, or fearing what is high falling, you shall have a guard
of angels, no occasion of stumbling, and walk in your way
safely.f And when the almond-tree ilourisheth, your gray hairs
shall be a crown of glory, being found in the way of righteous-
• Rev. iii. 20. Psal. cxvi. 7- Prov. xv. 15. Job xxxv, 10.
t Psal. xci. 11. 1 John ii. 10. Prov. iii. 23—26.
VOL. V. 2
564 youth's monitor.
ness ; wlien the grasshopper is a burden, God will ease you of
the burden of guilt, the greatest evil ; wlien natural desires
fail, your spiritual desires shall be strong, and your last shall
be more than your first.
Thus I have despatched the doctrinal part of this subject,
which being practical, I shall have less need to enlarge in the
application.
First, This subject is calculated to produce conviction and
lamentation,
1. In them that oppose and discourage the young when they
become seriously disposed, by doing what they can to hinder
them from remembering their Creator. AVhat ! (say some who
have become old,) must we have these green-heads old liefore
their time ? what a noise do tliese raw lads make about religion !
they may have a good intention, but are rash and simple, for-
ward and giddy-headed, and run before their betters : what ! will
they condemn all others ? sjiall we be accounted by them old,
doting fools ? we are sure of their folly. I like not this hasty
forwardness, saith one, soon ripe, soon rotten, young saint, old
devil, this is but a flash, they will soon become sober on it ;
yea, they will tire and fag presently, nothing -sdolcnt is perma-
nent ; I have seen many as forward in setting out, but they
have soon become jaded and turned back. However, saith ano-
ther, I love not to see young people like old folks, meddling
with matters too high for them ; such studies will crack their
brains, make them melancholy or mad, it dulls their spirits, so
that they will never make any figure, but are always poring
over a book ; I love to see young men sprightly and active.
Thus some parents and masters discourage their children and
servants from the duty recommended in the passage under con-
sideration ; and drive them from God, doing what they can to
make them Satan's slaves, and more children of wrath than they
were by nature. Some even take bibles and good books out of
their children's hands, and put into their hands romances and
plays. Ah cruel parents ! ah wicked masters, tutors, and
governors ! either you dispirit them and drive them from God,
or you do not ; if you do, will it be any comfort to you to have
them call for vengeance upon you in hell .'' Surely the sight
of them in that devouring fire will not relieve but torment
you, when you reflect on yourselves as instruments to drag
or drive them thither. Oh merciless parents ! that are reluc-
tant to have your children happy, and rejoice to see them mise-
rable ! — But if you do not discourage them, or keep them from
God and his ways, will they not still be witnesses against you.^
how could you bear their challenges .'' and what will become of
APPLICATION, 5G5
you, when their sighs and groans will rise up in judgment
against you? yea, and will it not be an overwhelming sight
to perceive those whom you have disregarded, sit down with
Abraliam, Isaac, and Jacob; and yourselves, the children of the
kingdom, church members perhaps, shut out into outer dark-
ness, where shall be weeping and gnashing of teeth ?* that is, at
your own egregious folly, which would neither enter in your-
selves, nor suffer them to enter, if you could have hindered
them ; your case is very dreadful, for,
(1.) You are of the spirit of the chief priests, who hearing the
children cry in the temple, Hosanna to the Son of David, were
sore displeased, and would have had their mouths shut ; or of
Festus's spirit who said to Paul, " much learning doth make
thee mad."-!-
(2.) Do not you bring upon yourselves by offending one of
these little ones that believe in Christ, that terrible woe, " it
were better that a millstone were hanged about yoiu* neck, and
you drowned in the depth of the sea ?'" I
(3.) Do not you act the deviFs part, and become as he is,
accusers of the brethren, and opposers of true godliness ?
(4.) Do not you come near the unpardonable sin, that blas-
phemy against the Holy Ghost, which shall never be forgiven?
I say not, you have committed it, but you are in the high road
to it, when you oppose the known truth, and your consciences
cannot but bear witness against you that these young people are
better than yourselves, and therefore you dislike them and say,
they make themselves singular. Well, so must a child of God
be : what do you more than others, saith our Saviour, or what
singular thing do ye ? You say, but they are more precise
than wise. I answer, they are commanded to walk circum-
spectly or accurately. || You say, but they are gloomy, we
would have them merry. I answer, but God would have them
go to the house of mourning, and tells us, some sorrow is better
than laughter ; § for by the sadness of the countenance, the
heart is made better: besides, they have a more solid joy, than
your giggling laughter. If you say, you love not to see the
young so sober and grave ; I say, in that you are contrary to
God, who saith, young men exhort to be sober-minded ; if you
say, they will soon have done ; I answer, how know you that ?
If it be of God you cannot overthrow it, and perhaps you may
be found, even to fight against God ; ^ be it known unto you,
that saving grace is not a mere flash of zeal, but an abiding
principle, which God is engaged to maintain, and we may be
• Matt. %uii. 11, 12. f Matt. xxi. 15, 16. Acts xsvi. 24. * Matt, xviii. 6.
II Matt. V. 47. Ephes. v. 15. § Ecdes. vii. 2—4. ^ Tit. ii. 6. Acts v. 39.
2 o 2
B66 youth's monitor.
confident of tins A-ery tiling, that " he that hath begun a good
work in them will perform it until the day of Jesus Christ/'*
PhU. i. 6.
2. This consideration falls heavily on dissolute and profligate
young men. Alas, for the carnal youth of our assemblies !
All men come into this world with their backs turned upon
God ; the wicked are estranged from the womb, thev go astray
as soon as they are born, s|3eaking lies ; * and till converting
grace change their hearts, they will wander all their days, and
perish at last : most part of their time is spent before they know
where they are, or what thev came into the world for. Poor
creatures get hold of sin, and draw it with cords of vanity, and
are held fast with the cords of their own iniquitv ;t y^^i which
is worse, some slide back by a perpetual backsliding, they hold
fast deceit and refuse to return. How careless are most young
persons ! there are many sins peculiar to youth, as ignoraiice.,
" we were but of yesterday, and know nothing,"' Job viii. 9- —
inconsiderate rashness, Simeon and Levi, Gen. xxxiv. 25. —
envy, Joshua, a young man said, "]\Iy lord Moses, forbid them,"
Numb. xi. 28. — pride, " the child shall behave himself proudly
against the ancient,'' Isa. iii. 5. — ambition, Absalom and Ado-
nijah — error. Judges ys\\. 11, 12. — prodigality, Luke xv. —
sejisuality, Shechem, Amnon, and the prodigal — inconstancy,
Eph. iv. 14, ''children tossed to and fro" — obstinacy, Eli's
sons " hearkened not to the voice of their father, because the
Lord would slay them,"' 1 Sam. ii. 25. These and manv others
are the sins of young people, to which they are most inclined,
and into which they are most apt to run, except restraining or
renewing grace change or stop them. And O how easily are
the young overtaken with sin ! for they cannot foresee the con-
sequences thereof, nor keep out of the ways of transgression ;
they are even apt to presume on a long day for repentance ; as
children, they cannot refiase the e\'il, and choose the good ; as
children, thev are unskilful in the word of righteousness, and
very ignorant, and therefore Paul saith, '* While I was a child,
I spake as a child, I understood as a child, I thought as a
child." ^ Youth, vvhich is the next step from childhood, is oft
little better, sometimes much worse. O how many errors are
there in this second paragraph of life ! God Almighty humble
your hearts under them, and teach you to avoid them. Even
sanctified young men may slip into sin : though Timothy was
a picture of mortification, yet Paul tliinks it needful to say,
*' Flee youthful lusts." || There are some lusts that dog youth
• Psalm Iviii. 3. t Isa. v. 18. Prov. v. 22.
t Isa. vii. 15. Heb. v. 14. 1 Cor. xiii. 11. 1| 2 Tim. ii. 22.
APPLICATION. 567
at the heels more than at any other age. Oh how many young
men run into extravagancies in these days ; could I speak or
write to our volatile youth, I would ask these questions : —
(1.) Can you think your jovial days will always last? No,
no ; the wise man makes an ironical concession : Eccles. xi. 9,
" Rejoice, O young man, in thy youth, and let thy heart cheer
thee in the days of thy youth, and walk in the ways of thine
heart and in the sight of thine eyes.'"' O brave, saith the vain
young man, this I would be at, this merry life I like well, I will
cast away cares and sing away sorrows, this will be delightful :
but hark, youth, after revelling comes a doleful reckoning, read
on : " But know thou, that for all these things God will bring
thee into judgment." Thou must pay dear for this folly, God
will not let thee go scot-free, thy sweet meat must have sour
sauce, thy pleasant cups will be succeeded by exposure to fire
and brimstone, thy unseemly laughter will be echoed with
gnashing of teeth : " woe unto you that laugh now, for ye shall
mourn and weep,"'* saith truth itself: your wild oats will prove
to have a sad harvest — if you sow the wind, you will reap the
whirlwind. Prodigality ends in penury , the prodigal son would
be glad of husks with swine ; the rich glutton's sumptuous fare
was followed with the want of a drop of water to cool his tongue.-|-
(2.) May you not shorten your days by your own folly and
frolics ? How many have by sin cut off themselves from the
land of the living .'^ Jehu's chariot is soon broken to pieces: the
sun of young gallants soon sets. There is a promise of long life
to such as obey God's commands, and a threatening that evil
doers shall be cut off; they shall be as the fat of lambs, con-
suming in smoke.+ Bloody and deceitful men shall not live out
half their days, that is, which they might have lived according
to the course of nature, or which they promised to themselves.
God threatens old EJi's sinning posterity, that they shall die in
the flower of their age : this is a sore judgment. The He-
brews call immature death (mD, excidium) a slaughter, when
men die betwixt 20 and 60, or as some say, before they reach
SO. Oh how many have gone off the stage before that time !
How many young men have we seen waste their spirits by lewd
practices, and exhaust their radical moisture by excess and in-
' temperance, that might have lived longer if they had sinned
less. " Be not over-much wicked," saith the wise man, " nei-
ther be thou foolish : why shouldst thou die before thy time .^" ||
not that he would connive at a moderation in sinning, for all
sin is an excess ; but let not loose the reins to licentiousness,
* Liikevi. 25. f Luke x v. 16. xvi. 19, 24.
4: Psalm xxxvii. 20. ' || 1 Sam. ii. 33. Eccles. vii. 1 6.
568 youth's monitor.
because '• a -nicked man may prolong his life in his wickedness,'*
for thou mayest accelerate death by sin, and dig thine own
grave. Oh how many have stabbed themselves to the heart !
and cut their own throats ! a felo-de-se that should be staked
through and buried in a cross way, as a token of perpetual in-
famy ; but our young gallants are honourably interred with a
funeral encomium, though they were self-murderers : but God
judgeth righteously, and amongst good men these fond young-
sters will be branded with folly ; they are the devil's martyrs,
and would rather ride post to hell, than creep on their knees to
heaven. God Almighty pity these forlorn creatures that have
no pity on themselves, either souls or bodies. What, if one
should say to you what formed the posey of a ring, as it is said,
given to a vain young knight, " Drink and die,"" to whom it
happened accordingly, would not this daunt you ? AVhat, if it
be said, tlie next time thou art guilty of lewdness, thou shalt be
taken like Zimri and Cosbi, and thrust through, wouldst thou
hazard such a termination of life ? What, if the next time
thou swearest, or tellest a lie, or takest God's name in vain,
thou be struck down dead, would not this affright thee ? But
how many astonishing instances hast thou before thine eyes, of
the woful death of profligate youths ? and will nothing prevail ?
Remember Prov. xxix. 1 , " He that being often reproved, and
hardeneth his neck, shall suddenly be destroyed, and that with-
out remedy."'
(3.) Are you too strong for God to deal with.^ God can tame
the wildest prodigal : he hath a long arm to reach vou, a strong
arm to conquer you. You can deal well enough with ministers, pa-
rents, christian friends, or even magistrates that sJiould punish
you, either you can disseml)le before them, or outrun them, or
hector them down; but "can thy heart endure, or can thy hands
be strong in the day that God shall deal with thee?" the Lord has
spoken it, and he will do it. " He is wise in heart, and mighty
in strength : who hath hardened himself against him, and hath
prospered r"' " Do men provoke the Lord to jealousy .'* are
they stronger than he ?''* AVhere is aspiring Nimrod, or stub-
born Pharaoh, or vain Nebuchadnezzar, or ambitious Herod, or
cruel Xero, or daring Julian ? What is become of the perse-
cuting emperors or usurping tyrants, that would needs pull God
out of his throne, and mount into it themselves ? Their bodies
are in the silent dust, and their souls amidst the torments of hell.
The scripture saith, " They are gone down to hell with their
■weapons of war ; they have laid their swords under their heads,
but their iniquities are upon their bones, though they were the
* Ezek. xxii. 14. Job is.. 4. 1 Cor. x. 22.
APPLICATION. 569
terror of the mighty in the land of the living." I may say as the
Lord saith to Nineveh, "• Art thou better than populous No ?"*
or art thou more rich than Croesus ? or more potent than Xer-
xes with an army of a million of men ? or more resolute than
Alexander, Caesar, or Pompey ? Alas, " what can you do in
the day of visitation, or in the desolation that shall come from
far ? to whom will you flee for help ? and where will you leave
your glory ?" -(- How soon can the infinite God crush such
worms under his foot, and spurn you to the abodes of misery ?
you are no adequate matches for the omnipotent God.
(4.) May not your hearts or God's ear be shut ? so that
either you cannot repent, or God will not accept your repent-
ance. Alas, sirs, your hearts are every day hardening like the
hoof of an animal with travelling ; you are as a smith's iron under
the hammer, every blow increases its hardness, or as the high
way padded hard with treading on it. Your hearts are every
day hardening through the deceitfulness of sin ; if you will not
repent to-day, you will be less inclined to-morrow; "to-day if ye
will hear his voice, harden not your hearts;'";]: as if it were said, if
ever you intend to comply with God's mind, oh do it now, or else
your hearts will be more hardened to your ruin, or God's ear
may be turned from you ; he may say, " Because I have called,
and ye refused, — you shall call upon me, but I will not answer ;
you shall seek me early, but shall not find me." He gave you
space to repent, and you repented not ; therefore he may justly
leave you in a bed of security, or cast you into a bed of cala-
mity. II God gives repentance, and if you have long neglected
his grace, he may cease striving with you, and woe unto you
when he departs from you : you play outlive your day, and oh
the doleful case of such as have spent their day of grace ! Study
Esau's case, Heb. xii. 17, " For ye know, how that afterwards,
when he would have inherited the blessing, he was rejected ;
for he found no place of repentance, (in the margin, no way to
change his mind, his father's mind,) though he sought it care-
fully with tears." O distressing state, miserable condition !
The door may be shut, the portcullis let down, the gulf fixed,
and your souls irrecoverably lost, and then woe be to you.
3. This conviction will fall heavily on some parents, mas-
ters, tutors, or guardians, who have the charge of educating
youth, who do not put them in mind of this duty, to remember
their Creator. Alas, this is for a lamentation ; young strii>-
lings marry wives, and have children, before t'hey are qualified
to teach them any thing but childish toys, games, sports, and
• Ezek. xxxii. 27- Nahiim iii. 8. + Isa. x. 3.
t Heb. iii. 13. Psalm xcv. 7, 8. II Prov. i. 21—28. Rev. ii. 21, 22.
570 youth's monitor.
so become childish playfellows, rather than grave parents, or
gracious patterns of their poor offspring. O miserable church,
that have no fitter persons to instruct others, than such as want
instruction themselves ! In the primitive church, such persons
were kept among the catechumens, to be trained up for God in
the essentials of the christian religion ; but now children are as
princes, and babes rule over some families, if not in age, yet in
knowledge : * this is a judgment, and the hidden, unseen cause
of many open abominations, and much horrible atheism. If the
gardener neglect his garden, weeds will spring up : vice needs
not to be planted, the soil is fruitful enough in the wild fruits
of darkness : if men neglect to sow good seed, the devil will not
fail to sow tares. Oh what numerous instances have we of the
sad fruit of neglected education ! simple ignorance in youth,
becomes affected ignorance in age ; blushing sins in children, if
not corrected, become impudent sins in age ; brutish children
become diabolists. -f" Oh what a cutting wound that must be to
a father s heart, whose son''s life tells his conscience, what a
graceless son once spake in words to his guilty father, " If I
have done evil, I have learnt it of you.'"' j Consider,
(1.) You have been instruments to give your children a
miserable existence. Alas, they were born blind, they are the
deviFs slaves, children of wrath by nature, and though you can-
not make them good, why will you not lament over them, and
endeavour after their good 't
(2.) You have them in their tender years, wherein you have
more advantage over them. j\Ien prune plants, break horses,
train up hawks to the lure, when young; irrational creatures feed
their young till they can seize prey on their own wing ; if you
do not the like, you are more irrational, you miss your season.
(.'3.) They will take more notice of you than others. Your
authority over them, will add an emphasis to your admonitions:
children have a natural reverence for parents. Men are very
tenacious of that which is (TrarpoTropaSoTov) delivered to them
by their parents. Let cloth be dyed in wool, not in the web,
the colour will be more lively and durable. How apt will chil-
dren be to say. The minister speaks out of spleen, and what has
he to do with me .^ but they have experience of parents' affec-
tion, and know their authority, and will more easily submit. O
why should you lose these golden hours .''
(4.) How unlike are you to the pious parents in scripture .?
all the patriarchs of old taught their families. Abraham would
command his children and honsehold to keep God's ways.
Joshua resolves that he and his house would serve God. Solo-
" Isa. iii. 4. f Job xxx. 7, 8. :j: Si male feci, a te didici.
APPLICATION. 571
mon^s father taught him, and he teacheth his children to keep
God's commandments and live.* Timothy's grandmother Lois,
and mother Eunice had trained him up from a child in a know-
ledge of the holy scriptures, and you are far from the frame of
God's children, if you neglect this.
(5.) You flatly disobey a divine command : "train up a child
in the way he should go ;" " bring up your children in the nur-
ture and admonition of the Lord ;" this is that which God
established as a testimony in Jacob, and appointed as a law in
Israel, that they should make them known to their children ; -|-
and dare you live in the wilful neglect of a divine command ?
(6.) Common humanity will rise up against you. Have you
no love to the offspring of your own loins ? are you become
cruel like the ostriches in the wilderness '^ | cruel to their souls,
their better part ? what ! will you cark and care to get food and
raiment for their dying bodies, and have you no regard for their
never-dying souls ? O merciless parents, that will not speak a
word to save them from hell !
(7.) How will the wretched children of profane or negligent
parents, reprobate them in hell, and curse the day that ever
they were born of such cruel parents ? O the doleful cries of
your lost children will ring confounding notes in your ears !
Ah guilty and miserable father ! ah cruel mother ! that would
never speak one word to prevent my falling into this place of
torments, or help me up towards heavenly felicity ; nay, your
bad example and wilful neglect drew me into this eternal misery ;
you had time enough, and motives enow to persuade you to
your duty, had you warned me while my heart was tender, and
affections pliable, you had delivered your own souls and me
from this scene of v/oe ; it was as easy for you to have put a
Bible, as a play or a novel, into my hands ; to have corrected
me for sinning, as for offending you about a trifle ; one word
in season might have saved my poor soul : but the day is past,
you and I are to smart here for our folly together, to all eter-
nity. Oh what gnashing of teeth will this cause against each
other, and against themselves for ever !
You will say, what v/ould you have us to do for our children ?
I answer,
(1.) Instruct them in the main principles of religion, teach
them catechisms, inculcate practical truths, the immortality of
their souls, their woful state by nature, the necessity of con-
version, the excellency of Christ, the nature of saving faith
and repentance, the use of the sacraments, the importance of
eternity, the great end of their lives, the account they must
" Gen. xviii. 19. Josh. xxiv. 15. Prov. iv. 4.
t Piov. xxii. 6. Ephes. vi. 4. Psalm Ixxviii. 4 — 6. + Lam. iv. 3.
572 youth's monitor.
give, the necessity of preparing for death, &c. ; familiari2e these
things to them, and enforce them by your affectionate entrea-
ties to regard them.
(2.) Teach them by your practice: let your lives be a lively
comment on your rules, they will take more notice of what you
do, than what you say ; children are apish imitators of parents,
examples are cogent arguments ; say as Gideon, "• look on me,
and do likewise ;"* let them never see you do any thing that
you would not see them do, commend religion to them by your
own experience, say, taste and see that the Lord is good, try
God's ways, and you will find, as I have found, that his paths
drop fatness.
(3.) Correct them when they need it. A child differs nothing
from a servant, he fs of a servile spirit, and must be kept in
awe ; you must chasten him betimes, and while there is hope,
before his sinfulness grow up into stubbornness, and he be past
dealing with. " V^ithhold not correction from the child, for if
thou beatest him with the rod, he shall not die ; thou shalt beat
him with the rod, and deliver his soul from hell." -f-
(4.) Pray over them, follow your instructions, examples,
corrections, with earnest supplications. Alas, all your doings
will not avail, without Gods grace and blessing to second all ;
you cannot prevail, but God can ; pour out your souls with
them and for them. " O that Ishmael might live before
thee !" ^ You lose all your labour without divine concurrence ;
he only can water tlie seed that you sow, and make it spring up ;
he must strike with the great hammer ; he who must teach and
reach their hearts, sits in heaven : plead the covenant for them,
and put them daily into God's hands, if you would see them do
well.
Jiut this is not pertinent to my design; I shall therefore
return to young people.
Secondly, Exhortation and instruction may be suggested to
young people, by the doctrine of the text. Ee sure you take the
wise man's advice, to " remember your Creator now in the days
of your youth." I need not repeat the arguments already ad-
vanced, nor add new ones. Enough has been said to convince
tlie judgment of the equity, the honour, and the advantage at-
tending this course, and danger of the contrary. And you may
reflect upon the import of this word, remember ; how you may
use your memory aright for promoting religion ; wherein re-
membering our Creator hath influence on practical godliness.
I refer you to what has been said on these things. All I shall
yet furtlier add, is to lay down some practical directions proper
• Judges vii. IJ, -f Gal. iv. 1. Prov. xiii. 24. xix. 18. xxiii. 13, 14.
± Gen. xvii. 18.
APPLICATION. 573
for young persons entering upon the stage of this world, and
launching into this tumultuous ocean, that they may steer their
course aright to the haven of eternal rest, in these twenty par-
ticulars : —
1. Remember your pedigree. AVhatever respectable or noble
blood you derive from your ancestors, yet your blood is tainted,
you are the degenerate offspring of father Adam. You were in
his loins, and sinned in him, and are fallen from God by his sin.
God planted you a noble vine, wholly a right seed, but you are
turned into a degenerate plant of a strange vine unto him.
God made us upright, but we have sought out many inventions. *
Whatever beauty is on your natural fiice, sin has marred the
face of your souls ; whatever escutcheons blazon your arms, be
sure you have lost God's image ; though you may derive your
family from honourable progenitors, yet know it, your father
was an Amorite, and your mother a Hittite ; you were con-
ceived in sin, and are by nature children of wrath ;-f- it becomes
you to know your origin, that you may be ashamed and vile in
your own eyes.
2. Look after regeneration. You need a sanctifying change,
corruption cannot inherit incorruption., therefore you must bear
the image of the heavenly Adam. You must be partakers oi'
the first resurrection, and second birth, or never think of going
to heaven. However amiable you are, you must be new crea-
tures ; though you may have kind natures, yet you must be
partakers of a divine nature ; I though you should derive your
pedigree from the stock of ancient kings, yet unless God be
your Father, and Jerusalem above be your mother, you are
spurious and can never inherit the kingdom of God. You may
be respectable to the outward view, but your souls must be cast
in another mould, or cast to devils who once were better than
you are. || Your old state must be renewed, and a new visage
put on the face of your souls, or God will not know or own you :
rest not content without it, pray, " Create in me a clean heart,
O God, and renew a right spirit within me." §
3. Bind yourselves apprentices. You are already under
bonds, even from your infancy ; your parents dedicated you to
God by baptism, you then took bounty-money to be Christ's
soldiers. Confirm that vow now; let it appear you are not forced
disciples, but volunteers in God's service; take the oath of allegi-
ance to him ; renew your baptismal covenant ; take Fatlier,
• Rom. V. 12. Jer. ii. 21. Eccles. vii. 2.0.
■f Ezek. xvi. 3, 4. Psalm li. 5. Ephes. ii. H.
+ 1 Cor. XV. 45—50. Rev. xx. 6. John iii. 3. 2 Cor. v. I7. 2 Pet. i. 4.
\\ GaL iv. 26. Rom. vi. I7. § Psalm. U. 10.
574i youth's 3IONITOR.
Son, and Holy Ghost to be your God ; give up yourselves to
him ; say, I am tlie Lord's, thy servant, O Lord, thy servant
am I.* This is the best bargain you can make, this consecrates
all other bargains ; yea, makes all comforts and crosses to
become to you great blessings.
4. Get a "good stock for commencement : he that begins the
world with a small stock is always under his business : a lawyer
must be long a student in the theory, before he be a practi-
tioner ; so a physician or a divine : it is true, practice will im-
prove men's skill, but that is a pitiful, jejune person, who
hath not laid in something preparatory to practice; as a Chris-
tian, you must lay in a good stock of truths and graces, in op-
position to the ignorance and corruption which you brought
into the world ; witRout knowledge, your hearts are not good,
and you will get no good by any thing you see, read, or hear ;
for all things should be reduced to the analogy of faith, j- O
therefore run to and fro to increase knowledge, read the scrip-
tures, procure the best commentaries on them, write sermons,
meditate on them, ask questions, get resolution of them, learn
catechisms, study the fundamentals of Christianity. As old a
doctor as Luther was, he confesses, that when he looked not over
catechetical points, he was the worse for it ; these are as bread
and salt, always to be set before you, as the alphabet or gram-
mar, still to be used ; only be sincere in all ; let integrity be at
the bottom, and proficiency will advance.
5. Husband well ; I mean not so directly, money and goods,
(though if you waste not, you will not want,) but principally
your time and talents ; twice was this counsel written from the
metropolis of the Roman empire — redeemmg the time. \
Waste no time in the beginning of your lives, lest you want it
in the end: amongst all those twenty-eight times, mentioned by
Solomon, Eccles. iii. there is no mention of a time to cast away
time ; no, it is too precious a commodity to be undervalued.
God forbid, you should throw it at your heels ; this is the
golden chain on which hangs a massy eternity ; the loss of time
is unsufferable, because irrecoverable. Heaven and hell depend
on the improvement or non-improvement of a short time in this
world ; God forbid, you should say of your day of life, as Titus,
of a natural day, O my friends, I have lost a day ; || but fill up
the vacancies of each day with some business for earth or hea-
ven ; spend no day without drawing some line for eternity.
You Heed no pastimes to hasten time away, it posts fast enough ;
* Matt, xxviii, 19. Isa. xliv. 5. Psalm cxvi. IG.
'f Prov.xix. 2. Rom. xii. G. X i^phes. v. IG. Col. i v. 5.
II Amici, diem perdidi.
APrLICATION, 575
you cannot call back an hour, and if you be fishes taken in an
evil net, your misery will be great upon you.* Remember, tune
is a precious liquid in a brittle glass ; O spill it not, look well
to it.
6. Observe exchange-time, look to your markets ; there are
some special seasons, that will favour you in expediting your
business with facility and success ; there are nicks of tme, m
which, if your actions fall, they may set you forward apace :
seasons of doing or receiving good last not always ; the fair
continues not all the year ; as you have opportunity, do good ;
walk on the royal exchange of ordinances ; frequent means of
grace ; it may be a greater loss than you think of, to be absent
but once. Thomas was not with the disciples when Jesus
came, and you know what a prejudice it was to him. The
wind bloweth where it Hsteth. The angel comes down into
the pool at a certain season, and troubles the waters ; f step m
upon that, give not " latitude for a day, God gives none ; now
or never ; to-day, if ye will hear his voice, harden not your
hearts ;" now is the accepted time, now the sun shines, now the
gale blows, to waft over the ship to Jesus Christ ; strike while
the iron is hot, miss this hour, and you may come too late, as
Esau and the foolish virgins ; adjourn the court to-day, as
Felix did, and there may never be another session ; God may
strive no more with you ; quench not the Spirit,t it may never
kindle such a flame in thy heart again.
7. Spend not because you indulge hope. Some youngsters in
prospect of an estate at age or in reversion, anticipate their in-
come, and by lavish expences run themselves behind so far, that
they never recover it, and are oft finally disappointed. Solo-
mon a king, adviseth his son to know the state of his flocks and
look well to his herds, for, saith he, " riches endure not for ever,
or the crown to all generations,'' Prov. xxvii. 23—27 ; this is
good counsel in morals ; but it is desperate folly in spiritual
things, to sin in hopes of repenting hereafter, or to run into
arrears in hopes of being able to discharge them, this is to
sin that grace may abound ; but who gave you order to cut
such large thongs out of God's leather ? have you either time
or God's grace at command? will you give him the other
blow and then be friendly with him ? but what if he reject you.?
and as he called and you would not answer, so you may call,
and he will not regard you in your distress. What you do, do
quickly; boast not thyself of to-morrow : || presume not to omit
• Eccles. ix. 12. f Gal. vi. 10. John xx. 24. iii. 8. v. 4.
+ Heb. xii. I7. Matt. xxv. 12. Acts xxiv. 25. Gen. vi. 3. 1 Thess. v. 19.
II Rom. vi. 1. Prov. i. 24 — 28. xxvii. 1.
576 youth'js monitor.
duty, or commit sin in hopes of being good, when thou Jiasl^
sown thy wild oats; for multitudes have gone down to hell with
such seli'-deluding expectations. God's patience hath bounds,
your hearts groAv harder, you have further to go back ; tliere is
danger relative to reception ; therefore, whatsoever thy hand
finds to do, do it with all thy might. *
8. Endeavour to have your minds disentangled. Be not
bird-limed with the world ; ingulph not yourselves in too much
business ; you have enlisted yourselves soldiers under Christ's
banner, and no man that warreth entangleth himself in the af-
fairs of this life : if you will be rich, you fall into temptation
and a snare, and into many hurtful and foolish lusts which
drown men in destrtiction.-f- God forbid you should be of the
mind of Nevison, the lawyer, who said, he "that will not venture
his body will never be valiant, he that will not venture his soul
will never be rich. An aspiring mind sets the wits to work,
and Satan furnishes occasions, but the higher you rise, the
greater will be your fall ; sit low and you sit safely. O what a
remora are riches to religion ; when the young man in the gos-
pel promised fair, this shut up his passage to Christ ; this
opened Demas's passage from Christ. Seek not great things
for thyself; this was old Jeremiah's counsel to young Baruch,
content yourselves with ordinary things ; let not your sails be
too high or too expansive ; let your moderation be known to all
men ; mind not high things ;:J: live not above your rank, for
that will make you beggars or tempt you to be covetous ; study
the vanity of the vorld, and set not your eyes upon that which
is not ; labour not to be rich ; yea, if riches increase, set not
your hearts upon them. ||
9- Know your places. Consider in what relation you stand
as children to parents, guardians, tutors; as servants to masters;
as young men to grave seniors or superiors in office, age, or
gifts ; honour thy father and mother ; children obey your pa-
rents in the Lord, mind that ; let all have their due ; learn ta
distinguish God's commands from men's ; obey men's commands
for God's sake, but disobey not God's commands for man's sake;§
learn to be very humble and honour the aged ; beware of being
out of your place, for such as are so, violate every law. Be
not without natural affection, esteem others better than your-
selves, sliew pity or charity at home ; duty to parents, is ser-
vice to God. Servants be subject to your masters with all fear,
to churls as well as the kind, rise up before the hoary head and
* Eccles. ix. 10. f 2 Tim. ii. 4. 1 Tim. vi. f).
+ .Alatt. xix. 16—22. 2 Tim. iv. 10. Jer. xlv. 5. Pliil. iv. 5. Rom. xii. IC.
II Prov. xxiii. 4, 5. Psalra Ixii. 10. § Eph. vi. 1, 2. Rom. xiii. 7-
ArPLICATION. 577
honour the face of the old man, in so doing you fear God ; *
be helpful to old persons ; what a good office did that young
man, PauFs sister s son, do his uncle in speaking to the chief
captain? Acts xxiii. 16 — 22. God makes them old, and you
young for this end.
10. Be careful in the relations you may form. When you
marry, marry in the Lord ; choose such to lead your lives with
here, as you desire to live with hereafter ; join not yourselves
with an untamed heifer, that bears not Christ's yoke, for such
are sons and daughters of Belial. Act deliberately in so great
a vicissitude of life ; this is the axle-tree on which runs the
comfort or sorrow of your future days ; a good wife is God's
donation in a peculiar manner, house and riches are the in-
heritance of fathers, but a prudent wife is from the Lord ; search
her character in the scripture, ask the mercy of God by prayer,
take advice of christian friends, but be sure you have the con-
sent of parents, propound right ends, act according to rule, and
then trust God for success. O what influence have mothers on
children ; mothers of the kings of Israel are mentioned in the
scripture ; though Jehoram had a good father, namely Jehosha-
phat, yet he walked in the way of the kings of Israel, why so ?
for the daughter of Ahab was his wife ;-f- such are the sad con-
sequences of forming improper alliances.
11. Associate with fit and profitable companions. Company
is of an assimilating nature : the fly that feeds on dung, is co-
loured thereby : a man either is, or will be what his company
is, i£ it be select and constant : a man is known by his associ-
ates. Solomon saith, " In the multitude of counsellors there
is safety," yet oft perplexity ; but I advise you, to prefer their
quality before their number. Good counsellors are better than
many; some young men are ruined by flattering parasites. Re-
hoboam's green heads were his ruin : Hushai's politic contriv-
ances were applauded by vain-glorious Absalom, to his destruc-
tion : X liow many thuosands have been undone by sinful com-
pany ! Solomon begins his preparatory advice to the young
man in this manner : " My son, if sinners entice thee, consent
thou not ;" and how often doth he repeat and reinforce this ex-
hortation ? he urgcth the young to walk in the way of good
men, and not to go in the way of evil men ; for a companion of
fools shall be destroyed. || If you w^ould not have the plague,
come not into infectious air ; bad men's breath is poison, and
hath malignant influence on others ; such eastwinds blast hopeful
• 1 Tliess. ii. 6. 2 Tim.iii, 3. Phil. ii. 3. 1 Tim. v. 4. 1 Pet.ii. 18. Lev.xix. 32.
t 2 Chron. xxi. 6. X ^ Kings xii. 8. 2 Sara. xvii. 7—14.
11 Prov. i. l(t. ii. 20.
578 YOrTH'S MOXITOIl.
blossoms ; the devirs factors juggle good natures into hell.
Nebuchadnezzar became like a beast, by being among beasts :
look to your company.
12. Be not too confident, but listen to counsel. Take advice
of wise and experienced Christians : be not wise in your own
eyes: if any one among you seemeth to be wise in this world, let
him become a fool that he may be wise. * Quintilhan saith
of some, that they might have become scholars, but that
they conceited themselves to be scholars good enough al-
ready : so it is with many young men. To be self-suffi-
cient is to be altogether deficient ; none err more dangerously
than those who think they cannot err. Let no man think
more highly of himself than he ought to think : they have been
the wisest that have esteemed themselves brutish, as David
and Agur.-f- Be nothing and you will be prepared for any
thing : be humble and modest, and you are ready for divine
and human counsels : whoso loveth instruction loveth know-
ledge, but he that hateth reproof is brutish : the way of a fool
is right in his own eyes, but he that hearkeneth to counsel is
wise : many more documents doth the wise man furnish of this
sort ; and withal he tells us, that a child left to himself bringeth
his mother to shame. | It well becomes all men, especially the
young, to suspect their own judgments, and not to say, as one
in the comedy, I have counsel enough Avithin myself ||
13. Keep straight reckonings. Be sure you learn spiritual
arithmetic ; take an account of your words and actions, see whe-
ther they be good or bad ; if bad, confess them to the Lord,
bewail them, obtain a pardon for them under seal before you
sleep — if good, give God glory, yet lament the imperfections
that adhere to them, which will prevent confidence in your best
duites. Search and try your ways, commune with your own
hearts ;§ sleep not till your accounts be well stated ; huddle
not things up in haste, live not at uncertainties, as we say of
tradesmen, if they cast not up their books, their books will cast
up them : the longer you defer, the more loth you will be to
reckon ; keep petty sessions to prepare for the great assizes ;
make all as ready as you can against the general audit ; try
yourselves by scripture marks, both as to sincerity of grace and
proficiency in grace : take a true measure of your increase and
decays in religion. By all means use sometimes to be alone.
14. Remember, God's eye is upon you: give God the glory
of his omniscience and omnipresence ; study Psal. cxxxix, " let
• Pror. iii. 7. 1 Cor. iii. 18. + Psalm Ixxlii. 22. Prov. -xxx. 2.
J Prov. xii. 1, 15. x. 17- xiii. 1. xv. 5. xxix. 3, 15.
II Consilii satis est iu me mihi. § Lam. iii. 40. Psalm iv. 4.
APPLICATION. 579
your eye be ever towards the Lord ;" thus was it with David,
" I have set the Lord always before me.""*' The knowledge of
a grave person's presence will charm the roister to some re-
verence. " Take heed, Cato looks on thee," was accounted a
serious caution at Home ; oh ! but God locks on thee, man,
dare not in his presence to commit a sin or omit a duty, his eyes
are like a flame of fire, brighter than the glorious sun ; he is
of purer eyes than to behold evil and cannot look on inicjuity;
before thou say or do any thing, ask thyself this question, whe-
ther would I say or do this, if a grave person were present ?
nay, if a child were but present ? \Yh\k as in the sun, live
still in Beer-lahai-roi, and say, as Hagar did, " Thou God sesst
me,"" and be sure you act accordingly.
15. Begin all your proceedings with God. Never attempt
any thing but what you can ask God"'s blessing upon ; be often
in the duty of prayer, either in a set and solemn manner, or
by frequent ejaculations. Be careful for nothing, but in every
thing by prayer and supplication, with tlianksgiving, let your
requests be made known unto God ; accustom y^^urselves to a
course of religious exercises. Be daily soaring aloft towards
heaven ; see your need, and go to the throne of grace for sup-
ply in the time of need ;-f- forsake not that trade, block not up
that road by sin ; " pray without ceasing; do all in the name
of the Lord Jesus f' prefix God's name to all your under-
takings, prefer him to yourselves ; let religion be still above
worldly concerns ; yea, mix religion with common affairs ; if
God should bid you ask what you please, beg wisdom, as Solo-
mon did, the holier you are, the better will things prosper;
the nearer the fountain, the sweeter the streams ; creatures
are sanctified by the word of God and prayer, j O never set
about any work without the expectation of a blessing, for which
you have a warrant by precept or promise.
16. Maintain peace with all. Despise not others' circum-
stances, nor pick quarrels with any, though much your inferiors ;
*' blessed are the peace-makers ;" then, cursed are the peace-
breakers ; God appears the former, Satan acts the latter ; if
you despise, you despise not men, but God : study to be quiet,
and to do your own business, so you will be at peace ; if it be
possible, as much as lieth in you, live peaceably with all men;
there is not the worst or least, but you may need their favour,
or be prejudiced by their displeasure ; therefore, provoke no-
body. Be courteous to all, be meek and humble ;11 study what
" Psalm XXV. 15. xvi. 8.
t Hab. i. 13. Gen. xvi. 13, 14. Phil. iv. 6. Heb. ir. 16.
+ 1 Thess. V. 17, Col. iii. 17. 1 Kings iii. 7—9. 1 Tim. iv. 5.
11 Matt. V. 9. 1 Thess. iy. 8, 11. Rom. xiv. 19.
VOL. V. 2 P
580 youth's moxitok.
vrill make for peace ; put not forth yourselves either without a
call or without bounds ; observe both warrant and limit, lest
you create disturbance by putting your sickle into another"'s
harvest. Babes are apt to be quarrelsome ; contention shews
depravity.
17. Be willing to bear the yoke in your youth. Spurn not
at the cross ; kick not against the pricks ; welcome every rod
that God sends ; it is good to be inured to afniction betimes ;
sin not, to create a yoke; but if God lay it on, bear it patiently,
yea, clieerfully ; it is dangerous to be like a bullock unaccus-
tomed to the yoke. You are born to trouble, dream not of ex-
emption all your days ; some have a shower in the morning,
as Joseph, DaVid ; some at noon, as Job ; som.e towards even-
ing, as Asa. Now a shower is best in the morning, for by
God's blessing, it may make you fruitful all day : by bearing
the cross, you may learn to obey our Lord's command. Those
prove most experimental Christians, that are trained up in the
school of affliction. " All that will live godly in Christ Jesus
shall suffer persecution."* A Christian is a cross-bearer, it is
the high road to heaven ; but be sure you suffer as a Christian.
Beware of suffering for your faults as malefactors, then you
would be the devifs martyrs, not Christ's.
18. Consider that you must not always be here ; you that
are but lately entered upon the stage of this world, must have
an exit ; you are transient passengers : there is a time to be
born and a time to die ; you dwell in houses of clay, whose
foundation is in the dust, which are crushed before the moth.
After our Genesis presently comes our Exodus ; we grow up in
morning, in the evening we are cut down and wither, -f- the sun
of some sets immediately after it has risen. Orinmr, morimiir,
we sometimes rise only to fall; think with thyself, "this may be
the last day of my life," reckon not upon years;.^ as soon comes
a lamb's skin to the market as an old sheep's. View the bills of
mortality, see if young go not as soon as old, build not taber-
nacles below, look upwards ; mind not things temporal, but
things eternal, || make ready for flitting, time is daily rolling
away, the sails are gathering in, you are approaching the shore,
and may launch into the ocean of eternity ere you are aware ;
when you go, the world is gone with you, and you will take no-
thing along with you but eitlier guilt or grace — remember
every rational, deliberate thought, word, or deed, becomes seed
sown for another world ; such as you sow, such shall you reap.
• Lam. iii. 27. Jer. xxxi. 18. Job xir. 1. 2 Tim. iii. 12.
"t" Eccles. iii. 2. Jol) iv. 1!». Psal. xc. 3, 5, 6.
J Omnem credo diem libi diliixisse supremum. || 2 Cor. iv. 18.
APPLICATION. 581
O for a readiness to be gone hence ! get your hearts off this vain
world, lay up your treasure in heaven ; let your dehght be in
God; trample upon all sublunary things; let the moon be
under your feet, for the best of the world is but vanity, and
much of it is vexation of spirit ; yea, man himself in his best
estate is altogether vanity;* make the best you can of the
world, it can do little for you.
19. Observe and fortify yourselves against the sins of youth,
take a strict account of your constitution-sins, your relation-sms,
your calling-sins, and provide fit antidotes against your res-
pective diseases; all ages, sexes, and degrees have their pe-
culiar sins, to which "they are most inclined. Every man
wanders in his own way, therefore know the plague of your
own heart, and keep yourselves from your own iniquity ; what
sproutings of corrupt nature ! pluck them up or bend the
bough the contrary way; for instance, (1.) If you find yom-
eelves ignorant as the wild ass's colt, be ashamed of it, but not
ashamed to confess it ; so doth David and wise Agur.f I am
like a beast, saith the one, I am more brutish than any man,
Kaith the other ; go to school and begin with your a b c. (2.)
If you find your hearts addicted to pride and vain-glory, desn-e
the Lord to humble you, humble yourselves, consider what
worms of the dust you are. (3.) If you be passionate and
peevish, tame your spirits with the example of Christ's patience,
reflect on the unmanhness of passion, its groundlessness and
unavaiHng tendency ; and be angry and sin not. | (4.) If you
find your'spirits frothy and volatile, given to mirth. direct
your attention to solemn subjects, death, guilt, final accounts,
and eternity, and go to the house of mourning. (5.) If you be
inclined to sensuality, O flee youthful lusts, make a covenant
with your eyes, watch all your senses, away with licentious
gratifications and dalliances. || (6.) If you feel yourselves
prone to intemperance, make no provision for the flesh, but
beat down your bodies by fasting. (7.) If you feel your hearts
rising against pious ministers or Christians and disposed to make
them the subject of your raillery ; think of the two captains and
forty-two children, and learn to be sober-minded. § (8.) If
you be inclined to covetousness, think of Gehazi, Achan,
Judas, and Demas. (9.) If you begin with any bad customs,
which are apt to grow into habits, study Jer. xiii. 23. ^ (10.)
• Eccles. ii. 11. Psalm xxxix. 5.
f Isa. liii. 6. 1 Kings viii. 38. Ps. xviii. 23. Job xi. 12. Ps. Ixxiii. 22.
+ Prov. XXX. 2. Job xlii. G. James i. 20. Eph. iv. 2G.
t) Eccl. vii. 2—4. 2 Tim. ii. 22. Job xxxi. 1.
§ Rom. xiii. 14. 1 Cor. ix. 2?. 2 Kings i. 1^'. 1 Kings ii. 24. Tit. n. S.
% 2 Kings V. 27. Josh. vii. 25.
582 youth's monitor.
If you bless yourselves in sin, and put off repentance, awake
your spirits vith the thoughts of Esau, the foolish virgins, and
examine carefully Deut. xxix. 19, 20. Pro v. i. 24 — 28 ; thus
you may and must suppress sin in its first appearances.*
^. ^lake good improvement of your innocent incUnations.
The great Creator hath so differently tempered men's bodily
constitutions, that whoever studies his natural temper, may
find employment in turning it into a religious channel, so re-
gulating his natural disposition as to promote God"s glory and
the good of his soul ; for instance,
(1.) Art thou of a phlegmatic and meumcholy constitution,
prone to indulge grief and sorrow ? O turn this stream into
godly sorrow, grieve for sin, for the corruption of thy nature,
for tlie transgressions of thy life ; no sadness will do thee good
any further than it bears a religious character ; be not however
passi'^c but active iu self-humiliating duties like Josiah.-f-
(2.) Art thou naturally of a fearful timorous spirit, as Jether
feared because he vvas but a youth ? ^ Improve this trait of thy
mind to make thee afraid of sin, and stand in awe of God, fear
to come near the brink of danger ; tremble to imbrue thy hands
in the blood of thy soul, or thy Saviour ; fear hell, and sin which
is worse.
(3.) Art thou of a bold, venturesome spirit, and darest at-
tempt to meet the greatest danger or gigantic Goliath, like the
stripling David ? O get an undaunted spirit to encounter in-
fernal potentates, and internal corruptions ; fight the good
fight of faith ; let not spiritual enemies make a prey of you.
O that I could say, I write unto you, voung men, because you
have overcome the wicked one, and because you are strong, and
the word of God abideth in you. ||
(4.) Art thou of a cheerful, joyous spirit, disposed to hilarity .-*
Turn this cheerfulness into joy in the Lord, raise up your
spirits to heavenly exultation ; yea break forth into singing ;
drunkards are jocund and sing ; do vou also make melody in
your hearts to the Lord.§
(5.) Art thou of a ductile, facile, gentle spirit ? easily drawn
to any thing by the example of others, and their persuasions.
O be flexible God-v ards, God forbid thou shouldst be pliable
with respect to other chings, and only obstinate in things relative
to religion ; wilt thou be so good natured as to comply with any
suggestion tending to thy eternal ruin, and yet boggle at that
which tends to thy own salvation ? O for a little of that wisdom
* Heb. xi). 17. 3Iatt. xxv. 12.
■y James iv. 9. 2 Cor. vii. 10. 2 Chron. xxxiv. 27. J Judg. viii. 20.
II 1 Sam- yi-ii. 42. 1 Tim. vi. 12. 1 John ii. 13, 14.
§ Phil. iv. 4. Ephes. v. 18, 19.
APPLICATION. 58S
which is from above ; * which is first pure, then peaceable,
gentle and easy to be entreated !
(6.) Art thou naturally witty, ingenious, and inclined to
study that which may whet invention, and exercise thy faculties ?
behold here is work enough before thee. Study tliat wisdom
which dwells with prudence, which finds out knowledge of witty
inventions, thou mayest find enough in the scripture to puzzle
the quickest genius ; f for here a lamb may wade and an
elephant may swim. Read the histories of sacred writ, find
out the riddles and familiarize thyself with the parables of tlie
bible ; Samson tried his companions with a riddle ; God bids
Ezekiel put forth a riddle, and speak a parable to the house of
Israel ; there are many dark sayings in the word : I read the
books of Proverbs, Ecclesiastes, Ezekiel, Daniel, and the Reve-
lation.
(7.) Art thou given to novelties, singularities, or anti-
quities ? Here you may all be fitted with suitable matter ;
behold, new heavens, and a new earth ; (what do those mean ?)
wherein dwelleth righteousness, or righteous men. || If you have
Athenian curiosty, and would hear of news, see whether you be
new creatures, inquire into the nature and necessity of this new
creation, wherein old things are past away, and behold all things
are become new. There are also ancient things, the ancient
of days ; O that you would think of him who is from the be-
ginning, and inquire for the old and good way, the old and
new commandment, which is both in different respects ; it is
a gi-eat rarity, to have novelty and antiquity both in one subject.§
(8.) Are you succourless, yea, and destitute, so that you
know not what to do for a livelihood, if left to yourselves .''
Poor soul, betake thyself to the all-sufficient God, who will
supply all thy wants according to his riches in glory by Christ
Jesus. You cannot live by your own shifts, learn to live by
faith ; you are not able to defend or secure yourselves from
danger, fiy by faith and prayer to the name of the Lord, which
is a strong tower; commit yourselves and affairs to the Lord,^
then take no anxious thought.
(9.) Art thou of a studious, patient, or contemplative tem-
per, loving to be alone ? Well, thou hast a field sufficiently
large before thee ; secret prayer, reading, contemplating the
nature of God, meditating on his word and works day and
night, you may read God in every thing. O that you had
* James iii. 17. "f Prov. viii. 12.
$ Judg. xiv. 12. Ezek. xvii. 2. Psalm xlix. 4.
11 Isa. Ixv. 17. 2 Pet. iii. 13. Acts xvii. 21.
§ 2 Cor, V. 17. 1 John ii. 14. Jer. vi, IG. 1 John ii. 7, 8.
% Phil. iv. 19. Prov. xviii. 10. 1 Peter iv. 19. Matt. vi. 25.
584 YOUTH'S MONITOR.
many and precious thoughts of God, so that when you a"wake,
you might be still with him.*
(10.) Art thou active, vigorous, and always occupied.'' so
was Jeroboam, whom Solomon saw to be industrious, (of an
operative head and hand,) and he found him both honour and
labour, lest he should plot and do mischief. Let it be so with
you, young men, since you will be busy, set yourselves in pro-
per employments, lest (as we say of some children) you do what
you should not do. Here is work enough for you in general
or particular circumstances towards God, yourselves, your rela-
tions, societies, the chmxh and nation ; you never need to
want employment, while you have a God, and a soul and body
to be employed about. O set yourselves to work, and be daily
engaged; up and be doing, be not slothful but fervent in spirit,
serving the Lord-i* I shall conclude, with the apostle's prac-
tical application of the doctrine of the resurrection, 1 Cor. xv.
58, " Therefore, my beloved brethren, be ye stedfast, unmove-
able, alwavs abounding in the work of the Lord ; forasmuch as
ye know that your labour shall not be in vain in the Lord."
How happy a sight would it be, to see gracious young men in
our congregations, plants of renown, a hopeful nursery of young
trees in God's orchard, to bring forth fruit in due season ! what
encouragement would it give us, that God would still continue
among us ! If God plant trees, surely he doth not intend to
pluck us up, root us out, or lay us waste for the wild boar. A
young nursery may furnish many plantations, and grow up to
be strong trees in due time.
Thirdlv, The doctrine which has been stated, supplies en-
couragement to such as do or desire to remember their Creator
in the days of their youth. Go forward, my young friends, as
you have begun ; be not appalled or amazed with the roarings
of the lion of hell, or barkings of the dogs on earth, nor with
the dauntings of your own spirits ; fear not them that can only
kill the body, but fear him that can cast soul and body into
hell. ^ Consider,
1. Your Creator is able to bear you out in that to which he
calls you. The eternal God is your refuge, and underneath are
his everlasting arms. Of pious young Joseph, it is said, " Jo-
seph is a fruitful bough by a well, whose branches run over the
wall : the archers have sorely grieved him, and shot at him, and
hated him ; but his bow abode in strength, and the arms of his
hands were made strong by the hands of the mighty God of
Jacob."" 11 Fear not falling out of the arms of omnipotence ; be
• Psalm cxxxix. 1 7. 18. +1 Kings xi. 28. Rom. xii. 11.
* .Alatt. X. 23. ' II Deut. xxxiii. 2/. Gea. xlix. 22-^24.
APPLICATION. 585
not afraid of being conquered, when the infinite God is your
Captain : lean upon your beloved, and fear not ; out of weak-
ness you shall be made strong ; your little one shall become a
thousand ; you that are feeble, shall become as David, yea, as
the angel of the Lord.* Be sincere, and you shall persevere ;
thou shalt be holden up, for God is able to make thee stand.
" Though the youths shall faint and be weary, and the young
men shall utterly fall ; yet they that wait upon the Lord shall
renew their strength, they shall mount up with wings as eagles,
they shall run and not be weary, they shall walk and not faint.""f
2. There have gone before you a brave army of valiant young
saints that have won the prize, and wear the crown, with palms in
their hands : it is an encouragnig thing to follow heroic examples.
Behold the cloud of witnesses ; you may say, " who are these
that fly as a cloud, and as doves to their windows?" How
many young warriors under Christ's banner, yea, martyrs in
flames of their own love and their enemy's rage, have left us
blessed instances of youthful piety ! these have demonstrated,
that this duty is practicable ; their wisdom hath outstripped
their years ; their experience has exceeded many old men's, for
grace doth not always crown the hoary head ; great men are
not always wise, neither do the aged always understand judg-
ment ; but the Spirit of God can give subtilty to the simple,
to the young man, knowledge and discretion, [j: How many
have you seen that, in the bud of nature, are ripe in grace !
The living fish hath grown too much for the dead shell ; lively
grace in their souls hath outgrown their mortal bodies, and
they have left glorious monuments behind them, to perpetuate
a never-dying reputation.
3. God has more regard for the youngest saint than for the
most glorious, yet graceless prince. The righteous is more ex-
cellent than his neighbour ; a man of understanding is of an
excellent spirit, whatever be his age, God stands not upon that ;
better is a poor and wise child, than an old and foolish king; none
so high in God's books as the gracious soul, though simple in
natural things, and destitute of worldly grandeur, and contemp-
tible in the esteem of men. " Since thou wast precious in my
sight, thou hast been honourable, and I have loved thee," saith
God.jl O what esteem hath the glorious God for the poorest,
rawest, youngest child in his family ! The great Shepherd
gathers the lambs in his arms, carries them in his bosom, and
gently leads those that are with young : bless God that thou
• Zecli. xii. 8. f Rom. xiv. 4. Isa. xl. 30, 31.
+ Isa. Ix. 8. Job xxxii. 9. Prov. i. 4.
II Prov. xii. 26. xvii. 7. Eccles. iv. 13. Isa. xliii. 4.
586 youth's monitor.
art an attendant on tlie king of heaven, admitted into his pre-
sence-chamber, this honour have all his saints, old and young-,
rich and poor ; these are they that find favour and good under-
standing in the sight of God and man ; these young people
have a guard of holy angels to attend them, for they are all
ministering spirits sent forth to minister for them that shall be
heirs of salvation; they rejoice at their conversion and guard them
into heaven. * O the honour and happiness of a young con-
vert ! he is the flower of his age, the comfort of his relations,
the crown of pious ministers, and an ornament of tlie church of
God.
4. God will give the young believer, either a long, useful
life ; or a safe, speedy, and desirable death. If God have work
for his young children to do, they shall live long to be instru-
ments of much good. I knew an eminent minister, who was
converted at six years of age, and lived usefully and died
honourably at eighty-four ; *' for length of days is in wisdom's
right hand, and in her left hand, riches and honour C a long
life is promised as a mercy and entailed upon piety ; " Come, ye
children, hearken unto me, I will teach you the fear of the
Lord. "What man is he that desireth life, and loveth many
days that he may see good ? Keep thy tongue from evil ; de-
part from evil and do good.''*!* O how eminent have they been
who have set out early in the ways of God ! they have come
late to heaven, and carried many along with them thither. But
if it be the will of God, and you desire to be dissolved and be
with Christ which is best of all, J you shall be speedily wafted
over the Jordan of death into Canaan. Enoch had a double
advantage; first, he was translated, that he should not see death,
this you cannot expect ; and secondly, he lived but three hun-
dred and sixty-five years, which was then only a third part of
the time most of them lived in those days ; whence was this .'*
Enoch walked with God, and he was not, for God took him ; ||
he set out early, and he was quickly at the end of his walk ;
God had so much of his company, and was so well pleased with
it, that he would have him in his immediate presence, and
therefore made him bound over the gulf of death, and lifted
him up, soul and body into heaven ; a peculiar privilege.
But however, if your souls be seasoned with grace in your
younger days, the hoary head will be found in the way of
righteousness, the sting of death will be extracted, and con-
science will speak peace in a dying hour ; you may say as good
Hezekiah did, " Remember now, O Lord, I beseech thee, how
* Isa. xl. 11. Prov. iii. 4. Heb. i. 14. Luke xv. 7-
t Prov. iii. 16. Psal. xxxiv. 11—14. J Phil. i. 23. || Gen. v. 24.
APPLICATION. 587
I have walked befare thee in truth, and with a perfect heart,
and have done that which is good in thy sight." *
On the whole, remember thy Creator in the days of thy youth :
Why so ? While the evil days come not, nor the years draw
high, when thou shalt say, I have no pleasure in them. As if
he had said, it becomes thee, young man, now to commence a
war against thy spiritual enemies ; for as it is now most needful,
so thou art most capable of conflicting with, and conquering
thy impetuous appetites and passions, which drown thousands
of the young in perdition : but old age is a weak, infirm thing,
burdensome in itself, and still more burdensome, when loaded
with the self-tormenting remembrance of youthful follies, with
the formidable prospect of approaching death, and with an
apprehension of a strict account at the bar of God. Thus the
deluded old man now sees he cannot live, and dares not die ;
and, alas, his heart is hardened with the deceitfulness of sin,
the consequence of which is, that the wretched veteran in a
course of iniquity, expires in vain presumption, or awful despair.
O young man, bethink thyself now of what must be done at
some period, or thou be undone for ever. Do the work now,
which would greatly increase thy trouble afterwards, when thou
wilt have more to do, and be less prepared to do it. Pray while
thou canst ; pray, repent, believe, turn to God and mourn over
sin, while thy heart is tender, and while it may do thee good,
and be accepted of God ; for the years hasten on, in which thou
wilt say, thou hast no pleasure.
" Isaiah xxxviii. 3.
VOL. V. 2 Q
A LIST
REV. O. HEYWOOD'S WORKS,
According to the an-ajigement of this Edition, with their dates whcm
affijeed by the Aut/ior, and the years of their original publication.
SECOND VOLUME.
Pages. Dated. Published.
HEART TREASURE, 1—282. June 14tli, 16CG. ICO7.
SURE MERCIES OF DAVID, 283— 500. June 3rd, I67O. 1672.
THIRD VOLUME.
CLOSET PRAYER, 1—128. Oct. 31st, 1GC8. 1C71-1701.
CHRIST'S INTERCESSION, 129—242. I7OI.
LIFE IN GOD'S FAVOUR, 243—382. Nov. 9th, lfi78. 1679.
ISRAEL'S LAMENTATION, 383 — 194. Aug. 22nd, 1682. 1683.
JOB'S APPEAL, 495—523. 1695.
FOURTH VOLUME.
BAPTISMAL BONDS,
1—282,
1687.
FAMILY ALTAR,
283 — 418.
Feb. 2ud, 1692-3.
1693.
BEST ENTAIL,
419—504.
1693.
HEAVENLY CONVERSE,
505—565.
1697.
FIFTH VOLUME.
N-EW CREATURE,
1-175.
May 3rd, 1695.
1695.
TWO WORLDS,
176—229.
Dec. 30th, 1699.
1701.
MEETNESS FOR HEA\T:N,
230—332.
1690
1690.
GENERAL ASSEMBLY,
333—433.
Sept, 22nd, 1698.
1700.
SERMONS,
435—516.
INISS. Various dates.
YOUTH'S MONITOR,
517—587.
MS. Aug. 28th,
1689.
GENERAL INDEX.
TLfl small Roman numerals denote the volumes, and the Arabic figures, the
pages. Where the volume is the same, th-e numeral is not repeated before
the figures.
Accusation of those positively and virtually refusing self-dedica-
tion, disowning their interest in God, presuming on it, desirous
to treat with him dishonourably, covenanting deceitfully, break-
ing their vows to God, fourfold, iv. 208 — 215.
Address to God, from lamenting Israel ; to all mourners in Zion,
' iii. 385—389.
Advice to inmates of praying families, iv. 355 ; to children of im-
pious parents, to childi*en of gracious jjarents, to childless mar-
ried persons, in four particulars ; to parents to consider — that
their children are sinners and need instruction, instruction their
right and privilege, their own love to God thus proved ; that
Satan watches to ruin their children; that their instruction is due
to the church and the world, the sad result of neglecting it, iv.
477 — 491 ; seven-fold, to the partakers of sure mercies, ii. 489.
Advices, twenty, important to a young man, v. 522.
Aggravation of the sins of Christians, iii. 335.
Altar, scriptvu-al, meaning of, iv. 301. constituted by— consecra-
tion, a priest, an oifering, a design, 306 — 307-
Anecdote of a father's last request to his son, ii. 80. of Tiberius,
245. of a female martyr, 288. of Ca?sar, 136. of a child, v. 537-
Appeal to God, of a pious soul, uses of — instruction, admonition,
caution, iii. 499 — 505.
Arguments for parents when praying for their children — God's grace
and faithfulness, his covenant mercies to others and themselves,^
copiousness of the covenant of grace, their feeling a spirit of
prayer, God's glory concerned in their children's welfare, hopes
excited in their childhood, resignation to God's will, gratitude
for the conversion of any of them, resolution to pray for them
till death, iv. 494—503.
Assurance, christian, possible, v. 398 ; excitement to seek, advan-
tages of, ii. 468 — 470 ; may be enjoyed by those who — have been
brought to Christ, are separated from sinners, are joined to the
pious, are grieved when the church is wasted, are ready to suf-
fer for Christ, make daily proficiency, are still tending heaven-
ward, v. 400—407.
590 GENERAL INDEX.
Baptismal Bonds, epistle preceding, iv. ix.
Baxter, passage from, on saints in heaven, iv. 564.
Best Entail, dedication of, preface to, text of, explained, infer-
ences from the text of, iv. 421 — 433.
Blessifiss of the covenant of grace, ensured — infallibly, immuta-
bly, li. 312— 318.
Careless sinners condemned, in constant danger of hell, misery of,
increased by self-delusion, by other things, ii. 411 — 414. pre-
sumption of, warned, iii. 188 — 9 ; despising Christ's interces-
sion, reminded — that they can find no mercy out of Christ, of
their constant need of it, of the waste of time, and their increas-
ing difficulties, of Christ's sufferings and entreaties ; urged to
consider — what is essential to prayer, difference of prayer ac-
cepted or rejected, disparity between God and us ; directed-^
to search their consciences, to study Christ's mediation, to banish
what is offensive to Christ, and to seek interest in his mediation,
208—219.
Carnal security reproved, v. 46,5.
Characters called to lament after the Lord — the unconverted,
gracious souls, the young, the aged and householders, ministers,
magistrates, churches, iii. 448—403.
C///W/T^?, of pious parents, advised; graceless, warned, admonished,
ii. 441 — 445; of believers are— heirs of gospel-privileges, con-
verted under ordinances, useful to the church, interested in the
promise Isa. lix. 21, attracting special observation, remembered
with covenant kindness, reclaimed by sanctified corrections,
profited by instruction, under God's care, iv. 4.52 — 459 ; irre-
ligious, addressed, convicted in four charges, iv. 472 — 473.
Children of God, reproved for — slighting God's favour, doubting
of it, mistaking corrections for judgments, ascribing consola.-
tions to Satan, abusing God's favour, by — unthankfulness, un-
fruitfulness, iii. 327 — 334 ; faults of, respecting self-dedication—
want of solemnity, imperfect performance of vows, too often
doubting their conversion, forgetfuhiefs of Christ, legality, iv,
240—248.
Christ, fulness of, an inducement to seek heart treasure, ii. 30, a
fourfold gift, ii. 302, twofold interposition of, for man, iii. 145.
Christianitij, great privileges of, iv. 538.
Christian ornaments, v. 439.
Christians are to seek assurance, by — meditating God's word,
attending a lively ministry, improving baptism and the Lord's
supper, much prayer, walking with God, self-inspection, recol-
lection of past experience, strengthening all graces, confiding
solely in grace, giving much praise to God, ii. 457 — 466 ; lovers
of retirement, iii. 50 ; righteous inherently, righteous by impu-
tation, perfect, by — integrity, proficiency in grace ; blameable
in — mourning departed saints excessively, not being entirely
willing to die, not improving the death of friends, not improv-
ing christian society ; one great concern of; glory of, to aim at
heaven, iv. 540 — 555 ; seldom affluent, forbidden to abuse riches.
GENERAL INDEX. 591
hated by the world, continually occupied, concerned for the
church of Christ, grieved by others' sins, perplexed respecting
duty, harassed by Satan, inward conflicts of, tremble at God's
word, afflicted by God withdrawing, jealous of their own state,
vindicated from the charge of a foolish choice, good in reversion
for, V. 189 — 198; cautioned against weariness of life, cautioned
against the desire of it ; advised— to study contentment, to exer-
cise faith and dihgence, to aspire after heaven, to persevere and
resign themselves to God, to seek the salvation of others, en-
couraged from God's unchanging love, v. 218 — 227 ; course of,
variously ended, 272; fitted for heaven on earth, earthly privileges
of, 287 — 289; timorous, encouraged, v. 327-
Circumslances of closet prayer — place, posture, season, voice, iii.
83—86.
Comfort amidst sorrows, v. 511.
Communion with God, the unholy unfit for, v. 470.
Complaint of enemies to religion being numerous, of God with-
drawing restraining grace, of ordinances unblessed, of God
withdrawing from his people — collectively, individually, iii.
423—431.
Confirmation of covenant blessings — verbal, written, testimonial,
by sealing, by oath, by earnest, by performance in part, by
miracles, by various other means, ii. 321 — 328.
Conformity to God, v. 443.
Conscience, cases of, respecting closet prayer — if a hypocrite can
perform it, if Christians should have set times for it, how to
know if we commune with God, what if we find no pleasure^
in prayer, iii. 120 — 124; cases of, respecting new creation — if
one may be consciously a new creature, if a new creature can
have an accusing conscience, if God be ever severe with such;
how such may judge of their growth in grace, and of their cor-
ruptions; how, if he cannot tell the time of his change, if he find
distraction in prayer, v. 166 — 172; cases of, respecting family
worship — may a householder preach, may he appoint a substi-
tute, what the best time for family worship, if ever it may be
omitted, what posture to be used, what place and with what
voice, if a form be lawful, if one may join with an unchristian
householder, iv. 402 — 412.
Considerations for youth — God's creative power, God's image lost
in Adam, man's moral agency, God the restorer of his image in
us, that all are his offspring, all created for him, all relief to be
found in him, none of his works to be despised, he can do us
infinite good, v. 546 — 553.
Consolation derived from God, to be expected through free grace,
ii. 160—162.
Constancy, christian, two instances of, ii. 243.
Context of Psalm 1. 5. explained, iv. 7*
Contrast between a doubting and an assured soul, v. 266.
Converts, resemblance of, to children newly born, to children
somewhat growuj v. 482 — 486.
592 GENERAL IXDEX.
Convidlon to the careless, from the doctrine of sure mercies, ii. 409.
Corruption, displaced by heart treasure, ii. 33.
Covenant, four essentials of, ii. 300 ; nature of, iv. 441; gracious —
the parties in, ii. 301; two peculiarities of, iv. 442; four impor-
tant promises of, ii. 304; grant of, 307; hoAV contracted, 382;
unites believers' hearts, iv. 4; unites God and men, 5; made with
God by sacrifice, 20; reciprocal, 40; encoiu'ages gracious parents,
444; arguments for subscription of, 12fi; subscription to, urged,
a praj-er before the subscription of, 134 ; mercies abused by
Christians in — desiring the comforts without the crosses, slight-
ing some of them, not properly enjoying them, not living con-
formably to them, ii. 418—423; personal, parts of— acceptance
of the divine persons, revelations, commands, institutions, and
dispensations, iv. 137 — 154.
Covenanting, ^eneral and personal, ii. 438; social, as — civil and sa-
cred, sacramental, personal — an example of, essential to a Chris-
tian, twelve instances of, iv. 41 — 49; doctrine of, confirmed from
— natural religion, the nature of practical Christianity, the nature
and necessity of faith, the effects of Christ's purchase, the bap-
tismal vow, the requisite fitness for the Lord's supper, the ne-
cessity of a new birth to a saint, the nature of sanctification, the
necessity of union to Christ, God's method in imparting gospel
blessings, 63 — 83; personal, twofold, 87; time of, particularly —
at first conviction, on having broken previous vows, in afflictions,
after deliverances, on commencing arduous duties, on commenc-
ing any part of God's worship, before the Lord's supper, 107 —
114; personal, to be done privately; manner of — verbal, by writ-
ing, ten ai'guments for, aids to — perusing the scriptures, hearing
sermons, meditation on the sacraments, christian conversation,
iv. 116—130.
Dangers of those who are not new creatures, since — they are not
Christians, their judgment is heavy, they are Satan's slaves, at
enmity against God, unprofited by ordinances. Sec. liable to com-
mit the greatest sins, they will be finally disappointed, the delay
of their iudgment is uncertain, their neglect is affffravatmsr,
their exclusion from heaven is certain, v. 83 — 93.
Dat/s scriptural, of grace, vengeance, death, and judgment, v. 502.
Death of eminent saints, a loss to survivors, v. 515.
Dedication, self, twofold, a form of — for the soul, for all the facul-
ties, iv. 156 — 159; a general form of — for the body, our relations,
and our concerns, 163 — 169; duties to follow — prayer, gratitude
for our acceptance, improvement of covenant blessings, record-
ing experience, sealing our vows at the Lord's supper, meeting
temptations with them in mind, making God's interest ours,
steadfastness, remembering and renewing our vows, preparing
for heaven, 184 — 202 ; prompted by divine grace, address to
sinners respecting it, the importance of it, directions for it —
search your heart, desist from sin, be attached to God's people,
222 — 233; danger of being insincere, 237; believers' doubts re-
specting — the knowledge needful, due humiliation, the heart's
GENERAL INDEX. 59fj
deceit, the strength of corruptions, spiritual weakness, God's
different methods in conversion, from darkness and an accusino-
conscience, 257 — 273; a shorter form of— acceptance of God, ac^
ceptanceof all scripture, dedication of soul and body, dedication
of property, 277—282.
Deliverance of Christians from the world; how far delivered, when,
why^ by what means, instructive, convicting to the world, deci-
. sive of character, v. 493 — 500.
Depository, God's bottle for our tears, God's book for our prayers,
bosom of friends for comforts, our own breasts for covenant
promises, ii. 165 — 168.
Depravity, propagation of, ii. 68.
Desertion, spiritual, twofold, ii. 482.
Design of providences and ordinances, ii. 31.
Detail, historical, on 1 Sam. vii. 2, iii. 395.
Difference of the covenants, tenfold, iv. 13.
Direction, to sinners how to get heart treasure, ii. 80; relative to good
thoughts— consider their nature and worth, give God your heart
live by faith, cherish divine love, walk humbly with God, pray
much privately, commune with God in ordinances, improve time,
make useful observations, use christian communion, ii. 99 123-
to preserve and increase heart treasure — suffer not Satan to rdb
you, be not engrossed by the world, mortify corruption, obey the
Spirit's impulses, keep the heart, especially after enlargement,
be frequent in heart trial, recover from decays, increase by ex-
pending, bless God for present treasure, 170—187; to use
heart treasure — speedily, seasonably, sincerely, in proportion to
your increase, from pure motives, 194 — 200; to those seeking
sure mercies — inquire into your state, think of the misery of be-
ing without them, be grateful for common mercies, cease from
sin, renounce legality, receive Christ, covenant with God, 446
454; to those for whom Chi-ist intercedes — get assurance of his
intercession, doubt not his success, remember your advocate,
persevere in piety, thank God for answers to prayer, forgive and
pray for others, seek Christ's interests, iii. 231 — ^237 ; to those
lamenting after the Lord — see to your state and principles, know
how you stand with God, consider the reason of your calamities,
the unhappiness of your state, and the benefit of God's presence',
be public-spirited, plead with the Lord, 471 — 482; to those con-
scious of not being new creatures — improve natural principles,
mistake not the nature of religion, examine your soul's state'
attend a powerful ministry, cherish convictions, consider your
sins and misery, know and receive Christ, separate from sin and
sinners, covenant with God, pray to be new created, v. 145 154.
Directions to youth, practical and important, v. 572.
Dispensations of providence, to fit us for heaven, v. 285.
Disposition, spiritual, of one havmg heart treasure — sincere, uni-
form, abiding, and prompt in pious duties, ii. 39 49.
Distinction between a state of sin and some remaining corruption,
V. 293 ; between habitual and actual fitness for heaven, v. 328'
594 GENERAL INDEX.
Doctrine deduced from 1 Sam. vii. 2, iii. 405 ; from Isa. Iv. 3, \i.
297; special, of Psal. 1. 5, iv. 36.
Doctrines, several to be deduced from Psal. 1. 5, iv. 11.
Doubts to be overcome, ii. 469.
Duty, parental — provision, correction, instruction, and prayer,
iv. 491 — 493 ; of Christians to assist each other, iv. 558.
Duties to follow closet prayer— observations of God's dealings with
us, conduct must consist with devotion, waiting for answers, com-
munication of our success, iii. 87 — 91 ; when unpleasing to God,
ii. 425 ; proper in anticipation of death and judgment, v. 505.
Eaton, Rev. S. dying addi-ess of, to his people, v. 513.
Education neglected, the sin of parents, v. 569.
Encouragement for Christians from the covenant of grace, — the
title saint is theirs, all scripture promises are theirs, the covenant
indissoluble, death welcome, and heaven certain, iv. 250 — 254 ;
to saints, from the general assembly — the universal association,
the re-union of contemporary saints and of pious relations, free-
dom from corruptions and ungodly persons, ministers meeting
their converts, the persecuted no more separated, saints of va-
rious sects united, infirmities left, sorrows past, difficult duties
over, all saints complete, and crowned with highest honours,
all wants supplied, v. 418 — 429.
Epistle preceding life in God's favour, iii. 245. to the Author's
relations, v. 179.
Error, pharisaical, in prayer, iii. 2. atheistical and popish, exposed,
ii. 347—353.
Essetitials of closet prayer — cordial performance, seeking the
Spirit's aid, agreement with God's will, dependance on our ad-
vocate, several other things, iii. 75 — 82.
Evidence of sincerity, ii. 163.
Exaltation of believers at death, iv. 561.
Examination, self, respecting heart treasure, questions proper for
it, ii. 47 — o5 ; in reference to covenant mercies, ii. 381 ; res-
pecting newcreation, v. 109.
Excitement to heads of families timid in family prayer, iv. 416.
Exhortation to acquire heart treasure, addressed — ^to the poor, the
rich, and others, ii. 236 — 240; to sinners to be gathered to
Christ, v. 409; to saints respecting the general assembly —
to sincerity, to frequent solemn assembling, to concord, to seek
conversion of sinners, to improve the deaths of Christians, to
desire the day of general assembly, v. 411 — 416; to family
devotion, v. 479 ; to possessors of heart treasure, v. 242 ; to the
despisers of God's favour — not to be content with common fa-
vours, to be advised by the wisest men, to observe how the
worldly seek man's favour, to consider the divine favour attain-
able, iii. 350 — 355; to those enjoying God's favour — to thankful-
ness, to improve it for the good of others, to desire heaven,
iii. 376—377-
Experience, christian, a miscellany of, iii. 255; to be treasured in
. remembrance— of the world's vanity, of the heai't's treachery.
GENERAL INDEX.
595
of sin's bitterness, of special providences, of spiritual influences,
ii. 150—157. , „ ,,
Explanation of Matt. vi. 6. closet, shut thy door, prai/ to t/n/ tather,
iii. 4; of Psalm xxx. 5, 2.59; of 1 Cor. xv. 19; fourtold, v. 18/.
Family Altar, epistle preceding, iv. 285 ; recommendation ot,
289; text of explained, 293; distinguished from other altars, 30/.
Family worship, obligatory, as appears from— God's command,
scripture types, natural rehgion, prophecies and promises, prac-
tice of God's servants, providence of God, difference of families
pious and profane, christian families being churches, responsi-
bility of householders, our daily occasions, God's blessing at-
tending it, God's curse on prayerless families, iv. 312 — 32o';
neglect of, lamented— that many families aie without a pnest^,
ati altar, a sacrifice, some have Satan's altar near God's, 34o
— 351 ; directions for the commencement of— to get scriptural
knowledge, to seek saving grace, to make a prudent choice ot a
partner in life and of servants, to train families, 366 — 374 ; ^^^^'
tions for the matter of— to attend a powerful ministry, search the
scriptures, study the Lord's prayer, and keep pious company,
to converse with God, study the evil of sin, think of wants, re-
count mercies, consider dangers, and ask God's Holy Spirit,
376—389; directions for the manner of— to realize God's pre-
sence, call in divine aid, immediately commence, and excite a
spirit of devotion in families, to choose the best times, to be
short and serious, not to suffer guilt to be a hindrance, to con-
verse seriously and observe answers to prayer, 391 — 400.
Family evils, corruptions and afflictions, iv. 437-
Flavour of God is — his goodness in common providence and in spe-
cial dispensations, fruit of distinguishing grace, sense of it m the
soul, afforded only through Christ, iii. 262—268 ; is called ife,
because it is— the cause, the object, and the rule and end of life,
269—271; is life — to young converts; to returning backsliders,
desiring their graces Revived, God's favour restored, peace and
comfort, security; to Christians afflicted outv/ardly and spiritual-
ly ; to the dying Christian, to assure him of safety, to disarm
death, to assure him of gracious reception and of a happy resur-
rection, 271—289; better than all things else, the source of
mercies, spiritual and equal to our desires ; independent, pure
and effectual, certain, 301—305; those destitute of, are— presum-
ers, abusers, refusers who prefer the favour of men, and plea-
sures of appetite; gross sinners, persecutors, 311 — 32i).
Fear, slavish, injures fruitfulness, ii. 430 ; of divine desertion, iii.
356.
General Assembly, epistle preceding, v. 333 ; remarks intro-
ductory to, 341.
General assembly, gathered by — converting grace, death, resurrec-
tion all being changed, ministry of angels, oneness of language,
admission to one place, v. 348—355 ; of saints, strange but true,
an assembly perfectly holy, shall know each other, proves the
soul lives when disembodied, 356—360 ; to continue eternally,
VOL. V, 2 R
590 GENEIIAI. INDEX.
301, 431 ; its design — God's glory, their mutual happiness, ne-
gatively and positively, 3(i2 — 366 ; implies — that Christ is at
Ciod's right hand, the relation between him and the saints, their
attachment to him, their full enjoyment of him, 378 — 382 ; con-
victs the wicked, since — they will be excluded from it and from
God, they will be cast into hell, their misery increased by self-
reproaches, 389 — 392 ; corrects the gracious, since — their ani-
mosities are sinful, their shynesses and offences Avrong, their
familiarity with the wicked improper, 393 — 397'
God, his relations to believers, his desirableness, sufficiency, and
fulness, ii. 309 — 311 ; his grace and love in the gospel, 361 ;
his wisdom, 3(33.
Gospel, demands thankfulness, v. 319.
Grace, superiority of, to gifts, ii. 372 ; connected with glory, v.
282; sovereign, consistent Avith the sinner's duty, 314.
Graces, christian, all to be treasured, particularly — conducting
gi'aces, those which fit us for all duty, profiting and persevering
graces, ii. 138 — 14(3; true, mseparable, iv. 1.
Gratitude, hymn on, ii. 1 90.
Heart Trkasure, introduction to, ii. 1 ; recommendation of, xxi ;
dedication of, xxiii ; occasion of, xxvi ; text of explained, 34.
Heart treasure, its expenditure — by heavenly meditations, by pious
conversation, by devout exercises, by a pious and upright life,
ii. 20 — 24 ; gives strength for ti-ials, 26 ; its necessity, 29, 75 ;
its worth, 35, 72 ; its extent, distinguishes character, assimilates
the soul to God, 36 ; enhances the soul's value, prepares for any
condition, prepares for noble enterprizes, makes the sovil God's
delight, useful in time of spiritual famine, 202 — 212 ; accumu-
lative, secured, its possessors approved of God, connected with,
and proportionate to, heavenly treasure, 21.') — 225 ; cannot be
superfluous, 73 ; neglected, a dishonour to God, 77-
Heavenly Converse, text of and context, explained, iv. 513.
Holiness, in principle and practice, v. 442; more than — knowledge,
faint wishes, mere morality, formality, hypocritical pretences,
zeal, temporary profession, 447 — 451 ; leads to present and fu-
ture safety, 453 ; whj^ conducive to safety, 457- ; derided by the
atheist, 459 ; no substitute for, in judgment, 473.
Hope respecting departed relations, iv. r);">9.
Hymn of Herbert, ii. 281 ; on death, 489.
Hi/pocrisy in church members, v. 302.
Humiliti/, taught by the ministry of angels and saints in glory,iv.553.
Impiety, dangerous, v. 461.
Infants, salvation of, iv. 445.
Inferences, from the general assembly of saints — omnipotence and
omniscience, death not dreadful to a saint, heaven capacious and
pure, five other, v. 385 — 387; from the nature of conversion, 490.
Influence of covenant favour, ii. 405.
Impdrics respecting Christ's intercession — if Clu-ist's Spirit have
prevailed with us, if we condemn ourselves, if sensible of our
wants, if we contemplate Christ, if we retain him as our advo-
GENEllAL INDEX. 597
cate, if the Spirit intercede within us, if our prayers and con-
duct agree with God's will, if we love Christ's interests, if we
be truly humble, iii. 192—205.
Instruction, from sure mercies, on the difference of the covenants,
ii. 360.
Insensibility of professors to the Lord's absence — censured, brings
other sorrows, drives him farther from us, iii. 435 — 445.
Intercession op Christ, observations on its text, iii. 138 ; its
conclusion, 238.
Intercession of Christ, assurance through, ii. 344 ; distinguished
from the Spirit's, virtual and direct, when assumed, iii. 142 —
148 ; its extent for believers — for the Comforter, access to God,
&c. a recoUective mind, peace and purity, church union, increase
of holiness, &c. their fmal salvation, 153 — 156 ; commenced at
the fall, extensive as the atonement, believer's privilege, applied
for conviction to sinners, 179 — 185 ; a privilege to believers —
in case of original guilt, daT kness of mind, power of corruption,
deadness, slavish fear, &c. after omission of duties, in affliction,
desertion and conflict, in relative concerns, want of ordinances
and in church-divisions, prayer being unanswered, and on death's
approach, iii. 222 — 230.
Intercessor, his office, Christ hears the sinner's case, declares the
law in heaven's court, pleads the justice of the believer's ac-
quittal, answers accusations — of justice, of Satan, of conscience,
157 — 164; qualifications of— intelligence, righteousness, conde-
scension, readiness and sympathy, courage and faithfulness, con-
stancy and success, 166—172 ; Christ the only one between God
and men, because — the disparity between him and us is infinite,
no creature is fit, Christ is every way qualified, commissioned,
and related to us, saints are intended for high honours, it is
the reward of his sufferings, no intercessor to be associated with
Christ, iii. 173—182.
Intercourse, of the glorified, respecting — creation and man's apos-
tacy, salvation, ordinances, trials and experiences, saving grace,
providences, &c. eternal bliss, v. 372 — 376.
Judgments averted by reformation, v. 463.
Lamentation, Israel's explained, and improved, iii. 410; reasons of—
ordinances our greatest glory, obstruction of them a heavy judg-
ment, great advantage in them, it is a believer's disposition to
lament their loss, iii. 415 — 417, 438 ; after the Lord — an acknow-
ledged duty, enforced by practice of men, only way to secure
his return, needful, since only he can help us, iii. 439—446.
Letter to Rev. T. Jollie, fac-simile, iv. 1 ; printed ditto, iv. 567-
Life, in God's favour, is — a life of justification, sanctification, co-
venant supplies, glory and salvation ; a rich mercy, comforts of,
fruits of divine favour, iii. 292—299 ; of the Author, i.
Love of God to man, iii. 180.
Means to obtain divine favour — serious reflection, true faith in
Christ, resignation to God, earnest prayer, iii. 358-— 364 ; to ob-
tain assurance — diligent use of ordinances, self-trial, reflection
598 GENERAL INDEX.
on our experience, &c. iii. 3/4 — S/ij ; of obtaining clear evi-
dences of our Christianity — the increase and exercise of graces,
reflection, submitting the heart to God, prayer for divine light,
V. 2G1— 264.
Meditation, holy, aided by — promises, and a clear conscience ; a
way of expending heart treasure, ii. 18 — 20 ; concluding Life in
God's favour, iii. 380.
HIeetness for Heaven, epistle preceding, v. 233.
Meetnessfor /?eflir?i, fourfold distinction of ; habitual, consists in. —
justification and adoption, conversion and covenanting with God,
V.247 — 252; actual, in the exercise of — faith, hope, love, humility,
clear evidences of our title, 256 — 260 ; actual, more particularly,
in the completion — of our work, spiritual, temporal, relative,
and public, in victory over corruptions, in looseness from the
Avorld, great spirituality, intimacy with God, 268 — 279 ; attain-
able, needful, since if unfit — we have no desire to be there, being
imprepared for death we shall be refused entrance, should be
inihappy there ; sinner's need of, lamented, not always found in
church members, mistakes respecting, ignorance of, disregard
of; habitual, exhortation to seek ; actual, saints exhorted to, 290
— 315 ; deserves gi-atitude, since — spiritual good is best, Christ
has purchased it, it has peculiar advantages, gives fitness for all
duties, has promise of heaven, 317 — 322; inferences from — that
there is a future state, assurance is attainable; questions respect-
ing, 323—329.
Memory, natural, artificial, and spiritual ; use of, aided by a gra^
cious heart, v. 540.
Mercies, covenant, distinguished from common, ii. 366 ; sure ; con-
veyance of — through Christ's union with our nature, his anoint-
ing to his offices, the covenant of redemption, by the discharge
of Christ's offices, his earthly and heavenly state, 334 — 341 ; their
sureness confutes 'Arminians and others, 355 — 358; undervalued,
not enjoyed, not improved, 419 — 423; their importance — the
only certain good, sanctify common mercies, only ground of com-
fort, give safety in every state, their influence in God's service,
see us safe to heaven, 432 — 439 ; free and precious, extensive,
puqiosed and dignifying, sanctifying, separating, and sealing,
comprehensive and diversified, ii. 495 — 498.
Mistaken souls lamented, v. 308.
Motives to the erection of a family altar — it is the best ornament
of a house, family defence, the way to bring salvation to our
homes, useful in the want of public ordinances, the guilt and
folly of neglecting it, iv. 357 — 363.
Natural man inifit fur heaven, v. 281.
New creation, its subject, instrvmient employed, its efficient cause,
its effect, its completeness, its pattern, its rule, its design, 27 —
33 ; commenced by illumination, better than the first, not to
be substituted for Christ, not of a justifying nature, rectifies
the mental faculties, a fruit and evidence of eternal love, fit'?
the soul for God's abode, commences the soul's converse with
GENERAL INDEX. 599
God, evinces our interest in Christ, brings true joy, has promise
of all things profitable, makes our soul's state safe, makes us
useful, fits us for gospel privileges, for death, and is heaven
begun ; false steps respecting, 40 — 74 ; antecedents to — sense
of sin and helplessness, searching for a remedy, despondency,
removal of obstructions, uneasiness of mind, expression of our
feelings. 111 — 114; parts of — a fourfold illumination, regulation
of the actings of conscience; fourfold change of the will; twofold
change of the affections, 115 — 124; its effects — new discourse,
works, a new rule, intentions, worship, warfare, company, en-
tertainments, home, apprehensions, v. 134 — 142.
New Creature, epistle preceding, v. 1 ; remarks introductory
to, 9 ; general plan of, 23.
New creature, why so called, meaning of, its different names, its
nature, v. 20 — 25 ; God the author of, formed — from nothing,
by Christ, with a word ; entire, designed from eternity, gradu-
ally perfected, upheld by God, has a fruitful principle, is for a
great end, finally purged from the dregs of sin, 35 — 43; its
properties — universality, vitality, susceptibility, growth, sense of
weakness, watchfulness, permanence, 127 — 132 ; instructions —
to prove a really ne^v creation, to be grateful for it, to beware of
apostacy, to seek increase, walk consistently, and aspire at
more converse with God, 156 — 162; brief directions to, 163.
Objection, concerning ordinances, in the Author's day, iii. 421 ; to
the hopes of pious parents, this answered, iv. 461 ; to holiness
because of its trials, v. 474.
Ohjections, of weak believers respecting heart treasure — because of
ignorance, corruptions, little or no comfort being felt, unpro-
fitableness, little proficiency, and want of usefulness, ii. 228 —
2.33 ; of those wanting a sense of God's favour — because of imfit-
ness for it, pollution, not understanding it, and having no as-
surance of love, 366 — 370 ; to joining a church, answered, 466;
to self-dedication — from its not being supposed necessary, its
form being too prolix, inability to perform our vows, from
fear of insincerity, former and present inconstancy, iv. 172 — 181 ;
to any obligation vu-ged from Jacob's worship, 304; to family
prayer — the prosperity of prayerless families, it not being ex-
pressly commanded, Jesus Christ not praying with his followers,
having wicked servants or children, its being too formal, a limit-
ing of the Spirit, a novel invention, those who observe it not
better than others, sufficiency of public and private prayer,
neighbours not observing it, having scoffers in the family, bash-
fulness and weak parts, some high professors not observing it,
having not time to spare, multiplicity of affairs, the tedious-
ness of it, never having attended to it, a needless preciseness,
not knowing how to conduct it, 326—343 ; to becoming new
creatures — its difficulty, yet too soon, irksomeness of pious du-
ties, scorn of old companions, no beauty in puritanism, impossi-
bility, fear of apostacy, v. 97 — 106 ; to associating with believ-
ers, iv. 552.
600 GENERAL INDEX.
Observations, general, on 1 Sam. vii. 2, iii. 403 ; on Hebrews xii.
23, that — there are disembodied spirits, spirits are substantial,
they enter an eternal state at death, they are then perfected, iv.
513 — 51/; explanatory of Coloss. i. 12, v. 241.
Ordinances, to prepare us for heaven, v. 283; not to be despised, 18;
when obstructed, how obstructed, iii. 406 — 408 ; God of, la-
mented after, 418; of Chi-ist estimable, v. 478.
Paraclete, fourfold, meaning of, iii. 143.
Paradox in christian experience, ii. 5t).
Parents, irreligious, addi*essed, iv. 469.
Persecutors, how Christians must treat, v. 441.
Perseverance, in lamenting after the Lord encouraged, since — those
lamenting are most likely to survive distresses, may prevail with
him to abide with others or with themselves, it may be season-
able, thfey are not alone, God regards them, his restored favour
will be more sweet, such shall see him face to face, their want of
ordinances shall be supplied, iii. 487 — 493.
Piety, youthful, v. 530 ; equitable, honourable, advantageous, ar-
duous, its neglect hazardous, 554 — 560.
Plan, general, of Life in God's P'avour, iii. 261.
Plea of one not covenanting with God, iv. 220.
Pleas, false, of presumers, iii. 312.
Poverty, spiritual, urges to seek heart treasure, ii. 32.
Prayer, places for, iii. 42 ; our Lord's, 94 ; powerful example
in Jacob — his address and plea, the warrant and promise he
urged, his confession of unworthiness, his memorial and fears,
&c. 99 — 102 ; public, not always possible, 64 ; prevailing, its
requisites, 485 ; absurdly performed, 44.
Prayer, Closet, epistle preceding, iii. ix ; remarks introductory
to, 1 ; ]}lan of the text, 3 ; doctrines in the text, 7 ; its special
doctrine, 10; its conclusion, 125.
Prayer, closet, instances of — Abraham, Isaac, Jacob, Moses, David,
Daniel, Peter, and Christ, iii. 12 — 17; proved a christian duty
from — tlie convenience of retirement, God addressed as a father,
God more freely communing with us, God seeing in secret, his
promise to reward openly, 20 — 33 ; its nature, never interrupt-
ed, practicable by the dumb, its efficacy, 45 — 48; carelessly
performed, &^ ; enforced by the following things — duty to be
discharged and grace evinced, power of godliness to be attained,
it gives heart-relief and free access to God, it averts judgments
from others' sins, to be practised that God judge us not for se-
cret sins, to frustrate the plots of bad men, that the heathens
condemn us not, tliat we mav be resigned to God's will, 104 — ■
109 ; objections to — family prayer enough, a busy calling, being
a servant, having no closet, some professors not using it, an
unprepared heart, timorousness, getting no good by it, weak
parts, its tediousness, 110 — 119; arguments for, iii. 6.
Prayerless persons in praying families, iv. 356.
Preface to Heavenly Converse, iv. 507 ; to Intercession of
Christ, iii. 131 ; of the Editor, ii. v ; to Sure Mercies, 285.
GENEKAL INDEX. GOl
Prepanitives, to covenanting with God — to understand it, to desist
from all things inconsistent with it, a cordial disposition, a heart
duly humbled, resolution, right aims, prayer for direction and
sincerity, strength and acceptance, iv. 88 — 105 ; to closet pray-
er — reflection on our state, dismissal of other cares, the thought
of God's presence, composedness, iii. 68 — 71-
Priest, duty of, fourfold, iv. 310.
Privileges, rehgious connected with conditions, iv. 2 ; outward,
unavailing, v. 13.
Projiigacy, youthful, its'folly, v. ^QQ.
Promises to parents, respecting their seed — of a covenant God, of
Jesus Christ, of the Spirit, iv. 449 — 451.
Proseucha oi Xhe Jews, iii. 11.
Prospects of unbelievers gloomy, v. 199.
Question, if we have chosen God as ours, ii. 383 ; if we have given
ourselves to him, 386, 393 ; if Christ intercede as God or man,
iii. 147 ; if Christ intercede for holy angels, 150 ; when prayer
is answered in mercy, 203 ; if faith consist in assurance, why
the sense of God's favour is withheld from his people ; if assur-
ance be attainable, why few attain it, 371 — 374 ; if covenant
grace be the same under the old and new testaments, iv. 19 ;
how he who forgives many sins should impute Adam's, 177;
if sinners should pray whose prayer is sin, 235 ; why Christians
daily pray for pardon, v. 67-
Questions about the idols in Jacob's family, iv. 297; about the new
creation — if it be miraculous, if man be at all inclined to it,
why God commands, what can our endeavours do, if baptism
be it, how it excels morality, how it differs from justification, v.
58 — 65 ; for self- trial respecting a future state, 201 ; relative to
life in God's favour — are legal hopes destroyed? if convinced the
world cannot procure it, if we have sought interest in Christ,
how God deals wnth us, what returns we make, iii. 337 — 346.
Reasons of the general assembly of saints, v. 383.
Recognition, mutual in heaven, iv. 562.
Reflections for youth, concerning — themselves, God, his word, &c.
things to come, v. 531 — 535.
Religion, something positive, not merely external, v. 15 ; nominal,
or not real, 17-
Remark on Eph. iv. 13, ii. 55.
Remarks, introductory to Sure Mercies, ii. 293 ; on Hosea ii. 19,
20, 331 ; on Hebrews, vii. 25, 345 ; on Coloss. ii. 2, 383.
Remembrance implies — affection and estimation, appropriation and
observation, v. 538 ; of God, aided by — relationship to him,
impressing the heart with divine things, comparing natural with
spiritual things, repeating religious ti'uths, pious practices, for-
getting trifles, relying on God's Spirit, 543 — 546.
Reproof, of loiterers in religion, of the ostentatious, of impious
transgressors, of unprofitable Christians, ii. 57 — 70 ; of the neg-
lecters of private prayer, of professors who neglect private
prayer, since — they do not imitate Christ, they are unlike saints.
602 GEXER.tL IXDEX.
not like their former selves, lose many j^piritual refreshments,
expose themselves to temptations, betray little love to God, they
are ungrateful for his grace, they resist the Spirit, and are in
danger of death in this state, iii. 53 — 65 ; of the despisers of
a new creation, of pretenders to it, v. 69 — 72 ; of complaining
Christians, v. 172.
Resurrection, human bodies perfected at, iv. 536.
Retirement, primitive Christian, not monastic, iii. 5l.
Right, Christians', to the promises, ii. 168.
Sacrifices, old testament were — patriarchal, mosaical, providen-
tial or martyrdom, evangelical ; grateful — a broken heart, self-
dedication, acts of charity, prayer and praise, iv. 23 — 32.
Sadness, in Christians censured, ii. 426.
Safety amidst aflflictions, v. 511; not to be expected by the unholy,
V. '469.
Saints, meaning of Psal. 1. 5. iv. 8 ; on eai'th commune with those
in heaven, by — worshipping one God, walking by one rule, ad-
miring their perfection, imitation, desire and hope, encourage-
ment, possession ; derive all good through — God's eternal love,
Christ's merit. Spirit's influences, gospel covenant, iv. 525 — 533.
Scoffers, reproved, v. 467-
Self-delusion reproved, v. 466.
Self-examination, p'-udence of, v. 464.
Sentence upon the unholy, unalterable, v. 471-
Sermon, funeral, from Job x. 'J, iii. 497 ', original, holiness the
way of safety, v. 437, 446, 459, 468 ; the nature of conversion,
481 ; deliverance from the world, 492 ; a stimulus to duty, 501 ;.
believers safe and comfortable, v. 509.
Service of God not in vain, v. 400.
Session of Christ in heaven, ii. 342.
Sinners convicted by Life in God's favour, have no spiritual life,
doomed to death, and ever exposed, their natural death followed
by eternal, iii. 306 — 308 ; urged to consider — what they are,
and what they should be, ii. 93 — 96; guilty of — neglecting-
heavenly converse, applauding dead, and despising living saints,
of atheistical views, indolence in their souls' affairs, iv. 545—548.
Sins, family, a grief to pious parents, iv. 438.
Slavish fear in saints, without grounds, v. 462.
Soliloquy, concluding the Intercession of Christ, iii. 239 ; on hea-
ven, iv. 564.
Soul of man, restless, calls for heart treasure, ii. 34 ; its nature,
iv. 535.
Sources of holy thoughts are — scripture truths, spiritual graces,
experience, consolations, ii. 13 — 17.
Spirits, disembodied, come to saints on earth, iv. 522.
Surrender of the soul to God, ii. 387.
Temporizing reproved, v. 467.
Temptation, three kinds of, ii. 174.
Thoughts, treated of, good, have four qualities, to be exercised on
—God's majesty, the creation, the soul, word of God, works of
GENERAL INDEX. 603
providence, man's fall, redemption, the gospel, question of per-
sonal interest in it, believer's privileges, suitable returns to God,
evil of sin, world's vanity, present and future state, state of God's
people, death, resurrection and judgment, torments of hell, joys
of paradise, eternity, appropriate to seasons, good, recommend-
ed, ii. 246—2/6.
Time, the only season to prepare for heaven, v. 286.
Times, trying, require strong faith, ii. 469.
Tokens of God's favour desirable, iii. 252.
Transgressois, Christ intercedes for, of two kinds, iii. 151.
Treasures, suppose — diligence, selection, suitableness, sufficiency,
secrecy, safety, convenience; the Christian's, ii. 6 — 12.
Truth, scriptural to be treasured, particularly — doctrinal, disci-
plinary, practical, experimental, ii. ] 28— 134; of our religion, 376.
Two Worlds, general plan of, v. 185 — 187-
Unfruitfulness, christian, ii. 428.
Unity, christian, iv. 556.
Unsteadiness in Christians, ii. 424.
Uses of covenant mercies — in temptation to unbelief, in cases of
guilt on the conscience, in times of distress, in a famine of the
word, seasons of declension, death, ii. 424 — 486.
Wicked men share God's common favours, iii. 300 ; have inter-
course with devils, iv. 537-
Wickedness of discouraging youths piously inclined, v. 564.
Worldlij-minded, interrogated respecting their belief, advised to
study — the vanity of earthly good, excellence of heavenly good,
requisites for the enjoyment of God, the end of their being, and
end of the righteous and the wicked ; advised to attend ordi-
nances, to associate with Christians and redeem time, to make
confession to God, v. 208 — 217-
Youth's INIoxitor, its dedication, its text explained, its plan, v.
519—531.
END OF THE FIFTH AND LAST VOLU3IE.
J. VIXT, PKIXTEH, IDLE.
LIST OF SUBSCRIBERS.
Rev. Chas. Ash, Tydd, St. Mary's.
. R. Armstrong, Wortley.
R. Aspinall, Bury.
Mr. W. Ackroyd, Otley.
Christ. Anderson, Wilsden.
Geo. Anderson, ditto.
J. Anderson, ditto.
Thos. Anderton, Briggate, Leeds.
Jas. Anderton, Northowram.
John Anderton, Stand Lane, near
IManchester.
Elkanah Armitage, Liverpool.
Jos. Armitage, INIarstlen.
John Armstrong, Otley.
H. Arnott, Meadow-Lane, Leeds.
' Geo. Ashton, Manchester.
Rev. R. Astley, Halifax.
Plenry Bean, Heckmondwike.
S. Bell, Lancaster.
• John Birt, Manchester.
W. Bolland, Vicar of Swineshead
and Frampton.
B. Boothroyd, LL. D. Hudders-
field, 6 copies.
J. Bruce, Cemetry, Liverpool.
Jas. Buckley, Thirsk.
Mrs. Bacon, Bradford.
W. Bainbridge, Esq. Alston ]\Ioor.
JNTrs. Baines, Wilsden.
INIr. J. Baines, Briggate, Leeds.
W. Baldwin, Halifax.
J. Baldwin, Church Lane, Halifax.
Thos. Bai-ker, Airedale College.
W. Barraclough, Halifax.
C. Bassano, Blackburn Academy.
W. Bateman, Esq. jMiddleton, Derby-
shire, 2 copies.
Mr. E. Bates, Hahfax.
• Jas. Bedford, Briggate, Leeds.
E. Bell, Leeds.
R. Bell, Airedale College.
IMoses Berry, Worsley.
James Berry, ditto.
Thos. Blackburn, Esq. Liverpool.
• jMr. Jas. Blackburn, Northowram.
John Bland, Idle.
Blease, Liverpool.
■ W. Blinkhorn, Bolton.
N. Booth, South IMarket, Leeds.
Alex. Booth, Che-ter.
John Bradley, Little Lever.
INIrs. Bradley, Gomersall.
Mr. C. Brearley, Jail Lane, Halifax.
Jos. Briggs, Wilsden.
J. Brooks, Briggate, Leeds.
Jas. Brooksbank, Stanningley.
G. B. Brown, Esq. Halifax, royal copy
James Brown, Esq. Leeds, royal copy.
Mr. W. Bruce, W^ell Close Place, Leeds.
Thos. Bruce, New Bond St. ditto.
I. Birkhill, Kirkgate, Wakefield.
Jos. Burley, Lime St. Liverpool,
royal copy.
Rev. David Camson, Preston.
• A. Clarkson, Bingley.
Isaac Clarkson, Curate of Wed-
nesbury, near Birmingham.
John Clunie, LL.D. Leaf Square,
IManchester.
Jos. Cockin, Halifax.
■ John Cockin, Holmfirth, 6 copies.
Rich. Collins, Bicker, Lincolnshire.
. J. A. Coombs, Salford, Manchester.
Alex. Creak, Great Yarmouth.
Mr. Robt. Carr, White House, Hunslet
Lane, Leeds.
]\Irs. Carr, Leeds.
Mr. Challinor, Bolton.
Holmes Clapham, Keighley.
W. Clay, jManchester.
John Cliff, Wortley.
Stafford Colam, Airedale College.
Robt. Collyer, Worsley.
Jos. Cooper, Botanic Gardens,
Wentworth House.
Miss M. Cowell, Idle.
Mr. John Cowell, ditto.
Jas. Craven, Close Head, Thornton.
E. Craven, Ellarcare Mill, Culling-
Avorth.
J. Craven, Keighley.
Creighton, JManchester.
Mrs. Cross, Whitefield, Lancashire.
Mr. Cross, Chester.
S. Crossland, Wakefield.
W. Crossley, Well Close Place,
Leeds.
Jas. Crossley, Upper Head Row,
Leeds.
Miss Crossley, W^ater Lane, Halifax.
Mr. Ely Crowther, EUand.
John Crowther, ditto.
Mrs. Cunliffe, Blackburn.
]Mr. W. Curry, Alnwick, royal copy.
Rev. W. P. Davies, Plymouth, New
Tabernacle, 2 Copies.
R. Davison, NcAvcfKtle.
i\frs. D. Boroughbridge.
iMr. Thomas Denbigh, Idle.
David Denbigh, London.
Jo.^hua Dent, Kirton, Lincolu'^hire.
Richr.rd Dewhirst, Stand Lane,
near jManchester.
Christopher Dibb, Idle.
2
J. Dickinson, Esq. Stone, Staffordshire.
Mr. Dihvorth, Preston.
R. Donnington, Camp-Place, Leeds.
James Duckett, Bradford.
Rev. R. Edminson, Bratton, near West-
bury, Wilts, i-oyal copy.
John Ely, Rochdale, royal copy.
Joseph Evans, Flockton.
!;\Irs. EarnshaAV, Wakefield.
3Ir. E. Emmett, Northowram.
Rev. James Fisher, A. 31. Liverpool,
royal copy.
L. Forster, Blackburn.
Joseph Fox, Hull, 3 Copies.
R. Frost, Fleet.
]\Ir. John Farrar, Halifax.
Benjamin Fawcett, ^\'ortley.
John Fenwick, Esq. Newcastle.
]\Irs. Firth, Heckmondwike.
iVIr. Joseph Fitton, High Burton.
Samubl P'letcher, Esq. Manchester.
IMr. John Fox, Liverpool.
Rev. W. Gothard, near Blackburn.
George Greatbatch, Southport.
Thomas Greenall, Burnley.
Mr. J. Garnett, Bradford.
D. Gaskell, Esq. Lupsett-Hall, Wake-
field, royal copy.
Mv. A. Gaukroger, Warley.
Thos. George, Leeds, royal copy.
Thomas Glaholm, Newcastle.
J. Glendinning, Airedale College.
— — Samuel Goodwin, Manchester.
Goody, ^NLinchester.
Jos. Graham, West House, Blub-
berhouses.
W. Grant, Esq. Springside, near Bury,
one of his ^Majesty's Justices of the
Peace, 4 copies.
Richard Greenhow, Esq. Kendal.
I\Irs. Greenwood, IMorton.
My. Samuel Grundy, Cinder Hill, Pil-
kington.
Gwther, Blackburn Academy.
Rev. R.W. Hamilton, Leeds.
J. Hargraves, Stone, Staffordshire.
Jonathan Harper, Alston-^.Ioor.
Robt. Harper, Leeds, royal copy.
John Heselton, jMorley-
E. Hickman, Denton, Norfolk.
John Holroyd, Delph.
John ]M. Hunter, Tadcaster.
Thomas Hutton, Pocklington.
Mr. W. Hacking, Blackbuni.
Geo. Hadfield, Esq. Oxford Road, [Man-
chester.
I\Ir. Thomas Hagar, r^Forlon.
David Haggle, Newcastle.
■ — - ^\. Haigh, Bolton.
jMr. John Haigh, Lee Bridge, Halifax.
J. Haigh, ^Voolshops, ditto, royal
copy.
G. Haigh, Bradford.
B. Haigh, Eraser St. Liverpool.
Jos. Hallewell, Leeds, royal copy.
B. Hallewell, chtto, royal copy.
Alex. Halliday, ]\Ianchester.
Benjamin Hamilton, Rochdale.
George Hanson, Pottery, Leeds.
George Hanson, Wilsden.
Thomas Harbottle, ]\Ianchester.
James Hargreaves, Idle.
James Hargreaves, Wortley.
Jas. Hargreaves, Eccleshill.
iMrs. Hargreaves, Wigan, royal copy. -
IMr. Hai-rott, Liverpool.
W. Hartley, Wilsden.
W. Hartshorn, Worsley.
Henry Harup, Thornton.
— Heap, Liverpool.
J. Heaton, Briggate, Leeds, royal
copy.
— J. IL Heron, Patrycrofl, near IMan-
chester.
Benj. Arthur Heywood, Esq. Clifton-
Hall, near INIanchester, royal copy.
iMrs. N. Heywood, Highfield, nearMan-
chester, 2 royal copies.
Benjamin Heywood, Esq. Acresfield,
near iManchester, 3 royal, and 3
common copies.
Thomas Heywood, Esq. Crescent, S.il-
ford, 2 royal, and 2 com. copies.
Rich. Heywood, Esq. Mount-Heaton,
near Stockport, 2 royal, and 2
common copies.
J. P. Hej'wood, Esq. Wakefield, 2 roy-
al copies.
Mr. Samuel Higginbotham, Worsley.
Jos. Hinchcliffe, Bradford.
Samuel Hirst, Cross-Parish, Leeds.
James Hoatson, Halifax.
J. Hobson, Bradford.
S. Hodgson, Esq. Halifax, royal copy.
.Fos. Hodgson, Esq. Ditto^ royal copy.
John Hodgson, Esq. Ditto, royal copy.
IMr. Thos. Hodgson, IMonkwearmouth.
Holden, IManchester.
James Holdsworth, Wakefield.
Holdsworth, Bradford.
G. Holehouse, IManchester.
.T. Holland, Esq. Slead-house, 2 copies.
Robert Holt, Esq. IMonkwearmouth.
IMr. John Horsfall, Halifax.
J. Horsf.'ll, Leeds.
Howitt, sen. East Parade, Leeds.
— W. Howie, Blackburn.
W. Hudswell, Airedale College.
Rev. J. Jackson, Greenhammerton, 2
copies.
— D. Jones, Kendal.
]\Ir. T. Jagger. Northowram.
Dr. JaiTold, jManchester.
I\lr. W. Ibberson, Rowley, DogleyLane.
— John Jennings, Wilsden.
Rich. Jessop, Airedale College.
• — - J. Illingworth, Bingley.
Thos. Illingworth, Allerton.
]Miles Illingworth, Bradford.
IMiss Johnson, St. Helen's.
]\Irs. Hugh Jones, Rodney St. Liverpl.
Sir. Thos. Jowett, jun. Wilsden.
Thos. Jowett, sen. ditto.
Benj. Jowle, Esq. Blanchester.
INIr. Henry Judson, Leeds.
JNIrs. Kay, Limefield House, near Bury.
IMr. Jas. Kirkman, Bolton.
John Kitchen, Preston.
- — J. Knowles, INIanchester.
Rev. T. Laird, Pudsey.
W. Lees, Dogley Lane.
Mr. John Latham, JManchester.
Caleb Lea, ditto.
— Lee Lee, Chorley.
— Sam. Lees, Green Acres IMoor.
Jonathan Lees, Manchester.
Joseph Leese, ditto.
Library, Dogley Lane Chapel.
Grosvenor St. Chapel, Manchr.
Circulating, Idle.
Airedale College, royal copy.
Village, Northowram.
■ Vestry Room, Warley.
Baptist Academy, Bradford.
i\Ir. George Liddell, Preston.
John Lindsey, Worsley.
R. Lord, Halsham Moor, Bolton.
John Lum, Esq. Bolton.
IMr. Lyall, Blackburn Academy.
Rev. I. jMann, A.M. Maze-Pond, Lon-
don, royal copy.
R. IMartin, Ripon.
Joseph IMassey, Hyde.
W. ;^Ioorhouse, IMeltham.
E. IMorley, Bridlington.
IMr. IM'Kie, Bradford.
— IMOIillan, King Cross, Halifax.
— - M'Pherson,
— Alex. M'Turk, Otley.
IMiss IMakinson, Bolton.
3frs. IMakinson, ditto.
Mr. J. ]\iar.sh, St. Helen's.
— - B. IMellor, Stainland.
Thos. IMercer, St. Helen's.
And. IMiles, Bridlington.
• — T. IMilligan; Otley.
— T. IMiln, Darcey Haye, Halifax.
Mr. J. IMitchell, Halifax.
J. Mitchell, Keighley.
W. IMuff, Bradford.
Jas. MuUineux, Worsley.
Mrs. Xaylor, Halifax, royal copy.
Mr. J. Newell, Airedale College.
W. Newhall, JManchester.
Rev. E. Parsons, Leeds, i-oyal copy.
Jas. Parsons, York, 2 copies.
IMr. Paterson, Harbottle, North-
umberland.
G. Payne, Blackburn.
R. Pool, Kipping.
J. Pridie, Windsor, near IMan-
chester.
Mr. IM. Paterson, Halifax.
— - Rich. Pearson, Airedale College.
J. Perkin, IMarket Place, Wakefield.
Pilkington, St. Helen's.
Rich. Pilkington, Horwich.
Thos. Pinder, Great Driffield.
Jos. Pope, Horwich.
D. Porter, Waterside, Halifax.
W. Porter, ditto.
John Potter, Esq. Manchester.
Mr. Powers, Salford.
— Archibald Prentice, Manchester.
J. Priestley, Liverpool.
John Pullan, Blubberhouses.
Rev. Thos. Raffles, LL.D. Liverpool.
Jos. Redmayne, Rillington.
J. Rheeder, Ossett, 2 copies.
W. Roby, IManchester.
Mr. R. Rankin, Liverpool.
G. Rav/son, Esq. Leeds.
Mr. H. Rawson, ditto.
John Rhodes, Shipley.
— T. Rice, Hope St. Liverpool.
— . Jas. Richardson, Blackford-Bridge,
Stand.
Mrs. Richardson, Old Hall, Stand.
Mr. Richardson, HoUin's IMill.
T. Rideal, London.
John Ridyard, Worsley.
— Richard Roberts, Manchester.
T. Robinson, Sunderland.
Anthony Robinson, Briggate, Leeds.
IM. Robinson, West-House, Blub-
berhouses.
John Ross, Halifax, royal copy.
Jos. Ross, ditto.
James Rushforth, Idle.
— J. K. Rushworth, Leeds,royal copy.
J. Russell, Bradford.
G. Rutt, Esq. London.
Mr. J. Rylands, Warrington.
W. Rymer, Esq. IManchester, .3 copies.
Rev. Jas. Scott, Cleckheaton, 22 copies.
. J. Smith, Hulme, 2 copies.
' '"'^ri.ts:
Rev. J- Sutcliffe, Ashton-under-Lyne.
Mr. J. Sayer, Keighley.
John Sayner, Hunslet-Lane, Leeds.
Mrs. Scholes, Stand-Lane, near Man-
chester.
Mr. Jacob Scott, Wilsden.
Jer. Scott, Eccleshill.
lilrs. Seddon, Kearsley, near Bolton.
Mr. Seddon, ditto.
John Shai-p, Idle.
Sharp, Surgeon, Warrington.
P. Shippen, Esq. London.
Mr. Jonas Smith, Eccleshill.
Jos. Smith, Leeds.
Jos. Smith, Wilsden, royal copy.
J. Smith, IBingley.
R. Spurr, jmi. Shipley.
iNIiss Stead, Albion-Street, Leeds.
iMr. Jos. Stocks, Northowram.
Jos. Stringer, Airedale College.
Stringer, Silcoates House, near
Wakefield.
Joah Sugden, Dogley-Lane, royal
copy.
Jos. Sutchffe, Northowram.
Rev. T. Taylor, Bradford.
J. Thorpe, Chester.
W. Turner, Newcastle.
Mr. John Tattersall, Winterburn.
Jer. Taylor, Halifax.
John Thackrey, Leeds, royal copy.
Jos Thackrey, Leeds.
John Thomas, Sowerby-Bridge.
Thomas Thompson, Esq. Brixton Hill,
near London.
Mrs. S. Townsend, Heber, Howarth.
]\Ir. T. Turkington, Briggate, Leeds.
— Geo. Tweedy, Wilsden.
Rev. W. Vint, jun. St. Helen's, royal
copy.
IVIr. Jos. Vickers, Back South Parade,
iManchester.
Rev. Jos. Wadsworth, Clitheroe.
Rev.
W. Ward, Stowmarket, Sum)lk.
Thos. Weaver, Shrewsbury.
J. White, Northowram.
J. Whitridge, IManchester.
J. Wilson, Donington, near Bos-
ton, Lincolnshire.
• Job Wilson, Northwich.
■ W. Woolsey.
Robt. Wright, ^Market Stainton.
i\Ir. Josh. Wadsworth, Leeds.
J. Walker, New St. Leeds.
— Geo. Walker, Jail Lane, Halifax.
Eben. Walker, Wakefield.
T. Walker, Stand Lane, near ]Man-
chester.
IMrs. Walker, St. Helen's.
Mr. Hugh Watson, Newcastle.
T. Whitehouse, Wetherby.
J. Whiteley, Ward's End, Halifax.
J. Whitley, Hill Top, Allerton.
W. Whitworth, Hague House,
Halifax.
Jos. Wild, Halifax.
J. Wilkinson, Sowerby Bridge.
J. B. Williams, Esq. Shrewsbury, royal
copy.
Mr. Lewis Williams, IManchester.
P. Willans, Esq. Leeds.
Thomas Wilson, Esq. Highbury Place,
near London.
Mr. W. Wilson, Wetherby.
— J. Wilson, Longsight, near IMan-
chester.
" — S. Wood, IManchester.
Samuel Woodcock, Esq. Bury.
IMr. W. Woodcock, Preston, 2 copies.
■ — - Robt. Woodhead, Northowram.
J. Wrigglesworth, Halifax.
David Wright, Thornton.
John Wright, Haworth.
— Jas. Wright, Airedale College.
James Yates, Leeds.
John Young, Bury.
OMITTED.
Rev. W. Farmer, Hanley, Staffordshire,
3 royal copies.
W. Newman, D.D. Stepney Aca-
demv, near London.
John Norris, Esq. John Str. Bedford
Row, London, royal copy.
IMr. Thos. Roscoe, Bolton.
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