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2. The Saints' Rest is the most happy state | his God, and his soul, and not cry, I am undone ? of a Christian; or it is the perfect endless enjoy- The reason why so few obtain this rest, is, they ment of God by the perfected saints, according will not be convinced, that they are, in point of to the measure of their capacity, to which their title, distant from it; and, in point of practice, souls arrive at death, and both soul and body contrary to it. Who ever sought for that, which most fully after the resurrection and final judg- he knew not he had lost? "They that be whole ment. According to this definition of the Saints' need not a physician, but they that are sick."Rest, a larger account of its nature will be given The influence of a superior moving cause is also in this Chapter; of its preparatives, Chap. II.; supposed; else we shall all stand still, and not its excellencies, Chap. III.; and Chap. IV. the move toward our rest. If God move us not, we persons for whom it is designed. Farther to cannot move. It is a most necessary part of our illustrate the subject, some description will be Christian wisdom, to keep our subordination to given, Chap. V. of their misery who lose this God, and dependence on him. "We are not rest; and Chap. VI. who also lose the enjoyments sufficient of ourselves to think any thing as of of time, and suffer the torments of hell. Next ourselves, but our sufficiency is of God." "Withwill be showed, Chap. VII. the necessity of out me," says Christ, "ye can do nothing."-It diligently seeking this rest; Chap. VIII. how our is next supposed, that they who seek this rest, title to it may be discerned; Chap. IX. that they have an inward principle of spiritual life. God who discern their title to it should help those does not move men like stones, but he endows that cannot; and Chap. X. that this rest is not them with life, not to enable them to move withto be expected on earth. It will then be proper out him, but in subordination to himself the first to consider, Chap. XI. the importance of a mover. -And farther, this rest supposes such an heavenly life upon earth; Chap. XII. how to actual tendency of soul towards it, as is regular live a heavenly life upon earth; Chap. XIII. the and constant, earnest and laborious. He that nature of heavenly contemplation, with the time, hides his talent shall receive the wages of a place, and temper fittest for it ; Chap. XIV. what slothful servant. Christ is the door, the only use heavenly contemplation makes of considera- way to this rest. "But strait is the gate, and tion, affections, soliloquy, and prayer; and like- narrow is the way," and we must strive, if we wise, Chap. XV. how heavenly contemplation will enter, for "many will seek to enter in, and may be assisted by sensible objects, and guarded shall not be able;" which implies, that "the kingagainst a treacherous heart. Heavenly contem-dom of heaven suffereth violence." Nor will it plation will be exemplified, Chap. XVI. and the bring us to the end of the saints, if we begin in whole work concluded.

3. There are some things necessarily pre-supposed 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 woful 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 endeavour. 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

the spirit, and end in the flesh. He only "that endureth to the end shall be saved." 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." 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 pre-supposed, in order to a Christian's obtaining an interest in heavenly rest.

4. Now we have ascended these steps into the outward court, may we look within the vail? May we show what this rest contains, as well as what it pre-supposes? Alas, how little know I of that glory! The glimpse which Paul had, contained what could not, or must not, be uttered. Had he spoken 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| decrepit age, peccant humours, painful or pining light, and show both you and me our inheritance! sickness, griping fears, consuming cares, nor Not as to Balaam only, whose eyes were opened whatsoever deserves the name of evil. We did to see the goodliness of Jacob's tents, and Israel's weep and lament when the world did rejoice; tabernacles, where he had no portion, and from but our sorrow is turned into joy, and our joy whence must come his own destruction! Not as shall no man take from us. 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 the blessed Stephen, which he was shortly to enter, and the glory showed 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 free-seeing them, nor this ear of hearing them, nor dom from all evils ;-the highest degree of the saints' 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.

7. (3.) Another ingredient of this rest is, the highest degree of the saints' 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." For the eye of flesh is not capable of

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." 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 labourers 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.

this heart of understanding them: but there the
eye, and ear, and heart are made capable;
else how do they enjoy them?
The more per-
fect 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.

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," 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 a 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 Crea

6. (2.) There is in heavenly rest a perfect free-tor, though he with one view clearly beholds us dom 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 woful 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. 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,

all? A glimpse the saints behold, as in a glass; which makes us capable of some poor, dark apprehensions of what we shall behold in glɔry. If I could 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

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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!' Every word is full of life and joy. If the queen of Sheba had cause to say of Solomon's glory, Happy are thy men, happy are these thy servants, who stand continually before thee, and hear thy wisdom;' 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 on his throne. These are they who came out of great tribulation, and have washed tweir 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.' O blind, deceived world! Can you show 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. And now we say, as Mephibosheth, 'Let the world take all, for as much as our Lord will come in peace.' 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 show me the path of life; in thy pre

sence is fulness of joy; at thy right hand there are pleasures for evermore.' What presumption would it have been, once to have thought or spoken of such a thing, if God had not spoken it be fore us? I durst not have thought of the saints' 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, 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, 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? Yes, as the Lord God is true, thus shall it be done to the man whom Christ delighteth to honour. 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.' 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.'

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 saw not that body that shall be, but God giveth it a body as it hath pleased him, and to every seed his own body. 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?

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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 honour, and power. Worthy is the Lamb that was slain, to receive power, and riches, and wisdom, and strength, and honour, 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 honour, 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.' And if the body shall be thus employed, O, how shall the soul be taken up! As its powers and capacities are greatest, so its actions are strongest, and its enjoyments sweetest. As the bodily senses have their proper actions, whereby they receive and enjoy their objects, so does the soul in its own actions enjoy its own objects, by knowing, remembering, loving, and delightful joying. This is the soul's enjoyment. By these eyes it sees and by these arms it embraces.

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 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 heavenward, 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? Art thou not, with Peter, ready to say, 'Master, it is good to be here!' "O 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 glóry? not the splendour of it make all things below seem black and dark to thee? Especially in the 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? 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.' Marvel not, therefore, Christian, how it can be life eternal, to know God, and Jesus Christ. To enjoy God and Christ, is eternal life; and the soul's enjoying is in knowing. They that savour only of earth, and consult 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.'

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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, | divine goodness warm your frozen hearts? how must it needs transport the soul, and make What will it do then, when you shall live in love, it cry out, 'Is this the purchase that cost so dear and have all in him, who is all? Surely love is as the blood of Christ? No wonder. O blessed both work and wages. What a high favour, price! and thrice blessed love, that invented, and that God will give us leave to love him! That condescended! Is this the end of believing? he will be embraced by those, who have embraced Is this the end of the Spirit's workings? Have lust and sin before him! But more than this, he the gales of grace blown me into such a harbour? returned love for love; nay, a thousand times Is it hither that Christ hath allured my soul? O more. Christian, thou wilt then be brim-full of blessed way, and thrice blessed end! Is this the love; yet, love as much as thou canst, thou shalt glory which the Scriptures spoke of, and ministers be ten thousand times more beloved. Were the preached of, so much? I see the gospel is in- arms of the Son of God open upon the cross, and deed good tidings, even tidings of peace and an open passage made to his heart by the spear, good things, tidings of great joy to all nations. and will not his arms and heart be open to thee Is my mourning, my fasting, my sad humblings, in glory? Did he begin to love before thou my heavy walking, come to this? Is my pray- lovedst, and will not he continue now? Did he ing, watching, fearing to offend, come to this? love thee, an enemy? Thee, a sinner? Thee, Are all my afflictions, Satan's temptations, the who even loathedst thyself? and own thee, when world's scorns and jeers, come to this? O vile thou didst disclaim thyself? And will he not nature, that resisted so much, and so long, such now immeasurably love thee, a son? Thee, a a blessing! Unworthy soul, is this the place perfect saint? Thee, who returnedst some love thou camest so unwillingly to? Was duty weari- for love? He that in love wept over the old some? Was the world too good to lose? Didst Jerusalem when near to its ruin, with what love thou stick at leaving all, denying all, and suffer-will he rejoice over the new Jerusalem in her ing any thing, for this? Wast thou loath to die, glory? Christian, believe this, and think on it 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 blessed 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.'

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.

12. But, O! the full, the near, the sweet en-Nor is there any such love as David's and Jonajoyment, is that of love. 'God is love; and he than's, breathing out its last into sad lamentathat dwelleth in love, dwelleth in God, and God in him.' Now the poor soul complains, 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 eyes 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

tions for a forced separation. Know this, beOliever, to thy everlasting comfort, if those arms have once embraced thee, neither sin, nor hell, can get thee thence for ever. Thou hadst not to deal with an inconstant creature, but with him with whom is no variableness, nor shadow of turning.' His love to thee will not be as thine 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,

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