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our judgment! Are we rich, and not too much on earth; as Joseph's brethren were to behold exalted? Are we poor, and not discontented? him, when they remembered their former unkind Are we not lazy in our duties, or make a Christ usage. Is it not enough that all the world is of them? Not that God hath made all these against us, but we must also be against one anothings our snares; but through our own corrup- ther? O happy days of persecution, which drove tion they become so to us. Ourselves are the us together in love, whom the sunshine of libergreatest snare to ourselves. This is our comfort, ty and prosperity crumbles into dust by our conour rest will free us from all these. As Satan tentions! O happy day of the saint's rest in hath no entrance there, so neither any thing to glory, when, as there is one God, one Christ, one serve his malice: but all things there shall join Spirit, so we shall have one heart, one church, with us in the high praises of their great Deli- one employment for ever! We shall then rest verer. As we rest from the temptations, we from our participation of our brethren's suffershall likewise from the abuses and persecutions ings. The church on earth is a mere hospital. of the world. The prayers of the souls under Some groaning under a dark understanding, some the altar will then be answered, and God will under an insensible heart, some languishing unavenge their blood on them that dwell on the der unfruitful weakness, and some bleeding for earth. This is the time for crowning with thorns; miscarriages and wilfulness, some crying out of that for crowning with glory. Now, all that their poverty, some groaning under pains and live godly in Christ Jesus, shall suffer persecu-infirmities, and some bewailing a whole catalogue tion;' then they that suffered with him, shall be glorified with him. Now, we must be hated of all men for Christ's name's sake. Then, Christ will be admired in his saints that were thus hrated. We are here made a spectacle unto the world, and to angels, and to men; as the filth of the world, and the offscouring of all things; men separate us from their company, and reproach us, and cast out our names as evil: but we shall then be as much gazed at for our glory, and they will be shut out of the church of the saints, and separated from us, whether they will or not. We can scarce pray in our families, or sing praises to God, but our voice is a vexation to them: how must it torment them then, to see us praising and rejoicing, while they are howling and lamenting! You, brethren, who can now attempt no work of God, without losing the love of the world, consider, you shall have none in heaven but will further your work, and join heart and voice with you in your everlasting joy and praise. Till then, possess ye your souls in patience. Bind all reproaches as a crown to your heads. Esteem them greater riches than the world's treasures. It is a righteous thing with God, to recompense tribulation to them that trouble you; and to you, who are troubled, rest with Christ.' We shall then rest from all our sad divisions, and unchristian quarrels with one another. How lovingly do thousands live together in heaven, who lived at variance upon earth! There is no contention, because none of this pride, ignorance, or other corruption. There is no plotting to strengthen our party, nor deep ther. O the blessed tranquillity of that region, designing against our brethren. If there be sorrow or shame in heaven, we shall then be both sorry and ashamed, to remember all this carriage

of calamities. But a far greater grief it is, to see our dearest and most intimate friends turned aside from the truth of Christ, continuing their neglect of Christ and their souls, and nothing will awaken them out of their security: to look on an ungodly father or mother, brother or sister, wife or husband, child or friend, and think how certainly they shall be in hell for ever, if they die in their present unregenerate state: to think of the gospel departing, the glory taken from our Israel, poor souls left willingly dark and destitute, and blowing out the light that should guide them to salvation! Our day of rest will free us from all this, and the days of mourning shall be ended: then thy people, O Lord, shall be all righteous; they shall inherit the land for ever, the branch of thy planting, the work of thy hands, that thou mayest be glorified. Then we shall rest from all our own personal sufferings. This may seem a small thing to those that live in ease and prosperity; but to the daily afflicted soul it makes the thoughts of heaven delightful. O the dying life we now live! as full of sufferings as of days and hours! Our Redeemer leaves this measure of misery upon us, to make us know for what we are beholden, to mind us of what we should else forget, to be serviceable to his wise and gracious designs, and advantageous to our full and final recovery. Grief enters at every sense, seizes every part and power of flesh and spirit. What noble part is there, that suffereth its pain or ruin alone? But sin and flesh, dust and pain, will all be left behind toge

where there is nothing but sweet, continued peace! O healthful place, where none are sick! O fortunate land, where all are kings! O holy

assembly, where all are priests! How free a state, where none are servants, but to their supreme Monarch! The poor man shall no more be tired with his labours: no more hunger or thirst, cold or nakedness; no pinching frosts or scorching heats. Our faces shall no more be pale or sad; no more breaches in friendship, nor parting of friends asunder; no more trouble accompanying our relations, nor voice or lamentation heard in our dwellings: God shall wipe away all tears from our eyes. O my soul, bear with the infirmities of thine earthly tabernacle; it will be thus but a little while; the sound of thy Redeemer's feet is even at the door. We shall also rest from all the toils of duties. The conscientious magistrate, parent, and minister, cries out, O the burden that lieth upon me!' Every relation, state, age, hath variety of duties; so that every conscientious Christian cries out, O the burden! O my weakness that makes it burdensome! But our remaining rest will ease us of the burdens. Once more we shall rest from all these troublesome afflictions which necessarily accompany our absence from God. The trouble that is mixed in our desires and hopes, our longings and waitings, shall then cease. We shall no more look into our cabinet, and miss our treasure; into our hearts, and miss our Christ; no more seek him from ordinance to ordinance; but all be concluded in a most blessed and full enjoyment.

13. (9.) The last jewel of our crown is, that it will be an everlasting rest. Without this, all were comparatively nothing. The very thought of leaving it, would imbitter all our joys. It would be a hell in heaven, to think of once losing heaven as it would be a kind of heaven to the damned, had they but hopes of once escaping. Mortality is the disgrace of all sublunary delights. How it spoils our pleasure, to see it dying in our hands! But, O blessed eternity! where our lives are perplexed with no such thoughts, nor our joys interrupted with any such fears! where we shall be pillars in the temple of God, and go no more out.' While we were servants, we held by lease, and that but for the term of a transitory life; but the son abideth in the house for ever.' O my soul, let go thy dreams of present pleasures, and loose thy hold of earth and flesh. Study frequently, study thoroughly, this one word-ETERNITY. What! Live and never die! Rejoice, and ever rejoice!' O happy souls in hell, should you but escape after millions of ages! O miserable saints in heaven, should you be dispossessed, after the age of a million of worlds! This word, everlasting,

contains the perfection of their torment, and our glory. O that the sinner would study this word! methinks it would startle him out of his dead sleep. O that the gracious soul would study it, methinks it would revive him in his deepest agony! 'And must I, Lord, thus live for ever? Then will I also love for ever. Must my joys be immortal; and shall not my thanks be also immortal? Surely, if I shall never lose my glory, I will never cease thy praises. If thou wilt both perfect and perpetuate me and my glory; as I shall be thine, and not my own; so shall my glory be thy glory. And as thy glory was thy ultimate end in my glory; so shall it also be my end, when thou hast crowned me with that glory which hath no end. Unto the King eternal, immortal, invisible, the only wise God, be honour and glory, for ever and ever."

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

world imagines: yet not so few as some drooping spirits think, who are suspicious that God is unwilling to be their God, when they know them..

CHAPTER IV.

the character of the persons FOR WHOM THIS selves willing to be his people.

REST IS DESIGNED.

Sect. I. It is wonderful that such rest should be designed for mortals. 2. The people of God, who shall enjoy this rest, are, (1.) Chosen from eternity. 3. (2.) Given to Christ. 4. (3.) Born again. 5-8 (4.) Deeply convinced of the evil of sin, their misery by sin, the vanity of the creature, and the all-sufficiency of Christ. 9. (5.) Their will is proportionably changed. 10. (6.) They engage in covenant with Christ. 11. and, (7.) They persevere in their engagements. 12. The reader invited to examine himself by the

characteristics of God's people. 13. Further testimony from Scripture that this rest shall be enjoyed by the people of God. 14. Also that none but they shall enjoy it. 15, 16. And that it remains for them, and is not to be enjoyed till they come to another world.

17. The chapter concludes with showing, that their souls shall enjoy this rest while separated from their bodies.

3. (2.) These persons are given of God to his Son, to be by him redeemed from their lost state and advanced to this glory. God hath given all things to his Son. 'God hath given him power

The

over all flesh, that he should give eternal life to
as many as the Father hath given him.
Father hath given him all who repent and believe.
The difference is clearly expressed by the apos-
tle-he hath put all things under his feet, and
gave him to be the head over all things to the
church.' And though Christ is, in some sense,
a ransom for all, yet not in that special manner,
as for his people.

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

1. While I was in the mount, describing the excellencies of the saints' rest, I felt it was good being there, and therefore tarried the longer; and was there not an extreme disproportion between my conceptions and the subject, much longer had I been. Can a prospect of that happy land be tedious? Having read of such a high and unspeakable glory, a stranger would wonder for what rare creatures this mighty preparation should be made, and expect some illustrious sun should break forth. But, behold! only a shell-full of dust, animated with an invisible rational soul, and that rectified with as unseen a restoring power of 5. (4.) This new life in the people of God disgrace; and this is the creature that must possess covers itself by conviction, or a deep sense of such glory. You would think it must needs be divine things. As for instance: they are consome deserving piece, or one that brings a valuable vinced of the evil of sin. The sinner is made to price but, behold! one that hath nothing; and know and feel, that the sin, which was his decan deserve nothing; yea, that deserves the con- light, is a more loathsome thing than a toad or trary, and would, if he might, proceed in that de- serpent, and a greater evil than plague or famine; serving: but being apprehended by love, he is being a breach of the righteous law of the most brought to him that is All: and most affection- high God, dishonourable to him, and destructive ately receiving him, and resting on him, he doth, to the sinner. Now the sinner no more hears in and through him, receive all this. More par- the reproof of sin, as words of course; but the ticularly, the persons for whom this rest is de- mention of his sin speaks to his very heart, and signed, are chosen of God from eternity- yet he is contented you should show him the given to Christ, as their Redeemer-born again worst. He was wont to marvel, what made men -deeply convinced of the evil and misery of a keep up such a stir against sin; what harm it was sinful state, the vanity of the creature, and the for a man to take a little forbidden pleasure; he all-sufficiency of Christ-their will is renewed- saw no such heinousness in it, that Christ must they engage themselves to Christ in covenant-needs die for it, and a Christless world be eterand they persevere in their engagements to the nally tormented in hell. Now the case is altered: end. God hath opened his eyes to see the inexpressible vileness of sin.

2. (1.) The persons for whom this rest is designed, whom the text calls 'the people of God,' are 'chosen of God before the foundation of the world, that they should be holy and without blame before him in love."' That they are but a small part of mankind is too apparent in Scripture and experience. They are the little flock to whom it is their Father's good pleasure to give the kingdom.' Fewer they are than the

6. They are convinced of their own misery by reason of sin. They who before read the threats of God's law, as men do the story of foreign wars, now find it their own story, and perceive they read their own doom, as if they found their own names written in the curse, or heard the law say, as Nathan, Thou art the man.' The wrath of God seemed to him before but as a storm to a

man in a dry house, or as the pains of the sick | that the creature can neither be his god to make to the healthful stander-by: but now he finds the him happy, nor his Christ, to recover him from disease is his own, and feels himself a condemned his misery, and restore him to God, who is his man; that he is dead and damned in point of happiness. God does this, not only by his word, law, and that nothing was wanting but mere exe- but by providence also. This is the reason, why cution to make him absolutely and irrecoverably affliction so frequently concurs in the work of miserable. This is a work of the Spirit, wrought conversion. Arguments which speak to the quick, in some measure in all the regenerate. How will force a hearing, when the most powerful should he come to Christ for pardon, that did words are slighted. If a sinner made his credit not first find himself guilty, and condemned? or his god, and God shall cast him into the lowest for life, that never found himself spiritually dead? disgrace, or bring him, who idolized his riches, 'The whole need not a physician, but they that into a condition wherein they cannot help him; are sick.' The discovery of the remedy, as soon or cause them to take wing, and fly away; what as the misery, must needs prevent a great part of a help is here to this work of conviction! If a the trouble. And perhaps the joyful apprehen- a man made pleasure his god, whatsoever a rosions of mercy may make the sense of misery ving eye, a curious ear, a greedy appetite, or a sooner forgotten. lustful heart could desire, and God should take these from him, or turn them into gall or wormwood, what a help is here to conviction! When God shall cast a man into languishing sickness and inflict wounds on his heart, and stir up against him his own conscience, and then, as it were, say to him, Try if your credit, riches, or pleasure can help you. Can they heal your wounded conscience? Can they now support your tottering tabernacle? Can they keep your departing soul in your body? or save you from mine everlasting wrath? or redeem your soul from eternal flames? Cry aloud to them, and see now whether these will be to you instead of God and Christ.' O how this works now with the sinner! Sense acknowledges the truth, and even the flesh is convinced of the creature's vanity, and our very deceiver is undeceived.

7. They are also convinced of the creature's vanity and insufficiency. Every man is naturally an idolater. Our hearts turned from God in our first fall; and, ever since, the creature hath been our god. This is the grand sin of nature. Every unregenerate man ascribes to the creature divine prerogatives, and allows it the highest room in his soul; or, if he is convinced of misery, he flies to it as his saviour. Indeed, God and his Christ shall be called Lord and Saviour; but the real expectation is from the creature, and the work of God is laid upon it. Pleasure, profit, and honour, are the natural man's trinity; and his carnal self is these in unity. It was our first sin to aspire to be as gods; and it is the greatest sin that is propagated in our nature from generation to generation. When God should guide us, we guide ourselves; when he should be our sovereign, we rule ourselves: the laws which he gave us we find fault with, and would correct; and, if we 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 take care for ourselves; when we should depend on him in daily receivings, we had rather have our portion in our own hands: when we should submit to his providence, we usually quarrel at it, and think we could make a better disposal than God hath made. When we should study and love, trust and honour God, we study and love, trust and honour our carnal selves. Instead of God, we would have all men's eyes and dependence on us, and all men's thanks returned to us, and would gladly be the only men on earth extolled and admired by all. Thus we are naturally our own idols. But down falls this Dagon, when God does once renew the soul. It is the chief design of that great work to bring the heart back to God himself. He convinceth the sinner,

8. The people of God are likewise convinced of the absolute necessity, the full sufficiency, and perfect excellency of Jesus Christ: as a man in famine is convinced of the necessity of food; or a man that had heard or read his sentence of condemnation, of the absolute necessity of pardon; or a man that lies in prison for debt, is convinced of his need of a surety to discharge it. Now, the sinner feels an unsupportable burden upon him, and sees there is none but Christ can take it off; he perceives the law proclaims him a rebel, and none but Christ can make his peace: he is as a man pursued by a lion, that must perish if he finds not a present sanctuary: he is now brought to this dilemma; either he must have Christ to justify him, or be eternally condemned; have Christ to save him, or burn in hell for ever; have Christ to bring him to God, or be shut out of his presence everlastingly. And no wonder if he cry out as the martyr,

None but Christ! none but Christ! Not gold, but bread, will satisfy the hungry; nor any thing

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but pardon will comfort the condemned. All things are counted but dung now, that he may win Christ; and what was gain, he counts loss for Christ.' As the sinner sees his misery, and the inability of himself, and all things to relieve him, so he perceives there is no saving mercy out of Christ. He sees, though the creature cannot, and himself cannot, yet Christ can. Though the fig-leaves of our own unrighteous righteousness are too short to cover our nakedness, yet the righteousness of Christ is large enough: ours is disproportionate to the justice of the law, but Christ's extends to every tittle. If he intercede, there is no denial: such is the dignity of his person, and the value of his merits, that the Father grants all he desires. Before, the sinner knew Christ's excellency, as a blind man knows the light of the sun; but now, as one that beholds its glory.

9. (5.) After this deep conviction, the will discovers also its change. As for instance-The sin, which the understanding pronounces evil, the will turns from with abhorrence. Not that the sensitive appetite is changed, or any way made to abhor its object: but when it would prevail against reason, and carry us to sin against God, instead of Scripture being the rule, and reason the master, and sense the servant; this disorder and evil the will abhors. The misery also which sin hath procured, is not only discerned, but bewailed. It is impossible that the soul should now look, either on its trespass against God, or yet on its own self-procured calamity, without some contrition. He that truly discerns 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. The creature is renounced as vanity, and turned out of the heart with disdain. Not that it is undervalued, or the use of it disclaimed; but its idolatrous abuse, and its unjust usurpation. Can Christ be the way, where the creature is the end? 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 unregenerate man, the creature is both God and Christ. 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. Our aversion from sin, renouncing our idols, and our right receiving Christ, is all but one work, which God ever perfects where he begins. At the same time, the will cleaves to God the Father, and to Christ. Having been convinced that nothing else can be his happiness,

the sinner now finds it is in God. Convinced, also, that Christ alone is able and willing to make peace for him, he most affectionately accepts of Christ for Saviour and Lord. Paul's preaching was 'repentance toward 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.' To take the Lord for our God, is the natural part of the covenant: the supernatural part is, to take Christ for our Redeemer. The former is first necessary, and implied in the latter. To accept Christ without affection and love, is not justifying faith. Nor does love follow as a fruit, but immediately concurs; for faith is the receiving of Christ with the whole soul. He that loveth father and mother more than Christ, is not worthy of him,' nor is justified by him. Faith accepts him for Saviour and Lord: for in both relations will he be received, or not at all. Faith not only acknowledges his sufferings, and accepts of pardon and glory, but acknowledges his sovereignty, and submits to his government and way of salvation.

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10. (6.) As an essential part of the character of God's people, they now enter into a cordial covenant with Christ. The sinner was never strictly, nor comfortably, in covenant with Christ till now. He is sure by the free offers, that Christ consents; and now he cordially consents himself; and so the agreement is fully made.— With this covenant Christ delivers up himself in all comfortable relations to the sinner; and the sinner delivers up himself to be saved, and ruled by Christ. Now the soul resolutely concludes, 'I have been blindly led by flesh and lust, by the world and the devil, too long, almost to my utter 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.'

11. (7.) I add, that the people of God persevere in this covenant to the end. Though the believer may be tempted, yet he never disclaims his Lord, renounces his allegiance, nor repents of his covenant; nor can he properly be said to break that covenant, while that faith continues which is the condition of it. Indeed, those that have verbally covenanted, and not cordially, may tread under foot the blood of the covenant, as an unholy thing, wherewith they were sanctified,' by separation from those without the church; but the elect cannot be so deceived. Though this perseverance be certain to true believers, yet it is made a condition of their salvation; yea, of their continued life and fruitfulness, and of the continuance of their justification,

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