The saints everlasting rest: or, A treatise of the blessed state of the saints in their enjoyment of God in glory: extracted from the works of Mr. Richard Baxter, by John Wesley, M.A. late fellow of Lincoln College, Oxford.

THE Saints Everlasting Rest.

HEBREWS iv. 9.

There remaineth therefore a Rest to the People of GOD.

CHAP. I. This Rest defined.

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

The apostle bestows most of this epistle in proving to the Jews, that the end of all ceremonies and sha∣dows, is to direct them to Jesus Christ, the substance; and that the rest of sabbaths, and Canaan, should teach them to look for a future rest. My text is his conclusion after divers arguments to that end; a con∣clusion

so useful to a believer, as containing the ground of all his comforts, the end of all his duty and suffer∣ings, that you may easily be satisfied, why I have made in the subject of my present discourse. What more welcome to men under afflictions, than rest? What more welcome news to men under public calamities? Hearers, I pray GOD your entertainment of it, be but half answerable to the excellency of the subject; and then you will have cause to bless GOD, while you live, that ever you heard it, as I have that ever I stu∣died it.

Let us see,

• 1. What this rest is.
• 2. What these people of GOD, and why so called.
• 3. The truth of this from other scripture-arguments.
• 4. Why this rest must yet remain.
• 5. Why only to the people of GOD.
• 6. What use to make of it.

And though the sense of the text includes in the word rest, all that ease and safety which a soul, wea∣ried with the burden of sin and suffering, and pursued by law, wrath and conscience, hath with Christ in this life, the rest of grace: yet because it chiefly intends the rest of eternal glory, I shall consine my discourse to this.

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

1. I call it the estate of a christian, to note both the active and passive fruition, wherein a christian's blessedness lies, and the established continuance of both. Our title will be perfect, and perfectly clear∣ed;

ourselves, and so our capacity perfected; our possession and security for its perpetuity perfect; our reception from GOD perfect; and therefore our fru∣ition of him, and consequently our happiness, will then be perfect. And this is the estate which we now briefly mention, and shall afterwards more fully de∣scribe.

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

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

4. I add, That this happiness consists in obtaining the end, where I mean the ultimate and principal end, not any subordinate or less principal end. O how much doth our everlasting state depend on our right judgment and estimation of our end!

But it is a doubt with many, whether the attain∣ment of this glory may be our end? Nay, concluded, that it is mercenary: yea, that to make salvation the end of duty, is to be a Legalist, and act under a co∣venant of works, whose tenor is, Do this and live. And mony that think it may be our end, yet think it may not be our ultimate end; for that should be only the glory of GOD. I shall answer these briefly.

1. It is properly called mercenary, when we expect it as wages for work done; and so we may not make it our end. Otherwise it is only such a mercinariness as Christ commandeth. For consider what this end

is; it is the fruition of GOD in Christ: and if seek∣ing Christ be mercenary, I desire to be so mercenary.

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

2. If I should quote all the scriptures that plainly prove this, I should transcribe a great part of the bi∣ble: I will therefore only desire you to study what to∣lerable interpretation can be given of the following places, which will not prove that life and salvation may be, yea, must be the end of duty. John v. 40. Ye will not come to me, that ye might have life. Matt. xi. 12. The kingdom of heaven suffereth violence, and the violent take it by force. Matt. vii. 13. Luke xiii. 24. Strive to enter in at the strait gate. Phil. ii. 12. Work out your salvation with fear and trembling. Rom. ii. 7, 10. To them who by patient continuance in well∣doing, seek for glory, and honour, and immortality, eter∣nal life. Glory, honour, and peace, to every man that worketh good. 1 Cor. ix. 24. So run that ye may obtain. 2 Tim. ii. 12. If we suffer with him, we shall reign with him. 1 Tim. vi. 12. Fight the good fight of faith, lay hold on eternal life. 1 Tim. vi. 18, 19. That they do good works, laying up a good foundation against the time to come, that they may lay hold on eternal life. Rev. xxii. 14. Blessed are they that do his commandments, that they may have right to the tree of life, and enter in by the gates into the city. Matt. xxv. 34, 35, 36. Come ye blessed of my Father, inherit, &c. For I was an hungred, and ye, &c. Luke xi. 28. Blessed are they that hear the word of GOD, and keep it. Yea, the escaping of hell is a right end of duty to a believer. Heb. iv. 1. Let us fear, left a promise being left us of entering into his rest, any of you should come short of it. Luke xii. 5. Fear him that is able to destroy both soul and body in hell; yea, (whatsoever others say) I say unto you, fear him. 1 Cor. ix. 27. I keep under my body, and bring it into subjection; lest, when I have preached to others, I myself should he a cast-away. Multitudes of scriptures and scripture-arguments might be brought, but these may suffice to any that believe scripture.

3. For those that think this rest may be our end, but not our ultimate end, that must be GOD's glory only: I will not gainsay them. Only let them con∣sider, What GOD hath joined, man must not separate. The glorifying himself, and the saving of his people, (as I judge) are not two ends with GOD, but one; to glorify his mercy in their falvation: so I think they should be with us together intended: we should aim at the glory of GOD (not alone considered, with∣out our salvation, but) in our salvation. Therefore I know no warrant for putting such a question to our∣selves, as some do, whether we could be content to be damned, so GOD were glorified? Christ hath put no such questions to us, nor bid us put such to our∣selves. Christ had rather that men would enquire af∣ter their true willingness to be saved than their wil∣lingness to be damned. Sure I am, Christ himself is offered to faith, in terms for the most part respecting the welfare of the sinner, more than his own abstract∣ed glory. He would be received as a Saviour, medi∣ator, redeemer, reconciler, and intercessor. And all the precepts of scripture being backed with so many promises and threatnings, every one intended of GOD, as a motive to us, imply as much.

4. I call a christian's happiness, the end of his course, thereby meaning, as Paul. 2 Tim. iv. 7. the whole scope of his life. For salvation may and must be our end; and not only the end of our faith, (tho' that principally) but of all our actions: For as what∣soever we do, must be done to the glory of GOD, so must they all be done to our salvation.

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

CHAP. II. What this Rest pre-supposeth.

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

• (1.) There are some things pre-supposed to it.
• (2.) Some things contained in it.
• (3.) Al•• these things are pre-supposed to this rest.

1. A person in motion, seeking rest. This is man here in the way: angels have it already; and the de∣vils are past hope.

2. An end towards which he m••••••th for rest. This can be only GOD. He that taketh any thing else for happiness, is out of the way the first step. The prin∣cipal damning sin, is, to make any thing besides GOD our end or rest. And the first true saving act, is, to choose GOD only for our end and happiness.

3. A distance is pre-supposed from this end, else there can be no motion towards it. This sad distance is the case of all mankind since the fall: it was our GOD that we principally lost, and were shut out of his gracious presence; and since are said to be with∣out him in the world: nay, in all men, at age, here is supposed, not only a distance, but also a contrary motion. When Christ comes with regenerating, sav∣ing grace, he finds no man sitting still, but all post∣ing to eternal ruin; till, by conviction, he first brings them to a stand, and by conversion, turns first their hearts, and then their lives, to himself.

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

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

6. Here is also pre-supposed, a superior moving cause, else should we all stand still, and not move a step forward toward our rest; no more than the infe∣rior wheels in the watch would stir, if you take away the spring, or the first mover. This is GOD. If GOD move us not, we cannot move. Therefore it is a most necessary part of our christian wisdom, to keep our subordination to GOD, and dependance on him; to be still in the path where he walks, and in that way where his Spirit doth most usually move.

7. Here is pre-supposed, an internal principle of life in the person. GOD moves not man like a stone, but by enduing him first with life, (not to enable him

to move without GOD, but) thereby to qualify him to move himself, in subordination to GOD, the first mover.

8. Here is pre-supposed also, such a motion as is rightly ordered and directed toward the end. Not all motion or labour brings to rest. Every way leads not to this end; but he whose goodness hath appointed the end, hath in his wisdom, and by his sovereign authority, appointed the way. Christ is the door, the only way to this rest. Some will allow nothing else to be called the way, lest it derogate from Christ. The truth is, Christ is the only way to the Father: yet faith is the way to Christ; and gospel-obedience, or faith and works, the way for those to walk in, that are in Christ.

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

I have seen this doctrine also thrown by with con∣tempt by others, who say, What! do ye set us a work∣ing for heaven? Doth our duty do any thing? Hath not Christ done all? Is not this to make him an half Saviour, and to preach the law?

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

And as this motion must be strong, so must it be constant, or it will fall short of rest. To begin in the spirit, and end in the flesh, will not bring to the end of the saints. Men as holy as the best of us, have fal∣len off. Read but the promises, Rev. ii. and iii. To him that overcometh. Christ's own disciples must be commanded to continue in his love, and that by keep∣ing his commandments: and to abide in him, and his word in them. See John xv. 4, 5, 6, 7, 9, 10.

CHAP. III. What this Rest containeth.

1. THERE is contained in this Rest.

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

2. This rest containeth a perfect freedom from all the evils that accompany us through our course, and which necessarily follow our absence from the chief good: besides our freedom from those eternal flames, which the neglecters of Christ must endure. There is no such a thing as grief and sorrow known there: nor is there such a thing as a pale face, a languid bo∣dy, feeble joints, unable infancy, decripid age, pec∣cant humours, painful sickness, griping fears, con∣suming care, nor whatsoever deserves the name of evil. Indeed a gale of groans and sighs, a stream of tears, accompanied us to the very gates, and there bid us farewell for-ever. We did weep and lament, when the world did rejoice; but our sorrow is turned into joy, and our joy shall no man take from us.

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

4. This rest containeth, as the principal part, our nearest fruition of GOD. As all good whatsoever is comprised in GOD, and all in the creature are but drops of this ocean; so all the glory of the blessed is comprised in their enjoyment of GOD: and if there be any mediate joys there, they are but drops from this. If men and angels should study to speak the blessedness of the estate, in one word, what can they say beyond this, That it is the nearest enjoyment of GOD? Say, They have GOD; and you say, they have all that is worth the having. O the full joys offered to a believer in that one sentence of Christ's! I would not for all the world that verse had been left out of the bible; Father, I will, that those whom thou hast given Me, be with Me where I am, that they may be∣hold my glory, which thou hast given me, John xvii. 24. Every word is full of life and joy. If the queen of Sheba had cause to say of Solomon's glory, Happy are thy men, happy are these thy servants that stand continu∣ally before thee, and that hear thy wisdom; then sure they that stand continually before GOD, and see his glory, and the glory of the Lamb, are somewhat more than happy; to them will CHRIST give to eat of the tree of life, which is in the midst of the paradise of GOD, Rev. ii. 7.

5. This rest containeth a sweet and constant action of all the powers of the soul and body in this fruition of GOD. But great will the change of our bodies and senses be; even so great, as now we cannot conceive. If grace makes a christian differ so much from what he was, that the christian could say to his companion, Ego non sum ego: I am not the man I was; how much more will glory make us differ? We may then say much more, This is not the body I had, and these are not the senses I had. Yet because we have no other name for them, let us call them senses; call them eyes and ears, seeing and hearing: but conceive, that as

much as a body spiritual, above the sun in glory, ex∣ceedeth these frail, noisome, diseased lumps of flesh, that we now carry about us; so far shall our senses of seeing and hearing exceed these we now possess: for the change of the senses must be conceived proportion∣able to the change of the body. And doubtless as GOD advanceth our sense, and enlargeth our capacity; so will He advance the happiness of those senses, and fill up with himself all that capacity. And certainly the body should not be raised up, if it should not share in the glory: for as it hath shared in the obe∣dience and sufferings, so shall it also do in the bles∣sedness: and as Christ bought the whole man, so shall the whole partake of the everlasting benefits of the purchase.

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

Knowledge of itself is very desirable. As far as the rational soul exceeds the sensitive, so far the delights of a philosopher, in discovering the secrets of nature, and knowing the mystery of sciences, exceeds the de∣lights of the glutton, the drunkard, and of all volup∣tuous

sensualists whatsoever; so excellent is all truth. What then is their delight, who know the GOD of truth? What would I not give, so that all the uncer∣tain principles in logic, natural philosophy, metaphy∣sies, and medicine, were but certain? And that my dull, obscure notions of them, were but quick and clear? O what then would I not perform, or part with, to enjoy a clear and true apprehension of the most true GOD! How noble a faculty of the soul is the under∣standing! 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: yea, but this is the top of all its excellency, it can know GOD, who is infinite, who made all these; a little here, and much more hereafter. O the wisdom and good∣ness of our blessed LORD! he hath created the under∣standing with a natural bias to truth, and its object; and to the prime truth as its prime object: and lest we should turn aside to any creature, he hath kept this as his own divine prerogative, not communicable to any creature, viz. to be the prime truth.

Didst thou never look so long upon the Son of God, till thine eyes were dazzled with his astonishing glo∣ry? and did not the splendor of it make all things below seem black and dark to thee, when thou look∣edst down again, especially in thy day of suffering for Christ (when he usually appears most manifestly to his people?) didst thou never see one wol••ing in the midst of the fiery furnace with thee, like the Son of God? If thou know him, value him as thy life, and follow on to know him; and thou shalt know incomparably more than this. Or if I do but renew thy grief, to tell thee what thou once didst feel, but now hast lost; I counsel thee to remember whence thou art fallen, and repent, and do the first works, and be watchful, and strengthen the things which remain; and I dare promise thee, (because GOD hath promised) thou shalt see and

know that which here thine eye could not see, nor thy understanding conceive. Believe me, christians, yea, believe GOD; you that have known most of GOD in Christ here, it is as nothing to that you shall, know; it scarce, in comparison of that, deserves to be called knowledge. The difference betwixt our knowledge now, and our knowledge then, will be as great as that between our fleshly bodies now, and our spiritual bodies then. For as these bodies, so that knowledge must cease, that a more perfect may suc∣ceed. Our silly childish thoughts of GOD, which now is the highest we can reach to, must give place to a more manly knowledge.

Marvel not, therefore, how it can be life eternal to know God and his Son Jesus Christ: to enjoy GOD and his Christ is eternal life, and the soul's enjoying is in knowing. They that savour only of earth, and have no way to judge but by sense, and never were acquainted with this knowledge of GOD, think it a poor happiness to know GOD. Let them have health and wealth, and worldly delights, and take you the other. Alas, poor men! they that have made trial of both, do not envy your happiness: O that you would come near, and taste and try as they have done; and then judge; then continue in your former mind, if you can. For our parts we say with that knowing apostle, (though the speech may seem presumptuous) 1 John v. 19, 20. 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 understand∣ing, that we may know him that is true; and we are in him that is true, in his Son Jesus Christ: this is the true God and eternal life. The Son of GOD is come to be our head and fountain of life, and hath given us an understanding, that the soul may be made capable to know him (GOD) that is true, the prime truth; and we are brought so near to this enjoyment, that we

are in him that is true; we are in him, by being in his Son Jesus Christ: this is the true God, and so the fittest object for our understanding, and this knowing of him, and being in him, in Christ, is eternal life.

And doubtless the memory will not be idle in this blessed work. If it be but by looking back, to help the soul to value its enjoyment. Our knowledge will be enlarged, not diminished; therefore the know∣ledge of things past shall not be taken away. From that height the saint can look behind him and before him: and to compare past with present things, must needs raise in the blessed soul an unconceivable sense of its condition. To stand on that mount, whence we can see the wilderness and Cancan both at once; to stand in heaven, and look back on earth, and weigh them together in the balance, how must it transport the soul, and make it cry out, Is this the purchase that cost so dear as the blood of God? O blessed price, and thrice blessed love! Is this the end of believing? is this the end of the Spirit's workings? have the gales of grace blown me into such an harbour? is it hither that Christ hath inticed my soul? O blessed way, and thrice blessed end! Is this the glory which the scriptures spoke of, and ministers preached of so much? Now I see the gospel indeed is good tidings, even tidings of great joy to all nations! Is my mourn∣ing, my fasting, my heavy walking, groanings, com∣plainings, come to this? Are all my afflictions and fears, all Satan's temptations and the world's scorns, come to this? O vile nature, that resisted such a blessing! Unworthy soul! is this the place thou camest so unwilling to? was the world too good to lose? didst thou stick at leaving all, denying all, and suf∣fering any thing for this? O false heart! that had almost betrayed me to eternal flames, and lost me this glory! O base flesh! that would needs have been pleased, though to the loss of this felicity! didst thou

make me to question the truth of this glory? didst thou draw me to distrust the LORD? My soul, art thou not ashamed that ever thou didst question that love that hath brought thee hither? that thou wast jealous of the faithfulness of thy LORD? that thou suspectedst his love, when thou shouldst have only suspected thyself? that thou didst not live continu∣ally transported with thy Saviour's love? and that ever thou quenchedst a motion of his spirit? art thou not ashamed of all thy hard thoughts of such a GOD? of all thy mis-interpreting those providences, and re∣pining at those ways that have such an end? Now thou art convinced that the ways th••u calledst hard, and the cup thou calledst bitter, were necessary: that thy LORD meant thee better than thou wouldst be∣lieve: and that thy Redeemer was saving thee, as well when he crossed thy desires, as when he granted them; as well when he broke thy heart, as when he bound it up. No thanks to thee, for this crown; but to JEHOVAH and the Lamb for-ever.

Thus, as the memory of the wicked will eternally promote their torment, to look back on the sin com∣mitted, the grace refused, Christ neglected, and time lost: so will the memory of the saints for-ever pro∣mote their joys.

But O the full, the near, the sweet enjoyment, is that of the affections, love and joy: it is near, for love is the essence of the soul, and love is the essence of GOD. GOD is love, and ••e that dwelleth in love, dwelleth in GOD, and GOD in him. The acting of this affection wheresoever carrieth much delight with it; especially when the object appears deserving, and the affection is strong. But what will it be, when perfect aflections shall have the strongest, perfect act∣ing upon the most perfect object? Now the poor soul complains, O that I could love Christ more! but I

cannot, alas, I cannot: yea, but then thou canst not choose but love him; I had almost said, forbear if thou canst. Now thou knowest little of his amiable∣ness, and therefore lovest little: then thine eye will affect thy heart, and the continual viewing of that perfect beauty, will keep thee in continual ravishments of love. Now thy salvation is not perfected, nor all the mercies purchased, yet given in: but when the topstone is set on, thou shalt with shoutings cry, grace, grace. Christians, doth it now stir up your love, to remember all the experiences of his love; to look back upon a life of mercies? doth not kindness melt you? and the sun-shine 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? O the high delights of love! of this love! the content that the heart findeth in it! the satisfaction it brings along with it! surely love is both work and wages.

And if this were all, what a high favour, that GOD will give us leave to love him! that he will vouchsafe to be embraced by such arms that have embraced sin before him! But this is not all, he returneth love for love; nay, a thousand times more, as perfect as we shall be, we cannot reach his measure of love: chris∣tian thou wilt then be brimful of love; yet love as much as thou canst, thou shalt be ten thousand times more beloved. Dost thou think thou canst over-love him? what, love more than love itself! were the arms of the Son of GOD open upon the cross, and an open passage made to his heart by the spear? and will not arms and heart be open to thee in glory? did he begin to love before thou lovedst, and will he not con∣tinue now? did he love thee an enemy? thee a sinner? thee who even loathest thyself? and own thee when thou didst disclaim thyself? and will he not now un∣measurably love thee a son? thee a perfect saint? thee who returnest love for love? thou wast wont injurious∣ly

to question his love: doubt of it now if thou canst. As the pains of hell will convince the rebellious sin∣ner of GOD'S wrath, who would never before believe it: so the joys of heaven will convince thee through∣ly of that love which thou wouldst so hardly be per∣suaded of. He that in love wept over the old Jerusa∣lem near her ruins; with what love will he rejoice o∣ver the new Jerusalem in he•• ••lory? Methinks I see him groaning and weeping over dead Lazarus, till he forced the Jews that stood by to say, Behold how he loved him! Will he not then much more by rejoicing over us, make all (even the damned, if they see it) say, behold how he loveth them!

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

Stop here, and think a while what a state this is. Is it a small thing to be beloved of GOD? to be the son, the spouse, the love, the delight of the King of glory? Believe this, and think on it: thou shalt be e••er∣nally embraced in the arms of that love, which was from everlasting and will extend to everlasting; of that love, which brought the Son of GOD'S love from heaven to earth, from earth to the cross, from the cross to the grave, from the grave to glory; that love, which was weary, hungry, tempted, scorned, scourged, buffeted, spit upon, crucified, pierced; which did fast, pray. teach, heal, weep, sweat, bleed, die: that love will eternally embrace them. When perfect created love, and most perfect uncreated love meet together, O the blessed meeting! It will not be like Joseph and his brethren, who lay upon one another's necks weeping: it will break forth into pure joy; not a mixture of joy and sorrow: it will be loving and rejoicing, not

loving and sorrowing: yet will it make Pharaoh's (Satan's) court to ring, with the news that Joseph's brethren are come; that the saints are arrived safe at the bosom of Christ, out of the reach of hell for-ever.

And now are we not left in the apostle's admiration? what shall we say to th••se things? Infinite love must needs be a mystery to a finite capacity. No wonder, if angels desire to pry into the mystery; and if it be the study of the saints here, to know the heighth and breadth, and length, and depth of this love, though it pass••••h knowledge: this is the saints rest in the fruition of GOD by love.

Lastly, The affection of joy hath not the least share in this fruition. The inconceivable complacency which the blessed feel in their seeing, knowing, lov∣ing, and being beloved of GOD. The delight of the senses here, cannot be known by expressions, as they are felt: how much less this joy? This is the white stone, which none knoweth but he that receiveth: and if there be any joy which the stranger meddleth not with, then surely this, above all, is it. All Christ's ways of mercy tend to, and end in the saints joys. He wept, sorrowed. suffered, that they might rejoice: he sendeth the spirit to be their comforter: he multi∣plieth promises, he discovers their future happiness, that their joy might be full; he aboundeth to them in mercies of all sorts: he maketh them lie down in green pastures, and leadeth them by the still waters; yea, open∣eth to them the fountain of living waters, that their joy may be full, that they may thirst no more, and that it may spring up in them to everlasting life: he causeth them to suffer, that he may cause them to rejoice; and chasteneth them, that he may give them rest; and maketh them (as he did himself) to drink of the brook in the way, that they may lift up the head, Psalm cx. 7. And lest after all this they should ne∣glect

their own comforts, he maketh it their duty, commanding them to rejoice in him alway. And he never brings them into so low a condition, wherein he leaves them not more cause of joy than of sorrow. And hath the LORD such a care for us here; where, the bridegroom being from us, we must mourn? O! what will that joy be, where, the soul being perfect∣ly prepared for joy, and joy prepared by Christ for the soul, it shall be our work, our business eternally to rejoice?

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

And in the meantime walk carefully, watch con∣stantly, and then let GOD measure out thy times and degrees of joy. It may be he keeps them till thou hast more need: thou mayst better lose thy comfort, than thy safety: as the joy of the hypocrite, so the fears of the upright, are but for a moment. Weeping may endure for a night, but joy cometh in the morning. O blessed morning! Poor drooping soul, how would it fill thee with joy now, if a voice from heaven should assure thee of thy part in these joys! What then will

thy joy he, when thy actual possession shall convince thee of thy title: when the angels shall bring thee to Christ, and when Christ shall (as it were) take thee by the hand, and lead thee into thy purchased possession! Wilt thou not be almost ready to draw back, and to say, What I, LORD, I, the unworthy neglecter of thy grace! I, the unworthy disesteemer of thy blood, and slighter of thy love! Must I have this glory? Make me an hired servant, I am no more worthy to be called a son: but love will have it so; therefore thou must enter into his joy.

And it is not thy joy only: it is a mutual joy, as well as mutual love: is there such joy in heaven at thy conversion, and will there be none at thy glorifi∣cation? 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 labour, suffering, dying, when we have our joys; when he is glorified in his saints, and admired in all them that be∣lieve. We are his seed, and the fruit of his soul's travail, which when he seeth, he will be satisfi••d: he will re∣joice over his purchased inheritance, and his people shall rejoice in him.

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

And now look back upon all this: I say to thee as the angel to John, What hast thou seen? Or if vet thou perceive not, draw nearer, come up higher, Come and see: dost thou fear thou hast been all this while in a dream? Why, These are the true sayings of GOD. Dost

thou fear (as the disciples) that thou hast seen but a ghost instead of Christ? a shadow instead of rest? Come near, and feel: a shadow contains not those substantial blessings, nor rests upon such a sure word of promise, as you have seen these do. Go thy way now, and tell the disciples, and tell the drooping souls thou meetest with, That thou hast, in this glass, seen heaven; that the LORD indeed is risen, and hath here appeared to thee; and behold he is gone before us into rest; and that he is now preparing a place for them, and will come again, and take them to himself, that where he is, there they may be also.

But alas! my fearful heart dares scarce proceed: methinks I hear the Almighty's voice, saying to me, as to Elihu, Job xxxviii. 2. Who is this that darkeneth counsel by words without knowledge?

But pardon, O LORD, thy servant's sin: I have not pried into unrevealed things, nor curiously search∣ed into thy counsels; but indeed I have dishonoured thy holiness, wronged thine excellency, disgraced thy saints glory, by my disproportionable pourtraying: I will bewail from my heart that my apprehensions are so dull, my thoughts so mean, my affections so stupid, and my expressions so low. But I have only heard by the hearing of the ear; O let thy servant see thee, and possess these joys, and then I shall have more suitable conceivings, and shall give thee fuller glory. I have now uttered that I understood not; things too wonderful for me, which I knew not. Yet I believed, and therefore spake. Remember with whom thou hast to do: what canst thou expect from dust, from corruption, but defilement? Our foul hands will leave, where they touch, the marks of their un∣cleanness; and most on those things that are most pure. I know thou wilt be sanctified in them that come nigh thee, and before all the people thou wilt be glorified:

and if thy jealousy excluded from that land of rest, thy servants Moses and Aaron, because they sanctified thee not in the midst of Israel; what then may I ex∣pect? But though the weakness be the fruit of my own corruption; yet the fire is from thine altar, and the work of thy commanding. I looked not into thine ark, nor put forth my hand unto it without thee. O therefore wash away these stains also in the blood of the Lamb!

CHAP. IV. The four great Preparatives to our Rest.

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

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

• 1. The most glorious coming of the Son of GOD.
• 2. His raising our bodies, and uniting them again with the soul.
• 3. His solemn proceedings in their judgment, where they shall be justified before all the world.
• ...

• 4. His enthroning them in glory.

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

But why stayed he not with his people while he was here? Why? must not the Comforter be sent? Was not the work on earth done? Must he not re∣ceive the recompense of reward, and enter into his glory? Must he not take possession in our behalf? Must he not go to prepare a place for us? Must he not intercede with the Father, and plead his sufferings, and be filled with the spirit to send it forth, and re∣ceive authority to subdue his enemies? Our abode here is short: if he had stayed on earth, what would it have been to enjoy him for a few days, and then die? But he hath more in heaven to dwell among; even the spirits of the just of many generations, there made perfect. O what a day will that be! when we who have been kept prisoners by the grave, shall be fetched out by the LORD himself; when Christ shall come from heaven to plead with his enemies, and set his captives free? It will not be such a coming as his first was, in meanness, and poverty, and contempt: he will not come to be spit upon, and buffeted, and scorned, and crucified again: he will not come, O careless world! to be slighted by you any more. And yet that coming which was in infirmity and reproach

for our sakes, wanted not its glory. If the angels of heaven must be the messengers of that coming, as be∣ing Tidings of joy to all people: and the heavenly host must accompany his nativity, and must praise GOD with that solemnity: O with what shoutings will an∣gels and saints at that day proclaim, Glory to GOD, and peace and good-will towards men! If the stars of heaven must lead men to come to worship a child in a manger, how will the glory of his next appearing constrain all the world to acknowledge his sovereign∣ty! If when he was in the form of a servant, they cry out, What manner of man is this, that both wind and sea obey him! What shall they say when they shall see him coming in his glory, and the heavens and earth obey him? Then shall appear the sign of the Son of man in heaven, and then shall all the tribes of the earth mourn, and they shall see the Son of man coming in the clouds of heaven with power and great-glory.

This coming of Christ is frequently mentioned in the prophets, as the great support of his people's spirits till then. And whenever the apostles would quicken to duty, or encourage to patient waiting, they usual∣ly do it by mentioning Christ's coming. Why then do we not use more this cordial consideration, when∣ever we want support and comfort? Shall the wicked with inconceivable horror behold him, and cry out, Yonder is he whose blood we neglected, whose grace we resisted, whose counsels we refused, whose go∣vernment we cast off! And shall not the saints, with inconceivable gladness, cry out, Yonder is he whose blood redeemed us, whose spirit cleansed us! Yonder comes he in whom we trusted, and now we see he hath not deceived our trust: he for whom we long waited, and now we see we have not waited in vain! O how should it then be the character of a christian, To wait for the Son of GOD from heaven, whom he raised from the dead, even JESUS which delivered us from the

wrath to come! 1. Thess. i. 10. And with all faith∣ful diligence, to prepare to meet our LORD with joy. And seeing his coming is of purpose to be glorified in his saints, and admired in all them that believe; what thought should glad our hearts more than the thought of that day? A little while indeed we have not seen him, but yet a little while and we shall see him, for he hath said, I will not have you comfortless, but will come unto you. We were comfortless should he not come. And while we daily gaze and look up to hea∣ven after him, let us remember what the angel said, This some JESUS which is taken up from you into heaven, shall so come in like manner, as ye have seen him go into heaven. Let every christian that heareth and readeth, say, Come; and our LORD himself saith, Surely I come quickly, amen, even so come LORD JESUS.

The second stream that leadeth to paradise, is that great work of Jesus Christ, in raising our bodies from the dust, uniting them again unto the soul. What, saith the atheist, shall all these scattered bones and dust become a man? Thou fool, dost thou dispute against the power of the Almighty? Dost thou ob∣ject difficulties to infinite strength? Thou blind mole! thou little piece of creeping, breathing clay! But come thy way, let me take thee by the hand, and with reverence (as Elihu) plead for GOD; and for that power whereby I hope to arise. Seest thou this great massy body of the earth? upon what foundation doth it stand? Seest thou this vast ocean of waters? what limits them, and why do they not overflow and drown the earth? whence is that e••••nstant cobing and flow∣ing of her tides? wilt thou say from the moon, or other planets? and whence have they that influence? Must thou not come to a cause of causes, that can do all things? And doth not reason require thee, to con∣ceive of that cause as a perfect intelligence, and vo∣luntary agent, and not such a blind worker and empty

notion as that nothing is, which thou callest nature? What thinkest thou? Is not that power able to effect thy resurrection, which doth all this? Is it not as easy to raise the dead, as to make heaven and earth, and all out of nothing? But if thou be unpersuadable, all I say to thee more is as the prophet to the prince of Samaria, 2 Kings vii. 19. Thou shalt see that day with thine eyes, but little to thy comfort; for that which is the day of relief to the saints, shall be a day of re∣venge on thee.

Come then, fellow-christians, let us commit these carcases to the dust: that prison shall not long contain them. Let us lie down in peace and take our rest: it will not be an everlasting night, or endless sleep. What if we go out of the troubles and stirs of the world, and enter into those chambers of dust, and the doors be shut upon us, and we hide ourselves, at it were, for a little moment until the indignation be overpast? Yet, behold the LORD cometh out of his place to punish the inhabitants of the earth for their iniquity: and then the earth shall disclose us, and the dust shall hide us no more. As sure as we awake in the morning, when we have slept out the night, so sure shall we then awake.

Lay down then cheerfully this lump of corruption: thou shalt undoubtedly receive it again in incorrup∣tion. Lay down freely this terrestrial, this natural body: thou shalt receive it again a celestial, a spi∣ritual body. Though thou lay it down with great dishonour, thou shalt receive it in glory: and though thou art separated from it through weakness, it shall be raised again in mighty power. When the trumpet of GOD shall sound the call, Come away, rise ye dead; who shall then stay behind? Who can resist the pow∣erful command of our LORD? When he shall call to the earth and sea. O earth, O sea, give up thy dead:

the first that shall be called are the saints that sleep; and then the saints that are alive shall be changed. For they which are alive, and remain till the coming of the LORD, shall not prevent them which are asleep. For the LORD himself shall descend from heaven with a shoul, with the wi•••• of the arch-angel, and with the trump of GOD; and 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 ••ir; and so shall we ever be with the LORD. Triumph now, O christian! in these promises: thou shalt shortly triumph in their performance: for this is the day that the LORD will make; We shall be glad and rejoice therein. The grave that could not keep our LORD, cannot keep us: he arose for us, and by the same power will cause us to arise. For if we believe that JESUS died and rose again; even so them also which slee•••• JESUS, will GOD bring with him. Therefore let our hearts be glad, and our glory rejoice, and our flesh also rest in hope; for he will not leave us in the grave, nor suffer us still to see corruption. Yea, therefore let us be stedfast, unmovable, always abounding in the work of the LORD, for as much as we know our labour is not in vain in the LORD.

The third part of this prologue to the saints rest, is the solemn process at their judgment, where they shall first themselves be justified; and then with Christ judge the world. All the world must there appear, young and old, of all estates and nations, that ever were from the creation to that day. The judgment shall be set, and the books opened, and the book of life produced; and the dead shall be judged out of those things which were written in the books, according to their works, and whosoever is not found written in the book of life, is cast into the lake of fire. O terrible! O joyful day! Terrible to those that have not watched, but 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 the LORD; on them who perish, severity; but to his chosen, goodness. When every one must give ac∣count of his stewardship; and every talent of time, health, wit, mercies, affliction, means, warnings must be reckoned for. When the sins of youth, and those which they had forgotten, and their secret sins shall be laid open before angels and men: when they shall see all their friends, wealth, old delights, all their confidence and false hopes forsake them. When they shall see the LORD JESUS whom they neglected, whose word they disobeyed, whose ministers they abused, whose servants they hated, now sitting to judge them: when their own consciences shall cry out against them, and call to their remembrance all their misdoings. Remem∣ber, at such a time such or such a sin; at such a time Christ sued hard for thy conversion; the minister pres∣sed it home to thy heart, thou wast touched to the quick with the word; thou didst purpose and promise returning, and yet thou didst cast off all. O which way will the wretched sinner look! O who can con∣ceive the thoughts of his heart! Now the world can∣not help him; his old companions cannot help him: the saints neither can nor will; only the LORD JESUS can: but there is the misery, he will not: nay, with∣out violating the truth of his word, he cannot: tho' otherwise, in regard of his absolute power, he might. The time was, sinner, when Christ would, and you would not; and now, fain would you, and he will not. What then remains but to cry to the mountains, Fall on us; and the hills cover us from the presence of him that sits upon the throne! But all in vain! for thou hast the LORD of mountains and hills for thine ene∣my, whose voice they will obey, and not thine. Sin∣ner, make not light of this; for as thou livest (ex∣cept a thorough change prevent it) thou shalt shortly, to thy inconceivable horror, see that day.

Poor careless sinner, I did not think here to have said so much to thee: but if these lines fall into thy hands, I charge thee before GOD, and the LORD JESUS CHRIST, who shall judge the quick and the dead at his appearing, and his kingdom; that thou make haste and get alone, and set thy self sadly to ponder these things. Ask thy heart, is this true, or is it not? Is there such a day, and must I see it? What do I then? Is it not time, full time, that I had made sure of Christ and comfort long ago? Should I sit still another day, who have lost so many? Friend, I profess to thee from the word of the LORD, that of all thy sweet sins, there will then be nothing left, but the sting in thy consci∣ence, which will be never out through all eternity.

But why tremblest thou, O gracious soul! He that would not overlook one Lot in Sodom; nay, that could do nothing till he went forth; will he forget thee at that day? Thy LORD knoweth how to deliver the godly out of temptation, and to reserve the unjust to the day of judgment to be punished: he knoweth how to make the same day the greatest terror to his foes, and yet the greatest joy to his people. There is no condemnation to them that are in CHRIST JESUS, who walk not after the flesh, but after the spirit. And, who shall lay any thing to the charge of GOD's elect? Shall the law? Why, whatsoever the law saith, it saith to them that are under the law: but we are not under the law, but under grace: for the law of the spirit of life, which is in CHRIST JESUS, hath made us free from the law of sin and death. Or shall conscience? We were long ago justified by faith, and so have peace with GOD, and have our hearts sprirkled from an evil conscience: and the spirit bearing witness with our spirits, that we are the children of GOD. It is GOD that justifieth, who shall condemn? If our judge condemn us not, who shall? He that said to the adulterous woman, Hath no man condemned thee? Neither do I condemn thee:

He will say to us, (more faithfully than Peter to him) Though all men deny thee, or condemn thee, I will not. Thou hast confessed me before men, and I will confess thee before my Father and the angels in heaven.

What inexpressible joy may this afford a believer? Our dear LORD shall be our judge. Will a man fear to be judged by his dearest friend, by a brother, by a father, or a wife by her own husband? Did he come down, and suffer and weep, and bleed, and die for thee; and will he now condemn thee? Was he judg∣ed and condemned, and executed in thy stead, and now will he condemn thee? Hath it cost him so dear to save thee? and will he now destroy thee? Hath he done the most of the work already, in justifying, pre∣serving and perfecting thee? and will he now undo all again? O what an unreasonable sin is unbelief, that will charge our LORD with such absurdities! Well then, fellow-christians, let the terror of that day be never so great, our LORD can mean no ill to us in all. Let it make the devils tremble; and the wick∣ed tremble; but it shall make us leap for joy. And it must needs affect us deeply with the sense of our mercy and happiness, to behold the contrary condi∣tion of others. To see most of the world tremble with terror, while we triumph with joy: to see them thrust into hell, when we are proclaimed heirs of the kingdom; to see our neighbours that lived in the same towns, came to the same congregations, dwelt in the same houses, and were esteemed more honour∣able in the world than ourselves; now so differenced from us, and by the searcher of hearts eternally sepa∣rated. This, with the great magnificence and dread∣fulness of the day, doth the apostle pathetically ex∣press, in 2 Thes. i. 6, 7, 8, 9, 10. 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 the•••• that know not GOD, and obey not the gospel of our LORD JESUS CHRIST; who shall be punished with everlast∣ing destruction from the presence of the LORD, and from the glory of his power. And now is not here enough to make that day a welcome day, and the thoughts of it delightful to us? But yet there is more. We shall be so far from the dread of that judgment, that ourselves shall become the judges. Christ will take his people, as it were into commission with him; and they shall sit and approve his righteous judgment.

Do you not know that the saints shall judge the world? Nay, Know you not that we shall judge angels? Surely, were i•• not the word of Christ that speaks it, this ad∣vancement would seem incredible, yet even Enoch, the seventh from Adam, prophesied of this; saying, Behold the LORD cometh with ten thousand of his saints, to execute judgment upon all, and convince all that are ungodly among them, of their ungodly deeds, which they have ungodly committed; and of all their hard speeches, which ungodly sinners have spoke against him. Jude 14, &c. Thus shall the saints be honoured, and the right∣eous have dominion in the morning. O that the careless world were but wise to consider this, and that they would remember their latter end! That they would be now of the same mind, as they will be when they shall see the heavens pass away with a great noise, and the elements melt with fervent heat; the earth also, and the works that are therein be 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, by the same word are kept in store, reserved unto fire against the day of judgment, and perdition of ungodly men. Seeing then all these things shall be dissolved, what manner of persons ought ye to be in all holy conversation and godliness: look∣ing for, and hasting to the coming of the day of GOD: wherein the heavens being on fire, shall be dissolved, and the elements melt with fervent heat.

The fourth antecedent to the saints advancement is, their solemn coronation, and receiving into the kingdom. For as Christ, their head, is anointed both king and priest: so under him are his people made unto GOD both kings and priests: To reign, and to offer praises for-ever, Rev. v. 10. The crown of righte∣ousness, which was laid up for them, shall by the LORD, the righteous judge, be given them at that day, 2 Tim. iv. 8. They have been faithful to the death, and there∣fore shall receive the crown of life: and according to the improvement of their talents here, so shall their rule and dignity be enlarged. So that they are not dignified with empty titles, but real dominions. For Christ will take them and set them down with himself, in his own throne; and will give them power over the nations, even as he received of his Father. And will give them the morning star. The LORD himself will give them possession with these applauding expressions: Well done, good and faithful servant, thou hast been faithful over a few things, I will make thee ruler over many things; enter thou into the joy of thy LORD. And with this solemn and blessed proclamation shall he en∣throne them; Come, ye blessed of my Father, inherit the kingdom prepared for you from the foundation of the world. Every word is full of life and joy. [Come] This is the holding forth of the golden sceptre; to warrant our approach unto this glory. Come now as near as you will: fear not the Bethshemites judgment: for the enmity is utterly taken away. This is not such a Come as we were wont to hear, Come take up your cross, and follow me: though that was sweet, yet this is much more. [Ye blessed] Blessed indeed, when that mouth shall so pronounce us. For though the world hath accounted us accursed, yet certainly those that he bles∣seth are blessed: and those whom he curseth only, are cursed: and his blessing shall not be revoked. But he hath blessed us, and we shall be blessed. [Of my Father] Blessed in the Father's love, as well as the

Son's: for they are one: the Father hath testified his love, in sending Christ and accepting his ransom; as the Son hath also testified his. [Inherit] No longer bond∣men, nor servants only, nor children under age, who differ not in possession, but only in the title from ser∣vants: but, now we are heirs of the kingdom, co-heirs with CHRIST. [The kingdom] No less than the king∣dom! Indeed to be KING of kings, and LORD of lords, is our LORD'S own title: but to be kings and reign with him, is ours: the fruition of this kingdom, is as the fruition of the light of the sun, each hath the whole, and the rest never the less. [Prepared for you] GOD is the Alpha, as well as the Omega of our bles∣sedness. 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: for the execution whereof Christ was yet to make a further preparation. [For you] Not for be∣lievers only in general, but for you in particular. [From the foundation of the world] Not only from the promise after Adam's fall, but from eternity.

But a difficulty ariseth in our way. In what sense is our improvement of our talent, our well-doing, our overcoming, our harbouring, visiting, feeding Christ in his little ones, alledged as a reason of our coronation and glory? Is it not the purchased posses∣sion, and mere fruit of Christ's blood? If every man must be judged according to his works, and receive according to what they have done in the flesh, whe∣ther good or evil; if GOD will render to every man according to his deeds, Rom. ii. 6, 7. and give eternal life to all men, if they patiently continue in well-do∣ing; if he will give right to the tree of life, Rev. xxii. 14. and entrance into the city, to the doers of his commandments; and if this last absolving sentence 〈◊〉〈◊〉 the completing of our justification; and so the do∣•••• 〈…〉〈…〉 law be justified, Rom. ii. 13. then what is

become of free grace? or justification by faith only? of the sole righteousness of Christ to make us accepted? I answer,

• 1. Let not the names of men draw thee one way or other, nor make thee partial in searching for the truth: dislike the men for their unsound doctrine; but call not doctrine unsound, because it is theirs: nor sound because of the repute of the writer.
• 2. Know this, that as an unhumbled soul is far apter to give too much to duty and personal righte∣ousness, than to Christ; so an humble self-denying christian is as likely to err on the other hand, in giv∣ing less to duty than Christ hath given, and laying all the work from himself on Christ, for fear of robbing Christ of the honour; and so much to look at Christ without him, and think he should look at nothing in himself; that he forgets Christ within him.
• 3. Our giving to Christ more of the work than scripture doth, or rather our ascribing it to him out of the scripture-way, doth but dishonour, and not honour him; and depress, but not exalt his free grace: while we deny the inward sanctifying work of his spirit, and extol his free justification, which are equal fruits of his merit, we make him an imperfect Sa∣viour.
• 4. But to arrogate to ourselves any part of Christ's prerogative, is most desperate of all, and no doctrine more directly overthrows the gospel almost, than that of justification by the merits of our own, or by works of the law.

And thus we have seen the christian safely landed in paradise; and conveyed honourably to his rest. Now let us a little further view those mansions, con∣sider

his privileges, and see whether there be any glory like unto this glory.

CHAP. V. The Excellencies of our Rest.

LET us see more immediately from the pure foun∣tain of the scriptures, what further excellencies this rest affordeth. And the LORD hide us in the clefts of the rock, and cover us with the hands of in∣dulgent grace, while we approach to take this view.

And first, it is a most singular honour of the saint's rest, to be called the purchased possession; that it is the fruit of the blood of the Son of GOD; yea, the chief fruit: yea, the end and perfection of all the fruits of that blood. Surely love is the most precious ingredi∣ent in the whole composition; and of all the flowers that grow in the garden of love, can there be brought one more sweet than this blood? Greater love than this there is not, to lay down the life of the lover. And to have this our Redeemer ever before our eyes, and the liveliest sense and freshest remembrance of that dying bleeding love still upon our souls; O how will it fill our souls with perpetual ravishments, to think that in the streams of this blood, we have swam thro' the violence of the world, the snares of Satan, the se∣ducements of the flesh, the curse of the law, the wrath of an offended GOD, the accusations of a guilty consci∣ence, and the doubts and fears of an unbelieving heart, and are passed through all, and arrived safely at the breast of GOD! Now we are stupified with vile and senseless hearts, that can hear all the story of this love, and read all the sufferings of love; and all with dul∣ness,

and unaffectedness. He cries to us, Behold and see, is it nothing to you, O all ye that pass by? Is there any sorrow like unto my sorrow? And we will scarce hear or regard the voice; or turn aside to view the wounds of him who healed our wounds at so dear a rate. But oh! then our perfected souls will feel as well as hear, and with feeling apprehensions flame in love for love. Now we set his picture wounded and dying before our eyes, but can get it no nearer our hearts, than if we believed nothing of what we read. But then when the obstructions between the eye and the understanding are taken away, and the passage opened between the head and heart, surely our eyes will everlastingly affect our heart! And while we view with one eye our slain revived LORD, and with the other eye our lost recovered soule, these views will eternally pierce us, and warm our very souls. And those eyes through which folly hath so often stolen into our hearts, l•••• in the love of our dearest LORD for-ever.

We shall then leave these hearts of stone and rock behind us, and the sin that here so close besets us, and the sottish unkindness that followed us so long, shall not be able to follow us into glory. But we shall be∣hold, as it were, the wounds of love, with eyes and hearts of love for-ever. Now his heart is open to us, and ours shut to him: but when his heart shall be open, and our hearts open, oh the blessed congress that will then be! What a passionate meeting is there between our new-risen LORD, and the first sinful wo∣man that he appears to! How doth love struggle for expressions? and the straitned fire shut up in the breast, strive to break forth? Mary! saith Christ: Master! saith Mary: and presently she clasps about his feet, having her heart as near to his heart as her hands were to his feet. What a meeting of ••••ve then will there be, between the new glorified saint, and

the glorious Redeemer! But I am here at a loss, my apprehensions fail me, and fall too short. Only this I know, it will be the singular praise of our inheri∣tance, that it was bought with the price of that blood; and the singular joy of the saints, to behold the pur∣chaser and the price, together with the possession: neither will the views of the wounds of love renew our wounds or sorrow: he whose first words after his resurrection were to a great sinner, Woman, why weepest thou? knows how to raise love and joy by all those views, without raising any cloud of sorrow. If a dying friend deliver but a token of his love, how carefully do we preserve it? and still remember him when we behold it, as if his own name were written on it? And will not then the death and blood of our LORD everlastingly sweeten our possessed glory? Well then, christians, as you use to do in your books, and on your goods, to write down the price they cost you: so on your righteousness, and on your glory; write down the price, The precious blood of CHRIST.

Yet understand this rightly: not that this highest glory was in the strictest sense purchased, so as that it was the most immediate effect of Christ's death; we must take heed that we conceive not of GOD as a ty∣rant, who so delighteth in cruelty, as to exchange mercies for stripes. GOD was never so pleased with the sufferings of the innocent, much less of his Son, us to sell his mercy properly for their sufferings. But the sufferings of Christ were primarily and immediate∣ly to satisfy justice, and to bear what was due to the sinner, and so to restore him to the life he lost, and the happiness he sell from: but this dignity, which surpasseth the first, is as it were, from the redundancy of his merit, or a secondary fruit of his death. The work of his redemption so well pleased the Father, that he gave him power to advance his chosen to a higher dignity than they fell from; and to give them

the glory which was given to himself; and all this according to the good pleasure of his own will.

2. The second pearl in the saint's diadem, is, that it is free. This seemeth as Pharaoh's second kine, to de∣vour the former. But the seeming discord, is but a pleasing diversity which constitutes the melody. These two attributes purchased and free, are the two chains of gold, which make up the wreath for the heads of the pillars in the temple of GOD. It was dear to Christ, but free to us. When Christ was to buy, sil∣ver and gold were nothing worth; prayers and tears could not suffice; nor any thing below his blood; but when we come to buy, our buying is but receiv∣ing: we have it freely, without money and without price. Nor do the gospel-conditions make it the less free; if the gospel-conditions had been such as are the laws, or payment of the debt required at our hands; the freeness then were more questionable. Yea, if GOD had said to us, Sinners, if you will satisfy my justice for one of your sins, I will forgive you all the rest, it would have been a hard condition on our part, and the grace of the covenant not so free, as our dis∣ability doth require. But if all the condition be our cordial acceptation, surely we deserve not the name of purchasers. Thankful accepting of a free acquit∣tance, is no paying of the debt. If life be offered to a condemned man, upon condition that he shall not refuse the offer, the favour is nevertheless free. Nay, though the condition were, that he should beg, and wait before he have his pardon, and take him for his LORD who hath thus redeemed him, this is no satis∣fying the justice of the law: especially when the con∣dition is also given by GOD; surely then ••••••e is all free: if the Father freely give the Son, and the Son freely pay the debt; and if GOD freely accept that way of payment, when he might have required it of the principal; and if both Father and Son freely offer

us the purchased life upon those fair conditions; and if they also freely send the spirit to enable us to perform those conditions, then what is here, that is not free? O the everlasting admiration that must needs surprise the saints to think of this freeness! What did the LORD see in me, that he should judge me meet for such a state? that I who was but a poor, despised wretch, should be clad in the brightness of this glory? that I, a silly, creeping worm, should be advanced to this high dignity? He that durst not lift up his eyes to heaven, but stood afar off smiting his breast, and crying, LORD, be merciful to me a sinner! now to be lifted up to heaven himself! He who was wont to write his name in Bradford's style, the unthankful, the hard-hearted, the unworthy sinner! and was wont to admire that patience could bear so long, and justice suffer him to live: sure he will admire at this altera∣tion, when he shall find by experience, that unworthi∣ness could not hinder his salvation, which he thought would have bereaved him of every mercy. Ah! christian, there is no talk of our worthiness or un∣worthiness. If worthiness were our condition for ad∣mittance, we might sit down with St. John, and weep, Because none in heaven or on earth is found worthy. But the lion of the tribe of Judah is worthy, and hath pre∣vailed; and by that title must we hold the inheritance. We shall offer there the offering that David refused, even praise for that which cost us nothing. Here our commission runs, freely ye have received, freely give. But Christ hath dearly received, yet freely gives. Yet this is not all. If it were only for nothing, and with∣out our merit, the wonder were great: but it is more∣over against our merit, and against our long endea∣vouring our own ruin. The 〈…〉〈…〉 that hath known the desert of sin, doth 〈◊〉〈◊〉 understand 〈…〉〈…〉 what I say. What an astonishing thought it will 〈◊〉〈◊〉 to think of the unmeasurable difference between our deservings, and our receivings! between the state we

should have been in, and the state we are in! to look down upon hell, and see the vast difference that free grace hath made betwixt us and them! to see the in∣heritance there, which we were born to, so different from that which we are adopted to! Oh! 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. Doubtless this will be our everlasting admiration, that so rich a crown should sit the head of so vile a sinner! that such high advancement, and such long unfruitfulness and unkindness can be the state of the same persons! and that such vile rebellions can con∣clude in such most precious joys! But no thanks to us; nor to any of our duties and labours, much less to our neglects and laziness; we know to whom the praise is due, and must be given for-ever. And in∣deed to this very end it was, that infinite wisdom did cast the whole design of man's salvation into the mould of PURCHASE and FREENESS, that the love and joy of man might be perfected, and the ho∣nour of grace most highly advanced: that the thought of merit might neither cloud the one, nor obstruct the other; and that on these two hinges the gates of hea∣ven might turn. So then let [DESERVED] be written on the 〈◊〉〈◊〉 hell, but on the door of hea∣ven and life, [THE FREE GIFT.]

A third comfortable adjunct of this rest is, that it is the fellowship of the blessed saints and angels of GOD. Not so singular will the christian be, as to be solitary. Though it be proper to the saints only, yet is it common to all the saints. For what is it, but an association of blessed spirits in GOD? A corpora∣tion of perfected saints, whereof Christ is the head? The communion of saints completed? For those that

have prayed and fasted, and wept, and watched, and waited together; now to enjoy, and praise together, methinks should much advance their pleasure. He who mentioneth the qualifications of our happiness, of purpose that our joy may be full, and maketh so oft mention of our conjunction in his praises, sure doth hereby intimate to us, that this will be some ad∣vantage to our joys. Certain I am of this, fellow-christians, that as we have been together in labour, duty, danger and distress, so shall we be in the great recompense; and as we have been scorned and despised, so shall we be crowned and honoured together; and we who have gone through the day of sadness, shall enjoy together that day of gladness. And those who have been with us in persecution and prison, shall be with us also in that place of consolation. When I look in the faces of the people of GOD, and believ∣ingly think of this day, what a refreshing thought is it? Shall we not there remember our fellowship in duty, and in sufferings? How oft our groans made as it were one sound, our tears but one stream, and our desires but one prayer? And now all our praises shall make up one melody; and all our churches one church; and all ourselves but one body: for we shall be one in Christ, even as he and the Father are one. It is true, we must be very careful that we look not for that in the saints, which is alone in Christ, and that we give them not his prerogative; nor expect too great a part of our comfort in the fruition of them: we are prone enough to this kind of idolatry. But yet he who commands us so to love them now, will give us leave in the same subordination to himself to love them then, when himself hath made them much more lovely. And if we may love them, we shall surely rejoice in them; for love cannot stand without an answerable joy. If the forethought of sitting down with Abraham, Isaac, Jacob, and all the prophets in the kingdom of GOD, may be our lawful joy; then

how much more that real sight, and actual possession? It cannot choose but be comfortable to me to think of that day, when I shall join with Moses in his song, with David in his psalms of praise, and with all the redeemed in the song of the Lamb for-ever. When we shall see Enoch walking with GOD; Noah enjoying the end of his singularity; Joseph of his integrity; Job of his patience; Hezekiah of his uprightness: and all the saints the end of their faith. O happy day, when I shall depart out of this crowd and sink, and go to that same council of souls! I know that Christ is All in All, and that it is the presence of GOD that maketh heaven to be heaven. But yet it much sweet∣eneth the thoughts of that place to me, to remember that there are such a multitude of my most dear and precious friends in Christ: with whom I took sweet counsel, and with whom I went up to the house of GOD, who walked with me in the fear of GOD, and integrity of their hearts: In the face of whose conversation there was written the name of Christ; whose sensible mention of his excellencies hath made my heart to burn within me. To think such a friend that died at such a time, and such a one at another time, and that all these are entered into rest; and we shall sure∣ly go to them. It is a question with some, Whether we shall know each other in heaven or no? Surely, there shall no knowledge cease which now we have; but only that which implieth our imperfection. And what imperfection can this imply? Nay our present knowledge shall be increased beyond belief: it shall in∣deed be done away, but as the light of the stars is done away by the rising of the sun; which is more proper∣ly doing away of our ignorance than our knowledge; indeed we shall not know each other after the flesh; but by the image of Christ, and spiritual relation, and former faithfulness in improving our talents, be∣yond doubt, we shall know and be known. Nor is it only our old acquaintance, but all the saints of all

ages, whose faces in the flesh, we never saw, whom we shall there both know and comfortably enjoy. Yea, and angels as well as saints will be our blessed acquaintance. These who now are willingly mini∣sterial spirits for our good, will willingly then be our companions in joy for the perfecting of our good: and they who had such joy in heaven for our conversion, will gladly rejoice with us in our glorification. I think, christian, this will be a more honourable assem∣bly than ever you have beheld; and a more happy society than you were ever of before. Then we shall truly say as David, I am a companion of all them that fear thee: when we are come to mount Sion, and to the city of the living GOD, the heavenly Jerusalem, and to an innumerable company of angels; to the general assem∣bly, 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. So then I conclude: This is one singular excellency of the rest of heaven, That we are fellow-citizens with the saints, and of the household of GOD.

4. Another excellent property of our rest will be, that the joys of it are immediately from GOD. We shall see GOD face to face: and stand continually in his presence; and consequently derive our life and com∣fort immediately from him. Whether GOD will make use of any creatures for our service then; or if any, of what creatures, and what use; is more than I yet know: but it is certain, that at least, our great∣est joys will be immediate, if not all. Now we have nothing at all immediately, but at the second or third hand, or how many who knows? From the earth, from man, from the sun and moon, from the influ∣ence of the planets, from the ministration of angels, and from the spirit of Christ; and doubtless, the fur∣ther the stream runs from the fountain, the more im∣pure

it is. It gathers some defilement from every un∣clean channel it passeth through. Though it savours not in the hand of angels, of the imperfection of sin∣ners, yet it doth of the imperfection of creatures; and as it comes from man, it savours of both. How quick and piercing is the word it itself? Yet many times it never enters, being managed by a feeble arm. O what weight and worth is there in every passage of the blessed gospel! enough, one would think, to en∣ter and force the dullest soul, and wholly possess its thoughts and affections: and yet how oft doth it drop as water upon a stone? The things of GOD which we handle, are divine: but our manner of handling is human: and there is little or none that ever we touch, but we leave the print of our fingers behind us; but of GOD should speak this word himself, it would be a piercing melting word indeed.

If an angel from heaven should preach the gospel, yet could he not deliver it according to its glo∣ry; much less we who never saw what they have seen, and keep this treasure in earthen vessels. The comforts that flow through sermons, sacraments, read∣ing, conference, and creatures, are but half comforts; in comparison of those which the Almighty shall speak with his own mouth, and reach forth with his own hand. The christian knows by experience now, that his most immediate joys are his sweetest joys; which have least of man, and are most directly from the spi∣rit. That is one reason, I conceive, why christians who are much in secret prayer and meditation, are men of greatest life; because they are nearer the well-head, and have all more immediately from GOD him∣self. And that I conceive the only reason, why we are more indisposed to those secret duties, and can easier bring our hearts to hear and read, than to se∣cret prayer, self-examination and meditation; because in the former is more of man, and in these we ap∣proach

the LORD alone, ••••d our natures draw back from the most spiritual duties. Not that we should therefore cast off the other, and neglect any ordinance of GOD: to live above them while we use them, is the way of a christian. But to live above ordinances, as to live without them, is to live without the go∣vernment of Christ. It is then we shall have light without a candle; and a perpetual day without the sun: For the city hath no need of the sun, neither of the moon to shine in it: for the glory of GOD doth lighten it, and the Lamb is the light thereof, Rev. xxi. 23. Nay, There shall be no night there, and they need no candle, nor light of the sun, for the LORD GOD giveth them light, and they shall reign for-ever and ever. We shall then have rest without sleep, and be kept from cold without our cloathing, and need no fig-leaves to hide our shame: for GOD will be our rest, and Christ our cloathing, and shame and sin will cease together. We shall then have health without physic, and strength without the use of food; for the LORD GOD will be our strength, and the light of his countenance will be health to our souls, and marrow to our bones. We shall then (and never till then) have enlightened under∣standings without scripture, and be governed with∣out a written law. For the LORD will perfect his law in our hearts, and we shall be all perfectly taught of GOD; his own will shall be our law, and his own face shall be our light for-ever. We shall then have communion without sacraments, when Christ shall drink with us of the fruit of the vine new, that is, re∣fresh us with the comforting wine of immediate fru∣ition in the kingdom of his Father.

5. A further excellency of this rest is this; it will be a suitable rest: suited,

• 1. to our natures.
• 2. to our desires.
• 3. to our necessities.

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

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

A heaven of the knowledge of GOD, and his Christ; and a delightful complacency in that mutual love, and everlasting rejoicing in the fruition of our GOD, a perpetual singing of his high praises: this is a heaven for a saint: a spiritual rest, suitable to a spiritual na∣ture. Then we shall live in our element. We are now as the fish in some small vessel of water, that hath only so much as will keep him alive: but what is that to the full 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.

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

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

3. This rest is suitable to the saints necessities also, as well as to their natures and desires. It contains whatsoever they truly wanted; not supplying them with gross created comforts, which, like Saul's ar∣mour on David, are more burden than benefit: but they shall there have the benefit without the burden; and the pure spirits extracted (as it were) shall make up their cordial, without the mixture of any drossy or earthly substance. It was Christ and perfect holi∣ness, which they most needed, and with these shall they be supplied.

4. Another excellency of our rest will be this, that it will be absolutely perfect and complete; and this both in the sincerity and universality of it. We shall then have joy without sorrow, and rest without wea∣riness: as there is no mixture of our corruption with our graces, so no mixture of sufferings with our so∣••ac•••• there is none of those waves in that harbour, which now to•• 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 revelation should raise us up to the third heaven, the messenger of Satan must presently buffet us: but there is none of this inconstancy in heaven. It perfect love cast out fear; then perfect joy must needs cast out sor∣row, and perfect happiness exclude all the relicks of misery. There will be an universal perfecting of all our parts and powers, and an universal removal of all our evils. And though the positive part be the sweet∣est, and that which draws the other after it, even as the rising of the sun excludes the darkness; yet is not the negative part to be slighted, even our freedom from so many and great calamities. Let us therefore look over these more punctually, and see what it is we shall there rest from. In general, it is from all evil. Particularly, First, from sin. Secondly, suffering.

First, It excludeth nothing more directly than sin; whether original, and of nature; or actual, and of conversation: for there entereth nothing that defileth, nor that worketh abomination, nor that maketh a lie. What need Christ have died, if heaven could have contained imperfect souls? For to this end cam•• he into the world, that he might put away the works of the de∣vil. His blood and spirit have not done all this, to leave us after all, defi••ed. For what communion hath light with darkness? And what fellowship hath CHRIST with Belial? He that hath prepared for sin the tor∣ments

of hell, will never admit it into the blessedness of heaven. Therefore, christian, never fear this: if thou be once in heaven, thou shalt sin no more. Is not this glad news to thee, who hast prayed, and watched, and laboured against it so long? I know, if it were offered to thy choice, thou wouldst rather choose to be freed from sin, than to be made heir of the world. Thou shalt have thy desire: that hard heart, those vile thoughts, which thou couldst no more leave behind thee, than leave thyself behind thee, shall be now left behind for-ever. If they ac∣company thee to death, they cannot proceed a step further. Thy understanding shall never more be trou∣bled with darkness: ignorance and error are incon∣sistent with this light. Now thou walkest like a man in the twilight, ever afraid of being out of the way: but then will all darkness be dispelled, and our blind understandings fully opened.

O what would we give to know clearly all the pro∣found mysteries in the doctrine of redemption, of ju∣stification, of the nature of grace, of the divine at∣tributes! What would we give to see all dark scrip∣tures made plain; to see all seeming contradictions reconciled! Why, when glory hath taken away the veil from our eyes, all this will be known in a mo∣ment; we shall then see clearly into all the contro∣versies about doctrine or discipline that now perplex us. The poorest christian is presently there a more perfect divine, than any is here. We are now through our ignorance subject to such mutability, that in points not fundamental, we change as the moon: but when once our ignorance is perfectly healed, then shall we be settled, resolved men; then shall our reproach be taken from us, and we shall never change our judgment more. Our ignorance now doth lead us into error, to the grief of our more knowing brethren, to the disturbing the church's quiet, to the scanda∣lizing

of others, and weakening ourselves. How many a faithful soul is seduced into error! Loth they are to err, GOD knows; and therefore read and pray, and yet err still. And in lesser and more difficult points, how can it be otherwise?

Can it be expected, that men void of learning and strength of parts, unstudied and untaught, should at the first onset know those truths, which they are al∣most incapable of knowing at all? When the greatest divines of clearest judgment acknowledge so much difficulty, that they could almost find in their hearts, sometimes to profess them quite beyond their reach. But O that happy approaching day, when error shall vanish away for-ever, when our understanding shall be filled with GOD himself, whose light will leave no darkness in us! His face shall be the scripture, where we shall read the truth: and himself instead of teach∣ers and counsellors, to perfect our understandings, and acquaint us with himself. No more error, no more scandal to others, no more disquiet to our own spirits, no more mistaken zeal for falsehood. Many a good man 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 unde∣ceive them: but there we shall all conspire in one truth, as being one in him who is the truth.

And as we shall rest from all the sin of our under∣standings, so of our wills, affection and conversation. We shall no more retain this rebelling principle, which is still withdrawing us from GOD. We shall no more be oppressed with the power of our corruptions, nor vexed with their presence: no pride, passion, sloth∣fulness, senselessness shall enter with us; no strange∣ness 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, or unholy conversation: we shall rest from all these for-ever. Then shall our understandings receive their light from the face of GOD, as the full moon from the open sun: then shall our wills correspond to the divine will, as face answers face in the glass; and his will shall be our law and rule, from which we shall never swerve again. I conclude therefore with the words next my text, He that is entered into his rest, hath ceased from his own works, as GOD from his. So that there is a perfect rest from sin.

Secondly, It is a perfect rest from suffering. When the cause is gone, the effect ceaseth. Our sufferings were but the consequents of our sinning, and here they both shall cease together.

1. We shall rest from all the temptations of Satan. What a grief is it to a christian, though he yield not to the temptation, yet to be still solicited to deny his LORD? That such a thought should be cast into his heart? That he can set about nothing that is good, but Satan is still dissuading him from it, distracting him in it, or discouraging him after it? What a tor∣ment, as well as a temptation is it, to have such horrid motions made to his soul? Sometime cruel thoughts of GOD; sometime undervaluing thoughts of Christ; sometime unbelieving thoughts of scripture; sometime injurious thoughts of Providence: to be tempted sometime to turn to present things; some∣time to play with the baits of sin; sometime to ven∣ture on the delights of the flesh; and sometime to Atheism itself? Especially when we know the treachery of our own hearts, that they are as tinder, ready to take fire, as soon as one of these sparks shall fall upon them: but when the day of our deliverance comes, we shall fully rest from these temptations: Satan is then bound up, the time of tempting is done; the time of torment to himself, and his conquered cap∣tives,

is then come; and the victorious saints shall have triumph from temptation. Now we walk among his snares, and are in danger to be circumvented with his wiles: but then we are quite above his snares. He hath power here to tempt us in the wilderness, but he entereth not the holy city: he may s•••• on the pinacle of the temple in the earthly Jerusalem, but the new Jerusalem he 〈◊〉〈◊〉 not approach. Pe••haps he may bring us to an exceeding high mountain; but the mount Sim, and city of the living GOD, he cannot ascend. Or if he should, yet all the kingdoms of the world, and he glory of them, would be but a poor bait to the soul which is possessed of the kingdom of our LORD.

2. We shall rest from all our temptatio••s which we now undergo from the world and the flesh, as well as Satan: and that is a number inexpressible. O the hourly dangers that we here walk in! Every sense is a snare; every member a snare; every creature a snare; every mercy a snare; and every duty a snare to us. We can scarce open our eyes but we are in danger: if we behold them above us, we are in danger of envy: if we see sumptuous buildings, pleasant ha∣bitations, honour and riches, we are in danger to be drawn away with covetous desires: if the rags and beggary of others, we are in danger of self-applaud∣ing thoughts or unmercifulness: if we see beauty, it is a bait to lust; if deformity, to loathing and dis∣dain. We can scarcely hear a word spoken, but con∣tains to us matter of temptation. How soon do slan∣derous reports, vain jests, or wanton speeches creep into the heart? How strong and prevalent a tempta∣tion is our appetite? And how constant and strong a watch doth it require? Have we comeliness and beau∣ty? what fuel for pride! Are we deformed? what an occasion of repining! Have we strength of reason and learning? O how hard is it not to be puffed up! to

hunt after applause? to despise our brethren? Are we unlearned, of shallow heads, and slender parts? How apt then to despise what we have not? And to under∣value that which we do not know? And to err with confidence, because of our ignorance? And if con∣ceitedness and pride do but strike in, to become a zealous enemy to truth, and a leading troubler of the church's peace, under pretences of truth? Are we men of eminency and authority? How strong is our temp∣tation to slight our brethren? to abuse our trust? to seek ourselves? to stand upon our honour and privi∣leges? to forget ourselves, our poor brethren, and the public good? how hard to devote our power to his glory, from whom we have received it? how prone to make our wills our law? Are we inferiors? how prone to grudge at others pre-eminence? and to bring their actions to the bar of our judgment? Are we rich, and not too much exalted? Are we poor, and not discontented? Do we set upon duties? they are snares too: either we are stupid and lazy, or rest on them, and turn from Christ. In a word, not one word that falls from the mouth of a minister and chri∣stian, but is a snare; nor a place we come into; not a word that our ton••••es speak, not any mercy we pos∣sess, nor a bit we put into our mouths, but they are snares; not that GOD hath made them so, but thro' our own corruption they become so to us. So that what a sad case are we in? especially they that dis∣cern them not? For it is almost impossible they should esa•••• them. It was not for nothing that our LORD cried out, What I say to one, I say to all, watch. We are like the lepers at Samaria, If we go into the city, there is nothing but famine; if we sin still, we perish.

But for-ever blessed be omnipotent love, which saves us out of all these, and makes our straits but the advantages of the glory of his grace! And blessed be the LORD, who hath not given our souls for a prey: our

soul is escaped as a bird out of the snare of the fowler; the snare is broken and we are escaped. Now, our houses, our clothes, our sleep, our food, our physic, our father, mother, wife, children, friends, goods, lands, are all so many temptations; and ourselves the greatest snare to ourselves: but in heaven, the danger and trouble is over; there is nothing but what will advance our joy. Now every companion is beckon∣ing us to sin, and we can scarce tell how to say to them, nay: but our rest will free us from all these. As Satan hath no entrance there, so neither any thing to serve his malice: but all things there with us con∣spire the praises of our great Deliverer.

3. And as we rest from temptations, so also from all abuses and persecutions which we suffer at the hands of wicked men. We shall be scorned, derided, imprisoned, banished by them no more; the prayers of the souls under the altar will then be answered, and GOD will avenge their blood on those that dwell on the earth. This is the time for crowning with thorns, buffeting, spitting on: that is the time for crowning with glory. Now the law is decreed on, That who∣soever will live godly in CHRIST JESUS, shall suffer persecutions: then they that suffered with him, shall be glorified with him. Now we must be hated of all men for CHRIST's name sake: then will CHRIST be ad∣mired in his saints that were thus hated. We are here as the scorn and off-scouring of all things; as men set up for a gazing-stock to angels and men, even for signs and wonders amongst professing christians; they put us out of their synagogues, and cast out our name as evil, and separate us from their company: but we shall then be as much gazed at for our glory, and they will be shut out of the church of the saints, and sepa∣rated from us, whether they will or no. They now thi•••••• strange that we run not with them to all excess of riot: they will then think more strange that they

ran not with us in the despised ways of GOD. We can 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?

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

4. We shall then also rest from all our sad divisions and unchristian quarrels with one another. As he said, who saw the carcases lie together, as if they had embraced each other, who had been slain by each other in a duel:

How lovingly do they embrace one another, who perished through their mutual enmity!

So, how lovingly do thousands live to∣gether in heaven, who lived in divisions on earth! As he said, who beheld how quietly and peaceably the bones and dust of mortal enemies did lie together, "you did not live together so peaceably." So we may say of multitudes in heaven now all of one mind, one heart, and one employment, you lived not on earth in so sweet familiarity. There is no contenti∣on, because none of this pride, ignorance, or other corruption: Paul and Barnabas are now fully recon∣ciled.

There they are not every man conceited of his own understanding, and in love with the issue of his own brain; but all admiring the divine perfection, and in love with GOD, and one another. As old Gryneus wrote to his friend, "If I see you no more on earth, yet we shall there meet, where Luther and Zu∣inglius are now well agreed." There is no recording our brethren's infirmities; nor raking into the sores which Christ died to heal. There is no plotting to strengthen our party; nor deep designing against our brethren.

And is it not a shame and pity, that our course is now so contrary? Surely, if there be sorrow or shame in heaven, we shall then be both sorry and ashamed to look one another in the face: and to remember all this carriage on earth, even as the brethren of Joseph were to behold him, when they remembered their former unkind usage. Is it not enough that all the world is against us, but we must also be against our∣selves? Did I ever think to have heard christians so to reproach and scorn christians! And men professing the fear of GOD, to make so little conscience of cen∣suring, vilifying, and disgracing one another! O what hellish things are ignorance and pride, that can bring men's souls to such a case as this! Paul knew what he said, when he commanded, that a novice should not be a teacher, lest being lifted up he fall into the condemnation of the Devil, 1 Tim. iii. 6. He dis∣cerned that such young christians that have got but a little smattering knowledge in religion, lie in great∣est danger of this pride and condemnation. Who but Paul could have foreseen that among the very teachers and governors of so choice a church as Ephesus, there were some that afterwards should be notorious sect-masters? That of their own selves men should arise, speaking per verse things, to draw away disciples after them, Acts xx. 30. Who then can expect better from

any society now, how knowing and holy soever? To day they may be unanimous, and joined in love; and perhaps within a few weeks be divided, and at bitter enmity, through their doating on questions that tend not to edify.

5. We shall then rest from all which we now un∣dergo, by participating with our brethren in their calamities. Alas, if we had nothing upon ourselves to trouble us, yet what heart could lay aside sorrows, that lives in the sound of the church's sufferings? If Job had nothing upon his body to disquiet him, yet the message of his children's overthrow must needs grieve the most patient soul. Except we are turned into steel or stone, and have loft both christian and human affection, there needs no more than the mise∣ries of our brethren to fill our hearts with sorrows. The church on earth is a mere hospital; which way soever we go, we hear complaining; and into what corner soever we cast our eyes, we behold objects of pity: some groaning under a dark understanding, some under a senseless heart, some languishing under unfruitful weakness, and some bleeding for miscarri∣ages and wilfulness, and some in a lethargy, that they are past complaining; some crying out of their pin∣ing poverty; some groaning under pains and infirmi∣ties, and some bewailing a whole catalogue of cala∣mities, especially in days of common sufferings: but our day of rest will free us and them from all this. Now we may enter many a poor christian's cottage, and see poverty possessing and filling all: how much better is that day, when we shall see them filled with Christ, cloathed with glory, and equal with the greatest princes?

But a far greater grief it is to our spirits, to see the spiritual miseries of our brethren: to see such an one, with whom we took sweet counsel, now falling

off to sensuality, turned drunkard, worldling, or a persecutor, and these trying times have given us too large occasion for such sorrows: to see our dearest friends turned aside from the truth of Christ, and con∣fident in the flesh continue their neglect of Christ and their souls, and nothing waking them out of their se∣curity; and to think how certainly they shall be in hell for-ever, if they die in their present state: and will it not be a blessed day, when we shall rest from all these sorrows? When the people shall be all righte∣ous, even the work of GOD's hands, the branch of his planting, that he may be glorified? Thus shall we rest from our participation of our brethren's sufferings.

6. We shall rest from all our personal sufferings. And though this may seem a small thing to those that live in continual ease, and abound in all kind of pros∣perity; yet methinks, to the daily afflicted soul, it should make the fore-thoughts of heaven delightful: and I think I shall meet with few of the saints, but will say, that this is their own case.

Though we are reconciled by the blood of the co∣venant, and the price is paid for our full deliverance; yet our Redeemer sees fit to leave this measure of mi∣sery upon us, to mind us of what we would else for∣get; to be serviceable to his wise and gracious designs, and advantageous to our full and final recovery. As all our senses are the inle••s of sin; so they are the in∣lets of sorrow. Grief creeps in at our eyes, at our ears, and almost every where: it seizeth upon our head, our hearts, our flesh, our spirits: and what part doth escape it? fears devour us, and darken our de∣lights, as the frost nips the buds: cares feed upon our our spirits, as the scorching sun doth wither the deli∣cate flowers. Or, if any hath fortified his inwards against these, yet he is naked still without.

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

O the blessed tranquility of that region, where there is nothing but sweet continued peace! No suc∣cession of joy there, because no intermission. Our lives will be but one joy, as our time will be chang∣ed into one eternity. O healthful place, where none are sick! O fortunate land, where all are kings! O place most holy, where all are priests! How free a state, where none are servants, save to their supreme monarch! Our face shall no more be pale or sad; our groans and sighs will be done away, and GOD shall wipe away all tears from our eyes. No more parting of friends, nor voice of lamentation heard in our dwellings; no more breaches nor disproportion in our friendship; nor any trouble accompanying our rela∣tions: no more care of masters for servants, or pa∣rents for children, or magistrates over subjects, or ministers over people. O what room can there be for any evil, where the whole is perfectly filled with GOD? Then shall the ransomed of the LORD return and come to Sion with songs, and everlasting joy upon their heads. They shall obtain joy and gladness, and sorrow and sighing shall flee away, Isaiah xxxv. 10. Hold out then a little longer, O my soul; bear with the in∣firmities of thine earthly tabernacle; endure that share of sorrows, that the love of thy Father shall impose; submit to his indignation also, because thou hast sin∣ned

against him; it will be thus but a little while; the sound of thy Redeemer's feet is even at the door; and thine own deliverance nearer than many others. And thou who haft often cried in the language of the divine poet,

Sorrow was all my soul; I scarce believed, Till grief did tell me roundly, that I lived.

shall then feel, that GOD and joy is all thy soul; the fruition of whom, with thy freedom from all these sorrows, will more sweetly, and more feelingly make thee know, and to his eternal praise acknowledge, that thou livest. And thus we shall rest from all af∣flictions.

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

It makes our present life of little value (were it not for the reference it hath to eternity) to think that we must shortly lay it down. How can we take de∣light in any thing, when we remember how short that delight will be? But, O blessed eternity! where our lives are perplexed with no such thoughts, nor our joys interrupted with any such fears! O, what do I say when I talk of eternity? Can my shallow thoughts conceive it? To be eternally blessed, and so blessed! Surely this, if any thing, is the resemblance of GOD: eternity is a piece of infiniteness. Then, O death, where is thy sting, O grave, where is thy victory?

Days, and nights, and years, time and end, and death, are words which there have no signification; nor are used, except perhaps to extol eternity; as the mention of hell, to extol heaven: all the years of our LORD, and the years of our life, are swallowed up and los;t in this eternity.

While we were servants, we held by lease; and that but for the term of transitory life: But the son abideth in the house for ever. Our earthly paradise in Eden had a way out, but none, that ever we could find, in again: but this eternal paradise hath a way in, (a milky way to us, but a bloody way to Christ) but no way out again: For they that would pass from hence to you (saith Abraham) cannot: a strange phrase! would any pass from such a place, if they might? Could they endure to be absent from GOD again one hour? No: but upon supposal they would, yet they could not. O then, my soul, let go thy dreams of present pleasures: and loose thy hold of earth and flesh. Fear not to enter that estate, where thou shalt ever after cease thy fears. Sit down, and sadly once a day be∣think thyself of this eternity: among all the arith∣metical numbers, study the value of this infinite cy∣pher, which though it stand for nothing in the vul∣gar account, doth yet contain all our millions, as much less than a simple unit: lay by the perplexed and contradicting chronological tables, and fix thine eye on this eternity; and the lines which remote thou couldst not follow, thou shalt see altogether here con∣centred. Study less these tedious volumes of history, which contain but the silent narration of dreams, and are but the pictures of the actions of shadows: and instead of all, study frequently, study throughly this one word [eternity,] and when thou hast throughly learned that one word, thou wilt never look on books again. What! live and never die! Rejoice, and ever rejoice! O, what sweet words are these! This word

[everlasting] contains the accomplished perfection of our glory. O that the wicked sinner would but soundly study this word [everlasting;] methinks it should startle him out of his deep sleep! O that the gracious soul would believingly study this word [ever∣lasting;] methinks it should revive him in the deepest agony! And must I, LORD, thus live for ever? Then will I also love for ever. Must my joys be im∣mortal? And shall not my thanks be also immortal? Surely, if I shall never lose my glory, I will never al∣so cease thy praises. If thou wilt both perfect and perpetuate me, and my glory; as I shall be thine, and not mine own, so shall my glory, be thy glo∣ry; and as they did take their spring from thee, so all shall devolve to thee again; and as thy glory was thine ultimate end in my glory, so shall it also be mine end, when thou hast crowned me with that glory which hath no end. And to Thee, O king eternal, immortal, invisible, the only wise GOD, shall be the honour, and glory, for ever and ever. Amen.

CHAP. VI. The People of GOD described.

HAVING thus performed my first task of descri∣bing the saints rest: it remains that now I pro∣ceed to the second, and shew you what these people of GOD are, and why so called; for whom this bles∣sed rest remaineth.

Regeneration is the first and great qualification of the people of GOD. To be the people of GOD with∣out regeneration, is as impossible as to be the children of men without generation; seeing we are are born

GOD'S enemies, we must be new-born his sons, or else remain his enemies still.

Christ hath spoken it with his mouth, That except a man be born again, he cannot enter into the kingdom of GOD. The greatest reformation of life, without this new life wrought in the soul, may procure our fur∣ther delusion, but never our salvation.

But by what acts doth this new life discover itself?

The first work I call conviction, which compre∣hends the knowledge of what the scripture speaks against sin and sinners; and that this scripture which speaks so, is the word of GOD himself. It compre∣hends also, some knowledge of ourselves, and our own guilt, and an acknowledgment of the verity of those consequences, which, from the practice of sin in us, and threats in scripture, conclude us miser∣able.

2. As there must be conviction, so also sensibility. GOD works on the heart, as well as the head: both were corrupted, and out of order. The principle of new life doth quicken both. All true spiritual know∣ledge doth pass into affections. The great things of sin, of grace, and Christ, and eternity, which are of weight, one would think to move a rock; yet shake not the heart of the carnal professor, nor pierce his soul to the quick: though he should be a constant preacher of them to others, yet they little affect him∣self: when he is pressing them upon the hearts of others, you would little think how insensible is his own soul: his invention precureth him zealous and moving expressions, but they cannot procure him an∣swerable affections.

The things that the soul is thus convinced and sen∣sible of, are especially these:

1. The evil of sin. The sinner is made to know and feel, that the sin, which was his delight, is a more loathsome thing than toads or serpents, and a greater evil than plague or famine, or any other calamities: it being a breach of the righteous law of the most high GOD, dishonourable to him, and de∣structive to the sinner.

Now the sinner reads and hears the reproofs of sin, as words of course; but when you mention his sin, he feels you speak at his very heart, and yet is contented you should shew him the worst: he was wont to marvel, what made men keep such a stir against sin, what harm it was for a man to take a little pleasure; he saw no such heinousness in it. But now the case is altered; GOD hath opened his eyes to see its inex∣pressible vileness.

2. The soul in this great work is convinced and sensible, as of the evil of sin, so of its own misery by reason of sin. They who before read the threats of GOD's law, as men do the stories of foreign wars; now find it is their own story, and perceive they read their own doom, as if they found their names written in the curse, or heard the law say, as Nathan, thou art the man. The wrath of GOD seemed to him but as a storm to a man in a dry house: but now he finds the disease is his own, and feels the pains in his own bowels. In a word, he finds himself a condemned man, dead and damned in point of law, and that no∣thing is wanting but mere execution to make him absolutely and irrecoverably miserable.

Whether you will call this a work of the law or gospel, it is a work of the Spirit wrought in some mea∣sure in all the regenerate: And though some judge it unnecessary bondage, yet it is beyond my conceiving, how he should come to Christ for pardon, that first

found not himself guilty and condemned: The whole need not the physician, but they that are sick. Yet I de∣ny not, but the discovery of the remedy as soon as the misery, may prevent a great part of the trouble, and the distinct effect on the soul, to be with much more difficulty discerned: nay, the actings of the soul are so quick, and oft so confused, that the distinct order of these workings may not be apprehended or remem∣bered at all: and perhaps the joyful apprehensions of mercy may make the sense of misery the sooner for∣gotten.

3. So doth the spirit also convince the soul, of the creature's vanity and insufficiency. Every man natu∣rally is a flat idolater, our hearts were turned from GOD in our first fall; and ever since the creature hath been our GOD: this is the grand sin of nature: when we set up to ourselves a wrong end, we must needs err in all the means. The creature is to every unre∣generate man his GOD: he ascribeth to it the divine prerogatives, and alloweth it the highest room in his soul, or if ever he come to be convinced of misery, he fleeth to it as his Saviour. Indeed GOD and his Christ have usually the name; but the real expecta∣tion is from the creature, and the work of GOD is laid upon it. His pleasure, his profit, and his honour, is the natural man's trinity; and his self, that is these in unity: indeed, it is that flesh that is the principal idol; the other three are deified in their relation to ourselves. It was our first sin, to aspire to be as gods; and it is the greatest sin that runs in our blood, and is propagated in our nature from generation to generation.

When GOD should guide us, we guide curselves; when he should be our sovereign, we rule ourselves. The laws which he gives us, we find fault with; and if we had had the making of them, we would have

made them otherwise: when he should take care of us, (and must, or we perish) we will care for our∣selves; when we should depend on him daily, we had rather keep our stock ourselves, and have our portion in our own hands; when we should stand at his dispo∣sal, we would be at our own; and when we should submit to his Providence, we usually quarrel at it; as if we knew better what is good for us than he, or how to dispose all things more wisely. This is the language of a carnal heart, though it doth not always speak out. When we should study GOD, we study ourselves; when we should mind GOD, we mind our∣selves; when we should love GOD, we love ourselves; when we should trust GOD, we trust ourselves; when we should honour GOD, we honour ourselves; when we should ascribe to GOD and admire him, we ascribe to, and admire ourselves: and instead of GOD, we would have all mens eyes and dependence on us, and all mens thanks returned to us, and would gladly be the only men on earth extolled and admired by all.

And thus we are naturally our own idols: but down falls this Dagon, when GOD does once renew the soul: it is the great business of that great work to bring the heart back to GOD. He convinceth the sinner,

• 1. That the creature can neither be his GOD, to make him;
• 2. Nor yet his Christ, to recover him from his misery, to restore him to GOD, who is his happiness.

This GOD doth not only by preaching, but by Pro∣vidence a so; because words will hardly take off the raging senses, therefore doth GOD make his rod to speak, and continue speaking, till the sinner hear, and hath learned this great lesson.

This is the great reason why affliction doth so or∣dinarily concur in the work of conversion; these real arguments which speak to the quick, will force a hearing when the most powerful words are slighted.

When a sinner made his credit his GOD, and GOD shall cast him into the lowest disgrace; or bring him that idolized his riches, into a condition wherein they cannot help him, or cause them to take wings and fly away; what a help is here to this work of conviction? When a man that made his pleasure his GOD, whe∣ther ease, or sports, or mirth, or company, or glut∣tony, or drunkenness, or cloathing, or buildings: or whatsoever a ranging eye, a curious ear, a raging appetite, or a lustful heart could desire, and GOD shall take these from him, or give him their sting and curse with them, and turn them all into gall and wormwood, what a help is here to conviction? When GOD shall cast a man into a languishing sickness, and inflict wounds and anguish on his heart, and stir up against him his own conscience, and then as it were take him by the hand, and lead him to credit, to riches, to pleasure, to company, to sports, or what∣soever was dearest to him, and say, now try if these can help you; can these heal thy wounded conscience? Can they now support thy tottering cottage? Can they keep thy departing soul in thy body? Or save thee from mine everlasting wrath? Will they prove to thee eternal pleasures? Or redeem thy soul from the eternal flames? Cry aloud to them, and see now whether these will be instead of GOD and his Christ unto thee. O how this works with the sinner! when sense itself acknowledgeth the truth, and even the flesh is convinced of the creature's vanity.

4. The fourth thing that the soul is convinced and sensible of, is the absolute necessity, the full sufficien∣cy, and perfect excellency of JESUS CHRIST.

This conviction is not by mere argumentation, as a man is convinced of some unconcerning consequence by disp••te: but also by the sense of our desperate misery, as a man in a famine of the necessity of food;

or a man that had read, or heard his condemnation, is convinced of the absolute necessity of a pardon. Now the sinner finds himself in another case than ever he was aware of: he feels an insupportable burden upon him, and sees there is none but Christ can take it off: he perceives that he is under the wrath of GOD, and that the law proclaims him a rebel and out-law, and none but Christ can make his peace: he is as a man pursued by a lion, that must perish if he find not present sanctuary: he feels the curse doth lie upon him, and upon all he hath, for his sake, and Christ alone can make him blessed: he is now brought to this dilemma, either he must have Christ to justify him, or be eternally condemned; he must have Christ to save him, or burn in hell for-ever: he must have Christ to bring him again to GOD, or be shut out of his presence everlastingly. And no wonder, if he cry, as the martyr Lambert, none but Christ; none but Christ. It is not gold but bread, that will satisfy the hungry: nor any thing but pardon, that will comfort the con∣demned. All things are now but dross and dung; and what he counted gain, is now but loss in comparison of Christ: for as the sinner feeth his utter misery, and the disability of himself, and all things to relieve him; so he doth perceive, that there is no saving mer∣cy out of Christ. There is none found in heaven or on earth that can open the sealed book save the Lamb; without his blood there is no remission, and without remission there is no salvation. Could the sinner now make any shift without Christ, or could any thing else supply his wants, and save his soul, then might Christ be disregarded: but now he is convinced, that there is no other name, and the necessity is absolute.

2. And as the soul is thus convinced of the necessi∣ty of Christ, so also of his full sufficiency: he sees, though the creature cannot, and himself cannot, yet Christ can. Though the fig-leaves of our own un∣righteous

righteous righteousness are too short to cover our nak∣edness, yet the righteousness of Christ is large enough: ours is disproportionable to the justice of the law, but Christ's doth extend to every tittle: his sufferings be∣ing a perfect satisfaction to the law, and all power in heaven and earth being given to him, he is now able to supply every of our wants, and to save to the uttermost all that come to him.

3. The soul is also here convinced of the perfect excellency of JESUS CHRIST, both as he is consider∣ed in himself, and as considered in relation to us; both as he is the only way to the Father, and as he is the end, being one with the Father. Before he knew Christ's excellency, as a blind man knows the light of the sun; but now, as one that beholdeth his glory.

And thus doth the Spirit convince the soul.

4. After this sensible conviction, the will discover∣eth also its change; and that in regard of all the fore∣mentioned objects.

1. The sin which the understanding pronounceth evil, the will doth turn from with abhorrency. Not that the sensitive appetite is changed, or any way made to abhor its object; but when it would carry us to sin against GOD; this disorder and evil the will abhorreth.

2. The misery also which sin hath procured, as he discerneth, so he bewaileth. It is impossible that the soul now living, should look either on its trespass a∣gainst GOD, or its own self procured calamity, with∣out some compunction. He that truly discerneth, that he hath killed Christ, and killed himself, will surely in some measure be pricked to the heart. If

he cannot weep, he can heartily groan; and his heart — feels what his understanding sees.

3. The creature he now renounceth as vain, and turneth it out of his heart with disdain. Not that he undervalueth it or disclaimeth its use; but its idola∣trous abuse, and its unjust usurpation.

There is a two-fold error very common in the de∣scriptions of the work of conversion. The one, of those who only mention the sinner's turning from sin to GOD, without mentioning the receiving Christ by faith. The other, of those who only mention a sin∣ner's believing, and then think they have said all: nay, they blame them as Legalists, who make any thing but the bare believing of the love of GOD in Christ to us, to be part of the work; and would per∣suade poor souls to question all their former comforts, and conclude the work to have been only legal, be∣cause they have made their change of heart and turn∣ing from sin, part of it; and have taken up part of their comfort from the reviewing of these.

Indeed, should they take up here without Christ, or take such a change instead of Christ, in whole or in part, the reprehension were just. But can Christ be the way, where the creature is the end; is he not the only way to the Father? Can we seek to Christ to reconcile us to GOD, while in our hearts we prefer the creature before him? In the soul of every unre∣generate man, the creature is both GOD and Christ. Can Christ be believed in, where our own righteous∣ness, or any other thing, is trusted as our Saviour?

The truth is: as turning from the creature to GOD, and not by Christ, is no true turning; so believing in Christ, while the creature hath our hearts, is no true believing. And therefore in the work of self-exa∣mination,

whoever would find in himself a thorough sincere work, must find an entire work; even the one of these as well as the other.

In the review of which entire work, there is no doubt but his soul may take comfort. And it is not to be made so light of, as most do, that scripture doth so ordinarily put repentance before faith, and make them jointly conditions of the gospel: which repent∣ance contains those acts of the will before expressed.

It is true, if we take faith in the largest sense, then it contains repentance in it: but if we take it strict∣ly, no doubt there are some acts of it go before re∣pentance, and some follow after.

4. And as the will is thus averted from the fore∣mentioned objects; so at the same time doth it cleave to GOD the Father, and to Christ. Its first acting consists especially in intending and desiring GOD for his portion and chief good; having before been con∣vinced, that nothing e••se can be his happiness, he now finds it in GOD; and therefore looks towards it. But it is yet rather with desire than hope. For alas, the sinner hath already found himself to be a stranger and an enemy to GOD, under the guilt of sin and curse of the law, and knows there is no coming to him in peace till his case be altered; and therefore having before been convinced also, that only Christ is able and willing to do this, and having heard this mercy in the gospel freely offered; his next act is, to accept of Christ as his Saviour and Lord.

Therefore both mistake: they who only mention our turning to Christ, and they who only mention our turning to GOD, in this work of conversion. St. Paul's preaching was repentance towards GOD, and faith toward our Lord Jesus Christ. And life eternal

consists, first in knowing the only true GOD, and then Jesus Christ whom he hath sent, John xvii. 3. The former is the natural part of the covenant, to take the LORD only for our GOD. The latter is the super∣natural part, to take Christ only for our Redeemer. The former is first necessary, and implied in the latter.

Though repentance and good works are required to our full justification at judgment, as subservient to; or concurrent with faith; yet is the nature of this justifying faith itself contained, in accepting of Christ for Saviour and Lord. I call it accepting, it being principally an act of the will; but yet also of the whole soul. This accepting being that which the gospel presseth to, and calleth the receiving or ac∣cepting Christ. I call it an affectionate accepting, though love seem distinct from faith, yet I take it as essential to that faith that justifies. To accept Christ without love, is not justifying faith. Nor doth love follow as a fruit, but immediately concur; as essen∣tial to a true accepting.

It is an accepting him for our Saviour and Lord. For in both relations will he be received, or not at all. It is not only to acknowledge his sufferings, and ac∣cept of pardon and glory, but to acknowledge his so∣vereignty, and submit to his government and way of saving.

The work (which Christ thus accepted of, is to perform) is, to bring the sinners to GOD, that they may be happy in him; and this both really by his Spirit, and relatively in reconciling them, and making them sons; and to present them perfect before him at last, and to possess them of the kingdom. The ob∣taining of these are the sinner's lawful ends in receiv∣ing Christ; and to these uses doth he offer himself to us.

5. To this end doth the sinner now enter into a cordial covenant with Christ. But he was never strictly, nor comfortably in covenant with Christ till now. He is sure Christ doth consent, and now doth he cordially consent himself; and so the agreement is fully made.

6. With this covenant concurs, a mutual delivery; Christ delivereth himself in all comfortable relations to the sinner, and the sinner delivereth up himself to be saved and ruled by Christ. Now doth the soul re∣solvedly conclude, I have been blindly led by the flesh, the world, and the devil, too long, almost to my destruction: I will now be wholly at the disposal of my LORD, who hath bought me with his blood, and will bring me to his glory. And thus the com∣plete work of saving faith consisteth in this covenant∣ing, or mystical marriage of the sinner to Christ.

Thus you have a naked enumeration of the essen∣tials of this people of GOD: not a full portraiture of them in all their excellencies, nor all the notes where∣by they be discerned. And though it will be part of the following application, to put you upon trial: yet because the description is now before your eyes, and these evidencing works are fresh in your memory, it will not be unseasonable, to take an account of your own estates, and to view yourselves exactly in this glass, before you pass. And I beseech thee, reader, as thou hast the hope of a christian, yea, or the rea∣son of a man, to deal throughly, and search carefully, and judge thyself as one that must shortly be judged by the righteous GOD: and faithfully answer to these few questions.

And first, hast thou been thoroughly convinced of an universal depravation, through thy whole soul? And an universal wickedness through thy whole

life? and how vile a thing this sin is? and that by the ten••r of that covenant which thou hast transgressed, the least sin deserves eternal death? Dost thou consent to this law, that it is true and righteous? Hast thou perceived thyself sentenced to this death by it, and been convinced of thy undone condition? Hast thou further seen the utter insufficiency of every creature, either to be itself thy happiness, or the means of cu∣ring this thy misery, and making thee happy in GOD? Hast thou been convinced, that thy happiness is only in GOD as the end? and only in Christ as the way to him? and that thou must be brought to GOD by Christ, or perish eternally? Hast thou seen hereup∣on an absolute necessity of enjoying Christ? and the full sufficiency that is in him, to do for thee whatso∣ever thy case requireth, by reason of the fulness of his satisfaction, the greatness of his power, the dignity of his person, and the freeness of his promises? Hast thou discovered the excellency of this pearl, to be worth thy selling all to buy it? Hath all this been joined with some sensibility? As the convictions of a man that thirsteth, of the worth of drink? And not been only a change of opinion produced by reading and education, as a bare notion in the understanding? Hath it proceeded to an abhorring sin? Have both thy sin and misery been a burden to thy soul? and if thou couldst not weep, yet couldst thou groan under the insupportable weight of both? Hast thou renoun∣ced all thine own righteousness? Hast thou turned thy idols out of thy heart; so that the creature hath no more the sovereignty; but GOD and Christ? Dost thou accept of Christ as thy only Saviour, and expect thy justification, recovery and glory from him alone? Dost thou take him also for Lord and King? And are his laws the most powerful commanders of thy soul? Do they ordinarily prevail against the commands of the flesh, of Satan, of the greatest on earth that shall countermand? and against the interest of thy credit,

profit, pleasure, or life? So that thy conscience is di∣rectly subject to Christ alone? Hath he the highest room in thy affections? So that though thou canst not love him as thou wouldst, yet nothing else is loved so much? Hast thou made a hearty convenant to this end? and delivered up thyself to him? and takest thyself for his, and not thine own? Is it thy utmost care and watchful endeavour, that thou mayst be found faith∣ful in this covenant? If this be truly thy case, thou art one of the people of GOD: and as sure as the pro∣mise of GOD is true, this blessed rest remains for thee. Only see thou abide in Christ, and continue to the end; For if any draw back, his soul will have no plea∣sure in them.

THE CONCLUSION.

And thus I have explained to you the subject of my text; and shewed you darkly, what this rest is, and briefly who are this people of GOD. O that the Lord would now open your eyes, to discern, and be affect∣ect with the glory revealed! That he would take off your hearts from those dung-hill delights, and ravish them with the views of these everlasting pleasures! That he would bring you into the state of his holy and heavenly people, for whom alone this rest re∣maineth! That you would exactly try yourselves by the foregoing description! That no soul of you might be so damnably deluded, as to take your natural or acquired parts, for the characters of a saint! O hap∣py, and thrice happy you, if these sermons might have such success with your souls, that so you might die the death of the righteous, and your last end be like his.

End of the First Part.