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THE SAINT'S EVERLASTING REST;

OR,

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

GOD IN HEAVEN.

Written by the reverend, learned, and pious _MR. RICHARD BAXTER_.

Abridged BY BENJAMIN FAWCETT. M. A.

I think it of great service to the souls of men, to call them to the notice and use of such a Treatise as this; and to bring such old and excellent writings out of oblivion and the dust.

_Baxter's Preface to Scudder's Christian's Daily Walk._

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

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

_My dear Friends_,

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

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

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

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

Your affectionate friend, and obedient servant,

B. FAWCETT. _Kidderminster_, Jan. 1, 1759.

THE PREFACE. _By the COMPILER of this ABRIDGMENT._

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

B. F. _Kidderminster, Dec. 25, 1758._

CONTENTS.

CHAP. I.

_The introduction to the Work, with some account of the nature of the Saint's Rest._

The Apostle's design in the text, 25 The Saint's Rest defined, 27 What this rest presupposes, ibid What this rest contains, 29 1. A ceasing from means of grace, 30 2. A perfect freedom from all evils, ibid 3. The saint's personal perfection in body and soul, ibid 4. The nearest enjoyment of God the chief good, 31 5. All the powers of the body active in this enjoyment, 34 And all the powers of the soul; as, knowledge, 35 Memory, love, and joy, 36-42

CHAP. II.

_The great Preparatives to the Saint's Rest._

The happiness of having a way into Paradise open, 43 1. The glorious appearing of Christ opens the way, ibid 2. The general resurrection, 46 3. The last judgment, 47 4. The saint's coronation, 50

CHAP. III.

_The Excellencies of the Saint's Rest._

1. It is the purchased possession, 53 2. It is a free gift, 54 3. It is peculiar to saints, 56 4. It is an association with saints and angels, 57 5. It derives its joys immediately from God himself, 58 6. It will be seasonable, 59 7. It will be suitable, 60 8. It will be perfect, without sin or suffering, 62 9. It will be everlasting, 68

CHAP. IV.

_The Character of the Persons for whom this Rest is designed._

'Tis wonderful it should be designed for mortals, 71 1. The people of God, who shall enjoy it, are chosen from eternity, 72 2. They are given to Christ, ibid 3. They are born again, ibid 4. They are deeply convinced of the evil of sin, 73 their misery by sin, the vanity of the creatures, 74 and the all-sufficiency of Christ, 75 5. Their will is proportionably changed, 76 6. They engage in covenant with Christ, 77 7. They persevere in their engagements, 78 The reader is invited to self-examination, ibid That the people of God shall enjoy this rest, and 80 none but they, is further proved by Scripture; 82 and that they shall not enjoy it till they come to another world, 83 where their souls shall enjoy it while separated from their bodies. 84

CHAP. V.

_The misery of those that lose the Saint's Rest._

The reader, if unregenerate, urged to consider this loss, 89 1. They lose the personal perfections of the saints; 91 2. God himself; ibid 3. All delightful affections towards God; 92 4. The blessed society of angels and glorified spirits, ibid Their loss will be greatly aggravated, by having 1. Their understanding cleared; 94 2. Also enlarged: ibid 3. Their consciences brought to a true and close application: 95 4. Their affections more lively: 96 5. Their memories strengthened. ibid

CHAP. VI.

_The misery of those, who, besides losing the Saint's Rest, lose the enjoyments of time, and suffer the torments of hell._

The enjoyments of time, which the damned lose, 103 1. Their presumptuous belief of their interest in God and Christ; 104 2. All their hopes; ibid 3. All their peace of conscience: 106 4. All their carnal mirth: 107 5. All their sensual delights, ibid The torments of hell which the damned suffer, 108 1. The principal author of them is God himself, 109 2. The place or state of torment: ibid 3. These torments are the effects of Divine vengeance, 110 4. God will take pleasure in executing them; ibid 5. God's executioners are Satan and sinners themselves, 111 6. These torments will be universal; ibid 7. Without any mitigation; 112 8. And eternal, 113 The sinner convinced of his folly in venturing on hell, 114 And entreated to fly for safety to Christ. 115

CHAP. VII.

_The necessity of diligently seeking the Saint's Rest._

This rest is surprisingly neglected, 118 by the worldly minded, ibid the profane multitude, 120 Formal professors, 121 and by the godly themselves, 122 whether magistrates, ministers, 123 or people, 124 The author mourns the neglect, 125 and excites the reader to diligence by many considerations, 126 Awakening questions proposed to the ungodly, 133 and also to the godly. 137

CHAP. VIII.

_How to discern our title to the Saint's Rest._

Men's folly in not inquiring after a title to it, 139 Their cause for terror while destitute of it, 141 Self-examination is urged; 142 1. From the possibility of arriving at certainty, 143 2. From the hinderances to self-examination by Satan, ibid by wicked men, 144 by our own hearts; 145 nor does self-examination soon bring assurance; 146 nor do all true Christians attain to it, ibid 3. From considering how easy, common, and dangerous it is to be mistaken; that trying is safer than neglect; that God will try us soon, and to try ourselves will be profitable, 150 Directions are given how to try, 153 Marks for trial; as, do we make God our chief good? 155 Do we heartily accept of Christ for our Lord and Savior? 156 The great importance of these two marks. 158

CHAP. IX.

_The duty of the people of God to excite others to seek this Rest._

This duty is lamentably neglected: 159 1. It consists in pitying the misery of men's souls; 160 2. In giving religious instruction; ibid 3. In promoting their profit by public ordinances, 165 Why this duty is so much neglected, 166 Objections against it answered, 168 The discharge of it urged; especially, 169 on men of knowledge, learning, and utterance, 173 on such as are acquainted with sinners, ibid on physicians that attend dying men, 174 on the wealthy and powerful, ibid on ministers, and those that have children and servants. 175

CHAP. X.

_The Saint's Rest is not to be expected on earth._

The sin and folly of expecting rest here, appears 180 By the reasonableness of present afflictions; 181 1. They are the way to rest; ibid 2. They keep us from mistaking it; ibid 3. And from losing our way to it; 182 4. They quicken our pace towards it; ibid 5. They chiefly incommode our flesh; and 183 6. Under them are often the best foretastes of rest, ibid By the unreasonableness of resting in present comforts, 185 1. 'Tis idolatry; ibid 2. It contradicts God's end in giving them; ibid 3. 'Tis the way to have them refused, withdrawn, or embittered; 186 4. To be suffered to do this, is the greatest curse; 187 5. 'Tis seeking rest where it is not; ibid 6. The creatures, without God, aggravate our misery; 189 7. And all this is confirmed by experience, ibid Also by the unreasonableness of our unwillingness to die and possess the saint's rest. 190

CHAP. XI.

_The importance of leading a heavenly life upon earth._

'Tis reasonable to delight in thinking of heaven, 201 Christians exhorted to it, by considering, 202 1. It will evidence their sincere piety; 203 2. 'Tis the highest excellence of the Christian temper, 204 3. It leads to the most comfortable life; 205 4. 'Tis the best preservative from temptations; 206 5. It will invigorate their graces and duties; 209 6. It will be their best cordial in afflictions; 211 7. It will render them most useful to others; 213 8. It will honor God; 215 9. Without it we disobey the commands, and use the most gracious and delightful discoveries of the word of God; 216 10. Our hearts should be with God, as his is so much on us; and 217 11. In heaven where we are so much interested; 218 12. Nothing but heaven deserves our hearts. 220

CHAP. XII.

_Directions how to lead a heavenly life upon earth._

I. Avoid the hinderances to such a life: 222 1. Live not in any known sin, ibid 2. Be not earthly minded; 223 3. Beware of the company of the ungodly: 225 4. Be not satisfied with mere notions in religion; 226 5. Take heed of a proud spirit, 227 6. and a slothful spirit, 229 7. Nor rest in the preparatives to a heavenly life 232 II. Practise the duties which will promote this life, 233 1. Esteem heaven the only treasure and happiness; ibid 2. Labor to know your interest in it, 234 3. And how near it is; 235 4. Frequently and seriously talk of it; 236 5. Strive in every duty to raise your heart nearer to it; 237 6. To the same purpose improve every object and event; 238 7. Be much in the angelical work of praise; 239 8. Maintain believing thoughts of God's infinite love. 240 9. Observe and cherish the motions of God's Spirit, 241 10. Take due care of your bodily health. 242

CHAP. XIII.

_The nature of heavenly contemplation, with the time, place, and temper fittest for it._

The duty itself recommended to the reader, 244 This duty defined and illustrated, 246 The time fittest for this duty is—stated,—frequent, 248 and seasonable, every day, particularly Lord's 250 days; especially when in a devout temper, or an 251 afflicted state, or in the views of death, 252 The place, fittest for this duty is the most retired, 253 The temper fittest for this duty, is 255 1. When our minds are most clear of the world, ibid 2. And most solemn and serious. 256

CHAP. XIV.

_What use heavenly contemplation makes of consideration, affections, soliloquy, and prayer._

The reader is invited to heavenly contemplation, 258 To that end consideration is recommended, ibid Next, the exercise of the affections, particularly 261 1. Love, 262 2. Desire, 265 3. Hope, 267 4. Courage or boldness, 268 5. And joy, 269 These affections need not always be exercised in this order, nor all at one time, 273 Soliloquy and prayer are also useful in heavenly contemplation. ibid

CHAP. XV.

_Heavenly contemplation assisted by sensible objects, and guarded by a treacherous heart._

The difficulty of maintaining a lively impression of heavenly things, 276 Sensible objects may assist heavenly contemplation; 277 1. If we draw strong suppositions from sense; ibid 2. If objects of sense and faith are compared, 278 To guard heavenly contemplation against a treacherous heart, consider, 1. The heart's backwardness to this duty, 289 2. Its trifling in it, 291 3. Its wandering from it, 292 4. And its too abruptly putting an end to it, ibid

CHAP. XVI.

_Heavenly contemplation exemplified, and the whole work concluded._

A Christian prepared for the work, may contemplate, "The excellency of heavenly rest; 294 Its nearness dreadful to sinners, joyful to saints, 295 Its dear purchase; 296 And its difference from earth, ibid He may plead with his heart, 298 May banish unbelief, ibid And pity a careless world, 299 He may view heavenly rest as the object of love, ibid And of joy, 304 He may lament his heart's indisposition to such joy, ibid He may view heavenly rest, as the object of desire," 310 Evil consequences of neglecting such contemplation, 317 Saints excited to be constant in it, 318 The author's concluding prayer, 319

THE SAINT'S EVERLASTING REST.

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

CHAP. I.

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

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

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

[Footnote 1] Hebrews iv, 1.

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

§ 3. There are some things necessarily presupposed in the nature of this rest; as, for instance,—that mortal men are the persons seeking it. For angels and glorified spirits have it already, and the devils and damned are past hope.—That they choose God only for their end and happiness. He that takes any thing else for his happiness, is out of the way the first step.—That they are distant from this end. This is the woeful case of all mankind since the fall. When Christ comes with regenerating grace, he finds no man sitting still, but all posting to eternal ruin, and making haste towards hell; till, by conviction, he first brings them to a stand, and then by conversion, turns their hearts and lives sincerely to himself.—This end, and its excellency, is supposed to be known, and seriously intended. An unknown good moves not to desire or endeavor. And not only a distance from this rest, but the true knowledge of this distance, is also supposed. They that never yet knew they were without God, and in the way to hell, did never yet know the way to heaven. Can a man find he hath lost his God, and his soul, and not cry out, _I am undone_? The reason why so few obtain this rest, is, they will not be convinced, that they are, in point of title, distant from it; and, in point of practice, contrary to it. Who ever sought for that, which he knew not he had lost? _They that be whole need not a physician, but they that are sick._[2]—The influence of a superior moving cause is also supposed; else we shall all stand still, and not move toward our rest. If God move us not, we cannot move. It is a most necessary part of our Christian wisdom, to keep our subordination to God and dependence on him. _We are not sufficient of ourselves to think any thing as of ourselves, but our sufficiency is of God._[3] _Without me_, says Christ, _ye can do nothing_.[4]—It is next supposed, that they who seek this rest, have an inward principle of spiritual life. God does not move men like stones, but he endows them with life, not to enable them to move without him, but in subordination to himself the first mover. And farther, this rest supposes such an actual tendency of soul towards it, as is regular and constant, earnest and laborious. He that hides his talent shall receive the wages of a slothful servant. Christ is the door, the only way to this rest. But _strait is the gate, and narrow is the way_;[5] and we must _strive_, if we will _enter, for many will seek to enter in, and shall not be able_;[6] which implies that _the kingdom of heaven suffereth violence_.[7] Nor will it bring us to the end of the saints, if we _begin in the spirit, and end in the flesh_.[8] _He_ only _that endureth to the end shall be saved_.[9] And never did a soul obtain rest with God, whose desire was not set upon him above all things else in the world. _Where your treasure is, there will your heart be also._[10] The remainder of our old nature will much weaken and interrupt these desires, but never overcome them. And considering the opposition to our desires, from the contrary principles in our nature, and from the weakness of our graces, together with our continued distance from the end, our tendency to that end must be laborious, and with all our might.—All these things are presupposed, in order to a Christian's obtaining an interest in heavenly rest.

[Footnote 2] Matthew ix, 12.

[Footnote 3] 2 Corinthians iii, 5.

[Footnote 4] John xv, 5.

[Footnote 5] Matthew vii, 13.

[Footnote 6] Luke xiii, 24.

[Footnote 7] Matthew xi, 12.

[Footnote 8] Galatians iii, 3.

[Footnote 9] Matthew xxiv, 13.

[Footnote 10] Matthew vi, 21.

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

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

[Footnote 11] 1 Corinthians xiii, 8.

§ 6. (2.) There is in heavenly rest a perfect freedom from all evils. All the evils that accompanied us through our course, and which necessarily follow our absence from the chief good: Besides our freedom from those eternal flames, and restless miseries, which the neglecters of Christ and grace must remedilessly endure; a woeful inheritance, which, both by birth and actual merit, was due to us, as well as to them! In heaven there is _nothing that defileth_, or is unclean: All _that_ remains _without_.[12] And doubtless there is not such a thing as grief and sorrow known there: Nor is there such a thing as a pale face, a languid body, feeble joints, unable infancy, decrepit age, peccant humors, painful or pining sickness, griping fears, consuming cares, nor whatsoever deserves the name of evil. We did _Weep and lament_, when _the world did rejoice_; but our _sorrow is turned into joy, and_ our _joy shall no man take from_ us.[13]

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

[Footnote 13] John xvi, 20, 22.

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

[Footnote 14] 1 Corinthians ii, 9.

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

[Footnote 15] 1 John iii, 2.

[Footnote 16] 2 Corinthians iii, 18.

[Footnote 17] John xvii, 24.

[Footnote 18] Kings x, 8.

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

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

[Footnote 21] 2 Samuel xix, 30.

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

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

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

[Footnote 25] Numbers xxiii, 19.

[Footnote 26] Esther vi, 11.

[Footnote 27] Psalm lxxxvi, 10.

[Footnote 28] John xvii, 21-23.

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

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

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

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

[Footnote 31] 2 Corinthians xii, 2-4.

[Footnote 32] Mark ix, 5.

[Footnote 33] Daniel iii, 25.

[Footnote 34] Corinthians xiii, 8-12.

[Footnote 35] John xvii, 3.

[Footnote 36] 1 John v, 19, 20.

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

§ 12. But oh! the full, the near, the sweet enjoyment, is that of love. _God is love, and he that dwelleth in love, dwelleth in God, and God in him._[37] Now the poor soul complains, "Oh that I could love Christ more!" then, thou canst not choose but love him. Now thou knowest little of his amiableness, and therefore lovest little: Then, thine eye will affect thy heart, and the continual viewing of that perfect beauty will keep thee in continual transports of love. Christians, doth it not now stir up your love to remember all the experiences of his love! Doth not kindness melt you, and the sunshine of Divine goodness warm your frozen hearts? What will it do then, when you shall live in love, and have all in him, who is all? Surely love is both work and wages. What a high favor, that God will give us leave to love him? That he will be embraced by those, who have embraced lust and sin before him! But more than this, he returneth love for love; nay, a thousand times more. Christian, thou wilt be then brimfull of love; yet, love as much as thou canst, thou shalt be ten thousand times more beloved. Were the arms of the Son of God open upon the cross, and an open passage made to his heart by the spear, and will not arms and heart be open to thee in glory? Did he begin to love before thou lovedst, and will not he continue now? Did he love thee, an enemy? thee, a sinner? thee, who even loathedst thyself; and own thee, when thou didst disclaim thyself? And will he not now immeasurably love thee, a son? thee, a perfect saint? thee, who returnest some love for love? He that in love wept over the old Jerusalem when near its ruin, with what love will he rejoice over the new Jerusalem in her glory? Christian, believe this, and think on it; thou shalt be eternally embraced in the arms of that love, which was from everlasting, and will extend to everlasting;—of that love which brought the Son of God's love from heaven to earth, from earth to the cross, from the cross to the grave, from the grave to glory; that love, which was weary, hungry, tempted, scorned, scourged, buffeted, spit upon, crucified, pierced; which did fast, pray, teach, heal, weep, sweat, bleed, die;—that love will eternally embrace thee. When perfect created love, and most perfect uncreated love, meet together, it will not be like Joseph and his brethren, who lay upon one another's necks weeping; it will be loving and rejoicing, not loving and sorrowing: Yet it will make Satan's court ring with the news, that Joseph's brethren are come, that the saints are arrived safe at the bosom of Christ, out of the reach of hell for ever: nor is there any such love as David's and Jonathan's, breathing out its last into sad lamentations for a forced separation. Know this, believer, to thy everlasting comfort, if those arms have once embraced thee, neither sin, nor hell, can get thee thence for ever. Thou hast not to deal with an inconstant creature but with him _with whom is no variableness, nor shadow of turning_.[38] His love to thee will not be as thine was on earth to him; seldom, and cold, up and down. He that would not cease nor abate his love, for all thine enmity, unkind neglects, and churlish resistances, can he cease to love thee, when he hath made thee truly lovely? He that keepeth thee so constant in thy love to him, that thou canst challenge _tribulation, distress, persecution, famine, nakedness, peril, or sword, to separate thy love from Christ_, how much more will himself be constant?[39] Indeed thou mayest be _persuaded that neither death, nor life, nor angels, nor principalities, nor powers, nor things present, nor things to come, nor height, nor depth, nor any other creature, shall be able to separate us from the love of God which is in Christ Jesus our Lord_.[40] And now are we not left in the apostle's admiration. _What shall we say to these things?_[41] Infinite love must needs be a mystery to a finite capacity. No wonder _angels desire to look into_ this mystery.[42] And if it be the study of saints here, _to know the breadth, and length, and depth, and height, of the love of Christ, which passeth knowledge_;[43] the saint's everlasting rest must consist in the enjoyment of God by love.

[Footnote 37] 1 John iv, 16.

[Footnote 38] James i, 17.

[Footnote 39] Romans viii, 35.

[Footnote 40] Romans viii, 38, 39.

[Footnote 41] Romans viii, 31.

[Footnote 42] 1 Peter i, 12.

[Footnote 43] Ephesians iii, 18, 19.

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

[Footnote 44] Revelation ii, 17.

[Footnote 45] Proverbs xiv, 10.

[Footnote 46] John xvi, 24.

[Footnote 47] John iv, 10, 14.

[Footnote 48] Psalm xciv, 2, 13.

[Footnote 49] Philippians iv, 4.

[Footnote 50] Matthew xxv, 41.

[Footnote 51] Matthew xxv, 21.

[Footnote 52] John xvii, 22.

[Footnote 53] Revelation iii, 21.

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

§ 14. And it is not the joy only; it is a mutual joy as well as mutual love. Is there joy in heaven at thy conversion, and will there be none at thy glorification? Will not the angels welcome thee thither, and congratulate thy safe arrival?—Yea, it is the joy of Jesus Christ, for now he hath the end of his undertaking, labor, suffering, dying, when we have our joys; _when he is glorified in his saints, and admired in all them that believe_;[55] when _he sees of the travail of his soul, and is satisfied_.[56] This is Christ's harvest, when he shall reap the fruit of his labors, and it will not repent him concerning his sufferings, but he will rejoice over his purchased inheritance, and his people will rejoice in him.—Yea, the Father himself puts on joy too, in our joy. As _we grieve his Spirit_,[57] and _weary him with our iniquities_:[58] so is he rejoiced in our good. O how quickly does he now spy a returning prodigal, even _afar off_? How does he _run and meet him_? And with what _compassion_ does he _fall on his neck, and kiss him, and put on him the best robe, and a ring on his hand, and shoes on his feet, and kills the fatted calf to eat and be merry_.[59] This is indeed a happy meeting; but nothing to the embracing and joy of that last and great meeting.——Yea more; as God doth mutually love and joy, so He makes this _His_ rest, as it is our rest. What an eternal Sabbatism, when the work of redemption, sanctification, preservation, glorification, is all finished, and perfected for ever! _The Lord thy God in the midst of thee is mighty, He will save, He will rejoice over thee with joy, He will rest in his love, He will joy over thee with singing._[60] Well may we then rejoice in our God with joy, and rest in our love, and joy in him with singing.

[Footnote 55] 2 Thessalonians i, 10.

[Footnote 56] Isaiah liii, 11.

[Footnote 57] Ephesians iv, 30.

[Footnote 58] Isaiah xliii, 24.

[Footnote 59] Luke xv, 20-23.

[Footnote 60] Zephaniah iii, 17.

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

[Footnote 61] Job xxxviii, 2.

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

[Footnote 63] 2 Corinthians iv, 13.

[Footnote 64] Matthew xxvi, 41.

CHAP. II.

The great preparatives to the Saint's Rest.

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

§ 1. The passage of paradise is not now so blocked up, as when the law and curse reigned. Wherefore finding, _beloved Christians, a new and living way consecrated for us, through the vail, that is to say, the flesh of Christ, by which_ we may with _boldness, enter into the holiest_, I shall _draw near with fuller assurance_:[65] And finding the _flaming sword_ removed, shall look again into the paradise of our God: And because I know that this is no _forbidden fruit_, and withal that _it is good for food, and pleasant to the_ spiritual _eyes, and a tree to be desired to make one_ truly _wise_ and happy; I shall through the assistance of the Spirit, _take and eat thereof_ myself, _and give_ to you, according to my power, that you may _eat_. The _porch_ of this _temple_ is exceeding glorious, and _the gate of it is called Beautiful_. Here are four things, as the four corners of this porch. Here is the most glorious coming and appearance of the Son of God;—that great work of Jesus Christ in raising our bodies from the dust, and uniting them again to the soul;—the public and solemn process at their judgment, where they shall first themselves be acquitted and justified, and then with Christ judge the world;—together with their solemn coronation, and receiving the kingdom.

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

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

[Footnote 66] John xiv, 3.

[Footnote 67] 1 Corinthians xi, 26.

[Footnote 68] Matthew xxiv, 32.

[Footnote 69] Matthew xxiv, 48.

[Footnote 70] Luke xxi, 28.

[Footnote 71] Matthew x, 16.

[Footnote 72] Psalm lvii, 4.

[Footnote 73] Matthew iii, 7.

[Footnote 74] 1 Corinthians xv, 19.

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

[Footnote 75] Luke ii, 13, 14.

[Footnote 76] Matthew ii, 2.

[Footnote 77] Matthew xxi, 5-9.

[Footnote 78] Philippians ii, 7.

[Footnote 79] Matthew viii, 27.

[Footnote 80] Matthew xxiv, 30.

[Footnote 81] 2 Kings vi, 33.

[Footnote 82] Isaiah xxx, 18.

[Footnote 83] Revelation xxii, 17, 20.

§ 4. (2.) Another thing that leads to paradise is, that great work of Jesus Christ, in raising our bodies from the dust, and uniting them again unto the soul. A wonderful effect of infinite power and love! Yea, wonderful indeed, says unbelief, if it be true. What, shall all these scattered bones and dust become a man?—Let me with reverence plead for God, for that power whereby I hope to arise. What beareth the massy body of the earth? What limits the vast ocean of the waters? Whence is that constant ebbing and flowing of the tides? How many times bigger than all the earth is the sun, that glorious body of light? Is it not as easy to raise the dead, as to make heaven, and earth, and all of nothing?—Look not on the dead bones, and dust, and difficulty, but at the promise. Contentedly commit these carcasses to a prison, that shall not long contain them. Let us _lie down in peace_, and take our rest; it will not be an everlasting night, nor endless sleep. If _unclothing_ be the thing thou fearest; it is that thou mayest have better _clothing_.[84] If to be turned out of doors be the thing thou fearest; remember, that when the _earthly house of this tabernacle is dissolved_, thou hast _a building of God, an house not made with hands, eternal in the heavens_.[85] Lay down cheerfully this lump of _corruption_; thou shalt undoubtedly receive it again in _incorruption_. Lay down freely this _terrestrial_, this _natural body_; thou shalt receive it again a _celestial_, a _spiritual body_. Though thou lay it down with great _dishonor_; thou shalt receive it in _glory_. Though thou art separated from it through _weakness_; it shall be raised again in mighty _power. In a moment, in the twinkling of an eye, at the last trump, for the trumpet shall sound, and the dead shall be raised incorruptible, and we shall be changed._[86] _The dead in Christ shall rise first. Then they which are alive and remain, shall be caught up together with them in the clouds, to meet the Lord in the air._[87] Triumph now, O Christian, in these promises; thou shalt shortly triumph in their performance. _This is the day which the Lord will make, we shall rejoice and be glad in it._[88] The grave, that could not keep our Lord, cannot keep us. He arose for us, and by the same power will cause us to arise. _For if we believe that Jesus died, and rose again, even so them also which sleep in Jesus will God bring with him._[89] Let us never look at the grave, but let us see the resurrection beyond it. Yea, let us _be steadfast, immoveable, always abounding in the work of the Lord, for as much as we know our labor is not in vain in the Lord_.[90]

[Footnote 84] 2 Corinthians v, 4.

[Footnote 85] 2 Corinthians v, 1.

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

[Footnote 87] 1 Thessalonians iv, 16, 17.

[Footnote 88] Psalm cxviii, 24.

[Footnote 89] 1 Thessalonians iv, 14.

[Footnote 90] 1 Corinthians xv, 58.

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

[Footnote 91] Romans xi, 21.

[Footnote 92] Luke xvi, 2.

[Footnote 93] Revelation vi, 16.

[Footnote 94] 2 Timothy iv, 1.

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

[Footnote 95] 2 Peter ii, 9.

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

[Footnote 97] John viii, 10, 11.

[Footnote 98] Matthew xxvi, 33, 35.

[Footnote 99] Matthew x, 32.

§ 7. What inexpressible joy, that our dear Lord, who loveth our souls, and whom our souls love, shall be our judge! Will a man fear to be judged by his dearest friend? Or a wife by her own husband? Christian, did Christ come down and suffer, and weep, and bleed, and die for thee, and will he now condemn thee? Was he judged, condemned, and executed in thy stead, and now will he condemn thee himself? Hath he done most of the work already, in redeeming, regenerating, sanctifying, and preserving thee, and will he now undo all again? Well then, let the terror of that day be never so great, surely our Lord can mean no ill to us in all. Let it make the devils tremble, and the wicked tremble; but it shall make us leap for joy. It must needs affect us deeply with the sense of our mercy and happiness, to see most of the world tremble with terror, while we triumph with joy; to hear them doomed to everlasting flames, when we are proclaimed heirs to the kingdom; to see our neighbors that lived in the same towns, came to the same congregation, dwelt in the same houses, and were esteemed more honorable in the world than ourselves, now by the Searcher of hearts eternally separated. This, with the great magnificence and dreadfulness of the day, the Apostle pathetically expresses: _It is a righteous thing with God, to recompense tribulation to them that trouble you; and to you who are troubled, rest with us, when the Lord Jesus shall be revealed from heaven, with his mighty angels, in flaming fire, taking vengeance on them that know not God, and that obey not the gospel of our Lord Jesus Christ; who shall be punished with everlasting destruction from the presence of the Lord, and from the glory of his power; when he shall come to be glorified in his saints, and to be admired in all them that believe in that day_.[100]

[Footnote 100] 2 Thessalonians i, 6-10.

§ 8. Yet more, we shall be so far from the dread of that judgment, that ourselves shall become the judges. Christ will take his people, as it were, into commission with himself, and they shall sit and approve his righteous judgment. _Do ye not know that the saints will judge the world?_ Nay, _know ye not that we shall judge angels_?[101] Were it not for the word of Christ that speaks it, this advancement would seem incredible and the language arrogant. _Even Enoch, the seventh from Adam, prophesied of this, saying, Behold the Lord cometh with ten thousand of his saints, to execute judgment upon all, and to convince all that are ungodly among them, of all their ungodly deeds which they have ungodly committed, and of all their hard speeches which ungodly sinners have spoken against him._[102] Thus shall the saints be honored, _and the upright shall have dominion in the morning_.[103] O that the careless world _were wise, that they understood this, that they would consider their latter end_![104] That they would be now of the same mind as they will be, when they shall see _the heavens pass away with a great noise, and the elements melt with fervent heat, the earth also, and the works that are therein, burnt up_! When all shall be on fire about their ears, and all earthly glory consumed. For _the heavens and the earth, which are now, are reserved unto fire against the day of judgment, and perdition of ungodly men. Seeing then that all these things shall be dissolved, what manner of persons ought ye to be in all holy conversation and godliness, looking for and hasting unto the coming of the day of God, wherein the heavens being on fire, shall be dissolved, and the elements shall melt with fervent heat?_[105]

[Footnote 101] 1 Corinthians vi, 2, 3.

[Footnote 102] Jude 14, 15.

[Footnote 103] Psalm xlix, 14.

[Footnote 104] Deuteronomy xxxii, 29.

[Footnote 105] 2 Peter iii, 7-12.

§ 9. (4.) The last preparative to the saint's rest, is their solemn coronation, and receiving the kingdom. For, as Christ, their Head, is anointed both King and Priest; so under him are his people _made unto God_ both _kings and priests, to reign_, and to offer praises for ever.[106] The _crown of righteousness, which was laid up for them, shall by the Lord the righteous Judge be given them at that day_.[107] They have been _faithful unto death, and therefore he will give them a crown of life_.[108] And according to the improvement of _their talents_ here, so shall _their rule_ and dignity be enlarged.[109] They are not dignified with empty titles, but real dominion. Christ _will grant them to sit with him in his throne_;[110] _and will give them power over the nations, even as he received of his Father; and he will give them the morning star_.[111] The Lord himself will give them possession with these applauding expressions: _Well done, good and faithful servant, thou hast been faithful over a few things, I will make thee ruler over many things; enter thou into the joy of thy Lord_.[112]

[Footnote 106] Revelation v, 10.

[Footnote 107] 2 Timothy iv, 8.

[Footnote 108] Revelation ii, 10.

[Footnote 109] Matthew xxv, 21, 23.

[Footnote 110] Revelation iii, 21.

[Footnote 111] Revelation ii, 26-28.

[Footnote 112] Matthew xxv, 23.

§ 10. And with this solemn and blessed proclamation shall he enthrone them; _Come, ye blessed of my Father, inherit the kingdom prepared for you from the foundation of the world_.[113] Every word full of life and joy.—_Come_—this is the holding forth of the golden sceptre, to warrant our approach unto this glory. Come now as near as you will; fear not the Bethshemite's judgment; for the enemy is utterly _abolished_.[114] This is not such a _Come_ as we were wont to hear, _Come, take up your cross, and follow me_.[115] Though that was sweet, yet this much more.—_Ye blessed_—Blessed indeed, when that mouth shall so pronounce us! For though the world hath accounted us accursed, and we have been ready to account ourselves so; yet certainly _those that he blesseth, are blessed; and those whom he curseth, only are cursed, and his blessing cannot be reversed_.[116]——_Of my Father_—Blessed in the Father's love, as well as the Son's, for they _are one_.[117] The Father hath testified his love in their election, donation to Christ, sending of Christ, and accepting his ransom, as the Son hath also testified his.—_Inherit_—No longer _bondmen_, nor _servants_ only, nor _children under age_, who _differ not_ in possession, but only in title, _from servants_.[118] But now we are _heirs of the kingdom_,[119] _and joint heirs with Christ_.[120]—_The kingdom_—No less than the kingdom? Indeed, to be _King of kings, and Lord of lords_, is our Lord's own proper title: But to be _kings, and reign with him_,[121] is ours. The enjoyment of this kingdom is, as the light of the sun, each have the whole, and the rest never the less.—_Prepared for you_—God is the _Alpha_, as well as the _Omega_, of our blessedness. Eternal love hath laid the foundation. He prepared the kingdom for us, and then prepared us for the kingdom. This is the preparation of his counsel and decree; for the execution whereof Christ was yet to make a further preparation—_For you_—Not for believers only in general, who, without individual persons, are nobody; but for you personally.—_From the foundation of the world._—Not only from the promise after Adam's fall, but from eternity.

[Footnote 113] Matthew xxv, 34.

[Footnote 114] Ephesians ii, 15.

[Footnote 115] Matthew xvi, 24.

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

[Footnote 117] John x, 30.

[Footnote 118] Galatians iv, 1-7.

[Footnote 119] James ii, 5.

[Footnote 120] Romans viii, 17.

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

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

CHAP. III.

The Excellencies of the Saint's Rest.

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

§ 1. Let us draw a little nearer, and see what further excellencies this rest affordeth. The Lord hide us _in the clefts of the rock, and cover us with the hands_ of indulgent grace, while we approach to take this view! This rest is excellent for being—a purchased possession;—a free gift;—peculiar to saints;—an association with saints and angels; yet deriving its joys immediately from God;—and because it will be a seasonable,—suitable,—perfect,—and eternal rest.

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

[Footnote 122] Ephesians i, 14.

[Footnote 123] Lamentations i, 12.

[Footnote 124] John xx, 15.

[Footnote 125] Ephesians i, 9, 11.