Transcriber's Note:

Apparent typographical errors have been corrected. The use of hyphens has been rationalised.

The references to the Gospel of John, in footnote 200, are unclear.

THE
SAINT'S
EVERLASTING REST;

OR,

A TREATISE OF THE BLESSED STATE OF THE SAINTS
IN THEIR ENJOYMENT OF

GOD IN HEAVEN.

Written by the reverend, learned, and pious
MR. RICHARD BAXTER.

Abridged
BY BENJAMIN FAWCETT. M. A.

I think it of great service to the souls of men, to call them to the notice and use of such a Treatise as this; and to bring such old and excellent writings out of oblivion and the dust.
Baxter's Preface to Scudder's Christian's Daily Walk.

PUBLISHED BY SAMUEL T. ARMSTRONG,
Charlestown, Mass.
1811.

DEDICATION

TO THE
INHABITANTS
OF THE
BOROUGH AND FOREIGN OF KIDDERMINSTER.
BOTH MAGISTRATES AND PEOPLE.

My dear Friends,

There are obvious reasons for prefixing your names to this Book. It contains the substance of what was first preached in your parish-church, and was first published from the press with a dedication to your worthy ancestors. Your trade and manufactures can never render your town so famous, as the name and writings of Mr. Baxter have already made it, both in this island, and in many remote parts of the Protestant world. His intimate and important relation to Kidderminster, and the years he abode in it, afforded him the most delightful reflection as long as he lived.

Long experience has enabled me to testify for you, that, notwithstanding your share in those common distinctions, which so unhappily divide fellow-protestants, you possess a most unusual degree of candor and friendship for each other. Thus you shew, that Kidderminster has not totally lost the amiable spirit which it imbibed more than a century ago.

There are no excellencies personal or relative, no species of domestic or public happiness, no beauties of civil or religious life, but what will be naturally promoted by a care to secure to ourselves an interest in the rest which remaineth to the people of God. They are the people for whom alone that rest is designed, both by the promises of God, and by the purchase of the Son of God. A care to secure that rest to ourselves, is the one thing needful. But neither this people, nor this care, you well know, are the peculiarities of any age, or of any party. If the inhabitants of Kidderminster formerly excelled in this care, you must allow, that it was their greatest glory. And this, more than any improvements of trade, or increasing elegancies of life, will be the greatest glory of their successors.

To excite this care, is the noblest design of all religious instruction. This, and nothing else, animates the following pages. Here, God and Christ, heaven and holiness, invite your most attentive and affectionate regards. Here, you may peruse, what multitudes in the same town have heard and read before you to their everlasting joy, till your blessings prevail above the blessings of your progenitors. Here, by the help of Divine grace, you may learn the heavenly art of walking with God below, of living in a constant view and foretaste of the glories of the New Jerusalem, and of making all you say or do, suffer or enjoy, subservient to the brightening your immortal crown. Nothing has the compiler of this abridgment to wish like such consequences as these; even, to see the same holy and heavenly conversation in himself, and in those around him, now, as Mr. Baxter saw in his day. This would be the greatest joy, and shall be the constant and fervent prayer, of

Your affectionate friend,

and obedient servant,

B. FAWCETT.

Kidderminster, Jan. 1, 1759.

THE
PREFACE.

By the Compiler of this Abridgment.

Mr. Richard Baxter, the author of the Saint's Rest, so well known to the world by this, and many other excellent and useful writings, was a learned, laborious, and eminently holy divine of the last age. He was born near Shrewsbury in 1615, and died at London in 1691.

His ministry, in an unsettled state, was for many years employed with great and extensive success, both in London, and in several parts of the country; but he was no where fixed so long, or with such entire satisfaction to himself, and apparent advantage to others, as at Kidderminster. His abode there was indeed interrupted, partly by his bad health, but chiefly by the calamities of a civil war, yet in the whole it amounted to sixteen years; nor was it by any means the result of his own choice, or that of the inhabitants of Kidderminster, that he never settled there again, after his going from thence in 1660. Before his coming thither the place was overrun with ignorance and profaneness; but, by a Divine blessing on his wise and faithful cultivation, the fruits of righteousness sprung up in a rich abundance. He at first found but a single instance or two of daily family prayer in a whole street, and at his going away, but one family or two could be found in some streets that continued to neglect it. And on Lord's day, instead of the open profanation to which they had been so long accustomed, a person in passing through the town, in the intervals of public worship, might overhear hundreds of families engaged in singing psalms, reading the Scriptures and other good books, or such sermons as they had wrote down, while they heard them from the pulpit. His care of the souls committed to his charge, and the success of his labors among them, were truly remarkable; for the number of his stated communicants rose to six hundred, of whom he himself declared, there were not twelve concerning whose sincere piety he had not reason to entertain good hopes. Blessed be God the religious spirit which was thus happily introduced, is yet to be traced in the town and neighborhood in some degree; (O that it were in a greater!) and in a proportion as that spirit remains, the name of Mr. Baxter continues in the most honorable and affectionate remembrance.

As a writer, he has the approbation of some of his greatest cotemporaries, who best knew him, and were under no temptations to be partial in his favor.—— Dr. Barrow said, "His practical writings were never mended, and his controversial ones seldom confuted."—— With a view to his casuistical writings, the honorable Robert Boyle, Esq. declared, "He was the fittest man of the age for a casuist, because he feared no man's displeasure, nor hoped for any man's preferment."—— Bishop Wilkins observed of him, "that he had cultivated every subject he had handled; that if he had lived in the primitive times, he would have been one of the fathers of the church; and that it was enough for one age to produce such a person as Mr. Baxter." Archbishop Usher had such high thoughts of him, that by his earnest importunity he put him upon writing several of his practical discourses, particularly that celebrated piece, his Call to the unconverted.—— Dr. Manton, as he freely expressed it, "thought Mr. Baxter came nearer the apostolical writings than any man in the age." And it is both as a preacher, and a writer, that Dr. Bates considers him, when, in his funeral sermon for him, he says, "In his sermons there was a rare union of arguments and motives, to convince the mind and gain the heart. All the fountains of reason and persuasion were open to his discerning eye. There was no resisting the force of his discourses, without denying reason and Divine revelation. He had a marvellous facility and copiousness in speaking. There was a noble negligence in his style, for his great mind could not stoop to the affected eloquence of words; he despised flashy oratory; but his expressions were clear and powerful, so convincing the understanding, so entering into the soul, so engaging the affections, that those were as deaf as adders who were not charmed by so wise a charmer. He was animated with the Holy Spirit, and breathed celestial fire, to inspire heat and life into dead sinners, and to melt the obdurate in their frozen tombs. His books, for their number, (which it seems was more than one hundred and twenty,) and variety of matter in them, make a library. They contain a treasure of controversial, casuistical, and practical divinity. His books of practical divinity have been effectual for more numerous conversions of sinners to God, than any printed in our time; and, while the church remains on earth, will be of continual efficacy to recover lost souls. There is a vigorous pulse in them, that keeps the reader awake and attentive." To these testimonies may not improperly be added that of the editors of his practical works in four folio volumes; in the preface to which they say, "perhaps there are no writings among us that have more of a true Christian spirit, a greater mixture of judgment and affection, or a greater tendency to revive pure and undefiled religion; that have been more esteemed abroad, or more blessed at home, for the awakening the secure, instructing the ignorant, confirming the wavering, comforting the dejected, recovering the profane, or improving such as are truly serious, than the practical works of this Author." Such were the apprehensions of eminent persons, who were well acquainted with Mr. Baxter and his writings. It is therefore the less remarkable that Mr. Addison, from an accidental and very imperfect acquaintance, but with his usual pleasantness and candor, should mention the following incident; "I once met with a page of Mr. Baxter. Upon the perusal of it, I conceived so good an idea of the author's piety, that I bought the whole book."

Whatever other causes might concur, it must chiefly be ascribed to Mr. Baxter's distinguishing reputation as a preacher and a writer, that presently after the restoration he was appointed one of the chaplains in ordinary to King Charles II, and preached once before him in that capacity; as also, that he had an offer made him by the Lord Chancellor Clarendon, of the bishopric of Hereford, which, in a respectful letter to his Lordship, he saw proper to decline.

The Saint's Rest is deservedly esteemed one of the most valuable parts of his practical works. He wrote it when he was far from home, without any book to consult but his Bible, and in such an ill state of health, as to be in continual expectation of death for many months; and therefore, merely for his own use, he fixed his thoughts on this heavenly subject, "which (says he) hath more benefitted me than all the studies of my life." At this time he could be little more than thirty years old. He afterward preached over the subject in his weekly lecture at Kidderminster, and in 1650 he published it; and indeed it appears to have been the first that ever he published of all his practical writings. Of this book Dr. Bates says, "It was written by him when languishing in the suspense of life and death, but has the signatures of his holy and vigorous mind. To allure our desires, he unveils the sanctuary above, and discovers the glories and joys of the blessed in the Divine presence, by a light so strong and lively, that all the glittering vanities of this world vanish in that comparison, and a sincere believer will despise them, as one of mature age does the toys and baubles of children. To excite our fears, he removes the screen, and makes the everlasting fire of hell so visible, and represents the tormenting passions of the damned in those dreadful colors, that, if duly considered, would check and control the unbridled licentious appetites of the most sensual wretches."

Heavenly rest is a subject, in its own nature so universally important and interesting, and at the same time so truly engaging and delightful, as sufficiently accounts for the great acceptance which this book has met with; and partly also for the uncommon blessing which has attended Mr. Baxter's manner of treating the subject, both from the pulpit, and the press. For where are the operations of Divine grace more reasonably to be expected, or where have they in fact been more frequently discerned, than in concurrence with the best adapted means? And should it appear, that persons of distinguishing judgment and piety, have expressly ascribed their first religious impressions to the hearing or reading the important sentiments contained in this book; or, after a long series of years, have found it, both the counterpart, and the improvement, of their own Divine life, will not this be thought a considerable recommendation of the book itself?

Among the instances of persons that dated their true conversion from hearing the sermons on the Saint's Rest, when Mr. Baxter first preached them, was the Rev. Mr. Thomas Doolittle, M. A. who was a native of Kidderminster, and at that time a scholar, about seventeen years old; whom Mr. Baxter himself afterwards sent to Pembroke-Hall in Cambridge, where he took his degree. Before his going to the university, he was upon trial as an attorney's clerk, and under that character, being ordered by his master to write something on a Lord's day, he obeyed with great reluctance, and the next day returned home, with an earnest desire that he might not apply himself to any thing as the employment of life, but serving Christ in the ministry of the gospel. His praise is yet in the churches, for his pious and useful labors, as a minister, a tutor, and a writer.

In the life of the Rev. Mr. John Janeway, Fellow of King's College Cambridge, who died in 1657, we are told, that his conversion was, in a great measure, occasioned by his reading several parts of the Saint's Rest. And in a letter which he afterwards wrote to a near relative, speaking with a more immediate reference to that part of the book which treats of Heavenly Contemplation, he says, "There is a duty, which, if it were exercised, would dispel all cause of melancholy; I mean, heavenly meditation, and contemplation of the things which true Christian religion tends to. If we did but walk closely with God one hour in the day in this duty, oh, what influence would it have upon the whole day besides, and, duly performed, upon the whole life! This duty, with its usefulness, manner, and directions, I knew in some measure before, but had it more pressed upon me by Mr. Baxter's Saint's Everlasting Rest, (a book) that can scarce be overvalued, for which I have cause for ever to bless God." This excellent young minister's life is worth reading, were it only to see how delightfully he was engaged in heavenly contemplation, according to the directions in the Saint's Rest.

It was the example of heavenly contemplation, at the close of this book, which the Rev. Mr. Joseph Alleine, of Taunton, so frequently quoted in conversation, with this solemn introduction, "Most divinely says that man of God, holy Mr. Baxter."

Dr. Bates, in his dedication of his funeral sermon for Mr. Baxter to Sir Henry Ashurst, Bart. tells that religious gentleman, and most distinguished friend and executor of Mr. Baxter, "He was most worthy of your highest esteem and love; for the first impressions of heaven upon your soul, were in reading his invaluable book of the Saint's Everlasting Rest."

In the life of the Rev. Mr. Matthew Henry, we have the following character given us of Robert Warburton, Esq. of Grange, the son of the eminently religious judge Warburton, and the father of Mr. Matthew Henry's second wife. "He was a gentleman that greatly affected retirement and privacy, especially in the latter part of his life; the Bible and Mr. Baxter's Saint's Everlasting Rest used to lie daily before him on the table in his parlor; he spent the greatest part of his time in reading and prayer."

In the life of that honorable and most religious knight, Sir Nathaniel Barnardiston, we are told, "that he was constant in secret prayer and reading the Scriptures; afterwards he read other choice authors: But not long before his death he took singular delight to read Mr. Baxter's Saint's Everlasting Rest, and preparation thereunto; which was esteemed a gracious event of Divine providence sending it as a guide to bring him more speedily and directly to that rest."

Besides persons of eminence, to whom this book has been precious and profitable, we have an instance in the Rev. Mr. James Janeway's Token for Children, of a little boy, whose piety was so discovered and promoted by reading it, as the most delightful book to him next the Bible, that the thoughts of everlasting rest seemed, even while he continued in health, to swallow up all other thoughts; and he lived in a constant preparation for it, and looked more like one that was ripe for glory, than an inhabitant of this lower world. And when he was in the sickness of which he died, before he was twelve years old, he said, "I pray let me have Mr. Baxter's book, that I may read a little more of eternity before I go into it."

Nor is it less observable, that Mr. Baxter himself, taking notice, in a paper found in his study after his death, what numbers of persons were converted by reading his Call to the unconverted, accounts of which he had received by letter every week, expressly adds, "This little book (the Call to the unconverted) God hath blessed with unexpected success, beyond all that I have written, except the Saint's Rest." With an evident reference to this book, and even during the life of the author, the pious Mr. Flavell affectionately says, "Mr. Baxter is almost in heaven; living in the daily views, and cheerful expectation of the saint's everlasting rest with God; and is left for a little while among us, as a great example of the life of faith." And Mr. Baxter himself says, in his preface to his Treatise of Selfdenial, "I must say, that of all the books which I have written, I peruse none so often for the use of my own soul in its daily work, as my Life of Faith, this of Selfdenial, and the last part of the Saint's Rest." On the whole, it is not without good reason that Dr. Calamy remarks concerning it, "This is a book, for which multitudes will have cause to bless God for ever."

This excellent and useful book now appears in the form of an abridgment; and therefore, it is presumed, will be the more likely, under a Divine blessing, to diffuse its salutary influence among those that would otherwise have wanted opportunity or inclination to read over the large volume. In reducing it to this smaller size, I have been very desirous to do justice to the author, and at the same time promote the pleasure and profit of the serious reader. And, I hope, those ends are, in some measure answered; chiefly by dropping things of a digressive, controversial, or metaphysical nature; together with the prefaces, dedications, and various allusions to some peculiar circumstances of the last age; and particularly by throwing several chapters into one, that the number of them may better correspond with the size of the volume; and sometimes by altering the form, but not the sense of a period, for the sake of brevity; and when an obsolete phrase occurred, changing it for one more common and intelligible. I should never have thought of attempting this work, if it had not been suggested and urged by others; and by some very respectable names, of whose learning, judgment, and piety, I forbear to avail myself. However defective this performance may appear, the labor of it (if it may be called a labor) has been, I bless God, one of the most delightful labors of my life.

Certainly the thoughts of everlasting rest may be as delightful to the souls in the present day, as they have ever been to those of past generations. I am sure such thoughts are as absolutely necessary now; nor are temptations to neglect them, either fewer, or weaker now than formerly. The worth of everlasting rest is not felt, because it is not considered; it is forgotten because a thousand trifles are preferred before it. But were the Divine reasonings of this book duly attended to, (and oh that the Spirit and grace of a Redeemer may make them so!) then an age of vanity would become serious; minds enervated by sensuality, would soon resume the strength of reason, and display the excellence of Christianity; the delusive names of pleasure would be blotted out by the glorious reality of heavenly joy upon earth; every station and relation in life would be filled up with the propriety and dignity of serious religion; every member of society would then effectually contribute to the beauty and happiness of the whole; and every soul would be ready for life or death, for one world or another, in a well grounded and cheerful persuasion of having secured a title to that rest which remaineth to the people of God.

B. F.

Kidderminster, Dec. 25, 1758.

CONTENTS.

THE
SAINT'S EVERLASTING REST.

Hebrews iv, 9. There remaineth therefore a rest to the people of God.

CHAP. I.
The Introduction to the Work, with some account of the nature of the Saint's Rest.

§ 1. The important design of the apostle in the text, to which the Author earnestly bespeaks the attention of the Reader. § 2. The Saint's Rest defined, with a general plan of the Work. § 3. What this Rest presupposes. § 4. The Author's humble sense of his inability fully to shew what this rest contains. § 5. It contains, (1.) A ceasing from means of grace; § 6. (2.) A perfect freedom from all evils; § 7. (3.) The highest degree of the saint's personal perfections, both in body and soul; § 8. (4.) The nearest enjoyment of God the Chief Good; § 9-14. (5.) A sweet and constant action of all the powers of soul and body in this enjoyment of God; as, for instance, bodily senses, knowledge, memory, love, joy, together with a mutual love and joy. § 15. The Author's humble reflection on the deficiency of this account.

§ 1. It was not only our interest in God, and actual enjoyment of him, which was lost in Adam's fall, but all spiritual knowledge of him, and true disposition towards such a felicity. When the Son of God comes with recovering grace, and discoveries of a spiritual and eternal happiness and glory, he finds not faith in man to believe it. As the poor man, that would not believe any one had such a sum as an hundred pounds, it was so far above what himself possessed: So men will hardly now believe there is such a happiness as once they had, much less as Christ hath now procured. When God would give the Israelites his Sabbaths of rest, in a land of rest, he had more ado to make them believe it, than to overcome their enemies, and procure it for them. And when they had it, only as a small intimation and earnest of an incomparably more glorious rest through Christ, they yet believe no more than they possess, but say, with the glutton at the feast, Sure there is no other heaven but this! Or, if they expect more by the Messiah, it is only the increase of their earthly felicity. The apostle bestows most of this epistle against this distemper, and clearly and largely proves, that the end of all ceremonies and shadows, is to direct them to Jesus Christ the substance; and that the rest of Sabbaths, and Canaan, should teach them to look for a farther rest, which indeed is their happiness. My text is his conclusion, after divers arguments; a conclusion, which contains the ground of all the believer's comfort, the end of all his duty and sufferings, the life and sum of all gospel promises and Christian privileges. What more welcome to men, under personal afflictions, tiring duties, successions of sufferings, than rest? It is not our comfort only, but our stability. Our liveliness in all duties, our enduring tribulation, our honoring of God, the vigor of our love, thankfulness, and all our graces; yea, the very being of our religion and Christianity, depend on the believing serious thoughts of our rest. And now, Reader, whatever thou art, young or old, rich or poor, I intreat thee, and charge thee, in the name of thy Lord, who will shortly call thee to a reckoning, and judge thee to thy everlasting unchangeable state, that thou give not these things the reading only, and so dismiss them with a bare approbation; but that thou set upon this work, and take God in Christ for thy only rest, and fix thy heart upon him above all. May the living God, who is the portion and rest of his saints, make these our carnal minds so spiritual, and our earthly hearts so heavenly, that loving him, and delighting in him, may be the work of our lives; and that neither I that write, nor you that read, this book, may ever be turned from this path of life; lest a promise being left us of entering into his rest, we should come short of it, through our own unbelief or negligence![1]

[1] Hebrews iv, 1.

§ 2. The Saint's rest is, 'the most happy state of a Christian;' or it is, 'the perfect endless enjoyment of God by the perfected saints, according to the measure of their capacity, to which their souls arrive at death, and both soul and body most fully after the resurrection and final judgment.' According to this definition of the saint's rest, a larger account of its nature will be given in this chapter; of its preparatives, chap. ii; its excellencies, chap. iii; and chap. iv, the persons for whom it is designed. Farther to illustrate the subject, some description will be given, chap. v, of their misery who lose this rest; and, chap. vi, who also lose the enjoyments of time, and suffer the torments of hell. Next will be shewed, chap. vii, the necessity of diligently seeking this rest; chap. viii, how our title to it may be discerned; chap. ix, that they who discern their title to it should help those that cannot; and, chap. x, that this rest is not to be expected on earth. It will then be proper to consider, chap. xi, the importance of a heavenly life upon earth; chap. xii, how to live a heavenly life upon earth; chap. xiii, the nature of heavenly contemplation, with the time, place, and temper fittest for it; chap. xiv, what use heavenly contemplation makes of consideration, affections, soliloquy, and prayer; and likewise, chap. xv, how heavenly contemplation may be assisted by sensible objects, and guarded against a treacherous heart. Heavenly contemplation will be exemplified, chap. xvi, and the whole work concluded.

§ 3. There are some things necessarily presupposed in the nature of this rest; as, for instance,—that mortal men are the persons seeking it. For angels and glorified spirits have it already, and the devils and damned are past hope.—That they choose God only for their end and happiness. He that takes any thing else for his happiness, is out of the way the first step.—That they are distant from this end. This is the woeful case of all mankind since the fall. When Christ comes with regenerating grace, he finds no man sitting still, but all posting to eternal ruin, and making haste towards hell; till, by conviction, he first brings them to a stand, and then by conversion, turns their hearts and lives sincerely to himself.—This end, and its excellency, is supposed to be known, and seriously intended. An unknown good moves not to desire or endeavor. And not only a distance from this rest, but the true knowledge of this distance, is also supposed. They that never yet knew they were without God, and in the way to hell, did never yet know the way to heaven. Can a man find he hath lost his God, and his soul, and not cry out, I am undone? The reason why so few obtain this rest, is, they will not be convinced, that they are, in point of title, distant from it; and, in point of practice, contrary to it. Who ever sought for that, which he knew not he had lost? They that be whole need not a physician, but they that are sick.[2]—The influence of a superior moving cause is also supposed; else we shall all stand still, and not move toward our rest. If God move us not, we cannot move. It is a most necessary part of our Christian wisdom, to keep our subordination to God and dependence on him. We are not sufficient of ourselves to think any thing as of ourselves, but our sufficiency is of God.[3] Without me, says Christ, ye can do nothing.[4]—It is next supposed, that they who seek this rest, have an inward principle of spiritual life. God does not move men like stones, but he endows them with life, not to enable them to move without him, but in subordination to himself the first mover. And farther, this rest supposes such an actual tendency of soul towards it, as is regular and constant, earnest and laborious. He that hides his talent shall receive the wages of a slothful servant. Christ is the door, the only way to this rest. But strait is the gate, and narrow is the way;[5] and we must strive, if we will enter, for many will seek to enter in, and shall not be able;[6] which implies that the kingdom of heaven suffereth violence.[7] Nor will it bring us to the end of the saints, if we begin in the spirit, and end in the flesh.[8] He only that endureth to the end shall be saved.[9] And never did a soul obtain rest with God, whose desire was not set upon him above all things else in the world. Where your treasure is, there will your heart be also.[10] The remainder of our old nature will much weaken and interrupt these desires, but never overcome them. And considering the opposition to our desires, from the contrary principles in our nature, and from the weakness of our graces, together with our continued distance from the end, our tendency to that end must be laborious, and with all our might.—All these things are presupposed, in order to a Christian's obtaining an interest in heavenly rest.

[2] Matthew ix, 12.

[3] 2 Corinthians iii, 5.

[4] John xv, 5.

[5] Matthew vii, 13.

[6] Luke xiii, 24.

[7] Matthew xi, 12.

[8] Galatians iii, 3.

[9] Matthew xxiv, 13.

[10] Matthew vi, 21.

§ 4. Now we have ascended these steps into the outward court, may we look within the vail? May we shew what this rest contains, as well as what it presupposes? Alas, how little know I of that glory! The glimpse which Paul had, contained what could not, or must not, be uttered. Had he spoke the things of heaven in the language of heaven, and none understood that language, what the better? The Lord reveal to me what I may reveal to you! The Lord open some light, and shew both you and me our inheritance! Not as to Balaam only, whose eyes were opened to see the goodliness of Jacob's tents, and Israel's tabernacles, where he had no portion, and from whence must come his own destruction! Not as to Moses, who had only a discovery, instead of possession, and saw the land which he never entered! But as the pearl was revealed to the merchant in the gospel, who rested not till he had sold all he had, and bought it! And as heaven was opened to blessed Stephen, which he was shortly to enter, and the glory shewed him which should be his own possession!—The things contained in heavenly rest are such as these;—a ceasing from means of grace;—a perfect freedom from all evils;—the highest degree of the saint's personal perfection, both of body and soul;—the nearest enjoyment of God the chief good; and a sweet and constant action of all the powers of body and soul in this enjoyment of God.

§ 5. (1.) One thing contained in heavenly rest is, the ceasing from means of grace. When we have obtained the haven, we have done sailing. When the workman receives his wages, it is implied he has done his work. When we are at our journey's end, we have done with the way. Whether prophecies, they shall fail; whether tongues, they shall cease; whether knowledge it also, so far as it had the nature of means, shall vanish away.[11] There shall be no more prayer, because no more necessity, but the full enjoyment of what we prayed for. Neither shall we need to fast and weep, and watch any more, being out of the reach of sin and temptations. Preaching is done; the ministry of man ceaseth; sacraments become useless; the laborers are called in, because the harvest is gathered, the tares burned, and the work finished; the unregenerate past hope, and the saints past fear, for ever.

[11] 1 Corinthians xiii, 8.

§ 6. (2.) There is in heavenly rest a perfect freedom from all evils. All the evils that accompanied us through our course, and which necessarily follow our absence from the chief good: Besides our freedom from those eternal flames, and restless miseries, which the neglecters of Christ and grace must remedilessly endure; a woeful inheritance, which, both by birth and actual merit, was due to us, as well as to them! In heaven there is nothing that defileth, or is unclean: All that remains without.[12] And doubtless there is not such a 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 or pining sickness, griping fears, consuming cares, nor whatsoever deserves the name of evil. 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.[13]

[12] Revelation xxi, 27, xxii, 15.

[13] John xvi, 20, 22.

§ 7. (3.) Another ingredient of this rest is, the highest degree of the saint's personal perfection, both of body and soul. Were the glory ever so great, and themselves not made capable of it, by a personal perfection suitable thereto, it would be little to them. Eye hath not seen, nor ear heard, neither have entered into the heart of man, the things which God hath prepared for them that love him.[14] For the eye of flesh is not capable of seeing them, nor this ear of hearing them, nor this heart of understanding them: but there the eye, and ear, and heart, are made capable; else how do they enjoy them? The more perfect the sight is, the more delightful the beautiful object. The more perfect the appetite, the sweeter the food. The more musical the ear, the more pleasant the melody. The more perfect the soul, the more joyous those joys, and the more glorious to us is that glory.

[14] 1 Corinthians ii, 9.

§ 8. (4.) The principal part of this rest, is our nearest enjoyment of God the chief good. And here, reader, wonder not if I be at a loss; and if my apprehensions receive but little of that which is in my expressions. If it did not appear, to the beloved disciple, what we shall be, but only in general, that when Christ shall appear, we shall be like him,[15] no wonder if I know little. When I know so little of God, I cannot much know what it is to enjoy him. If I know so little of spirits, how little of the Father of spirits, or the state of my own soul, when advanced to the enjoyment of him? I stand and look upon an heap of ants, and see them all with one view; they know not me, my being, nature, or thoughts, though I am their fellow-creature; how little then must we know of the great Creator, though he with one view clearly beholds us all? A glimpse the saints behold as in a glass;[16] which makes us capable of some poor, dark apprehensions of what we shall behold in glory. If I should tell a worldling what the holiness and spiritual joys of the saints on earth are, he cannot know; for grace cannot be clearly known without grace; how much less could he conceive it, should I tell him of this glory? But to the saints I may be somewhat more encouraged to speak; for grace gives them a dark knowledge and slight taste of glory. If men and angels should study to speak the blessedness of that state in one word, what could they say beyond this, that it is the nearest enjoyment of God? O the full joys offered to a believer in that one sentence of Christ, 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.[17] Every word full of life and joy. If the queen of Sheba had cause to say of Solomon's glory, Happy are thy men, happy are thy servants, which stand continually before thee, and that hear thy wisdom;[18] then sure they that stand continually before God, and see his glory, and the glory of the Lamb, are more than happy. To them will Christ give to eat of the tree of life; and to eat of the hidden manna: yea, he will make them pillars in the temple of God, and they shall go no more out; and he will write upon them the name of his God, and the name of the city of his God, which is New Jerusalem, which cometh down out of heaven from his God, and he will write upon them his new name; yea, more, if more may be, he will grant them to sit with him in his throne. These are they who came out of great tribulation, and have washed their robes, and made them white in the blood of the Lamb: Therefore are they before the throne of God, and serve him day and night in his temple, and he that sitteth on the throne shall dwell among them: The Lamb which is in the midst of the throne shall feed them, and shall lead them unto living fountains of water; and God shall wipe away all tears from their eyes.[19] O blind, deceived world! Can you shew us such a glory? This is the city of our God, where the tabernacle of God is with men, and he will dwell with them, and they shall be his people, and God himself shall be with them, and be their God. The glory of God shall lighten it, and the Lamb is the light thereof. And there shall be no more curse; but the throne of God and of the Lamb shall be in it; and his servants shall serve him, and they shall see his face, and his name shall be in their foreheads. These sayings are faithful and true, and the things which must shortly be done.[20] And now we say, as Mephibosheth, let the world take all, forasmuch as our Lord will come in peace.[21] Rejoice therefore in the Lord, O ye righteous, and say with his servant David, the Lord is the portion of mine inheritance: The lines are fallen unto me in pleasant places; yea, I have a goodly heritage. I have set the Lord always before me, because he is at my right hand I shall not be moved. Therefore my heart is glad, and my glory rejoiceth: my flesh also shall rest in hope. For thou wilt not leave my soul in hell, neither wilt thou suffer thine Holy One to see corruption. Thou wilt shew me the path of life; in thy presence is fulness of joy, at thy right hand there are pleasures for evermore.[22] What presumption would it have been, once to have thought or spoke of such a thing, if God had not spoken it before us? I durst not have thought of the saint's preferment in this life, as scripture sets it forth, had it not been the express truth of God. How indecent to talk of being Sons of God—speaking to him—having fellowship with him—dwelling in him and he in us;[23] if this had not been God's own language? How much less durst we have once thought of shining forth as the sun—of being joint heirs with Christ—of judging the world—of sitting on Christ's throne—of being one in him and the Father;[24] if we had not all this from the mouth, and under the hand, of God? But hath he said, and shall he not do it? Hath he spoken, and shall he not make it good?[25] Yes, as the Lord God is true, thus shall it be done to the man whom Christ delighteth to honor.[26] Be of good cheer, Christian, the time is near, when God and thou shalt be near, and as near as thou canst well desire. Thou shalt dwell in his family. Is that enough? It is better to be a door-keeper in the house of God, than to dwell in the tents of wickedness.[27] Thou shalt ever stand before him, about his throne, in the room with him, in his presence-chamber. Wouldst thou yet be nearer? Thou shalt be his child, and he thy Father; thou shalt be an heir of his kingdom; yea more, the spouse of his Son. And what more canst thou desire? Thou shalt be a member of the body of his Son; he shall be thy head; thou shalt be one with him, who is one with the Father, as he himself hath desired for thee of his Father, that they all may be one, as thou, Father, art in me, and I in thee, that they also may be one in us; and the glory which thou gavest me I have given them, that they may be one, even as we are one; I in them and thou in me, that they may be made perfect in one, and that the world may know that thou hast sent me, and hast loved them as thou hast loved me.[28]

[15] 1 John iii, 2.

[16] 2 Corinthians iii, 18.

[17] John xvii, 24.

[18] Kings x, 8.

[19] Revelation ii, 7, 17. iii, 12, 21. vii, 14, 15, 17.

[20] Revelation xxi, 24. xxii, 3, 4, 6.

[21] 2 Samuel xix, 30.

[22] Psalm xxxi, 1. xvi, 5, 6, 8, 11.

[23] 1 John iii, 1. Genesis xviii, 27. 1 John i, 3. iv, 16.

[24] Matthew xiii, 43. Romans viii, 17. 1 Corinthians vi, 2. Revelation iii, 21. John xvii, 21.

[25] Numbers xxiii, 19.

[26] Esther vi, 11.

[27] Psalm lxxxvi, 10.

[28] John xvii, 21-23.

§ 9. (5.) We must add that this rest contains a sweet and constant action of all the powers of the soul and body in this enjoyment of God. It is not the rest of a stone, which ceaseth from all motion when it attains the centre.—This body shall be so changed, that it shall no more be flesh and blood, which cannot inherit the kingdom of God; but a spiritual body. We sow not that body that shall be, but God giveth it a body as it hath pleased him, and to every seed his own body.[29] If grace makes a Christian differ so much from what he was, as to say, I am not the man I was; how much more will glory make us differ? As much as a body spiritual, above the sun in glory, exceeds these frail, noisome, diseased lumps of flesh, so far shall our senses exceed those we now possess. Doubtless as God advanceth our senses, and enlargeth our capacity, so will he advance the happiness of those senses, and fill up with himself all that capacity. Certainly the body should not be raised up and continued, if it should not share in the glory. As it hath shared in the obedience and sufferings, so shall it also in the blessedness. As Christ bought the whole man, so shall the whole partake of the everlasting benefits of the purchase. O blessed employment of a glorified body! To stand before the throne of God and the Lamb, and to sound forth for ever, Thou art worthy, O Lord, to receive glory, and honor, and power. Worthy is the Lamb that was slain, to receive power, and riches, and wisdom, and strength, and honor, and glory, and blessing; for thou hast redeemed us to God by thy blood, out of every kindred, and tongue, and people, and nation, and hast made us unto our God kings and priests. Alleluia; salvation, and glory, and honor, and power, unto the Lord our God. Alleluia, for the Lord God omnipotent reigneth. O Christians! this is the blessed rest; a rest, as it were, without rest; for they rest not day and night, saying, Holy, holy, holy Lord God Almighty, who was, and is, and is to come.[30]—And if the body shall be thus employed, oh, 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 action, whereby they receive and enjoy their objects, so does the soul in its own action enjoy its own object, by knowing, remembering, loving, and delightful joying. This is the soul's employment. By these eyes it sees, and by these arms it embraces.

[29] 1 Corinthians xv, 50, 44, 37, 38.

[30] Revelation iv, 11. v, 12, 9, 10. xix, 1, 6. iv, 8.

§ 10. 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, exceed the delights of the glutton, the drunkard, the unclean, and of all the voluptuous sensualists whatsoever. So excellent is all truth. What then is their delight who know the God of truth? How noble a faculty of the soul is the understanding? It can compass the earth; it can measure the sun, moon, stars, and heaven; it can foreknow each eclipse to a minute, many years before. But this is the top of all its excellency, that it can know God, who is infinite, who made all these; a little here, and more, much more hereafter. O the wisdom and goodness of our blessed Lord! He hath created the understanding with a natural bias and inclination to truth; as its object; and to the prime truth, as its prime object. Christian, when, after long gazing heaven-ward, thou hast got a glimpse of Christ, dost thou not sometimes seem to have been with Paul in the third heaven, whether in the body, or out, and to have seen what is unutterable?[31] Art thou not, with Peter, ready to say, "Master, it is good to be here"?[32] Oh that I might dwell in this mount! O that I might ever see what I now see! Didst thou never look so long upon the Sun of Righteousness, till thine eyes were dazzled with his astonishing glory? And did not the splendor of it make all things below seem black and dark to thee? 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?[33] Believe me, Christians, yea, believe God; you that have known most of God in Christ here, it is as nothing to what you shall know; it scarce, in comparison of that, deserves to be called knowledge. For as these bodies, so that knowledge must cease, that a more perfect may succeed. Knowledge shall vanish away. For we know in part. But when that which is perfect is come, then that which is in part shall be done away. When I was a child, I spake as a child, I understood as a child, I thought as a child; but when I became a man, I put away childish things. For now we see through a glass darkly, but then face to face; now I know in part, but then shall I know even as also I am known.[34] Marvel not therefore, Christians, how it can be life eternal, to know God and Jesus Christ.[35] To enjoy God and Christ, is eternal life; and the soul's enjoying is in knowing. They that savor only of earth, and consult only with flesh, think it a poor happiness to know God. But we know that we are of God, and the whole world lieth in wickedness; and we know that the Son of God is come, and hath given us an understanding that we may know him that is true; and we are in him that is true, even in his Son Jesus Christ. This is the true God, and eternal life.[36]

[31] 2 Corinthians xii, 2-4.

[32] Mark ix, 5.

[33] Daniel iii, 25.

[34] Corinthians xiii, 8-12.

[35] John xvii, 3.

[36] 1 John v, 19, 20.

§ 11. The memory will not be idle, or useless in this blessed work. From that height the saint can look behind him, and before him. And to compare past with present things, must needs raise in the blessed soul an inconceivable esteem and sense of its condition. To stand on that mount, whence 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 of a comparing sense and judgment, how must it needs transport the soul, and make it cry out, "Is this the purchase that cost so dear as the blood of Christ? No wonder. O blessed price! and thrice blessed love, that invented, and condescended! Is this the end of believing? Is this the end of the Spirit's workings? Have the gales of grace blown me into such an harbor? Is it hither that Christ hath allured my soul? O blessed way, and thrice blessed end! Is this the glory which the scriptures spoke of, and ministers preached of so much? I see the gospel is indeed good tidings, even tidings of peace and good things, tidings of great joy to all nations! Is my mourning, my fasting, my sad humblings, my heavy walking, come to this? Is my praying, watching, fearing to offend, come to this? Are all my afflictions, Satan's temptations, the world's scorns, and jeers, come to this?—O vile nature, that resisted so much, and so long, such a blessing? Unworthy soul, is this the place thou camest so unwillingly to? Was duty wearisome? Was the world too good to lose? Didst thou stick at leaving all, denying all, and suffering any thing, for this? Wast thou loth to die, to come to this? O false heart, thou hadst almost betrayed me to eternal flames, and lost me this glory! Art thou not now ashamed, my soul, that ever thou didst question that love which brought thee hither? That thou wast jealous of the faithfulness of thy Lord? That thou suspectedst his love, when thou shouldst only have suspected thyself? That ever thou didst quench a motion of his Spirit? And that thou shouldst misinterpret those providences, and repine at those ways, which have such an end? Now thou art sufficiently convinced, that thy Redeemer was saving thee, as well when he crossed thy desires, as when he granted them; when he broke thy heart, as when he bound it up. No thanks to thee, unworthy self, for this received crown; but to Jehovah, and the Lamb, be glory for ever."

§ 12. But oh! the full, the near, the sweet enjoyment, is that of love. God is love, and he that dwelleth in love, dwelleth in God, and God in him.[37] Now the poor soul complains, "Oh that I could love Christ more!" then, thou canst not choose but love him. 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 transports of love. Christians, doth it not now stir up your love to remember all the experiences of his love! Doth not kindness melt you, and the sunshine of Divine goodness warm your frozen hearts? What will it do then, when you shall live in love, and have all in him, who is all? Surely love is both work and wages. What a high favor, that God will give us leave to love him? That he will be embraced by those, who have embraced lust and sin before him! But more than this, he returneth love for love; nay, a thousand times more. Christian, thou wilt be then brimfull of love; yet, love as much as thou canst, thou shalt be ten thousand times more beloved. Were the arms of the Son of God 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 before thou lovedst, and will not he 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 immeasurably love thee, a son? thee, a perfect saint? thee, who returnest some love for love? He that in love wept over the old Jerusalem when near its ruin, with what love will he rejoice over the new Jerusalem in her glory? Christian, believe this, and think on it; thou shalt be eternally embraced in the arms of that love, which 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 thee. When perfect created love, and most perfect uncreated love, meet together, it will not be like Joseph and his brethren, who lay upon one another's necks weeping; it will be loving and rejoicing, not loving and sorrowing: Yet it will make Satan's court 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: nor is there any such love as David's and Jonathan's, breathing out its last into sad lamentations for a forced separation. Know this, believer, to thy everlasting comfort, if those arms have once embraced thee, neither sin, nor hell, can get thee thence for ever. Thou hast not to deal with an inconstant creature but with him with whom is no variableness, nor shadow of turning.[38] His love to thee will not be as thine was on earth to him; seldom, and cold, up and down. He that would not cease nor abate his love, for all thine enmity, unkind neglects, and churlish resistances, can he cease to love thee, when he hath made thee truly lovely? He that keepeth thee so constant in thy love to him, that thou canst challenge tribulation, distress, persecution, famine, nakedness, peril, or sword, to separate thy love from Christ, how much more will himself be constant?[39] Indeed thou mayest be persuaded that neither death, nor life, nor angels, nor principalities, nor powers, nor things present, nor things to come, nor height, nor depth, nor any other creature, shall be able to separate us from the love of God which is in Christ Jesus our Lord.[40] And now are we not left in the apostle's admiration. What shall we say to these things?[41] Infinite love must needs be a mystery to a finite capacity. No wonder angels desire to look into this mystery.[42] And if it be the study of saints here, to know the breadth, and length, and depth, and height, of the love of Christ, which passeth knowledge;[43] the saint's everlasting rest must consist in the enjoyment of God by love.

[37] 1 John iv, 16.

[38] James i, 17.

[39] Romans viii, 35.

[40] Romans viii, 38, 39.

[41] Romans viii, 31.

[42] 1 Peter i, 12.

[43] Ephesians iii, 18, 19.

§ 13. Nor hath joy the least share in this fruition. 'Tis that, which all the former lead to, and conclude in; even the inconceivable complacency which the blessed feel in their seeing, knowing, loving, and being beloved of God. This is the white stone which no man knoweth, saving he that receiveth it.[44] Surely this is the joy which a stranger doth not intermeddle with.[45] All Christ's ways of mercy tend to, and end in, the saint's joys. He wept, sorrowed, suffered, that they might rejoice; he sendeth the Spirit to be their Comforter; he multiplies promises; he discovers their future happiness, that their joy may be full.[46] He opens to them the fountain of living waters, that they may thirst no more, and that it may spring up in them to everlasting life.[47] He chastens them, that he may give them rest.[48] He makes it their duty to rejoice in him alway, and again commands them to rejoice.[49] He never brings them into so low a condition, wherein he does not leave them more cause of joy than sorrow. And hath the Lord such a care of our comfort here? 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! It seems the saint's joy shall be greater than the damned's torment; for their torment is the torment of creatures, prepared for the devil and his angels;[50] but our joy is the joy of our Lord.[51] The same glory which the Father gave the Son, the Son hath given them,[52] to sit with him in his throne, even as he is set down with his Father in his throne.[53] Thou, poor soul, who prayest for joy, waitest for joy, complainest for want of joy, longest for joy; thou then shalt have full joy, as much as thou canst hold, and more than ever thou thoughtest on, or thy heart desired. In the mean time walk carefully, watch constantly, and then let God measure out to thee thy times and degrees of joy. It may be he keeps them till thou hast more need. Thou hadst better lose thy comfort than thy safety. If thou shouldst die full of fears and sorrows, it will be but a moment, and they are all gone, and concluded in joy inconceivable. As the joy of the hypocrite, so the fears of the upright are but for a moment. God's anger endureth but a moment; in his favor is life; weeping may endure for a night, but joy cometh in the morning.[54] O blessed morning! Poor, humble drooping soul, how would it fill thee with joy now, if a voice from heaven should tell thee of the love of God, the pardon of thy sins, and assure thee of thy part in these joys? What then will thy joy be, when thy actual possession shall convince thee of thy title, and thou shalt be in heaven before thou art well aware?

[44] Revelation ii, 17.

[45] Proverbs xiv, 10.

[46] John xvi, 24.

[47] John iv, 10, 14.

[48] Psalm xciv, 2, 13.

[49] Philippians iv, 4.

[50] Matthew xxv, 41.

[51] Matthew xxv, 21.

[52] John xvii, 22.

[53] Revelation iii, 21.

[54] Job xx, 5. Psalm xxx, 5.

§ 14. And it is not the joy only; it is a mutual joy as well as mutual love. Is there 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 hath the end of his undertaking, labor, suffering, dying, when we have our joys; when he is glorified in his saints, and admired in all them that believe;[55] when he sees of the travail of his soul, and is satisfied.[56] This is Christ's harvest, when he shall reap the fruit of his labors, and it will not repent him concerning his sufferings, but he will rejoice over his purchased inheritance, and his people will rejoice in him.—Yea, the Father himself puts on joy too, in our joy. As we grieve his Spirit,[57] and weary him with our iniquities:[58] so is he rejoiced in our good. O how quickly does he now spy a returning prodigal, even afar off? How does he run and meet him? And with what compassion does he fall on his neck, and kiss him, and put on him the best robe, and a ring on his hand, and shoes on his feet, and kills the fatted calf to eat and be merry.[59] This is indeed a happy meeting; but nothing to the embracing and joy of that last and great meeting.—— Yea more; as God doth mutually love and joy, so He makes this His rest, as it is our rest. What an eternal Sabbatism, when the work of redemption, sanctification, preservation, glorification, is all finished, and perfected for ever! The Lord thy God in the midst of thee is mighty, He will save, He will rejoice over thee with joy, He will rest in his love, He will joy over thee with singing.[60] Well may we then rejoice in our God with joy, and rest in our love, and joy in him with singing.

[55] 2 Thessalonians i, 10.

[56] Isaiah liii, 11.

[57] Ephesians iv, 30.

[58] Isaiah xliii, 24.

[59] Luke xv, 20-23.

[60] Zephaniah iii, 17.

§ 15. Alas! my fearful heart scarce dares proceed. Methinks I hear the Almighty's voice saying to me, Who is this that darkeneth counsel by words without knowledge?[61] But pardon thy Servant, O Lord. I have not pried into unrevealed things. I bewail that my apprehensions are so dull, my thoughts so mean, my affections so stupid, and my expressions so low, and unbeseeming such a glory. I have only heard by the hearing of the ear: oh, let thy servant see thee and possess these joys; and then shall I have more suitable conceptions, and shall give thee fuller glory; I shall abhor my present self, and disclaim and renounce all these imperfections, I have uttered that I understood not, things too wonderful for me, which I knew not.[62] Yet I believed, and therefore have I spoken.[63] What, Lord, canst thou expect from dust but levity? or from corruption, but defilement? Though the weakness and irreverence be the fruit of my own corruption, yet the fire is from thine altar, and the work of thy commanding. I looked not into thy ark, nor put forth my hand unto it, without thee. Wash away these stains also in the blood of the Lamb. Imperfect, or none, must be thy service here. O take thy Son's excuse, the spirit is willing, but the flesh is weak.[64]

[61] Job xxxviii, 2.

[62] Job xlii, 3, 5, 6.

[63] 2 Corinthians iv, 13.

[64] Matthew xxvi, 41.

CHAP. II.
The great preparatives to the Saint's Rest.

§ 1. The happiness of Christians in having a way open into paradise. There are four things which principally prepare the way to enter into it; § 2, 3. particularly, (1.) The glorious appearing of Christ; § 4. (2.) The general resurrection: § 5-8. (3.) The last judgment; § 9, 10. and, (4.) The saint's coronation; § 11. Transition to the subject of the next chapter.

§ 1. The passage of paradise is not now so blocked up, as when the law and curse reigned. Wherefore finding, beloved Christians, a new and living way consecrated for us, through the vail, that is to say, the flesh of Christ, by which we may with boldness, enter into the holiest, I shall draw near with fuller assurance:[65] And finding the flaming sword removed, shall look again into the paradise of our God: And because I know that this is no forbidden fruit, and withal that it is good for food, and pleasant to the spiritual eyes, and a tree to be desired to make one truly wise and happy; I shall through the assistance of the Spirit, take and eat thereof myself, and give to you, according to my power, that you may eat. The porch of this temple is exceeding glorious, and the gate of it is called Beautiful. Here are four things, as the four corners of this porch. Here is the most glorious coming and appearance of the Son of God;—that great work of Jesus Christ in raising our bodies from the dust, and uniting them again to the soul;—the public and solemn process at their judgment, where they shall first themselves be acquitted and justified, and then with Christ judge the world;—together with their solemn coronation, and receiving the kingdom.

[65] Hebrews x, 19, 20, 22.

§ 2. (1.) The most glorious coming and appearance of the Son of God may well be reckoned into his people's glory. 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 unto himself, that where he is, there they may be also.[66] The bridegroom's departure was not upon divorce. He did not leave us with a purpose to return no more. He hath left pledges enough to assure us of the contrary. We have his word, his many promises, his sacraments, which shew forth his death till he come;[67] and his Spirit, to direct, sanctify, and comfort, till he return. We have frequent tokens of love from him, to shew us, he forgets not his promise, nor us. We daily behold the forerunners of his coming, foretold by himself. We see the fig-tree putting forth leaves, and therefore know that summer is nigh.[68] Though the riotous world say, my Lord delayeth his coming;[69] yet let the saints lift up their heads, for their redemption draweth nigh.[70] Alas, Fellow Christians, what should we do if our Lord should not return? What a case are we here left in? What, leave us in the midst of wolves,[71] and among lions,[72] a generation of vipers,[73] and here forget us? Did he buy us so dear, and then leave us sinning, suffering, groaning, dying daily, and will he come no more to us? It cannot be.—This is like our unkind dealing with Christ, who when we feel ourselves warm in the world, care not for coming to him: But this is not like Christ's dealing with us. He that would come to suffer, will surely come to triumph. He that would come to purchase, will surely come to possess. Where else were all our hopes? What were become of our faith, our prayers, our tears, and our waiting? What were all the patience of the saints worth to them? Were we not left of all men most miserable?[74] Christians, hath Christ made us forsake all the world, and be forsaken of all the world? to hate all, and be hated of all? and all this for him, that we might have him, instead of all? And will he, think you, after all this, forget us, and forsake us himself? Far be such a thought from our hearts!—But why staid he not with his people while he was here? Why? Was not the work on earth done? Must he not take possession of glory in our behalf? Must he not intercede with the Father, plead his sufferings, be filled with the Spirit to send forth, receive authority, and subdue his enemies? Our abode here is short. If he had staid on earth, what would it have been to enjoy him for a few days, and then die? He hath more in heaven to dwell among; even the spirits of many generations. He will have us live by faith, and not by sight.

[66] John xiv, 3.

[67] 1 Corinthians xi, 26.

[68] Matthew xxiv, 32.

[69] Matthew xxiv, 48.

[70] Luke xxi, 28.

[71] Matthew x, 16.

[72] Psalm lvii, 4.

[73] Matthew iii, 7.

[74] 1 Corinthians xv, 19.

§ 3. O, Fellow Christians, what a day will that be, when we, who have been kept prisoners by sin, by sinners, by the grave, shall be fetched out by the Lord himself? It will not be such a coming as his first was, in poverty and contempt, to be spit upon, and buffeted, and crucified again. He will not come, O careless world! to be slighted and neglected by you any more. Yet that coming wanted not its glory. If the heavenly host, for the celebration of his nativity, must praise God;[75] with what shoutings will angels and saints at that day proclaim glory to God, peace and good will towards men? If a star must lead men from remote parts of the world to come to worship a child in a manger;[76] how will the glory of his next appearing constrain all the world to acknowledge his sovereignty? If, riding on an ass, he enter Jerusalem with hosannas,[77] with what peace and glory will he come toward the New Jerusalem? If, when he was in the form of a servant,[78] they cry out, What manner of man is this, that even the winds and the sea obey him?[79] What will they say, when they shall see him coming in his glory, and the heavens and the earth obey him? Then shall all the tribes of the earth mourn.[80] To think and speak of that day with horror, doth well beseem the impenitent sinner, but ill the believing saint. Shall the wicked behold him and cry, "Yonder is he whose blood we neglected, whose grace we resisted, whose counsels we refused, whose government we cast off!" And shall not the saints, with inconceivable gladness, cry, "Yonder is he whose blood redeemed us, whose Spirit cleansed us, whose law did govern us, in whom we trusted, and he hath not deceived our trust; for whom we long waited, and now we see we have not waited in vain! O cursed corruption! that would have had us turn to the world, and present things, and say, Why should we wait for the Lord any longer?[81] Now we see, Blessed are all they that wait for him."[82] And now, Christians, should we not put up that petition heartily, Thy kingdom come? The Spirit and the bride say come: And let him that heareth, and readeth, say, Come. Our Lord himself says, Surely I come quickly. Amen, even so come, Lord Jesus.[83]

[75] Luke ii, 13, 14.

[76] Matthew ii, 2.

[77] Matthew xxi, 5-9.

[78] Philippians ii, 7.

[79] Matthew viii, 27.

[80] Matthew xxiv, 30.

[81] 2 Kings vi, 33.

[82] Isaiah xxx, 18.

[83] Revelation xxii, 17, 20.

§ 4. (2.) Another thing that leads to paradise is, that great work of Jesus Christ, in raising our bodies from the dust, and uniting them again unto the soul. A wonderful effect of infinite power and love! Yea, wonderful indeed, says unbelief, if it be true. What, shall all these scattered bones and dust become a man?—Let me with reverence plead for God, for that power whereby I hope to arise. What beareth the massy body of the earth? What limits the vast ocean of the waters? Whence is that constant ebbing and flowing of the tides? How many times bigger than all the earth is the sun, that glorious body of light? Is it not as easy to raise the dead, as to make heaven, and earth, and all of nothing?—Look not on the dead bones, and dust, and difficulty, but at the promise. Contentedly commit these carcasses to a prison, that shall not long contain them. Let us lie down in peace, and take our rest; it will not be an everlasting night, nor endless sleep. If unclothing be the thing thou fearest; it is that thou mayest have better clothing.[84] If to be turned out of doors be the thing thou fearest; remember, that when the earthly house of this tabernacle is dissolved, thou hast a building of God, an house not made with hands, eternal in the heavens.[85] Lay down 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. Though thou art separated from it through weakness; it shall be raised again in mighty power. In a moment, in the twinkling of an eye, at the last trump, for the trumpet shall sound, and the dead shall be raised incorruptible, and we shall be changed.[86] The dead in Christ shall rise first. Then they which are alive and remain, shall be caught up together with them in the clouds, to meet the Lord in the air.[87] Triumph now, O Christian, in these promises; thou shalt shortly triumph in their performance. This is the day which the Lord will make, we shall rejoice and be glad in it.[88] 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.[89] Let us never look at the grave, but let us see the resurrection beyond it. Yea, let us be steadfast, immoveable, always abounding in the work of the Lord, for as much as we know our labor is not in vain in the Lord.[90]

[84] 2 Corinthians v, 4.

[85] 2 Corinthians v, 1.

[86] 1 Corinthians xv, 42-44, 52.

[87] 1 Thessalonians iv, 16, 17.

[88] Psalm cxviii, 24.

[89] 1 Thessalonians iv, 14.

[90] 1 Corinthians xv, 58.

§ 5. (3.) Part of this prologue to the saint's rest, is the public and solemn process at their judgment, where they shall first themselves be acquitted and justified, and then with Christ judge the world. Young and old, of all estates and nations, that ever were from the creation to that day, must here come, and receive their doom. O terrible! O joyful day! Terrible to those that have forgot the coming of their Lord! Joyful to the saints, whose waiting and hope was to see this day! Then shall the world behold the goodness and severity of God; on them which perish, severity; but to his chosen, goodness.[91] Every one must give an account of his stewardship.[92] Every talent of time, health, wit, mercies, afflictions, means, warnings, must be reckoned for. The sins of youth, those which they had forgotten, and their secret sins, shall all be laid open before angels and men. They shall see the Lord Jesus, whom they neglected, whose word they disobeyed, whose ministers they abused, whose servants they hated, now sitting to judge them. Their own consciences shall cry out against them, and call to their remembrance all their misdoings. Which way will the wretched sinner look? Who can conceive the terrible thoughts of his heart? Now the world cannot help him; his old companions cannot; the saints neither can, nor will. Only the Lord Jesus can; but, there is the misery, he will not. Time was, sinner, when Christ would, and you would not; now, fain would you, and he will not. All in vain, to cry to the mountains, and rocks, Fall on us, and hide us from the face of Him that sitteth upon the throne;[93] for thou hast the Lord of mountains and rocks for thine enemy, whose voice they will obey, and not thine. I charge thee therefore, before God, and the Lord Jesus Christ, who shall judge the quick and the dead, at his appearing, and his kingdom,[94] that thou set thyself seriously to ponder on these things.

[91] Romans xi, 21.

[92] Luke xvi, 2.

[93] Revelation vi, 16.

[94] 2 Timothy iv, 1.

§ 6. But why tremblest thou, O humble gracious soul? He that would not lose one Noah in a common deluge, nor overlook one Lot in Sodom; nay, that could do nothing till he went forth; will he forget thee at that day? The Lord knoweth how to deliver the godly out of temptations, and to reserve the unjust unto the day of judgment to be punished.[95] 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. Who shall lay any thing to the charge of God's elect? Shall the law? The law of the spirit of life in Christ Jesus, hath made them free from the law of sin and death. Or shall conscience? The Spirit itself beareth witness with their spirit, that they are the children of God. It is God that justifieth, who is he that condemneth?[96] If our Judge condemn us not, who shall? He that said to the adulterous woman, Hath no man condemned thee? Neither do I;[97] will say to us, more faithfully than Peter to him, though all men deny thee, or condemn thee, I will not.[98] Having confessed me before men, thee will I confess also before my Father who is in heaven.[99]

[95] 2 Peter ii, 9.

[96] Romans viii, 1, 2, 16, 33, 34.

[97] John viii, 10, 11.

[98] Matthew xxvi, 33, 35.

[99] Matthew x, 32.

§ 7. What inexpressible joy, that our dear Lord, who loveth our souls, and whom our souls love, shall be our judge! Will a man fear to be judged by his dearest friend? Or a wife by her own husband? Christian, did Christ come down and suffer, and weep, and bleed, and die for thee, and will he now condemn thee? Was he judged, condemned, and executed in thy stead, and now will he condemn thee himself? Hath he done most of the work already, in redeeming, regenerating, sanctifying, and preserving thee, and will he now undo all again? Well then, let the terror of that day be never so great, surely our Lord can mean no ill to us in all. Let it make the devils tremble, and the wicked tremble; but it shall make us leap for joy. It must needs affect us deeply with the sense of our mercy and happiness, to see most of the world tremble with terror, while we triumph with joy; to hear them doomed to everlasting flames, when we are proclaimed heirs to the kingdom; to see our neighbors that lived in the same towns, came to the same congregation, dwelt in the same houses, and were esteemed more honorable in the world than ourselves, now by the Searcher of hearts eternally separated. This, with the great magnificence and dreadfulness of the day, the Apostle pathetically expresses: It is a righteous thing 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 that 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; when he shall come to be glorified in his saints, and to be admired in all them that believe in that day.[100]

[100] 2 Thessalonians i, 6-10.

§ 8. Yet 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 himself, and they shall sit and approve his righteous judgment. Do ye not know that the saints will judge the world? Nay, know ye not that we shall judge angels?[101] Were it not for the word of Christ that speaks it, this advancement would seem incredible and the language arrogant. 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.[102] Thus shall the saints be honored, and the upright shall have dominion in the morning.[103] O that the careless world were wise, that they understood this, that they would consider their latter end![104] That they would be now of the same mind as they will be, when they shall see the heavens pass away with a great noise, and the elements melt with fervent heat, the earth also, and the works that are therein, burnt 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 ungodly men. Seeing then that all these things shall be dissolved, what manner of persons ought ye to be in all holy conversation and godliness, looking for and hasting unto the coming of the day of God, wherein the heavens being on fire, shall be dissolved, and the elements shall melt with fervent heat?[105]

[101] 1 Corinthians vi, 2, 3.

[102] Jude 14, 15.

[103] Psalm xlix, 14.

[104] Deuteronomy xxxii, 29.

[105] 2 Peter iii, 7-12.

§ 9. (4.) The last preparative to the saint's rest, is their solemn coronation, and receiving the kingdom. For, as Christ, their Head, is anointed both King and Priest; so under him are his people made unto God both kings and priests, to reign, and to offer praises for ever.[106] The crown of righteousness, which was laid up for them, shall by the Lord the righteous Judge be given them at that day.[107] They have been faithful unto death, and therefore he will give them a crown of life.[108] And according to the improvement of their talents here, so shall their rule and dignity be enlarged.[109] They are not dignified with empty titles, but real dominion. Christ will grant them to sit with him in his throne;[110] and will give them power over the nations, even as he received of his Father; and he will give them the morning star.[111] 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.[112]

[106] Revelation v, 10.

[107] 2 Timothy iv, 8.

[108] Revelation ii, 10.

[109] Matthew xxv, 21, 23.

[110] Revelation iii, 21.

[111] Revelation ii, 26-28.

[112] Matthew xxv, 23.

§ 10. 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.[113] Every word full of life and joy.—Come—this is the holding forth of the golden sceptre, to warrant our approach unto this glory. Come now as near as you will; fear not the Bethshemite's judgment; for the enemy is utterly abolished.[114] This is not such a Come as we were wont to hear, Come, take up your cross, and follow me.[115] Though that was sweet, yet this much more.—Ye blessed—Blessed indeed, when that mouth shall so pronounce us! For though the world hath accounted us accursed, and we have been ready to account ourselves so; yet certainly those that he blesseth, are blessed; and those whom he curseth, only are cursed, and his blessing cannot be reversed.[116] —— Of my Father—Blessed in the Father's love, as well as the Son's, for they are one.[117] The Father hath testified his love in their election, donation to Christ, sending of Christ, and accepting his ransom, as the Son hath also testified his.—Inherit—No longer bondmen, nor servants only, nor children under age, who differ not in possession, but only in title, from servants.[118] But now we are heirs of the kingdom,[119] and joint heirs with Christ.[120]—The kingdom—No less than the kingdom? Indeed, to be King of kings, and Lord of lords, is our Lord's own proper title: But to be kings, and reign with him,[121] is ours. The enjoyment of this kingdom is, as the light of the sun, each have 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 hath laid the foundation. He prepared the kingdom for us, and then prepared us for the kingdom. This is the preparation of his counsel and decree; for the execution whereof Christ was yet to make a further preparation—For you—Not for believers only in general, who, without individual persons, are nobody; but for you personally.—From the foundation of the world.—Not only from the promise after Adam's fall, but from eternity.

[113] Matthew xxv, 34.

[114] Ephesians ii, 15.

[115] Matthew xvi, 24.

[116] Numbers xxii, 6, xxiii, 20.

[117] John x, 30.

[118] Galatians iv, 1-7.

[119] James ii, 5.

[120] Romans viii, 17.

[121] Revelation xix, 16. xx, 6.

§ 11. Thus we have seen the Christian safely landed in paradise, and conveyed honorably to his rest. Now let us a little further, in the next chapter, view those mansions, consider their privileges, and see whether there be any glory like unto this glory.

CHAP. III.
The Excellencies of the Saint's Rest.

§ 1. The excellencies of the Saint's Rest are enumerated. § 2. (1.) It is the purchased possession. § 3, 4. (2.) A free gift. § 5. (3.) Peculiar to saints. § 6. (4.) An association with saints and angels. § 7. (5.) It derives its joys immediately from God himself. § 8. (6.) It will be seasonable. § 9. (7.) Suitable. § 10-12. (8.) Perfect, without sin and suffering. § 13. (9.) And everlasting. § 14. The chapter concludes with a serious address to the reader.

§ 1. Let us draw a little nearer, and see what further excellencies this rest affordeth. 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! This rest is excellent for being—a purchased possession;—a free gift;—peculiar to saints;—an association with saints and angels; yet deriving its joys immediately from God;—and because it will be a seasonable,—suitable,—perfect,—and eternal rest.

§ 2. (1.) It is a most singular honor of the saint's rest, to be called the purchased possession.[122] That is, the fruit of the blood of the Son of God; yea, the chief fruit, the end and perfection of all the fruits and efficacy of that blood. Greater love than this there is not, to lay down the life of the lover. And to have this our Redeemer ever before our eyes, and the liveliest sense and freshest remembrance of that dying, bleeding love still upon our souls: How will it fill our souls with perpetual joy, to think that in the streams of this blood we 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 vexing doubts and fears of an unbelieving heart, and are arrived safe at the presence of God! Now, he cries to us, is it nothing to you, all ye that pass by? Behold and see, if there be any sorrow like unto my sorrow![123] and we scarce regard the mournful voice, nor scarce turn aside to view the wounds. But then our perfected souls will feel, and flame in love for love. With what astonishing apprehensions will redeemed saints everlastingly behold their blessed Redeemer? the purchaser, and the price, together with the possession? Neither will the view of his wounds of love, renew our wounds of sorrow. He, whose first words after his resurrection were to a great sinner, Woman, why weepest thou?[124] knows how to raise love and joy, without any cloud of sorrow, or storm of tears. If any thing we enjoy was purchased with the life of our dearest friend, how highly should we value it! If a dying friend deliver us but a token of his love, how 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! As we write down the price our goods cost us; so on our righteousness and glory, write down the price, the precious blood of Christ. His sufferings were to satisfy the justice that required blood, and to bear what was due to sinners, and so to restore them to the life they lost, and the happiness they fell from. The work of Christ's redemption so well pleased the Father, that he gave him power to advance his chosen, and give them the glory which was given to himself, and all this according to his good pleasure, and the counsel of his own will.[125]

[122] Ephesians i, 14.

[123] Lamentations i, 12.

[124] John xx, 15.

[125] Ephesians i, 9, 11.

§ 3. (2.) Another pearl in the saint's diadem is, that it is a free gift. These two, purchased and free, are the chains of gold which make up the wreaths for the tops of the pillars in the temple of God.[126] 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, not any thing below his blood; but our buying is receiving; we have it freely, without money and without price.[127] A thankful acceptance of a free acquittance is no paying of the debt. Here all is free; if the Father freely give the Son, and the Son freely pay the debt; and if God freely accepts 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 on our cordial acceptance, and if they freely send the Spirit to enable us to accept; what is here then that is not free? Oh the everlasting admiration that must needs surprize 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, diseased, despised wretch, should be clad in the brightness of this glory! That I, a creeping worm, should be advanced to this high dignity! That I, who was but lately groaning, weeping, dying, should now be as full of joy as my heart can hold! yea, should be taken from the grave, where I was rotting, and from the dust and darkness, where I seemed forgotten, and be here set before his throne! That I should be taken, with Mordecai, from captivity, and be set next unto the king; and, with Daniel, from the den, to be made ruler of princes and provinces! Who can fathom unmeasurable love?" If worthiness were our condition for admittance, we might sit down and weep with St. John, Because no man was found worthy. But the Lion of the Tribe of Judah is worthy, and hath prevailed;[128] 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.[129] Here our commission runs, freely ye have received, freely give;[130] but Christ has dearly bought, yet freely gives.

[126] 1 Kings vii, 17.

[127] Isaiah lv, 1.

[128] Revelation v, 4, 5.

[129] 2 Samuel xxiv, 24.

[130] Matthew x, 8.

§ 4. If it were only for nothing, and without our merit, the wonder were great; but it is moreover against our merit, and against our long endeavoring our own ruin. What an astonishing thought it will be, to think of the unmeasurable difference between our deservings and 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 grace hath made betwixt us and them! To see the inheritance there, which we were born to, so different from that which we are adopted to! 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 hath 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![131] Who made me to differ?[132] Had I not now been in those flames, if I had had my own way, and been let alone to my own will? Should I not have lingered in Sodom, till the flames had seized on me, if God had not in mercy brought me out?"[133] Doubtless this will be our everlasting admiration, that so rich a crown should fit the head of so vile a sinner! That such high advancement, and such long unfruitfulness and unkindness, can be the state of the same person! And that such vile rebellions can conclude in such most precious joys! But no thanks to us, nor to any of our duties and labors, much less to our neglects and laziness; we know to whom the praise is due, and must be given for ever. Indeed to this very end it was that infinite Wisdom cast the whole design of man's salvation into this mould of purchase and freeness, that the love and joy of man might be perfected, and the 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 gate 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.

[131] Romans vi, 23.

[132] 1 Corinthians iv, 7.

[133] Genesis xix, 16.

§ 5. (3.) This rest is peculiar to saints, belongs to no other of all the sons of men. If all Egypt had been light, the Israelites would not have had the less; but to enjoy that light alone, while their neighbors lived in thick darkness, must make them more sensible of their privilege. Distinguishing mercy affects more than any mercy. If Pharaoh had passed as safely as Israel, the Red Sea would have been less remembered. If the rest of the world had not been drowned, and the rest of Sodom and Gomorrah not burned, the saving of Noah had been no wonder, nor Lot's deliverance so much talked of. When one is enlightened, and another left in darkness; one reformed, and another by his lust enslaved; it makes the saints cry out, Lord, how is it that thou wilt manifest thyself unto us, and not unto the world?[134] When the prophet is sent to one widow only of all that were in Israel, and to cleanse one Naaman of all the lepers,[135] the mercy is more observable. That will sure be a day of passionate sense on both sides, when there shall be two in one bed, and two in the field, the one taken, and the other left.[136] The saints shall look down upon the burning lake, and in the sense of their own happiness, and in the approbation of God's just proceedings, they shall rejoice and sing, Thou art righteous, O Lord, which wast, art, and shalt be, because thou hast judged thus.[137]

[134] John xiv, 22.

[135] Luke iv, 25-27.

[136] Luke xvii, 34, 36.

[137] Revelation xvi, 5.

§ 6. (4.) But though this rest be proper to the saints, yet it is common to all the saints; for it is an association of blessed spirits, both saints and angels; a corporation of perfected saints, whereof Christ is the Head; the communion of saints completed. As we have been together in the labor, duty, danger, and distress; so shall we be in the great recompense and deliverance. As we have been scorned and despised, so shall we be owned and honored together. We, who have gone through the day of sadness, shall enjoy together that day of gladness. Those, who have been with us in persecution and prison, shall be with us also in that palace of consolation. How oft have our groans made, as it were, one sound? our tears one stream? and our desires one prayer? But now all our praises shall make up one melody; all our churches, one church, and all ourselves, one body; for we shall be all one in Christ, even, as he and the Father are one.[138] 'Tis true, we must be careful, not to look for that in the saints, which is alone in Christ. But if the forethought of sitting down with Abraham, and Isaac, and Jacob, in the kingdom of heaven,[139] may be our lawful joy; how much more the real sight and actual possession? It cannot choose but be comfortable to think of that day, when we shall join with Moses in his song, with David, in his psalms of praise, and with all the redeemed in the song of the Lamb for ever;[140] when we shall see Enoch walking with God;[141] Noah enjoying the end of his singularity; Joseph of his integrity; Job of his patience; Hezekiah of his uprightness; and all the saints the end of their faith.[142] Not only our old acquaintance, but all the saints, of all ages, whose faces in the flesh we never saw, we shall there both know, and comfortably enjoy. Yea, angels as well as saints, will be our blessed acquaintance. Those, who now are willingly our ministering spirits,[143] will willingly then be our companions in joy. They, who had such joy in heaven for our conversion,[144] will gladly rejoice with us in our glorification. Then we shall truly say, as David, I am a companion of all them that fear thee;[145] when we are come unto Mount Zion, 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 first-born, 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.[146] 'Tis a singular excellence of heavenly rest, that we are fellow-citizens with the saints, and of the houshold of God.[147]

[138] John xvii, 21.

[139] Matthew viii, 11.

[140] Revelation xv, 3.

[141] Genesis v, 24.

[142] 1 Pet. i, 9.

[143] Heb. i, 14.

[144] Luke xv, 7, 10.

[145] Psal. cxix, 63.

[146] Heb. xii, 22-24.

[147] Eph. ii, 19.

§ 7. (5.) As another property of our rest, we shall derive its joys immediately from God. Now we have nothing at all immediately, but at the second or third hand, or how many, who knows? From the earth, from man, from sun and moon, from the ministration of angels, and from the Spirit, and Christ. Though in the hand of angels the stream savors not of the imperfection of sinners, yet it does of the imperfection of creatures; and as it comes from man, it savors of both. How quick and piercing is the word in itself?[148] Yet many times it never enters, being managed by a feeble arm. What weight and worth is there in every passage of the blessed gospel? Enough, one would think, to enter and force the dullest soul, and wholly possess its thoughts and affections; and yet how oft does it fall as water upon a stone? The things of God, which we handle, are divine; but our manner of handling is human. There is little we touch, but we leave the print of our fingers behind. If God speaks the word himself, it will be a piercing, melting word indeed. The Christian now knows by experience, that his most immediate joys are his sweetest joys; which have least of man, and are most directly from the Spirit. Christians, who are much in secret prayer and contemplation, are men of the greatest life and joy; because they have all more immediately from God himself. Not that we should cast off hearing, reading, and conference, or neglect any ordinance of God: but to live above them, while we use them, is the way of a Christian. There is joy in these remote receivings; but the fulness of joy is in God's immediate presence.[149] We shall then have light without a candle, and 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 lightens it, and the Lamb is the light thereof; there shall be no night there, and they need no candle, neither light, for the Lord God giveth them light, and they shall reign for ever and ever.[150] We shall 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. We shall have joy, which we drew not from the promises, nor fetched home by faith or hope. We shall have communion without sacraments, without this fruit of the vine, when Christ shall drink it new with us in his Father's kingdom,[151] and refresh us with the comforting wine of immediate enjoyment. To have necessities, but no supply, is the case of them in hell. To have necessity supplied by means of the creatures, is the case of us on earth. To have necessity supplied immediately from God, is the case of the saints in heaven. To have no necessity at all, is the prerogative of God himself.

[148] Heb. iv, 12.

[149] Psalm xvi, 11.

[150] Revelation xxi, 23. xxii, 5.

[151] Matthew xxvi, 29.

§ 8. (6.) A farther excellence of this rest is, that it will be seasonable. He that expects the fruit of his vineyard at the season,[152] and makes his people like a tree planted by the rivers of water, that bringeth forth his fruit in his season,[153] will also give them the crown in season. He that will have a word of joy spoken in season, to him that is weary,[154] will surely cause the time of joy to appear in the fittest season. They who are not weary in well doing, shall, if they faint not, reap in due season.[155] If God giveth rain even to his enemies, both the former and the latter in his season, and reserveth the appointed weeks of harvest, and covenants that there shall be day and night in their season;[156] then surely the glorious harvest of the saints shall not miss its season. Doubtless he that would not stay a day longer than his promise, but brought Israel out of Egypt on the self same day when the four hundred and thirty years were expired;[157] neither will he fail of one day or hour of the fittest season for his people's glory. When we have had in this world a long night of darkness, will not the day breaking and the rising of the Sun of Righteousness, be then seasonable? When we have passed a long and tedious journey, through no small dangers, is not home then seasonable? When we have had a long and perilous war, and received many a wound, would not a peace with victory be seasonable? Men live in a continual weariness; especially the saints, who are most weary of that which the world cannot feel. Some weary of a blind mind; some, of a hard heart; some, of their daily doubts and fears, some of the want of spiritual joys; and some, of the sense of God's wrath. And when a poor Christian hath desired, and prayed, and waited for deliverance many years, is it not then seasonable? We grudge that we do not find a Canaan in the Wilderness; or the songs of Sion in a strange land; that we have not a harbor in the main ocean, nor our rest in the heat of the day, nor heaven before we leave the earth; and would not all this be very unseasonable.

[152] Mark xii, 2.

[153] Psalm i, 3.

[154] Isaiah i, 4.

[155] Galatians vi, 9.

[156] Jeremiah v, 24. xxxiii, 20.

[157] Exodus xii, 40, 41.

§ 9. (7.) As this rest will be seasonable, so it will be suitable. The new nature of the saints doth suit their spirits to this rest. 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, mindful of its own divine original, ever tends to the place from whence it comes. Temporal crowns and kingdoms could not make a rest for saints. As they were not redeemed with so low a price,[158] neither are they endued with so low a nature. As God will have from them a spiritual worship, suited to his own spiritual being, he will provide them a spiritual rest, suitable to their spiritual nature. The knowledge of God and his Christ, a delightful complacency in that mutual love, an everlasting rejoicing in the enjoyment of our God, with a perpetual singing of his high praises; this is a heaven for a saint. Then we shall live in our own element. We are now as the fish in a vessel of water, only so much as will keep them alive; but what is that to the ocean! We have a little air let into 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. As the natures of saints are, such are their desires; and it is the desires of our renewed nature which this rest is suited to. Whilst our desires remain corrupted and misguided, it is a far greater mercy to deny them, 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 contains all that thy heart can wish; that which thou longest, prayest, laborest for, there thou shalt find it all. Thou hadst rather have God in Christ, than all the world: there thou shalt have him. What wouldst thou not give for assurance of his love? There thou shalt have assurance without suspicion. Desire what thou canst, and ask what thou wilt, as a Christian, and it shall be given thee, not only to half of the kingdom, but to the enjoyment both of kingdom and King. This is a life of desire and prayer, but that is a life of satisfaction and enjoyment.—This rest is very suitable to the saints's 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 burden than benefit. It was Christ and perfect holiness which they most needed, and with these shall they be supplied.

[158] 1 Peter i, 18.

§ 10. (8.) Still more, this rest will be absolutely perfect. We shall then have joy without sorrow, and rest without weariness. There is no mixture of corruption with our graces, nor of suffering with our comfort. There are none of those waves in that harbor, which now so toss us up and down. To-day we are well, to-morrow sick; to-day in esteem, to-morrow in disgrace; to-day we have friends, to-morrow none; nay, we have wine and vinegar in the same cup. If revelations raise us to the third heaven>, the messenger of Satan must presently buffet us, and the thorn in the flesh fetch us down.[159] But there is none of this inconstancy in heaven. If perfect love casteth out fear,[160] then perfect joy must needs cast out sorrow, and perfect happiness exclude all the reliques of misery. We shall there rest from all the evil of sin and of suffering.

[159] 2 Corinthians xii, 2, 7.

[160] 1 John iv, 18.

§ 11. Heaven excludes nothing more directly than sin; whether of nature, or of conversation. There shall in no wise enter any thing that defileth, neither whatsoever worketh abomination, or maketh a lie.[161] What need Christ at all to have died, if heaven could have contained imperfect souls? For this purpose the Son of God was manifested, that he might destroy the works of the devil.[162] His blood and spirit have not done all this, to leave us after all defiled. What communion hath light with darkness? and what concord hath Christ with Belial?[163] Christian, if thou be once in heaven, thou shalt sin no more. Is not this glad news to thee, who hast prayed, and watched against it so long? I know, if it were offered to thy choice, thou wouldst rather choose to be freed from sin, than have all the world. Thou shalt have thy desire.—That hard heart, those vile thoughts, which accompanied thee to every duty, shall now be left behind for ever. Thy understanding shall never more be troubled with darkness. All dark scriptures shall be made plain; all seeming contradictions reconciled. The poorest Christian is presently there a more perfect divine than any here. O that happy day, when error shall vanish for ever! When our understanding shall be filled with God himself, whose light will leave no darkness in us! His face shall be the scripture, where we shall read the truth. Many a godly man hath here, in 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 conspire in one truth, as being one in Him who is the truth. We shall also rest from all the sin of our will, affection, and conversation. We shall no more retain this rebelling principle, which is still drawing us from God: no more be oppressed with the power of our corruptions, nor vexed with their presence: no pride, passion, slothfulness, insensibility, shall enter with us; no strangeness to God, and the things of God; no coldness of affections, nor imperfection in our love; no uneven walking, nor grieving of the Spirit; no scandalous action, nor unholy conversation; we shall rest from all these for ever. Then shall our will correspond to the Divine will, as face answers face in a glass, and from which, as our law and rule, we shall never swerve. For he that is entered into his rest, he also hath ceased from his own works, as God did from his.[164]

[161] Revelation xxi, 27.

[162] 1 John iii, 8.

[163] 2 Corinthians vi, 14, 15.

[164] Hebrews iv, 10.

§ 12. Our sufferings were but the consequences of our sinning, and in heaven they both shall cease together. We shall rest from all our doubts of God's love. It shall no more be said, that "Doubts are like the thistle, a bad weed, but growing in good ground."[165] They shall now be weeded out, and trouble the gracious soul no more. We shall hear that kind of language no more, "What shall I do to know my state? How shall I know that God is my Father? that my heart is upright? that conversion is true? that faith is sincere? I am afraid my sins are unpardoned; that all I do is hypocrisy; that God will reject me; that he does not hear my prayers." All this is there turned into praise. We shall rest from all sense of God's displeasure. Hell shall not be mixed with heaven. At times the gracious soul remembered God, and was troubled; complained, and was overwhelmed, and refused to be comforted; Divine wrath lay hard upon him, and God afflicted him with all his waves.[166] But that blessed day shall convince us, that though God hid his face from us for a moment, yet with everlasting kindness will he have mercy on us.[167] We shall rest from all temptations of Satan. What a grief is it to a Christian, though he yield not to the temptation, yet to be solicited to deny his Lord? What a torment, to have such horrid motions made to his soul? such blasphemous ideas presented to his imagination? Sometimes cruel thoughts of God, undervaluing thoughts of Christ, unbelieving thoughts of Scripture, or injurious thoughts of Providence? To be tempted sometimes to turn to present things, to play with the baits of sin, and venture on the delights of flesh, and sometimes to atheism itself? Especially when we know the treachery of our own hearts, ready, as tinder, to take fire, as soon as one of these sparks shall fall upon them? Satan hath power here to tempt us in the wilderness, but he entereth not the holy city; he may set us on a pinnacle of the temple in the earthly Jerusalem, but the new Jerusalem he may not approach; he may take us up into an exceeding high mountain, but the Mount Sion he cannot ascend; and if he could, all the kingdoms of the world and the glory of them,[168] would be a despised bait to a soul possessed of the kingdom of our Lord. No, 'tis in vain for Satan to offer a tempation more.—All our temptations from the world and the flesh shall also cease. O the hourly dangers that we here walk in! Every sense, and member, is a snare; every creature, every mercy, and every duty, is a snare to us. We can scarce open our eyes, but we are in danger of envying those above us, or despising those below us; of coveting the honors and riches of some, or beholding the rags and beggary of others with pride and unmercifulness. If we see beauty, 'tis a bait to lust; if deformity, to loathing and disdain. How soon do slanderous reports, vain jests, wanton speeches, creep into the heart! How constant and strong a watch does our appetite require! Have we comeliness and beauty? What fuel for pride! Are we deformed? What an occasion of repining! Have we strength of reason, and gifts of learning? O how prone to be puffed up, hunt after applause, and despise our brethren! Are we unlearned! How apt then to despise what we have not! Are we in places of authority? How strong is the temptation to abuse our trust, make our will our law, and cut out all the enjoyments of others by the rules and model of our own interest and policy! Are we inferiors? How prone to grudge at others' pre-eminence, and bring their actions to the bar of our judgment! Are we rich, and not too much exalted? Are we poor, and not discontented? Are we not lazy in our duties, or make a Christ of them? Not that God hath made all these things our snares; but through our own corruption they become so to us. Ourselves are the greatest snare to ourselves. This is our comfort, our rest will free us from all these. As Satan hath no entrance there, so neither hath any thing to serve his malice! but all things there shall join with us in the high praises of our great Deliverer.—As we rest from the temptations, we shall likewise from the abuses and persecutions of the world. The prayers of the souls under the altar will then be answered, and God will avenge their blood on them that dwell on the earth.[169] This is the time for crowning with thorns; that for crowning with glory. Now, all that will live godly in Christ Jesus, shall suffer persecution;[170] then they that suffered with him, shall be glorified with him.[171] Now we must be hated of all men for Christ's name's sake.[172] Then Christ will be admired in his saints that were thus hated.[173] We are here made a spectacle unto the world, and to angels, and to men; as the filth of the world, and the off-scouring of all things;[174] men separate us from their company, and reproach us, and cast out our names as evil:[175] 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 not. We can now scarce pray in our families, or sing praises to God, but our voice is a vexation to them: how must it torment them then, to see us praising and rejoicing, while they are howling and lamenting! You, brethren, who can now attempt no work of God, without losing the love of the world, consider you shall have none in heaven but will further your work, and join heart and voice with you in your everlasting joy and praise. Till then, possess ye your souls in patience.[176] Bind all reproaches as a crown to your heads. Esteem them greater riches than the world's treasures. It is a righteous thing with God, to recompense tribulation to them that trouble you; and to you, who are troubled, rest with Christ.[177]—We shall then rest from all our sad divisions, and unchristian quarrels with one another. How lovingly do thousands live together in heaven, who lived at variance upon earth! There is no contention, because none of this pride, ignorance, or other corruption. There is no plotting to strengthen our party, nor deep designing against our brethren. If there be sorrow or shame in heaven, we shall then be both sorry and ashamed to remember all this carriage on earth; as Joseph's brethren were to behold him, when they remembered their former unkind usage. Is it not enough that all the world is against us, but we must also be against one another? O happy days of persecution, which drove us together in love, whom the sunshine of liberty and prosperity crumbles into dust by our contentions! O happy day of the saint's rest in glory, when, as there is one God, one Christ, one Spirit, so we shall have one heart, one church, one employment for ever!—We shall then rest from our participation of our brethren's sufferings. The church on earth is a mere hospital; some groaning under a dark understanding, some under an insensible heart, some languishing under unfruitful weakness, and some bleeding for miscarriages and wilfulness, some crying out of their poverty, some groaning under pains and infirmities, and some bewailing a whole catalogue of calamities. But a far greater grief it is, to see our dearest and most intimate friends turned aside from the truth of Christ, continuing their neglect of Christ and their souls, and nothing will awaken them out of their security: To look on an ungodly father or mother, brother or sister, wife or husband, child or friend, and think how certainly they shall be in hell for ever, if they die in their present unregenerate state: To think of the gospel departing, the glory taken from our Israel, poor souls left willingly dark and destitute, and blowing out the light that should guide them to salvation! Our day of rest will free us from all this, and the days of mourning shall be ended; then thy people, O Lord, shall be all righteous; they shall inherit the land for ever, the branch of thy planting, the work of thy hands, that thou mayest be glorified.[178]—Then we shall rest from all our own personal sufferings. This may seem a small thing to those that live in ease and prosperity; but to the daily afflicted soul it makes the thoughts of heaven delightful. O the dying life we now live! as full of sufferings as of days and hours! Our Redeemer leaves this measure of misery upon us, to make us know for what we are beholden, to mind us of what we should else forget, to be serviceable to his wise and gracious designs, and advantageous to our full and final recovery. Grief enters at every sense, seizes every part and power of flesh and spirit. What noble part is there, that suffereth its pain or ruin alone? But sin and flesh, dust and pain, will all be left behind together. O the blessed tranquillity of that region, where there is nothing but sweet, continued peace! O healthful place, where none are sick! O fortunate land, where all are kings! O holy assembly, where all are priests! How free a state, where none are servants, but to their supreme Monarch! The poor man shall no more be tired with his labors: No more hunger or thirst, cold or nakedness: No pinching frosts or scorching heats. Our faces shall no more be pale or sad: No more breaches in friendship, nor parting of friends asunder; no more trouble accompanying our relations, nor voice of lamentation heard in our dwellings: God shall wipe away all tears from our eyes.[179] O my soul, bear with the infirmities of thine earthly tabernacle; it will be thus but a little while; the sound of thy Redeemer's feet is even at the door.—We shall also rest from all the toil of duties. The conscientious magistrate, parent, and minister, cries out, "O the burden that lieth upon me!" Every relation, state, age, hath variety of duties; so that every conscientious Christian cries out, "O the burden! O my weakness, that makes it burdensome!" But our remaining rest will ease us of the burdens.—Once more we shall rest from all those troublesome afflictions which necessarily accompany our absence from God. The trouble that is mixt in our desires and hopes, our longings and waitings, shall then cease. We shall no more look into our cabinet, and miss our treasure; into our hearts, and miss our Christ; no more seek him from ordinance to ordinance; but all be concluded in a most full and blessed enjoyment.

[165] Dr. John Preston.

[166] Psalm lxxvii, 2, 3. lxxxviii, 7.

[167] Isaiah liv, 9.

[168] Matthew iv, 1, 5, 8.

[169] Revelation vi, 9, 10.

[170] 2 Timothy iii, 12.

[171] Romans viii, 17.

[172] Matthew x, 22.

[173] 2 Thessalonians i, 10.

[174] 1 Corinthians iv, 9, 13.

[175] Luke, vi, 22.

[176] Luke xxi, 19.

[177] 2 Thessalonians i, 6, 7.

[178] Isaiah lx, 20, 21.

[179] Revelation vii, 16, 17.

§ 13. (9.) The last jewel of our crown is, that it will be an everlasting rest. Without this all were comparatively nothing. The very thought of leaving it, would embitter all our joys. 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. Mortality is the disgrace of all sublunary delights. How it spoils our pleasure, to see it dying in our hands! But, O blessed eternity! where our lives are perplexed with no such thoughts, nor our joys interrupted with any such fears! where we shall be pillars in the temple of our God, and go no more out.[180] While we were servants, we held by lease, and that but for the term of a transitory life; but the son abideth in the house for ever.[181] "O my soul, let go thy dreams of present pleasures, and loose thy hold of earth and flesh. Study frequently, study thoroughly, this one word, eternity. What! Live, and never die! Rejoice, and ever rejoice!" O happy souls in hell, should you but escape, after millions of ages! O miserable saints in heaven, should you be dispossessed, after the age of millions of worlds! This word, everlasting, contains the perfection of their torment, and our glory. O that the sinner would study this word, methinks it would startle him out of his dead sleep! O that the gracious soul would study it, methinks it should revive him in his deepest agony! "And must I, Lord, thus live for ever? Then will I also love for ever. Must my joys be immortal? And shall not my thanks be also immortal? Surely, if I shall never lose my glory, I will never cease thy praises. If thou wilt both perfect, and perpetuate me and my glory; as I shall be thine, and not my own; so shall my glory be thy glory. And as thy glory was thy ultimate end in my glory; so shall it also be my end, when thou hast crowned me with that glory which hath no end. Unto the King eternal, immortal, invisible, the only-wise God, be honor and glory, for ever and ever. Amen."[182]

[180] Revelation iii, 12.

[181] John viii, 35.

[182] 1 Timothy i, 17.

§ 14. Thus I have endeavored to shew you a glimpse of approaching glory. But how short are my expressions of its excellency! Reader, if thou be an humble, sincere believer, and waitest with longing and laboring for this rest, thou wilt shortly see, and feel the truth of all this. Thou wilt then have so high an apprehension of this blessed state, as will make thee pity the ignorance and distance of mortals, and will tell thee, all that is here said falls short of the whole truth a thousand fold. In the mean time, let this much kindle thy desires and quicken thy endeavors: Up, and be doing, run, and strive, and fight, and hold on; for thou hast a certain, glorious prize before thee. God will not mock thee; do not mock thyself, nor betray thy soul by delaying, and all is thine own. What kind of men, dost thou think, would Christians be in their lives and duties, if they had still this glory fresh in their thoughts? What frame would their spirits be in, if their thoughts of heaven were lively and believing? Would their hearts be so heavy? their countenances be so sad? or would they have need to take up their comforts from below? Would they be so loth to suffer; so afraid to die; or would they not think every day a year till they enjoy it? May the Lord heal our carnal hearts, lest we enter not into this rest because of unbelief![183]

[183] Hebrews iii, 19.

CHAP. IV.
The Character of the Persons for whom this rest is designed.

§ 1. 'Tis wonderful that such rest should be designed for mortals. § 2. The people of God, who shall enjoy this rest, are, (1.) Chosen from eternity. § 3. (2.) Given to Christ. § 4. (3.) Born again. § 5-8. (4.) Deeply convinced of the evil of sin, their misery by sin, the vanity of the creature, and the all-sufficiency of Christ. § 9. (5.) Their will is proportionably changed. § 10. (6.) They engage in covenant with Christ. § 11. and, (7.) They persevere in their engagements. § 12. The reader invited to examine himself by these characteristics of God's people. § 13. Further testimony from Scripture that this rest shall be enjoyed by the people of God. § 14. Also that none but they shall enjoy it. § 15-16. And that it remains for them, and is not to be enjoyed till they come to another world. § 17. The chapter concludes with shewing, that their souls shall enjoy this rest while separated from their bodies.

§ 1. While I was in the mount, describing the excellencies of the saint's rest, I felt it was good being there, and therefore tarried the longer; and was there not an extreme disproportion between my conceptions and the subject, much longer had I been. Can a prospect of that happy land be tedious? Having read of such an high and unspeakable glory, a stranger would wonder for what rare creature this mighty preparation should be made, and expect some illustrious sun should break forth. But behold! only a shellfull of dust, animated with an invisible, rational soul, and that rectified with as unseen a restored power of grace; and this is the creature that must possess such glory. You would think it must needs be some deserving piece, or one that brings a valuable price: But behold! one that hath nothing; and can deserve nothing; yea, that deserves the contrary, and would, if he might proceed in that deserving; but being apprehended by love, he is brought to him that is All;[184] and most affectionately receiving him, and resting on him, he doth, in and through him, receive all this. More particularly, the persons for whom this rest is designed, are—chosen of God from eternity;—given to Christ, as their Redeemer;—born again;—deeply convinced of the evil and misery of a sinful state, the vanity of the creature, and the all-sufficiency of Christ:—their will is renewed;—they engage themselves to Christ in covenant;—and they persevere in their engagements to the end.

[184] Colossians iii, 11.

§ 2. (1.) The persons for whom this rest is designed, whom the text calls the people of God, are the chosen of God from eternity.[185] That they are but a small part of mankind, is too apparent in Scripture and experience. They are the little flock, to whom it is their Father's good pleasure to give the kingdom.[186] Fewer they are than the world imagines; yet not so few as some drooping spirits think, who are suspicious that God is unwilling to be their God, when they know themselves willing to be his people.

[185] Ephesians i, 4, 5.

[186] Luke xii, 32.

§ 3. (2.) These persons are given of God to his Son, to be by him redeemed from their lost state, and advanced to this glory. God hath given all things to his Son, but not as he hath given his chosen to him. God hath given him power over all flesh, that he should give eternal life to as many as the Father hath given him.[187] The difference is clearly expressed by the apostle; he hath put all things under his feet, and gave him to be the head over all things to the church.[188] And though Christ is, in some sense, a ransom for all,[189] yet not in that special manner as for his people.

[187] John xvii, 2.

[188] Ephesians i, 22.

[189] Timothy ii, 6.

§ 4. (3.) One great qualification of these persons is, that they are born again.[190] To be the people of God without regeneration, is as impossible as to be the children of men without generation. Seeing we are born God's enemies, we must be new born his sons, or else remain enemies still. The greatest reformation of life that can be attained to without this new life wrought in the soul, may procure our farther delusion, but never our salvation.

[190] John iii, 3.