CHRISTIAN LIBRARY

 

CONSISTING OF

 

EXTRACTS FROM AND ABRIDGMENTS OF

 

CHOICEST PIECES

 

OF

 

PRACTICAL DIVINITY

 

WHICH HAVE BEEN PUBLISHED' IN THE ENGLISH TONGUE.

 

IN THIRTY VOLUMES

 

FIRST PUBLISHED IN 175O, IN FIFTY VOLUMES, DUODECIMO:

 

BY THE REV. JOHN WESLEY, A. M.

 

SOMETIME YELLOW OF LINCOLN COLLEGE, OXFORD.

 

VOL. 22:

 

LONDON:

 

PUBLISHED AND SOLD BY J.'KERSHAW, 14, City-Road, and 66, Paternoster-Row.

 

1825.

 

TO THE

 

INHABITANTS OF KIDDERMINSTER

 

MY DEAR FRIENDS,

 

 IF either I or my labors have any thing of public use or worth, it is wholly (though not only) yours; and I am convinced by Providence, that it is the will of God it should be so. This I clearly discerned in my first coming to you, in my former abode with you, and in the time of my forced absence from you. When I was separated by the miseries of the late unhappy war, I durst not fix in any other congregation, but lived in a military unpleasing state, lest I should forestall my return to you. The offer of greater worldly accommodations was no temptation to me, once to question whether I should leave you_ Your free invitation of my return, your obedience to my doctrine, the strong affection which I have yet towards you above all people, and the general hearty return of love which I find from you, do all persuade me, that I was sent into the world especially for the service of your souls: and that even when I am dead, I might yet be a help to your salvation, the LORD has forced me, quite beside my own resolution, to write this Treatise, and leave it in your hands. It was far from my thoughts ever to have become thus public, and burdened the world with any writing of mine. Therefore have I often resisted the request of my reverend brethren, and some superiors, who, might else have commanded much more at my hands. But see how God overrules and crosseth our resolutions!

 

 BEING in my quarters far from home, cast into extreme languishing, by the sudden loss of about a gallon of blood, after many years' foregoing weakness, and having no acquaintance about me, nor any book but my Bible, and living in continual expectation of death, I bent my thoughts on my everlasting rest: and because my memory, through extreme weakness, was imperfect, I took my pen, and began to draw up my own Funeral Sermon, or some helps for my own meditations of heaven, to sweeten both the rest of my life, and my death. In this condition, GOD was pleased to continue me about five months from home; where, being able for nothing else, I went on with this Work, which lengthened to this which you here see. It is no wonder, therefore, if I be too abrupt in the beginning, seeing I then intended but the length of a sermon or two. Much less may you wonder if the whole be very imperfect, seeing it was written as it were with one foot in the grave, by a man that was betwixt living and dead, that wanted strength of nature to quicken invention or affection, and had no book but his Bible, while the chief part was finished. But, O how sweet is this providence now to my review! which so happily forced me to that work of meditation, which I had formerly found so profitable to my soul; and showed me more mercy in depriving me of other helps, than I was aware of; and has caused my thoughts to feed on this heavenly subject, which has more benefited me, than all the studies of my life.

 

 And now, dear friends, such as it is, I here offer it you, and upon the knees of my soul, I offer up my thanks to the merciful GOD, who has fetched up both me and it, as from the grave, for your service: who reversed the sentence of present death, which by the ablest physicians was passed upon me; who interrupted my public labors for a time, that he might force me to do you a more lasting service, which else I had never been like to have attempted. That GOD do I heartily bless and magnify, who has rescued me from the many dangers of four years' war, and after so many tedious nights and days, and so many doleful sights and tidings, has returned me, and many of yourselves, and reprieved us now to serve him in peace And though men be ungrateful, and my body ruined beyond hope of recovery; yet he has made up all in the comforts I have in you. To the GOD of mercy do I here offer up my most hearty thanks, who has not rejected my prayers, but has by a wonder delivered me in the midst of my duties; and has supported me these fourteen years in a languishing state, wherein I have scarce had a waking hour free from pain; who has above twenty several times delivered me when I was near death. And though he has made me spend my days in groans and tears, and in a constant expectation of my change, yet he has not wholly disabled me for his service; and hereby has more effectually subdued my pride, and made this world contemptible to me, and forced my dull heart to more importunate requests, and occasioned more rare discoveries of his mercy, than ever I could have expected in a prosperous state.

 

THE

 

SAINTS' EVERLASTING REST.

 

HEB. 4: 9. There remaineth therefore a rest to the people of GOD.

 

CHAPTER 1:

 

This Rest defined.

 

 IT was not only our interest in God, and actual fruition of him, which was lost in ADAM'S fall; but all spiritual knowledge of him, and true disposition towards such a felicity. Man has now a heart too suitable to his estate-, a low state, and a low spirit. As the poor man that would not, believe that any one man had such a sum as a hundred pounds, it was so far above what he possessed so man will hardly now believe, that there is such a happiness as once he had, much less as CHRIST has now procured.

 

 The Apostle bestows most of this Epistle in proving to the Jews, that the end of all ceremonies and shadows is to direct them to JESUS CHRIST, the substance; and that the rest of Sabbaths, and Canaan, should teach them to look for a future rest. My text is his conclusion, after divers arguments to that end; a conclusion so useful to a believer, as containing the ground-of all-his comforts, the end of all his duty and sufferings, that you may easily be satisfied why I have made it the subject of-my present discourse. What more welcome to men under afflictions, than rest What more welcome news to men under public calamities Hearers, I pray' GOD your entertainment of it be but half answerable to the excellency of the subject; and then you will have. cause to bless GOD, while you live, that ever you heard it, as I have that ever I studied it.

 

 Let us see, 1: What this rest is. 2: What these people of GOD, and why so called. 3: The truth of this from other Scripture arguments. 4: Why this rest must yet remain. 5: Why only to the people of God. 6: What use to make of it.

 

 And though the sense of the text includes in the word “rest," all that ease and safety which a soul, wearied with the burden of sin and suffering, and pursued by law, wrath, and conscience, has with CHRIST in this life, the rest of grace; yet, because it chiefly intends the rest of eternal glory, I shall confine my discourse to this.

 

 I. The rest here in question, is the most happy estate of a Christian, having obtained the end of his course; or, it is the- perfect endless fruition of GOD by the perfected saints, according to the measure of their capacity, to which their souls arrive at death: and both soul and body most fully after the resurrection and final judgment.

 

 1. 1 call it the estate of a Christian, to note both the active and passive fruition' wherein a Christian's blessedness lies, and the established continuance of both. Our title will be perfect, and perfectly cleared; ourselves, and so our capacity perfected; our possession and security for its perpetuity, perfect; our reception from GOD, perfect; and therefore our fruition of him, and consequently our happiness, will. then be perfect. And this is the estate which we now briefly mention, and shall afterwards more fully describe.

 

 2. I call it the most happy estate-, to difference it, not only from all seeming happiness which is to be found; in the enjoyment of creatures, but also from all those beginnings, foretastes, and imperfect degrees which we have in this life.

 

 3. 1 call it the estate of a Christian, where I mean only the sincere, regenerate, sanctified Christian, whose soul having discovered that excellency in GOD through CHRIST, closeth with him, and is cordially set upon him.

 

 4. I add, That this happiness consists in obtaining the end, where I mean the ultimate and principal end, not any subordinate or less principal. O how much doth our everlasting state depend on our right judgment and estimation of our end, But it is a doubt with many, whether the attainment of this glory may be our end Nay, concluded, that it is mercenary; yea, that to make salvation the end of duty, is to be a legalist, and act under a covenant of works, whose tenor is, " Do this and live." And many that think it may be our end, yet think it may not be our ultimate end; for that should be only the glory of God. I shall answer these briefly.

 

 1. It is properly called mercenary, when we expect it as wages for work done; and so we may not make it our end: otherwise, it is only such a mercenariness as CHRIST commandeth. For consider what this end is; it is the fruition of GOD in CHRIST: and if seeking CHRIST be mercenary, I desire to be so mercenary.

 

 2. It is not a note of a legalist neither. It has been the ground of a multitude of late mistakes in divinity, to think, that "do this and live," is only the language of the covenant of works. It is true, in some sense it is; but in other, not. The law of works only says, "Do this," that is, perfectly fulfill the whole law, " and live: " that is, for so doing: But the law of grace says, "Do this and live," too; that is, believe in CHRIST, seek him, obey him sincerely, as thy LORD and King; forsake all, suffer all things, and overcome, and by so doing, or in so doing, you shall live. If you set up the abrogated duties of the Law again, you area legalist; if you set up the duties of the Gospel in CHRIST'S stead, in whole or in part, you err still. CHRIST has his place and work; duty has its place and work too: set it but in its own place, and expect from it but its own part, and you go right; yea, more, (how unsavoury soever the phrase may seem,) you may, so far as this comes to, trust to your duty and works that is, for their own part: and many miscarry in expecting no more from them, (as to pray, and to expect nothing more,) that is, from CHRIST in a way of duty. For if duty have no share, why may we not trust CHRIST as well in a way of disobedience as duty In a word, you must both use and trust duty in subordination to CHRIST, but neither use them nor trust them in co-ordination with him. So that this derogates nothing, from CHRIST; for he has done, and will do, all his work perfectly, and enableth his people to do theirs: yet he is not properly said to do it himself; he believes not, repents not, but worketh these in them.; that is, enableth and exciteth them to it. No man must look for more from duty than GOD has laid upon it; and so much we may and must.

 

 3. If I should quote all the Scriptures that plainly prove this, I should transcribe a great part of the Bible: I will therefore only desire you to study what tolerable interpretation can be given of the following places, which will not prove that life and salvation may be, yea, must be the end of duty. "Ye will not come to me, that ye might have life." (John 5: 4O.) " The kingdom of heaven suffereth violence, and the violent take it by force." (Matt. 11: 12.) "Strive to enter in at the strait gate." (Matt. 8: 13; Luke 13: 24.) "Work out your salvation with fear and trembling." (Phil. 2: 12.) " To them who by patient continuance in well doing seek for glory and honor and immortality, eternal life. Glory, honor, and peace, to every man that worketh good." (Rom. 2: 7, 1O.) " So run that ye may obtain." (1 Cor. 9: 24.) a If we suffer with him, we shall reign with him." (2 Tim. 2: 12.) "Fight the good fight of faith, lay hold on eternal life." (1 Tim. 6: 12.) "That they do good works, laying up a good foundation against the time to come, that they may lay hold on eternal life." (l Tim. 6: 18, 19.) "Blessed are they that do his commandments, that they may have right to the tree of life, and enter in by the gates into the city." (Rev.xxii. 14.) "Come, ye blessed of my FATHER, inherit, &c.; For I was an hungred, and ye," &c. (Matt. 25: 34-36.) "Blessed are they that hear the word of GOD, and keep it." (Luke 11: 28.) Yea, the escaping of hell is a right end of duty to a believer. 11 Let us fear, lest a promise being left us of entering into his rest, any of you should come short of it." (Heb. 4: 1.) "Fear him that is able to destroy both soul. and body in hell; yea," whatsoever others say, " I say unto you, Fear him." (Luke 12: 5.) " I keep under my body, and bring it into subjection; lest, when I have preached to others, I myself should be a cast-away." (1 Cor. 9: 27.) Multitudes - of Scriptures and Scripture-arguments might be brought, but these may suffice to any that believe Scripture.

 

 4. For those that think this rest may be our end, but not our ultimate end, that must be GOD'S glory only I will not gainsay them. Only let them consider, "what GOD has joined, man must not separate." The glorifying himself, and the saving of his people, (as I judge,) are not two ends with GOD, but one; to glorify his mercy in their salvation: so I think they should be with us together intended. We should aim at the glory of GOD, (not alone considered, without our salvation, but) in our salvation. Therefore I know no warrant for putting such a question to ourselves, as some do, Whether we could be content to be damned, so GOD were glorified CHRIST has put no such questions to us, nor bid us put such to ourselves. CHRIST had rather that men would inquire after their true willingness to be saved, than their willingness to be damned. Sure I am, CHRIST himself is offered to faith, in terms for the most part respecting the welfare of the sinner, more than his own abstracted glory. He would be received as a Savior, Mediator, Redeemer, Reconciler, and Intercessor; and all the precepts of Scripture being backed with so many promises and threatenings, every one intended of GOD as a motive to us, imply as much.

 

 5. I call a Christian's happiness, the end of his course, thereby meaning, as PAUL, (2 Tim. 4: 7,) the whole scope of his life. For salvation may and must be our end; so not only the end of our faith, (though that principally,) but of all our actions: for as whatsoever we do, must be done to the glory of GOD, so must they all be done to our salvation.

 

 6. Lastly, I make happiness to consist in this end obtained; for it is not the mere promise of it that immediately makes perfectly happy, nor CHRIST'S mere purchase, nor our mere seeking, but the apprehending and obtaining, which sets the crown on the saint's head.

 

CHAPTER 2: What this Rest presupposeth.

 

 FOR the clearer understanding the nature of this rest, you must know,

 

1. There are some things presupposed to it

 

2. Some things contained in it.

 

1. All these things are presupposed to this rest:

 

 (1.) A Person in motion, seeking rest. This is a man here in the way: angels have_ it already: and the devils are past hope. 

 

 (2.) An End toward which he moveth for rest. This can be only GOD. He that taketh any thing else for happiness, is out of the way the first step. The principal damning sin is, to make any thing besides God our end or rest. And the first true saving act is, to choose God only for our end and happiness.

 

 (3.) A distance is presupposed from this end, else there can be no motion towards it. This sad distance is the case of all mankind since the fall: It was our GOD that we principally lost, and were shut out of his gracious presence; and since are said to be "without him in the world: “ nay, in all men, at age, here is supposed, not only a distance, but also a contrary motion. When CHRIST comes with regenerating, saving grace, he finds no man sitting still, but all posting to eternal ruin; until, by conviction, he first brings them to a stand; and by conversion, turns first their hearts, and then their lives, to himself.

 

 (4.) Here is presupposed the knowledge of the true ultimate end, and its excellency; and a serious intending it. For so the motion of a rational creature proceedeth: an unknown end is no end, it is a contradiction. We cannot make, that our end which we know not; nor that our chief end, which we know not, or judge not, to be the chief good. Therefore where this is not known, that God is this end, there is no obtaining rest in an ordinary way, whatsoever may be in ways that by God are kept secret.

 

 (5.) Here is presupposed, not only a distance from this rest, but also the true knowledge of this distance. If a man have lost his way, and know it not, he seeks not to return therefore they that never knew they were without GOD, never yet enjoyed him; and they that never knew they were actually in the way to hell, did never yet know the way to heaven: nay, there will not only be a knowledge of this distance, and lost estate, but affections answerable. Can a man find himself on the brink of hell, and not tremble Or find he has lost his God, and his soul, and not cry out, I am undone

 

 (6.) Here is also presupposed, a superior moving Cause, else should we all stand still, and not move a step forward toward our rest; no more than the inferior wheels in the watch would stir, if you take away the spring, or the first mover. This is God. If God move us not, we cannot move. Therefore it is a most necessary part of our Christian wisdom, to keep our subordination to GOD, and dependence on him; to be still in the path where he walks, and in that way where his SPIRIT doth most usually move.

 

 (7.) Here is presupposed an eternal principle of life in the person. God moves not man like a stone, but by enduing him first with life, (not to enable him to move without GOD, but,) thereby to qualify him to move himself, in subordination to God, the first mover.

 

 (8.) Here is presupposed also, such a motion as-is rightly ordered and directed toward the end. Not all motion or labor brings to rest. Every way leads not to this end; but He whose goodness has appointed the end, has in his wisdom, and by his sovereign authority, appted the way. CHRIST is the door, the only way to this rest. Some will allow nothing else to be called the way, lest it derogate from CHRIST. The truth is, CHRIST is the only way to the FATHER, yet faith is the way to CHRIST; and Gospel-obedience, or faith and works, the way for those to walk in, that are in CHRIST.

 

 (9.) There is supposed also a strong and constant motion, which may reach the end. The lazy world, that think all too much, will find this to their cost one day. They that think less ado might have served, do but reproach CHRIST for making us so much to do. They that have been most holy, watchful, painful to get to heaven, find when they come to die, all too little. We see daily the best Christians, when dying, repent their negligence; I never knew any then repent his holiness and diligence. It would grieve a man's soul to see a multitude of mistaken sinners lay out their care and pains for a thing of nought, and think to have eternal salvation with a wish. If the way to heaven be not far harder than the world imagines, CHRIST and his Apostles knew not the way; for they have told us, a That the kingdom of heaven suffereth violence; " that "the gate is strait, and the way narrow; " and we must strive, if we will enter; " for many shall seek to enter, and not be able; " (which implies the faintness of their seeking, and that they put not strength to the work;) and that " the righteous themselves are scarcely saved."

 

 I have seen this doctrine also thrown by with contempt by others, who say, What, do you set us a working for heaven Doth our duty do any thing Has not CHRIST done all Is not this to make him a half Savior, and to preach the Law

 

 Ans. It is to preach the Law of CHRIST: his subjects are not. lawless. It is to preach duty to CHRIST. None a more exact requirer of duty, or hater of sin, than CHRIST. CHRIST has done, and will do all his work, and therefore is a perfect Savior; but yet leaves us a work too He has paid all the price, and left us none to pay; yet he never intended his purchase should put us into absolute title to glory, in point of law, much less into immediate possession. He has purchased the crown to bestow, only on condition of believing, denying all for him, suffering with him, persevering, and overcoming. He has purchased justification to bestow, only on condition of our believing, yea, repenting and believing; though it is CHRIST that enableth also to perform the condition. It is not a Savior offered, but received also, that must save: it is not the blood of CHRIST shed only, but applied also, that must fully deliver. Nor is it applied to the justification or salvation of a sleepy soul; nor doth CHRIST carry us to heaven in a chair of security. Our righteousness, which the law of works requireth, and by which it is satisfied, is wholly CHRIST, and not one grain in ourselves; nor must we dare to think of patching up a legal righteousness of CHRIST'S and our own together; that is, that our doings can be the least part of satisfaction for our sins: but yet ourselves must personally Fulfilll. the conditions of the New Covenant, and so have the perfect evangelical righteousness, or never be saved by CHRIST's righteousness. Therefore, say not, It is not duty, but CHRIST; for it is CHRIST in a way of duty. As duty cannot do it without CHRIST, so CHRIST_will not do it without duty.

 

 And as this motion must be strong, so must it be constant, or it will fall short of rest. To begin in the SPIRIT, and end in the flesh, will not bring to the end of the saints. Men, as holy as the best of us, have fallen off Read but the promises: " To him that overcometb." (Rev. 2: And 3:) CHRIST's own disciples must be commanded to continue in his love, and that by keeping his commandments; and to abide in him, and his word in them, and he in them. (See John 15: 4-7, 9, 1O.)

 

 CHAPTER 3: What this Rest containeth.

 

1. THERE is contained in this Rest,

 

 (1.) A cessation from motion or action: not from all action, but of that which implies the absence of the end. When we have obtained the haven, we have done sailing; when we are at our journey's end, we have done with the way: therefore prophesying ceaseth, tongues fail, and knowledge shall be done away; that is, so far as it was imperfect. There shall be no more prayer, because no more necessity; but the full enjoyment of what we prayed for. Neither shall we need to fast, and weep, and watch any more, being out of the reach of sin and temptations. Nor will there be use for instructions and exhortations Preaching is done; the ministry of man ceaseth; sacraments useless; the laborers called in, because the harvest is gathered; the unregenerate past hope, the saints past fear, for ever. Much less shall there be any need of laboring for inferior ends, as here we do; seeing they shall all devolve themselves into the ocean of the ultimate end, and the lesser good be swallowed up in the greatest.

 

 (2.) This rest containeth a perfect freedom from all the evils that accompanied us through our course, and which necessarily follow our absence from the chief good, besides our freedom from those eternal flames, which the neglecters of CHRIST must endure. There is no such thing as grief and sorrow known there; nor is there such a thing as a pale face, a languid body, feeble joints, unable infancy, decrepit age, peccant humors, painful sickness, griping fears, consuming care, nor whatsoever deserves the name of evil. Indeed a gale of groans, and sighs, a stream of tears, accompanied us to the very gates, and there bade us farewell for ever. " We did weep and lament, when the world did rejoice; but our sorrow is turned into joy, and our, joy shall no man take from us."

 

 (3.) This rest containeth the highest degree of perfection, both of soul and body. This qualifies them to enjoy the glory, and thoroughly partake the sweetness of it. - Were the glory never so great, and themselves not made capable of it, it would be little to them; but the more perfect the appetite, the sweeter the food; the more musical the ear, the more pleasant the melody; the more perfect the soul, the more joyous those joys, and the more glorious is that glory. Nor is it only sinful imperfection that is removed, nor only that which is the fruit of sin, but that which adhered to us in our pure nature. There is far more procured by CHRIST than was lost by ADAM. It is the misery of wicked men here, that all without them is mercy, but within them a heart full of sin shuts the door against all, and makes them but the more miserable. When all is well within, then all is well indeed; therefore will GOD, as a special part of his saints' happiness, perfect themselves as well as their condition.

 

 (4.) This rest containeth, as the principal part, our nearest fruition of God. As all good whatsoever is comprised in GOD, and all in the creature are but drops of this ocean; so all the glory of the blessed is comprised in their enjoyment of Goo: and if there be any mediate joys there, they are but drops from this. If men and angels should study to speak the blessedness of that estate in one word, what can they say beyond this-That it is the nearest enjoyment of GOD. Say, They have God; and you say, They have all that is worth the having. O the full joys offered to a believer in that one sentence Of CHRIST'S!

 

I would not for all the world that verse had been left out of the Bible: "FATHER, I will that those whom thou hast given me, be with me where I am, that they may behold my glory, which thou hast given me." (John 17: 24.) Every word is full of life and joy. If the Queen of Sheba had cause to say of SOLOMON'S glory, "Happy are thy men, happy are these thy servants that stand continually before thee, and that hear thy wisdom; then sure they that stand continually before God, and see his glory, and the glory of the Lamb, are somewhat more than happy; to them will CHRIST "give to eat of the tree of life, which is, in the midst of the Paradise of God." (Rev. 2: 7.)

 

 (5.) This Rest containeth a sweet and constant action of all the powers of the soul and body in this fruition of GOD.’But great will the change of our bodies and senses be; even so great as now we cannot conceive. If grace makes a Christian differ so much from what he was, that the Christian could say to his companion, Ego non sum ego;-' I am not the man I was;' how much more will glory make us differ We may then say much more, This, is not the body I had, and these are not the senses I had. Yet because we have no other name for them, let us call them senses; call them eyes and ears, seeing and hearing but conceive, that as much as a body spiritual, above the sun in glory, exceedeth these flail, noisome, diseased lumps of flesh, that we now carry about us, so far shall our sense of seeing and hearing exceed these we now possess: for the change of the senses must be conceived proportionable to the change of the body. And doubtless as God advanceth our sense, and enlargeth our capacity, so will he advance the happiness of those senses, and fill up with himself all that capacity: and certainly the body should not be raised up, if it should not share of the glory; for as it has shared in the obedience and sufferings, so shall it also do in the blessedness: and as CHRIST bought the whole man, so shall the whole partake of the everlasting benefits of the purchase.

 

 And if the body shall be thus employed, O how shall the soul be taken up! As its powers and capacities are greatest, so its actions are strongest, and its enjoyments sweetest., As the bodily senses have their proper aptitude and action, whereby they receive and enjoy their objects; so doth the soul, in its own action, enjoy its own object. By knowing, by thinking, and remembering., by loving, and by delightful joying; by these eyes it sees, and by these arms it embraceth. If it might be said of the disciples with CHRIST on earth, much more of them that behold him in his glory: " Blessed are the eyes that see the things that you see, and the ears that hear the things that you hear; for many Princes and great ones have desired (and hoped) to see, the things that you see, and have not seen them," &c. (Matt. 13: 16, 17.)

 

 Knowledge of itself is very desirable. As far as the rational soul exceeds the sensitive, so far the delights of a Philosopher, in discovering the secrets of nature, and knowing the mystery of sciences, exceeds the delights of the glutton, the drunkard, and of all voluptuous sensualists whatsoever; so excellent is all truth. What then is their delight, who know the GOD of truth What would I not give, so that all the uncertain principles in, logic, natural philosophy, metaphysics, and medicine, were but certain, and that my dull, obscure notions of them were but quick and clear O what then should I not perform, or part with, to enjoy a clear and true apprehension of the most true GOD How noble a faculty of the soul is the understanding! It can compass the earth; it can measure the gun, moon, stars, and heaven it can foreknow each eclipse to a minute, many years before; yea, but this is the top of all its excellency,-It can know GOD, who is infinite, who made all these; a little here, and much more hereafter. O the wisdom and goodness of our blessed LORD! He has created the understanding with a natural bias to truth, and its object; and to the prime truth, as its prime object: and lest we should turn aside to any creature, He has kept this as his own divine prerogative, not communicable to any creature, viz., to be the prime truth.

 

 Didst thou never look so long upon the SON of God, until thine eyes were dazzled with his astonishing glory And did not the splendor of it make. all things below seem black and dark to thee, when thou lookedst down again Especially in thy day of suffering for CHRIST, (when he usually appears most manifestly to his people,) didst thou never "see one walking in the midst of the fiery furnace with thee, like the SON of GOD" If thou know him, value him as thy life, and follow on to know him; and thou -,halt know incomparably more than this. Or if I do but renew thy grief, to tell thee what thou once didst feel, but now hast lost; I counsel thee to "remember whence thou art fallen, and repent, and do thy first works, and be watchful, and strengthen the things which remain;" and I dare promise thee, because God has promised, thou shalt see and know that which here thine eye could not see, nor thy understanding conceive. Believe me, Christians, yea, believe Gong you that have known most of God in CHRIST here, it is as nothing to that you shall know; it scarce, in comparison of that, deserves to be called knowledge. The difference betwixt our knowledge now, and our knowledge then, will be as great as that between our fleshly bodies now, and our spiritual bodies then: for as these bodies, so that knowledge must cease, that a more perfect may succeed. Our silly, childish thoughts of God, which now are the highest we can reach to, must give place to a more manly knowledge.

 

 Marvel not, therefore, how it can be " life eternal to know God, and his SON, JESUS CHRIST." To enjoy God and his CHRIST is eternal life, and the soul's enjoying is in knowing. They that savor only of earth, and have no way to judge' but by sense, and never were acquainted with this knowledge of God, think it a poor happiness to know God. Let them have health, and wealth, and worldly delights, and take you the other. Alas, poor men! they that have made trial of both, do not envy your happiness. O that you would come near, and taste and try as they have done, and 1hen judge; then continue in. your former mind, if you can. For our parts, we say with that knowing Apostle, (though the speech may seem presumptuous,) "We know that we are of Go D, and the whole world lieth in wickedness; and we know that the SON of GOD is come, and has given us an understanding, that we might know him that is true: and we are in him that is true, in his Son JESUS CHRIST; this is the true GOD, and eternal life." (1 John 5: 19, 2O.) "The Son of GOD is come" to be our Head and Fountain of life, "and has given us an understanding," that the soul may be made capable " to know him" (God) " that is true," the-prime truth: and we are brought so hear in this enjoyment, that " we are in him that is true; " we are in him, by being "in his Son, JESUS CHRIST; this is the true GOD," and so the fittest object for our understanding; and this knowing of him, and being in him, in CHRIST, "is eternal life."

 

 And doubtless the memory will not be idle in this blessed work; if it be but by looking back, to help the soul to value its enjoyment. Our knowledge will be enlarged, not diminished; therefore the knowledge of things past shall not be taken away. From that height, the saint, can look behind him and before him; and to compare past with present things, must needs raise in the blessed soul an inconceivable sense of its condition. To stand on that mount, whence we can see the wilderness and Canaan both at once;-to stand in heaven, and look back on earth, and weigh them together in the balance, how must it transport the soul, and make it cry out, Is this the purchase that cost so dear as the blood of GOD O blessed price, and thrice blessed love! Is this the end of believing Is this the end of the SPIRIT’s workings Have the gales of grace blown me into such a harbor Is it hither that CHRIST has enticed my soul O blessed way, and thrice blessed end! Is this the glory which the Scriptures spoke of, and Ministers preached of so much Now I see the Gospel indeed is good tidings, even "tidings of great joy to all nations." Is my mourning, my fasting, my heavy walking, groanings, complainings, come to this Are all Iny afflictions and fears, all SATAN'S temptations, and the world's scorns, come to this O vile nature, that resisteth such a blessing! Unworthy soul! Is this the place thou tamest so unwillingly to Was the world too good to lose Didst thou stick at leaving all, denying all, and suffering any thing for this O false heart! that had almost betrayed me to eternal flames, and lost me this glory! O base flesh! that would needs have been pleased, though to the loss of this felicity! Didst thou make me to question the truth of this glory Didst thou draw me to distrust the LORD My soul, art thou not ashamed that ever thou didst question that love that has brought thee hither That thou wast jealous of the faithfulness of thy LORD That thou suspectedst his love, when thou shouldest have only suspected thyself That thou didst not live continually transported with thy SAVIOR'S love, and that ever thou quenchedst a motion of his SPIRIT Art thou not ashamed of all thy hard thoughts of such a GOD Of all by misinterpreting those providences, and repining at those ways, that have such an end Now thou art convinced, that the ways thou calledst hard, and the cup thou calledst bitter, were necessary;-that thy LORD meant thee better than thou wouldest believe;-and that thy Redeemer was saving thee, as well when he crossed thy desires, as when he granted them; as well when he broke thy heart, as when he bound it up. No thanks to thee, for this crown; but to JEHOVAH and the Lamb for ever.

 

 Thus, as the memory of the wicked will eternally promote their torment, to look back on the sin committed, the grace refused, CHRIST neglected, and time lost; so will the memory of the saints for ever promote their joys.

 

 But O the full, the near, the sweet enjoyment, is that of the affections,-love and joy. It is near; for love is the essence of the soul, and love is the essence of GOD: "GOD' is love; and he that dwells in love dwells in God, and GOD in him." The acting of this affection wheresoever, carrieth much delight with it, especially when the object appears deserving, and the affection is strong. But what will it be, when perfect affections shall have the strongest, perfect acting upon the most perfect object Now the,poor soul complains, O that I could love CHRIST more but I cannot, alas, I cannot. Yea, but then thou canst not choose but love him; I had almost said, Forbear if thou canst. Now thou knowest little of his amiableness,’and therefore lovest little: then thine eye will affect thy heart, and the continual viewing of that perfect beauty, will keep thee in continual ravishments of love. Now thy salvation is not perfected, nor all the mercies purchased, yet given in: but when " the top-stone is set on," thou shalt " with shoutings cry, Grace, grace.," Christians, doth it now stir up your love, to remember all the experiences of his love;-to look back upon a life of mercies Doth not kindness melt you, and the sunshine of divine goodness warns your frozen hearts What will it do then, when you shall live in love, and have all in Him who is All O the high delights of love! of this love! The content that the heart findeth in it! The satifaction it brings along with it! Surely love is both work and wages.

 

 And if this were all, what a high favor that God will give us leave to love him! That he will vouchsafe to be embraced by such arms, that have embraced sins before him! But this is not all. He returned love for love; nay, a thousand times more. As perfect as we shall be, we cannot reach his measure of love. Christian, thou wilt then be brimfull of love; yet lore as much as thou canst, thou shalt be ten thousand times more beloved. Dost thou think thou canst overlove him What, love more than love itself Were the arms of the SON of GOD open upon the cross, and an open passage made to his heart by the spear, and will not arms and heart be open to thee in glory Did he begin to love thee before thou lovedst, and will he not continue now Did he love thee, an enemy Thee, a sinner-thee, who even loathedst thyself-and own thee when thou didst disclaim thyself-And will he not now unmeasurably love thee, a son-thee, a perfect saint-thee, who returnest love for love Thou wart wont injuriously to question his love: doubt of it now if thou canst. As the pains of hell will convince the rebellious sinner of GOD'S wrath, who would never before believe it: so the joys of heaven will convince thee throughly of that love which thou wouldest so hardly be persuaded of. He that in love wept over the old Jerusalem near her ruins; with what love will he rejoice over the new Jerusalem in her glory Methinks I see him groaning and weeping over dead LAZARUS, until he forced the Jews that stood by to say, "Behold how he loved him!"-will he not then much more by rejoicing over us, make all (even the damned, if they see it) say, "Behold how he loves them!"

 

 Here is the-heaven of heaven!-the fruition of God In these mutual embracements of love doth it consist. To love, and be beloved: " These are the everlasting arms that are underneath; his left hand is under their heads, and with his right hand doth he embrace them."

 

 Stop here, and think awhile What a state this is. Is it a small thing to be beloved of GOD To be the son, the spouse, the love, the delight of the King of Glory Believe this, and think of it: Thou shalt be eternally embraced in the arms of that love which was from everlasting, and will extend to everlasting;-of that love which brought the SON of God's love from heaven to earth, from earth to the cross, from the cross to the grave, from the

 

grave to glory;-that love which was weary, hungry, tempted, scorned, scourged, buffeted, spit upon, crucified, pierced;-which did fast, pray, teach, heal, weep, sweat, bleed, die;-that love will eternally embrace them. Then perfect created love, and most perfect u seated love meet together. O the blessed meeting! I will not be like JOSEPH and his brethren, who lay upon one another's necks weeping; it will break forth into pure joy; not a mixture of joy and sorrow: it will be loving and rejoicing, not loving and sorrowing. Yet will it make PHARAOH'S (SATAN'S) court to ring with the news, that JOSEPH'S brethren are come; that the saints are arrived safe at the bosom of CHRIST, out of the reach of hell for ever.

 

 And now are we not left in the Apostle's admiration What shall we say to these things " Infinite love must needs be a mystery to a finite capacity. No wonder if angels desire to pry into the mystery; and if it be the study of the saints here, " to know the height, and breadth, and length, and depth of this love, though it passeth knowledge;" this is the saints' rest in the fruition of God by love.

 

 Lastly, The affection of joy has not the least share in this fruition. The inconceivable complacency which the blessed feel in their seeing, knowing, loving, and being beloved of Gov. The delight of the senses here cannot be known by expressions, as they are felt; how much less this joy This is a the white stone, which none knoweth but he that receiveth: " and if there be any joy which the stranger meddleth not with, then surely this, above all, is it. All CHRIST's ways of mercy tend to, and end in, the saints' joys. He wept, sorrowed, suffered, than they might rejoice; he sendeth the SPIRIT to be their Comforter; he multiplieth promises, he discovers their future happiness, that their joy might be full; he aboundeth to them in mercies of all sorts; "he maketh them he down in green pastures, and leadeth them by the still waters;" yea, " openeth to them the fountain of living waters, that their joy may be full, that they may thirst no more, and that it may spring up in them to everlasting life; " he causes, them to suffer, that he may cause them to rejoice: and chasteneth them, that he may give them rest; and makes them (as he did himself) " to drink of the brook in the way, that they may lift up the head." (Psa. ex. 7.) And lest after all this they should neglect their own comforts, He makes it their duty, commanding them " to rejoice in him always." And he never brings them into so low a condition, wherein he leaves them not more cause of joy than of sorrow. And has the LORD such a care for us here, where, the Bridegroom being from us, we must mourn O what will that joy be, where, the soul being perfectly prepared for joy, and joy prepared by CHRIST for the soul, it shall be our work, our business, eternally to rejoice!

 

 And it seems the saints' joy shall be greater than the damned's torment; for their torment is the torment of creatures; "prepared for the Devil and his angels;" but our joy is the joy of our LORD; even our LORD'S own joy shall we enter: "And the same glory which the FATHER giveth him, doth the SON give them'." (John 17: 22.) "And to sit down with him in his throne, even as he is set down in his FATHER'S throne." (Rev. 3: 21.) Thou that now spendest thy days in sorrow, who knowest no garments but sackdoth, no food but the bread and water of afflictions, what sayest thou to this great change From all sorrow to more than all joy Thou poor soul, who prayest for joy, complainest for want of joy, then thou shalt have full joy, as much as thou canst hold, and more than ever thou thoughtest on, or thy heart desired.

 

 And in the mean time, walk Carefully, watch constantly, and then let God measure out thy times and degrees of joy. It may be he keeps them until thou has more need thou mayest better lose thy comfort than thy safety: as the joy of the hypocrite, so the fears of the upright, are but for a moment. " Weeping may endure for a night, but joy cometh in the morning." U blessed morning! Poor drooping soul, how would it fill thee with joy now, if a voice from heaven should assure thee of thy part in these joys What then will thy joy be, when thy actual possession shall convince thee of thy title; when the angels shall bring thee to CHRIST, and when CHRIST shall (as it were) take thee by the hand, and lead thee into thy purchased possession Wilt thou not be almost ready to draw back, and to say, What I, LORD! I, the unworthy neglecter of thy grace! I, the unworthy disesteemer of thy blood, and slighter of thy love! Must I have this glory " Make me a hired servant; I am no more worthy to be called a son: “ but love will have it so; therefore must thou enter into his joy.

 

 And it is not thy joy only; it is a mutual joy, as well as a mutual love: is there such joy in heaven at thy conversion, and will there be none at thy glorification Will not the angels welcome thee thither, and congratulate thy safe arrival Yea,-it is the joy of JESUS CHRIST: for now he has the end of his labor, suffering, dying, when we have our joys; " when he is glorified in his saints, and admired in all them that believe." " We are his seed, and the fruit of his soul's travail, which, when he seeth, he will be satisfied: “ he will rejoice over his purchased inheritance, and his people shall rejoice in him.

 

 Yea, the FATHER himself puts on joy too, in our joy as we grieve his SPIRIT, and weary him with our iniquities; so he is rejoiced in our good. O how quickly here doth he spy a returning prodigal, even afar off How doth he run and meet him, fall on his neck, and kiss him This is, indeed, a happy meeting; but nothing to the joy of that last and great meeting.

 

 And now look back upon all this: I say to thee, as the angel to JOHN, "What has thou seen " Or, if yet thou perceive not, draw nearer; come up higher; "come and see: “ Dost thou fear thou has been all this while in a dream Why, " These are the true sayings of GOD." Dost thou fear (as the disciples) that thou has seen but a ghost, instead of CHRIST a shadow, instead of rest Come near and feel: a shadow contains not those substantial blessings, nor rests upon such a sure word of promise, as you have seen these do. Go thy way now, and tell the disciples, and tell the drooping souls thou meetest with, That thou bast, in this glass, seen heaven; that " the LORD indeed is risen, and has here appeared to thee; " and, behold, he is gone before us into rest; and that he is now preparing a place for them, and will come again, and take them to himself, that " where he is, there they may be also."

 

 But, alas! my fearful heart dares scarce proceed Methinks I hear the ALMIGHTY'S voice, saying to me, as to ELIHU, " Who is this that darkeneth counsel by words without knowledge " (Job xxxviii. 2.)

 

 But pardon, O LORD, thy servant's sin: I have not pried into unrevealed things, nor curiously searched into thy counsels; but indeed I have dishonored thy holiness, wronged thine excellency, disgraced thy saints' glory, by my disproportionable portraying: I will bewail from my heart, that my apprehensions are so dull, my thoughts so mean, my affections so stupid, and my expressions so low. But I have only heard by the hearing of the ear: O let thy servant see thee, and possess these joys, and then I shall have more suitable conceivings, and shall give thee fuller glory. " I have now uttered that I understood not.; things too wonderful for me, which I knew not. Yet I believed, and therefore spake." Remember, with whom thou has to do: what canst thou expect from dust, from corruption, but defilement Our foul hands will leave, where they touch, the marks of their uncleanness; and most on those things that are most pure. " I know thou wilt be sanctified in them that come nigh thee, and before all the people thou wilt be glorified: “ and if thy jealousy excluded from that land of rest thy servants MosEs and AARON, because they sanctified thee not in the midst of Israel; what then may I expect But though the weakness be the fruit of my own corruption; yet the fire is from thine altar, and the work of thy commanding. I looked not into thine ark, nor put forth my hand unto it without thee. O therefore wash away these stains also in the blood of the Lamb.

 

CHAPTER 4: The four great Preparatives to our Rest.

 

 HAVING thus showed you a small glimpse of that resemblance of the Saints' Rest, which I had seen in the Gospel-Glass; it follows, that we proceed to view a little the blessed properties of this rest. And why doth my trembling heart draw back Surely the LORD is not now so inaccessible, nor the way so blocked up, as when the law and curse reigned. Wherefore, finding the flaming sword removed, I shall look again into the paradise of our GOD.

 

 And first, Let us consider the great preparations: For the porch of this temple is exceeding glorious. Let us observe;

 

 1. The most glorious coming of tile SON of GOD.

 

 2. His raising our bodies, and uniting them again with the soul.

 

 3. His solemn proceedings in their judgment, where they shall be justified before all the world.

 

 4. His enthroning them in glory.

 

 1. And well may the coming of CHRIST be reckoned with those ingredients that compound this precious rest for to this end it is intended; and to this end it is of apparent necessity. For his people's sake he sanctified himself to his office: for their sake he came into the world, suffered, died, rose, ascended: and for their sake it is that he will return. To this end will CHRIST come again, to receive his people to himself, " that where he is, they may be also." (John 14: 3.) He that would come to suffer, will surely come to triumph: and He that would come to purchase, will surely come to possess.

 

 But why stayed he not with his people while he was here Why Must not the Comforter be sent Was not the work on earth done Must he not receive the recompense of reward, and enter into his glory Must he not take possession in our behalf Must he not go to prepare a place for us Must he not intercede with the FATHER, and plead his sufferings, and be filled with the SPIRIT to send it forth, and receive authority to subdue his enemies Our abode here is short: if he had stayed on earth, what would it have been to enjoy him for a few days, and then die But he Math more in heaven to dwell among; even " the spirits of the just," of many generations, there made perfect. O what a day will that be, when we who have been kept prisoners by the grave, shall be fetched out by the LORD himself; when CHRIST shall come from heaven to plead with his enemies, and set his captives free It will not be such a coming as his first was, in meanness, and poverty, and contempt: he will not come to be spit upon, and buffeted, and scorned, and crucified again: he will not come, O careless world, to be slighted by you any more. And yet that coming, which was in infirmity and reproach for our sakes, wanted not its glory. If the angels of heaven must be the messengers of that coming, as being " tidings of joy to all people;" and the heavenly host must accompany his nativity, and must praise God with that solemnity; O with what shoutings will angels and saints at that day proclaim, " Glory to GOD, and peace and good will towards men" If the stars of heaven must lead men to come to worship a child in a manger, how will the glory of his next appearing constrain all the world to acknowledge his sovereignty If when he was in the form o'1' a servant, they cry out, " What manner of man is this, that both wind and sea obey him " what shall they say when they shall see him coming in his glory, and the heavens and earth obey him " Then shall appear the sign of the Son of Man, in heaven; and then shall all the tribes of the earth mourn, and they shall see the Son of Man coming in the clouds of heaven, with power and great glory."

 

 This coming of CHRIST, is frequently mentioned in the Prophets, as the great support of his people's spirits until then. And whenever the Apostles would quicken to duty, or encourage to patient waiting, they usually do it by mentioning CHRIST's coming. Why then do we not use more this cordial consideration, whenever we want support and comfort Shall the wicked with inconceivable horror behold him, and cry out, Yonder is He whose blood we neglected, whose grace we resisted, whose counsels we refused, whose government we cast off! And shall not the saints with inconceivable gladness, cry out, Yonder is He whose blood redeemed us, whose SPIRIT cleansed us! Yonder comes He in whom we trusted, and now we see he has not deceived our trust: He for whom we long waited, and now we see we have not waited in vain. O how should it then be the character of a Christian, " to wait for the SON of God from heaven, whom he raised from the dead, even JESUS, which delivered us from the wrath to come"-(1 Thess. 1: 1O.) And with all faithful diligence, to prepare to meet our Latin with joy. And seeing his coming is of purpose " to be glorified in his saints, and admired in all them that believe," what thought should lad our hearts more than the thought of that day A little while indeed we have " not seen him, but yet a little while and we shall see him." For he has said, " I will not leave you comfortless, but will come unto you." We were comfortless, should he not come. And while we daily gaze and look up to heaven after him, let us remember what the angels said, " This same JESUS, which is taken up from you into heaven, shall so come in like manner as ye have seen him go into heaven." Let every Christian, that heareth, and readeth, say, Come; and our LORD himself says, " Surely I come quickly; Amen. Even so come, LORD JESUS."

 

 The second stream that leadeth to Paradise, is that great work of JESUS CHRIST, in raising our bodies from the dust, uniting them again unto the soul. What, says the Atheist, shall all these scattered bones and dust become a man Thou fool, dost thou dispute against the power of the ALMIGHTY Dost thou object difficulties to infinite strength Thou blind mole! Thou little piece of creeping, breathing clay! But, come thy way, let me take thee by the hand, and with reverence (as ELIHU) plead for God, and for that power whereby I hope to arise. Seest thou this great massy body of the earth! Upon what foundation doth it stand Seest thou this vast ocean of waters! What limits them, and why do they not overflow and drown the earth Whence is that constant ebbing and flowing of her tides Wilt thou say from the moon or other planets And whence have they that influence Must thou not come to a Cause of causes, that can do all things And doth not reason require thee, to conceive of that Cause as a perfect intelligence, and voluntary agent: and not such a blind worker and empty notion as that nothing is, which thou tallest Nature What thinkest thou Is not that Power able to effect thy resurrection, which does all this Is it not as easy to raise the (lead, as to make heaven and earth, and all out of nothing

 

 But if thou be unpersuadable, all I say to thee more is as the Prophet to the Prince of Samaria, " Thou shalt see that day with thine eyes," (2 Kings 8: 19,) but little to thy comfort; for that which is the day, of relief to the saints, shall be a day of revenge on thee. Come then, fellow Christians, let us commit these carcases to the dust: that prison shall not long contain them. Let us he down in peace, and take our rest: it will not be an everlasting night, or endless sleep. What if we go out of the. troubles and stirs of the world, and enter into those chambers of dust, and the door" be shut upon us, and we hide ourselves, as it were, for a little moment, " until the indignation be over-past" Yet, "behold, the LORD cometh out of his place, to punish the inhabitants of the earth for their iniquity: “ and then the earth shall disclose us, and the dust shall hide us no more. As sure as we awake in the morning, when we have slept out the night, so sure shall we then awake.

 

 Lay down then cheerfully this lump of corruption: thou shalt undoubtedly receive it again in incorruption. Lay down freely this terrestrial, this natural body: thou shalt receive it again a celestial, a spiritual body. Though thou lay it down with great dishonor, thou shalt receive it in glory: and though thou art separated from it through weakness, it shall be raised again in mighty power. When the trumpet of GOD shall sound the call, " Come away, arise, ye dead; " who shall then stay behind Who can resist the powerful command of our LORD When he shall call to the earth and sea,’ O earth, O sea, give up thy dead:' the first that shall be called, are the saints that sleep; and then the saints that are alive shall be changed. For " they which are alive, and remain until the coming of the LORD, shall not prevent them which are asleep_ For the LORD himself 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 they which are alive and remain' shall be caught tip together with them in the clouds, to meet the LORD ill the air; and so shall we ever be with the LORD." Triumph now, O Christian, in these promises: thou shalt shortly triumph in their performance. For this is the day that the LORD will make; " we shall be glad and rejoice therein." The grave that could not keep our LORD, cannot keep us: He arose for us, and by the same power will cause us to arise. " For if we believe that JESUS died, and rose again; even so them also which sleep in JESUS, will GOD bring with him." Therefore, let our hearts be glad, and our glory rejoice, and our flesh also rest in hope; for he will not leave us in the grave, nor stiffer us still to see corruption. Yea, therefore, let us be’~ steadfast, unmovable, always abounding' in the work of the LORD; forasmuch as we know that our labor is not in vain in the LORD."

 

 The third part of this prologue to the Saints' Rest, is the solemn process at their judgment, where they shall first themselves be justified; and then, with CHRIST, judge the world. All the world must there appear, young and old, of all estates and nations, that ever were from the creation to that day. The judgment shall be set, and the books opened, and the Book of Life produced; " and the dead shall be judged out of those things which were written in the books, according to their works, and whosoever is not found written in the Book of Life, is cast into the lake of fire." O terrible, O joyful day! Terrible to those that have not watched, but forgotten the coming of their LORD!

 

 Joyful to the saints, whose waiting and hope was to see this day: then shall the world behold the goodness and severity of the LORD; on them who perish, severity; but to his chosen, goodness. When every one must give account of his stewardship; and every talent of time, health, wit, mercies, affliction, means, warnings, must be reckoned for. When the sins of youth, and those which they had forgotten, and their secret sins, shall all be laid open before angels and men: when they shall see all their friends, wealth, old delights, all their confidence and false hopes forsake them. 

 

 When they shall see the LORD JESUS whom they neglected, whose word they disobeyed, whose Ministers they abused, whose servants they hated, now sitting to judge them: when their own consciences shall cry out against them, and call to their remembrance all their misdoings. Remember, at such a time such or such a sin; at such a time CHRIST sued hard for thy conversion; the Minister pressed it home to thy heart, thou wast touched to the quick with the word; thou didst purpose and promise returning, and yet"thou didst cast off all. O which way will the wretched sinner look! O who: can conceive the thoughts of- his heart! Now the world cannot help him; his old companions cannot help him; the saints neither can nor will; only the LORD JESUS can: but there is the misery, he will not Nay, without violating the truth of his word, he cannot; though otherwise, in regard of his absolute power, he might. The time was, sinner, when CHRIST would, and you would not; and now, fain would you, and he will not. What then remains, but to cry to the mountains, " Fall on us; and, the hills, cover us, from the presence of Him that sits upon the throne! " But all in vain! for thou hast the LORD of mountains and hills for thine enemy, whose voice they will obey, and not thine. Sinner, make not slight of this; for as thou livest (except a thorough change prevent it) thou shalt shortly, to thy inconceivable horror, see that day.

 

 Poor careless sinner, I did not think here to have said so much to thee: but if these lines fall into thy hands, " I charge thee before GOD and the LORD JESUS CHRIST, who shall judge the quick and the dead at his appearing, and his kingdom,' that thou make haste and get alone, and set thyself sadly to ponder these things: ask thy heart, Is this true, or is it not Is there such a day, and must I see it What do I then Is it not time, full time, that I had made sure of CHRIST and comfort long ago Should I sit still another day, who have lost so many

 

 Friend, f profess to thee, from the word of the LORD, that of all thy sweet sins, there will then be nothing left, but the sting in thy conscience, which will be never out through all eternity.

 

 But why tremblest thou, O gracious soul He that would not overlook one LOT in Sodom; nay, that could do nothing until he went forth; will he forget thee at that day Thy alone knoweth how to deliver the godly out of temptation, and to reserve the unjust to the day of judgment " to be punished: he knoweth how to make the same day the greatest terror to his foes, and yet the greatest joy to his people. " There is no condemnation to them that are in CHRIST JESUS, who walk not after the flesh, but after the SPIRIT." And, "who shall lay anything to the charge of GoD's elect" Shall the Law Why, " whatsoever the law says, it says to them that are under the law; but we are not under the law, but under grace; for the law of the SPIRIT of life, which is in CHRIST JESUS, has made us free from the law of sin and death " Or shall conscience We were long ago "justified by faith, and so have peace with GOD, and have our hearts sprinkled from’an evil conscience: and the SPIRIT bearing witness with our spirits, that we are the children of GOD. It is GOD that justifieth, who shall condemn " If our Judge condemn us not, who shall He that said to the adulterous woman, " Has no man condemned thee I neither do I condemn thee: “ he will say to us, (more faithfully than PETER to him,) " Though all men deny thee, or condemn thee, I will not. Thou hast confessed me before men, and I will confess thee before my FATHER, and the angels in heaven."

 

 What inexpressible joy may this afford a believer! Our dear Lord shall be our judge. Will a man fear to be judged by his dearest friend; by a brother, by a father, or a wife by her own husband- Did he come down, and suffer, and weep, and bleed, and die, for thee, and will he now condemn thee Was he judged, and condemned, and executed, in thy stead, and now will he condemn thee

 

 Has it cost him so dear to save thee, and will he now destroy thee Has he done the most of the work already, in justifying, preserving, and perfecting thee And will he now undo all again O what an unreasonable sin is unbelief, that will charge our LORD with such absurdities Well then, fellow Christians, let the terror of that day be never so great, our LORD can mean no ill to us in all. Let it make the Devils tremble, and the wicked tremble; but it shall make us leap for joy. And it must needs affect us deeply with the sense of our mercy and happiness, to behold the contrary condition of others. To see most of the world tremble with terror, while we triumph with joy: to see them thrust into hell, when we are proclaimed heirs of the kingdom; to see our neighbors that lived in the same towns, came to the same congregations, dwelled in the same houses, and were esteemed more honorable in the world, than ourselves; now so differenced from us, and by the Searcher of hearts eternally separated. This, with the great magnificence and dreadfulness of the day, doth the Apostle pathetically express in, cc It is righteous with God to recompense tribulation to them that trouble you; and to you who are troubled rest with us, when the LORD JESUS shall be revealed from heaven with his mighty angels, in flaming fire, taking vengeance on them that know not GOD, and obey not the Gospel of Our LORD JESUS CHRIST; who shall be punished with everlasting destruction from the presence of the LORD, and from the glory of his power." (2 Thess. 1:6-1O.) And now is not here enough to make that day a welcome day, and the thoughts of it delightful to us But yet there is more. We shall be so far from the dread of that judgment, that ourselves shall become the judges. CHRIST will take his people, as it were, into commission with him; and they shall sit and approve his righteous judgment.

 

 Do you not know that " the saints shall judge the world" Nay, " Know you not that we shall judge angels " Surely, were it not the word of CHRIST that speaks it, this advancement would seem incredible, yet even " Enoch, the seventh from ADAM, prophesied of this, saying, Behold, the LORD cometh with ten thousand of his saints, to execute judgment upon all, and to convince all that are ungodly among them, of all their ungodly deeds which they have ungodly committed, and of all their hard speeches which ungodly sinners have spoken against him." (Jude 14, 15.) Thus shall the saints be honored, and the ".righteous have dominion in the morning." O that the careless world were " but wise to consider this, and that they would remember their latter end! " That they would be now of the same mind, as they will be when they shall see the " heavens pass away with a noise, and the elements melt with fervent heat; the earth also, and the works that are therein, be burned up! " When all shall be on fire about their ears, and all earthly glory consumed. " For the heavens and the earth which are now are reserved unto fire against the day of judgment, and perdition of ipgodly men. Seeing then all these things shall be dissolved, what manner of persons ought ye to be, in all holy conversation and godliness: looking for, and basting to, the coming of the day of GOD: wherein the heavens being on fire shall be dissolved, and the elements melt with fervent heat."

 

 The fourth antecedent to the saints' advancement is, their solemn coronation, and receiving into the kingdom. For as CHRIST, their Head, -is anointed both King and Priest; so under him are his people made unto God both Kings and Priests: " To reign, and to offer praises forever. " (Rev. 5: 1O.) " The crown of righteousness, which was laid up for them, shall, by the LORD, the righteous Judge, be given them at that day; " (2 Tim. 4: 8;) " they have been faithful to the death, and therefore shall receive the crown of life: “ amid according to the improvement of their talents here, so shall their rule and dignity be enlarged. So that they are not dignified with empty titles, but real dominions. For " CHRIST will take them and set them down with himself, in his own throne; and will give them power over the nations, even as he received of his FATHER, and will give them the morning star." The LORD himself will give them possession, with these applauding expressions; " Well done, good and faithful servant, thou hast been faithful over a few things, I will make thee ruler over many things; enter thou into the joy of thy LORD. And with this solemn and blessed proclamation shall he enthrone them: "Come, ye blessed of my FATHER, inherit the kingdom prepared for you from the foundation of the world." Every word is full of life and joy. " Come: " This is the holding forth of the golden scepter, to warrant our approach unto this glory. Come now as near as you will: fear not the Bethshemites' judgment: for the enmity is utterly taken away. This is not such a Come, as we were wont to hear: " Come, take up your cross, and follow me: “ though. that was sweet, yet this much more. "Ye blessed: “ Blessed indeed, when that mouth shall so pronounce us. For though the world has accounted us accursed; yet certainly, those that he blesseth are blessed: and those whom he curseth, only, are cursed: and his blessing shall not be revoked; but he has blessed us, and we shall be blessed. "Of my FATHER: “ Blessed in the FATHER'S love, as well as the Son's; for they are one The FATHER has testified his love, in sending CHRIST, accepting his ransom, as the SON has also testified his. "Inherit: “ No longer bondmen, nor servants only, nor children under age, who differ not in possession, but only in the title from servants: but, now we are "heirs of the kingdom, co-heirs with CHRIST." " The kingdom: “ No less than the kingdom! Indeed, to be " King of kings, and LORD of LORDs," is our LORD's own title; but to be Kings, and reign with him, is ours the fruition of this kingdom is as the fruition of the light of the sun, each has the whole, and the rest never the less. " Prepared for you: " GOD is the Alpha, as well as the Omega, of our blessedness. Eternal Love has laid the foundation. He prepared the kingdom for us, and then prepared us for the kingdom. -This is the preparation of his counsel; for the execution whereof CHRIST was yet to make a further preparation. "For you: “ Not for believers after ADAM'S fall, but from eternity.

 

 But a difficulty arises in our way. In what sense is our improvement of our talent, our well-doing, our overcoming, our harboring, visiting, feeding CHRIST in his little ones, alleged as a reason of our coronation and glory Is it not the purchased possession, and mere fruit of CHRIST'S blood If every man must be judged according to his works, and receive according to what they have done in the flesh, whether good or evil; if "GOD will render to every man according to his deeds," (Rom. 2: 6, 7,) and give eternal life to all men, if they patiently continue in well doing; if he will give right to the tree of life, (Rev. 22: 14,) and entrance into the city, to the doers of his commandments; and if this last absolving sentence be the completing of our justification, and so " the doers of the law be justified;" (Rom. 2: 13;) then, what is become of free grace Or, justification by faith only Of the sole righteousness of CHRIST to make us accepted I answer,

 

 1. Let not the names of men draw thee one way or other, nor make thee partial in searching for the truth dislike the men for their unsound doctrine; but call not doctrine unsound, because it is theirs; nor sound because of the repute of the writer.

 

 2. Know this, that as an unhumbled soul is far apter to give too much to duty and personal righteousness, than to CHRIST so a humble, self denying Christian is as likely to err on the other hand, in giving less to duty than CHRIST hash given, and laying all the work from himself on CHRIST, for fear of robbing CHRIST of the honor; and so much to look at CHRIST without him, and think he should look at nothing in himself, that he forgets CHRIST within him.

 

 3. Our giving to CHRIST more of the work than Scripture doth, or rather our ascribing it to him out of the Scripture way, doth but dishonor, and not honor him; only in general, but for you in particular. " From the foundation of the world: “ Not only from the promise and depress, but not exalt, his free grace: while we deny the inward sanctifying work of his SPIRIT, and extol his free justification, which are equal fruits’of his merit, we make him an imperfect Savior.

 

 4. But to arrogate to ourselves any part of CHRIST'S prerogative is most desperate of all; and no doctrine more directly overthrows the Gospel, almost, than that of justification by merits of our own, or by works of the Law. And thus we have seen the Christian safely landed in paradise, and conveyed honorably to his rest. Now let us a little further view those mansions, consider his privileges, and see whether there be any glory like unto this glory.

 

 CHAPTER 6: The Excellencies of our ]est.

 

 LET us see more immediately from the pure fountain of the Scriptures, what further excellencies' this rest affordeth. And the LORD hide us in the clefts of the rock, and cover us with the hands of indulgent grace, while we approach to take this view! 

 

 1. And first, it is a most singular honor of the saints’ rest, to be called the "purchased possession; " that it is the fruit of the blood of the SON of GOD; yea, the chief fruit; yea, the end and perfection of all the fruits of that blood. Surely love is the most precious ingredient in the whole composition; and of all the flowers that grow in the garden of love, can there be brought one more sweet than this blood Greater love than this there is not, to lay down the life of the lover. And to have this our Redeemer ever before our eyes, and the liveliest sense and freshest remembrance of that dying, bleeding love still upon our souls! O how will it fill our souls with perpetual ravishments to think, that in the streams of this blood we have swam through the violence of the world, the snares of SATAN, the seducements of flesh, the curse of the Law, the wrath of an offended GOD, the accusations of a guilty conscience, and the doubts and fears of an unbelieving heart, and are passed through all, and arrived safely at the breast of God! Now we are stupefied with vile and senseless hearts, that can hear all the story of this love, and read all the sufferings of love; and all with dullness, and unaffected. He cries to us, "Behold, and see, is it nothing to you, O all ye that pass by Is there any sorrow like unto my sorrow " And we will scarce hear or regard the voice; or turn aside to view the wounds of him who healed our wounds at so dear a rate. But O, then our perfected souls will feel as well as hear, and with feeling apprehensions flame in love for love. Now we set his picture wounded and dying before our eyes, but can get it no nearer our hearts, than if we believed nothing of what we read. But then when the obstructions between the eye and the understanding are taken away, and the passage opened between the head and the heart, surely our eyes will everlastingly affect our heart! And while we view with one eye our slain, revived LORD, and with the other eye our lost, recovered souls, these views will eternally pierce us, and warm our very souls; and those eyes through which folly has so often stolen into our hearts, let in the love of our dearest LORD for ever.

 

 We shall then leave these hearts of stone and rock behind us, and the sin that here so close besets us, and the sottish unkindness that followed us so long shall not be able to follow us into glory. But we shall behold, as it were, the wounds of love, with eyes and hearts of love for ever. Now his heart is open to us, and ours shut to him but when his heart shall be open, and our hearts open, O the blessed congress that will then be! What a passionate meeting is there between our new risen LORD, and the first sinful woman that he appears to! How doth love struggle for expressions! And the straitened fire shut up in the breast, strive to /break forth! "MARY! " says CHRIST "Master! " says MARY: and presently she clasps about his feet, having her heart as near to his heart as her hands were to his feet. What a meeting of love then will there be, between the new glorified saint, and the glorious Redeemer! But I am here at a loss, my apprehensions fail me, and fall too short. Only this I know, it will be the singular praise of our inheritance, that it was bought with the price of that blood; and the singular joy of the saints, to behold the Purchaser and the price, together with the possession: neither will the views of the wounds of love renew our wounds of sorrow. He whose first words after his resurrection were to a great sinner, " Woman, why weepest thou " knows how to raise love and joy by all those views, without raising any cloud of sorrow. If a dying friend deliver but a token of his love, how carefully do we preserve it And still remember him when we behold it, as if his own name were written on it And will not then the death and blood of our LORD everlastingly sweeten our possessed glory Well then, Christians, as you use to do in your books, and on your goods, to write down the price they cost you; so on your righteousness, and on your glory, write down the price, " The precious blood of CHRIST."

 

 Yet understand this rightly; not that this highest glory was in the strictest sense purchased, so as that it was the most immediate effect of CHRIST's death. We must take heed that we conceive not of GOD as a tyrant, who so delighteth in cruelty, as to exchange mercies for stripes GOD was never so pleased with the sufferings of the innocent, much less of his SON, as to sell his mercy properly for their sufferings. But the sufferings Of CHRIST were primarily and immediately to satisfy justice, and to bear what was due to the sinner, and so to restore him to the life he lost, and the happiness he fell from: but this dignity, which surpasseth the first, is, as it were, from the redundancy of his merit, or a-secondary fruit of his death.

 

 The work of his redemption so well pleased the FATHER, that he gave him power to advance his chosen to a higher dignity than they fell from; and to give them the glory which was given to himself; and all this according to the good pleasure of his own will.

 

 2. The second pearl in the saints' diadem, is, that it is free. This seemeth as " PHARAOH'S second kine, to devor the former." But the seeming discord is but a pleasing diversity which constitutes the melody. These two attributes, purchased, and free,-are the two chains of gold, which make up the wreath for the heads of the pillars in the temple of GOD. It was dear to CHRIST, but free to us. When CHRIST was to.buy, silver and gold were nothing worth; prayers and tears could not suffice; nor any thing below his blood: but when we come to buy, our buying is but receiving: we have it freely, "without money, and without price." Nor do the Gospel conditions make it the less free: if the Gospel conditions had been such as are the law's, or payment of the debt required at our hands, the freeness then were more questionable. Yea, if GOD had said to us; Sinners, if you will satisfy my justice but for one of your sins, I will forgive you all the rest; it would have been a hard condition on our part, and the grace of the covenant not so free, as our disability doth require: but if all the condition be our cordial acceptation, surely we deserve not the name of purchasers.

 

 Thankful accepting of a free acquittance, is no paying of the debt. If life be offered to a condemned man upon condition that he shall not refuse the offer, the favor is never the less free: nay, though the condition were, that he should beg, and wait before he have his pardon, and take him for his LORD who has thus redeemed him; this is no satisfying the justice of the law; especially when the condition is also given by GOD: surely then here is all free; if the FATHER freely give the Son, and the SON freely pay the debt; and if GOD freely accept that way of payment, when he might have required it of the principal; and if both FATHER and SON freely offer us the purchased life upon those fair conditions; and if they also freely send the SPIRIT to enable us to perform those conditions, then what is here that is not free O the everlasting admiration that must needs surprise the saints to think of this freeness! What did the LORD see in me, that he should judge me meet for such a state That I, who was but a poor, despised wretch, should be clad in the brightness of this glory That I, a silly, creeping worm, should be advanced to this high dignity! 

 

 He that durst not lift up his eyes to heaven, "but stood afar off, smiting his breast, and crying, LORD, be merciful to me a sinner; " now to be lifted up to heaven himself! He who was wont to write his name in BRADFORD'S style,' The unthankful, the hard-hearted, the unworthy sinner!’ and was wont to admire that patience could bear so long, and justice suffer him to live; sure he will admire at this alteration, when he shall find by experience, that unworthiness could not hinder his salvation, which he thought would have bereaved him of every mercy. Ah, Christian, there is no talk of our worthiness or unworthiness. If worthiness were our condition for admittance, we might sit down with ST. JOHN, and weep, "Because none in heaven or earth is found worthy. But the Lion of the tribe of JUDAH is worthy, and has prevailed; and by that title must we hold the inheritance." We shall offer there the offering that DAVID refused, "even praise for that which cost us nothing." Here our commission runs, "Freely ye have received, freely give: " but CHRIST has dearly received, yet freely gives. Yet this is not all: If it were only for nothing, and without our merit, the wonder were great; but it is moreover against our merit, and against our long endeavoring our own ruin: the broken heart that has known the desert of sin, doth both understand and feel what I say. What an astonishing thought it will be, to think of the unmeasurable difference between our deservings, and our receivings! 

 

 Between the state we should have been in, and the state we are in! To look down upon hell, and see the vast difference that free grace has made betwixt us and them! To see the inheritance there, which we were born to, so different from that which we are adopted to! O what pangs of love will it cause within us, to think, yonder was the place that sin would have brought me to, but this is it that CHRIST has brought me to! Yonder death was the wages of my sin; but " this eternal life is the gift of GOD, through JESUS CHRIST my LORD." Doubtless this will be our everlasting admiration, that so rich a crown should fit the head of so vile a sinner! That such high advancement, and such long unfruitfulness and unkindness can be the state of the same persons! And that such vile rebellions can conclude in such most precious joys! But no thanks to us; nor to any of our duties and labors, much less’to our neglects and laziness; we know to whom the praise is due, and must be given forever. And indeed to this very -end it was, that infinite Wisdom did cast the whole design of man's salvation into the mould of PURCHASE and FREENESS, that the love and joy of man might be perfected, and the honor of grace most highly advanced; that the thought of merit might neither cloud the one, nor obstruct the other; and that on these two hinges the gates of heaven might turn. So then, let DESERVED be written on the door of hell, but on the door of heaven and life, THE FREE GIFT.

 

 3. A third comfortable adjunct of this rest is, That it is the fellowship of the blessed saints and angels of GOD. Not so singular will the Christian be, as to be solitary: though it be proper to the saints only, yet is it common to all the saints. For what is it, but an association of blessed spirits in GOD A corporation of perfected saints, whereof CHRIST IS the Head The communion of saints completed For those that have prayed, and fasted, and wept, and watched, and waited together; now to enjoy, and praise together, methinks should much advance their pleasure. He who mentioneth the qualifications of our happiness, of purpose that our joy may be full, and maketh so oft mention of our conjunction in his praises, sure doth hereby intimate to us, that this will be some advantage to our joys. Certain I am of this, fellow Christians, that as we have been together in the labor, duty, danger, and distress, so shall we be in the great recompense; and as we have been scorned and despised, so shall we be crowned and honored together; and we who have gone through the day of sadness, shall enjoy together that day of gladness: and those who have been with us in persecution and prison, shall be with us also in that palace of consolation. When I look in the faces of the people of God, and believingly think of this day, what a refreshing thought is it! Shall we not there remember our fellowship in duty, and in sufferings How oft our groans made, as it were, one sound, our tears but one stream, and our desires but one prayer And now all our praises shall make up one melody; and all our Churches one Church; and all ourselves but one body: for we shall be one in CHRIST, even as he and the FATHER are one. It is true, we must be very careful that we look not for that in the saints, which is alone in CHRIST, and that we give them not his prerogative; nor expect too great a part of our comfort in the fruition of them: we are prone enough to this kind of idolatry. But yet he who commands us so to love them now, will give us leave in the same subordination to himself to love them then, when himself has made them much more lovely. And if we may love them, we shall surely rejoice in them; for love cannot stand without an answerable joy. If the forethought of sitting down with ABRAHAM, ISAAC, JACOB, and all the Prophets, in the kingdom of GOD, may be our lawful joy; then how much more that real sight, and actual possession It cannot choose but be comfortable to me to think of that day, when I, shall join with Moses in his song, with DAVID in his psalms of praise; and with all the redeemed in the "song of the Lamb for ever." When we shall see ENOCH walking with GOD; NOAH enjoying the end of his singularity; JOSEPH of his integrity; Jon of his patience; HEZEKIAH of his uprightness; and all the saints the end of their faith. O happy day, when I shall depart out of this crowd and sink, and go to that same council of souls! I know that CHRIST is all in all, and that it is the presence of GOD that maketh heaven to be heaven. But yet it much sweeteneth the thoughts of that place to me, to remember that there are such a multitude of my most dear and precious friends in CHRIST, " with whom I took sweet counsel, and with whom I went up to the house of GOD, who walked with me in the fear of GOD, and integrity of their hearts;" in the face of whose conversations there was written the name of CHRIST; whose sensible mention of his excellencies has made my heart to burn within me to think such a friend died at such a time, and s:,h a one at another time, and that all these are entered into rest; and we shall surely go to them. It is a question with some, Whether we shall know each other in heaven or no Surely there shall no knowledge cease which now we have; but only that which implieth our imperfection and what imperfection can this imply Nay, our present knowledge shall be increased beyond belief: it shall indeed be done away, but as the light of stars is done away by the rising of the sun; which is more properly a doing away of our ignorance than of our knowledge; indeed we shall not know each other after the flesh; but by the image of CHRIST, and spiritual relation, and former faithfulness in improving our talents, beyond doubt, we shall know and be known. Nor is it only our old acquaintance, but all the saints of all ages, whose faces in the flesh we never saw, whom we shall there both know, and comfortably enjoy. Yea, and angels as well as saints, will be our blessed acquaintance. Those who now are willingly ministering spirits for our good, will willingly then be our companions in joy for the perfecting of our good; and they who had such joy in heaven for our conversion, will gladly rejoice with us in our glorification. I think, Christian, this will be a more honorable assembly, than ever you have beheld; and a more happy society than you were ever of before. Then we shall truly say, as DAVID, "I am a companion of all them that fear thee: " When we are come to "Mount Sion, and unto the city of the living GOD, the heavenly Jerusalem, and to an innumerable company of angels, to the general assembly and Church of the firstborn, which are written in. heaven, and to GOD the Judge of all, and to the spirits of just men made perfect, and to JESUS the Mediator of the New Covenant." So. then. I conclude: this is one singular excellency of the rest of heaven," that we are fellow-citizens with the saints, and of the household of God."

 

 4. Another excellent property of our rest will be, that the joys of it are immediately from GOD. " We shall see GOD face to face; " and stand continually in his presence; and consequently derive our life and comfort immediately from Him: whether God will make use of any creatures for our service then; or if any, of what creatures, and what use; is more than I yet know: but it is certain, that at least our greatest joys will be immediate, if not all. Now we have nothing at all immediately, but at the second, or third hand, or how many who knows From the earth, from man, from sun and moon, from the influence of the planets, front the ministration of angels, and from the SPIRIT of CHRIST; and doubtless, the farther the stream runs from the fountain, the more impure it is. It gathers some defilement from every unclean channel it passeth through: though it savors not in the hand of angels of the imperfection of sinners, yet it doth of the imperfection of creatures; and as it comes from man it savors of both. How quick and piercing is the word in itself; yet many times it never enters, being managed by a feeble arm. O what weight and worth’is there in every passage of the blessed Gospel! Enough, one would think, to enter and force the dullest soul, and wholly possess its thoughts and affections; and yet how oft doth it drop as water upon a stone The things of God which we handle, are divine; but our manner of handling is human: and there is little, or none, that ever we touch, but we leave the print of our fingers behind us; but if GOD should speak this word himself, it would be a piercing, melting word indeed.

 

 If an angel from heaven should preach the Gospel, yet could he not deliver it according to its glory; much less we who never saw what they have seen, and who keep this treasure in earthen vessels. The comforts that flow through sermons, sacraments, reading, conference, and creatures, are but half comforts, in comparison of those which the ALMIGHTY shall speak with his own mouth, and reach forth with his own hand. The Christian knows by experience now, that his most immediate joys are his sweetest joys; which have least of man, and are most directly from the SPIRIT. That is one reason, I conceive, why Christians who are much in secret prayer and meditation, are men of greatest life; because they are nearer the well-head, and have all more immediately from God himself. And that I conceive the reason also, why we are more indisposed to those secret duties, and can easier bring our hearts to hear and read, than to secret prayer, self-examination, and meditation; because in the former is more of man, and in these we approach the LORD alone, and our natures draw back front the most spiritual duties. Not that we should therefore cast off the other, and neglect any ordinance of GOD: to live above them, while we use them, is the way of a Christian. But to live above ordinances, as to live without them, is to live without the government of CHRIST. It is then we shall have light without a candle; and a perpetual day without the sun: "For the city has no need of the sun, neither of the moon to shine in it; for the glory of GOD doth lighten it, and the Lamb is the light thereof: " (Rev. 21: 23:) Nay, " There shall be no night there, and they need no candle, nor light of the sun, for the Lord GOD giveth them light, and they shall reign for ever and ever." We shall then have rest without sleep, and be kept from cold without our dothing, and need no fig leaves to hide our shame; for GOD will be our rest, and CHRIST our dothing, and shame and sin will cease together. We shall then have health without physic, and strength without the use of food; for the LORD GOD will be our strength, and the light of his countenance will be health to our souls, and marrow to our bones. We shall then (and never until then) have enlightened understandings without Scripture, and be governed without a written law. For the LORD will perfect his law in our hearts, and we shall be all perfectly taught of GOD: his own will shall be our law, and his own face shall be our light for ever. We shall then have communion without sacraments, when CHRIST shall drink with us of the fruit of the vine new, that is, refresh us with the comforting wine of immediate fruition, in the kingdom of his FATHER.

 

 5. A further excellency of this rest is this:-It will be a suitable rest. Suited, (1.) To our natures. (2.) To our desires. (3.) To our necessities.

 

(1.) To our natures. If suitableness concur not with excellency, the best things may be bad to us: for it is not that which makes things good in themselves, to be good to us. In our choice of friends, we oft pass by the more excellent, to choose the more suitable. Every good agrees not with every nature. The choicest dainties which we, feed upon ourselves, would be to our beasts, as an unpleasing, so an insufficient sustenance.

 

 Now here is suitableness and excellency conjoined. The new nature of the saints doth suit their spirits to this rest; and indeed their holiness is nothing else but a spark taken from this element, and by the SPIRIT of CHRIST kindled in their hearts, the flame whereof, as mindful of its divine original, doth ever mount aloft, and tend to the place from whence it comes. Gold and earthly glory, temporal crowns and kingdoms, could not make a rest for saints. As they were not redeemed with so low a price, so neither are they endued with so low a nature. As God will have from them a spiritual worship, suitable to his own spiritual being; so will he provide them a spiritual rest, suitable to his people's spiritual nature.

 

 A heaven of the knowledge of GOD, and his CHRIST; and a delightful complacency in that mutual love, and everlasting rejoicing in the fruition of our Gon; a perpetual singing of his high praises;-this is a heaven for a saint: a spiritual rest, suitable to a spiritual nature.

 

 Then we shall live in our element. We are now as the fish in some small vessel of water, that has only so much as will keep him alive: but what is that to the full ocean We have a little air let in to us to afford us breathing; but what is that to the sweet and fresh gales upon Mount Sion We have a beam of the sun to lighten our darkness, and a warm ray to keep us from freezing: but then we shall live in its light, and be revived by its heat for ever.

 

 (2.) It is suitable to the desires of the saints: for such as is their nature, such are their desires; and such as their desires, such will be their rest. Indeed, we have now a mixed nature; and from contrary principles arise contrary desires: but it is the desires of our renewed natures which this rest is suited to. Whilst our desires remain corrupt and misguided, it is a far greater mercy to deny, yea, to destroy them, than to satisfy them; but those which are spiritual are of his own planting, and He will surely water them, and give the increase. He quickened our hunger and thirst for righteousness, that He might make us happy in a full satisfaction.

 

 Christian, this is a rest after thy own heart; it containeth all that thy heart can wish, that which thou longest for, prayest for, laborest for, there thou shalt find it all. Thou hadst rather have GOD in CHRIST, than all the world: why there thou shalt have him. Desire what thou canst, and ask what thou wilt, as a Christian, and it shall be given thee, not only to half of the kingdom, but to the enjoyment of both kingdom and King. This is a life of desire and prayer; but that is a life of satisfaction and enjoyment.

 

 (3.) This rest is suitable to the saints' necessities also, as well as to their-natures and desires. It contains whatsoever they truly wanted; not supplying them with gross created comforts, which, like SAUL'S armor on DAVID, are more burthen than benefit; but they shall there have the benefit without the burthen, and the pure spirits extracted (as it were) shall make up their cordial, without the mixture of any drossy or earthly substance. It was CHRIST and perfect holiness which they most needed, and with these shall they be supplied.

 

 6. Another excellency of our rest will be this, That it will be absolutely perfect and complete; and this both in the sincerity and universality of it. We shall then have joy without sorrow, and rest without weariness; as there is no mixture of our corruption with our graces, so no mixture of sufferings with our solace. There are none of those waves in that harbor, which now toss us up and down: To day we are well, tomorrow sick; to day in esteem, tomorrow in disgrace; to day we have friends, tomorrow none; nay, we have wine and vinegar in the same cup. If revelations should raise us up to the third heaven, the messenger of SATAN must presently buffet us: but there is none of this inconstancy in heaven. If perfect love cast out fear, then perfect joy must needs cast out sorrow, and perfect happiness exclude all the relics of misery. There will be an universal perfecting of all our parts and powers, and a universal removal of all our evils. And though the positive part be the sweetest, and that which draws the other after it, even as the rising of the sun excludes the darkness, yet is not the negative part to be slighted, even our freedom from so many and great calamities. Let us therefore look over these more punctually, and see what it is that we shall there rest from. In general, it is from all evil. Particularly, First, from sin. Secondly, suffering.

 

 First, It excludeth nothing more directly than sin; whether original, and of nature; or actual, and of conversation: “for there entereth nothing that defileth, nor that worketh abomination, nor that maketh a lie." What need CHRIST have died, if heaven could have contained imperfect souls " For to this end came he into the world, that he might put away the works of the Devil." His blood and STIR*T have not done all this, to leave us after all, defiled: "for what communion has light with darkness And what fellowship has* CHRIST With BELIAL " He that has prepared for sin the torments of hell, will never admit it into the blessedness of heaven. Therefore, Christian, never fear this: if thou be. once in heaven, thou shalt sin no more. Is not this glad news to thee, who hast prayed, and watched, and labored against it so long I know, if it were offered to thy choice, thou wouldest rather choose to be freed from sin, than to be made heir of the world. Thou shalt have thy desire: that hard heart, those vile thoughts, which thou couldest no more leave behind thee, than leave thyself behind thee, shall be now left behind for ever; if they accompany thee to death, they cannot proceed a step farther. Thy understanding shall never more be troubled with darkness; ignorance and error are inconsistent with this light. Now thou walkest like a man in the twilight, ever afraid of being out of the way; but then will all darkness be dispelled, and our blind understandings fully opened.

 

 O what would we give to know clearly all the profound mysteries in the doctrine of redemption, of justification, of the nature of grace, of the divine attributes! What would we give to see all dark Scriptures made plain, to see all seeming contradictions reconciled! Why, when glory has taken away the veil from our eyes, all this will be known in a moment; we shall then see clearly into all the controversies about doctrine or discipline that now perplex us. The poorest Christian is presently there a more perfect Divine than any is here. We are now through our ignorance subject to such mutability, that in points not fundamental, we change as the moon; but when once our ignorance is perfectly healed, then shall we be settled, resolved men; then shall our reproach be taken from us, and we shall never change our judgment more. Our ignorance now doth lead us into error, to the grief of our more knowing brethren, to the disturbing the Church's quiet, to the scandalizing of others, and weakening ourselves. How many a faithful soul is seduced into error Loath they are to err, GOD knows; and therefore read and pray, and yet err still. And in lesser and more difficult points, how can it be otherwise

 

 Can it be expected, that men void of learning and strength of parts, unstudied and untaught, should at’ the first onset know those truths which they are almost incapable of knowing at all When the greatest Divines of clearest judgment acknowledge so much difficulty, that they could almost find in their hearts-sometimes to profess them quite beyond their reach But O that happy approaching day, when error shall vanish away for ever, when our understanding shall be filled with God himself, whose light will leave no darkness in us! His face shall be the Scripture, where we shall read the truth; and himself, instead of teachers and counsels, to perfect our understandings, and acquaint us with himself. No more error, no more scandal to others, no more disquiet to our own spirits, no more mistaken zeal for falsehood. Many a good man has here, in his mistaken zeal, been a means to deceive and pervert his brethren; and when he sees his own error, cannot again tell how to undeceive them: but there we shall all conspire in one truth, as being one in Him who is the Truth.

 

 And as we shall rest from all the sin of our understandings, so of our wills, affection, and conversation. We shall no more retain this rebelling principle, which is until withdrawing us from GOD; we shall no more be oppressed with the power of our corruptions, nor vexed with their presence; no pride, passion, slothfulness, senselessness shall enter with us; no strangeness to God, and, the things of God; no coldness of affections, nor imperfections in our love; no uneven walking, nor grieving of the SPIRIT; no scandalous action, or unholy conversation: we shall rest from all these for ever. Then shall our understandings receive their light from the face of GOD.

 

 We shall rest from all our temptations which we now undergo from the world and the flesh, as well as SATAN; and that is a number inexpressible. O the hourly dangers that we here walk in! Every sense is a snare; every member a snare; every creature a snare; every mercy a snare; and every duty a snare to us. We can scarce open our eyes, but we are in danger; if we behold them above us, we are in danger of envy; if we see sumptuous buildings, pleasant habitations, honor and riches, we are in danger to be drawn away with covetous desires; if the rags and beggary of others, we are in danger of self-applauding thoughts or unmercifullness; if we see beauty, it is a bait to lust; if deformity, to loathing, and disdain. We can scarcely hear a word spoken, but contains to us matter of temptation. How soon do slanderous reports, vain jests, or wanton speeches, creep into the heart! How strong and prevalent a temptation is our appetite! And how constant and strong a watch doth it require! Have we comeliness and beauty-what fuel for pride! Are we deformed-what an occasion of repining! Have we strength of reason, and learning-O how hard is it not to be puffed up, to hunt after applause, to despise our brethren! Are we unlearned; of shallow heads, and slender parts-how apt then to despise what we have not; and to undervalue that which we do not know; and to err with confidence because of our ignorance; and if conceitedness and pride do but strike in, to become a zealous enemy to truth, and a leading troubler of the Church's peace, under pretences of truth! Are we men of eminency and authority-how strong is our temptation to slight our brethren; to abuse our trust; to seek ourselves; to stand upon our honor and privileges; to forget ourselves, our poor brethren, and the public good! How hard to devote our power to His glory, from whom we have received it! How prone to make our wills our law! Are we inferiors How prone to grudge at others' pre-eminence, and to bring their actions to the bar of our judgment! Are we rich, and not too much exalted Are we poor, and not discontented Do we set upon duty They are snares too. Either we are stupid and lazy, or rest on them, and turn from CHRIST. In a word, not one word that falls from the mouth of a Minister and Christian, but is a snare; nor a place we come into, not a word that our tongues speak, not any mercy we possess, nor a bit we put into our mouths, but they are snares: Not that GOD has made them so, but through our own corruption they become so to us. So that what a sad case are we in Especially they that discern them not: for it is almost impossible they should escape them. It was not for nothing that our Lord cries out, "What I say to one, I say to all, Watch." We are like the lepers at Samaria: "If we go into the city, there is nothing but famine; if we sit still, we perish."

 

 For ever blessed be omnipotent Love, which saves us out of all these, and makes our straits but the advantages of the glory of his grace! And " blessed be the Lord, who has not given our souls for a prey; our soul is escaped as a bird out of the snare of the fowler; the snare is broken, and we are escaped." Now our houses, our clothes, our sleep, our food, our physic, our father, mother, wife, children, friends, goods, lands, are all so many temptations, and ourselves the greatest snare to ourselves; but in heaven, the danger and trouble is over; there is nothing but what will advance our joy. Now every companion is beckoning us to sin, and we can scarce tell how to say them nay; but our rest will free us from all these. As SATAN has no entrance there, so neither any thing to serve his malice; but all things there with us conspire the praises of our great Deliverer.

 

 3. And as we rest from the temptations, so also from all abuses and persecutions which we suffer at the hands of wicked men. We shall be scorned, derided, imprisoned, banished by them no more; the prayers of the souls under the altar will then be answered, and GOD "will avenge their blood on these that dwell on the earth." This is the time for crowning with thorns, buffeting, spitting on: that is the time for crowning with glory. Now the law is decreed on, "That whosoever will live godly in CHRIST JESUS, shall suffer persecutions:-then "they that suffered with him, shall be glorified with him." Now we must be "hated of all men for CHRIST'S name sake:-then "will CHRIST be admired in his saints" that were thus hated. We are here as the scorn and off scouring of all things; as men set up for a gazing-stock to angels and men, even for signs and wonders amongst professing Christians. They put us out of their synagogues, and cast out our name as evil, and separate us from their company; but we shall then be as much gazed at for our glory, and they will be shut out of the church of the saints, and separated from us, whether they will or no. They now "think it strange that we run not with them to all excess of riot;" they will then think more strange that they ran not with us in the despised ways of God. We can scarce now pray in our families, or sing praises to God, but our voice is a vexation to them: How must it torment them then, to see us praising and rejoicing, while they are howling and lamenting!

 

 Brethren, you that now can attempt no work of GOD without resistance, and find you must either lose the love of the world, and your outward comforts, or else the love of God, and your eternal salvation, consider, you shall in heaven have no discouraging company, nor any but who Will further your work, and gladly join heart and voice with you in your everlasting joy and praises. Till then, "possess your souls in patience;" bind all reproaches as a crown to your heads; esteem them greater riches than the world's treasure; "account it matter of joy when ye fall into tribulation." You have seen that our God is able to deliver us; but this is nothing to our final deliverance. "He will recompense tribulation to them that trouble you; and to you that are troubled rest with CHRIST."

 

 4. We shall then also rest from all our sad divisions, and unchristian quarrels with one another. As he said, who saw the carcasses he together, as if they had embraced each other, who had been slain by each other in a duel’ How lovingly do they embrace one another, who perished through their, mutual enmity!’ So, how lovingly do thousands live together in heaven, who lived in divisions on earth! As he said, who beheld how quietly and peaceably the bones and dust of mortal enemies did he together;’ You did not live together so peaceably:' So we may say of multitudes in heaven now all of one mind, one heart, and one employment, You lived not on earth in so sweet familiarity. There is no contention, because none of this pride, ignorance, or other corruption: PAUL and BARNABAS are now fully reconciled. There they are not every man conceited of his own understanding, and in love with the issue. of his own brain; but all admiring the divine perfection, and in love with God, and one another. As old GRYNEUS wrote to his friend,’ If I see you no more on earth, yet we shall there meet, where LUTHER and ZUINGLIUS are now well agreed.' There is no recording our brethren's infirmities; nor raking into the sores which CHRIST died to heal. There is no plotting to strengthen our party; nor deep designing against our brethren.

 

 And is it not a shame and pity, that our course is now so contrary Surely, if. there be sorrow or shame in heaven, we shall then be both sorry and ashamed to look one another in the face; and to remember all this carriage on earth, even as the brethren of JOSEPH were to behold him, when they remembered their former unkind usage. Is it not enough that all the world is against us, but we must also be against ourselves Did I ever think to have heard Christians so to reproach and scorn Christians And men professing the fear of God, to make so little conscience of censuring, vilifying, and disgracing one another! O what hellish things are ignorance and pride, that can bring men's souls to such a case as this! PAUL knew what he said, spirits, as the scorching sun doth wither the delicate flowers. Or, if any have fortified his inwards against these, yet he is naked still without.

 

 What tender pieces are these dusty bodies What brittle glasses do we bear about us And how many thousand dangers are they hurried through And how hardly cured, if once cracked O the multitude of slender veins, of tender membranes, nerves, fibers, muscles, arteries; and all subject to obstructions, tensions, contractions, resolutions, ruptures, or one thing or other to cause their grief! Every one is a fit subject for pain, and fit to communicate that pain to the whole: but sin, and flesh, and dust, and pain, will all be left behind together.

 

 O the blessed tranquility of that region, where there is nothing but sweet continued peace! No succession of joy there, because no intermission. Our lives will be but one joy, as our time wilt be changed into one eternity. O healthful place, where none are sick! O fortunate land, where all are kings! O place most holy, where all are priests! How free a state, where none are servants, save to their supreme Monarch! Our face shall no more be pale or sad; our groans and sighs will be done away, and GOD wipe away all tears from our eyes." No more `' parting of friends, nor voice of lamentation heard in our dwellings: “ no more breaches, nor disproportion in our friendship, nor any trouble accompanying our relations no more care of masters for servants, or parents for children, or magistrates over subjects, or ministers over people. O what room can there be for any evil; where the whole is perfectly filled with GOD " Then shall the ransomed of the LORD return and come to Sion with songs, and everlasting joy upon their heads. They shall obtain joy and gladness, and sorrow and sighing shall flee away." (Isai. xxxv. 1O.) Hold out then a little longer, O my soul; bear with the infirmities of thine earthly tabernacle; endure that share of sorrows, that the love of thy FATHER shall impose; submit to his indignation also, because thou ]last sinned against him; it will be thus but a little while; the sound of thy Redeemer's feet are even at the door; and thine own deliverance nearer than many others. And thou, who hast often cried in the language of the divine Poet, Sorrow was all my soul; I scarce believed, Till grief did tell me roundly, that I lived, shalt then feel, that GOD and joy are all thy soul; the fruition of whom, with thy freedom from all these sorrows, will more sweetly and more feelingly make thee know, and to his eternal praise acknowledge, that thou livest. And thus we shall rest from all afflictions.

 

 The last blessed attribute. of this rest, is, That it is an Eternal Rest. This is the crown of our crown; without which all were comparatively nothing. The very thought of leaving it would embitter all our joys; and the more, because of the singular excellencies we must forsake. It would be a hell in heaven, to think of once losing heaven as it would be a kind of heaven to the damned, had they but hopes of once escaping.

 

 It makes our present life of little value, (were it not for the reference it has to eternity,) to think that we must shortly lay it down. How can we take delight in any thing, when we remember how short that delight would be But, O blessed eternity! Where our lives are perplexed with no such thoughts, nor our joys interrupted with any such fears! O what do I say when I talk of eternity Can my shallow thoughts conceive it To be eternally blessed, and so blessed! Surely this, if any thing, is the resemblance of GOD: eternity is a piece of infiniteness. Then, " O death, where is thy sting O grave, where is thy victory " Days, and nights, and years, time, and end, and death, are words, which there have no signification; nor are used, except perhaps to extol eternity; as the mention of hell, to extol heaven: all the years of our LORD, and the years of our life, are swallowed up and lost in this eternity.

 

 While we were servants, we held by lease; and that but fbr the term of transitory life: "But the Son abideth in the house for ever." Our earthly paradise in Eden had a way out, but none, that ever we could find, in again: but this eternal paradise has a way in, (a milky way to us, but a bloody way to CHRIST,) but no way out again: "For they that would pass from hence to you (says *) cannot: “ a strange phrase! Would any pass from such a place, if they might Could they endure to be absent from God again one hour No; but upon supposal they would, yet they could not. O then, my soul, let go thy dreams of present pleasures; and loose thy hold of earth and flesh. Fear not to enter that estate, where thou shalt ever after cease thy fears. Sit down, and sadly, once a day, bethink thyself of this eternity. Among all the arithmetical numbers, study the value of this infinite cipher, which, though it stand for nothing in the vulgar account, doth yet contain all our millions, as much less than a simple unit: lay by the perplexed and contradicting chronological tables, and fix thine eye on this eternity; and the lines which remote thou couldest not follow, thou shalt see altogether here concentred. Study less these tedious volumes of history, which contain but the silent narration of dreams, and are but the pictures of the actions of shadows: and, instead of all, study frequently, study throughly this one word, Eternity, and when thou hast throughly learned that one word, thou wilt never look on books again. What! live, and never die! Rejoice, and ever rejoice! O what sweet words are these! This word Everlasting contains the accomplished perfection of our glory. O that the wicked sinner would but soundly study this word Everlasting: methinks it should startle him out of his deep sleep! O that the gracious soul would believingly study this word Everlasting; methinks it should revive him in the deepest agony! And must I, LORD, thus live for ever Then will I also love fbr ever. Must my joys be immortal And shall not my thanks be also immortal Surely, if I shall never lose my glory, I will never also cease thy praises. If thou wilt both perfect and perpetuate me, and my glory; as I shall be thine, and not mine own, so shall my glory be thy glory; and as they (lid take their spring from thee, so all shall devolve to thee again; and as thy glory was thine ultimate end in my glory, so shall it also be mine end, when thou hast crowned me with that glory which has no end. And to " Thee, O King eternal, immortal, invisible, the only wise God, shall be the honor and glory, for ever and ever. Amen."