Chapter III: Part 3

§ 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.

§ 3. (2.) Another pearl in the saint's diadem is, that it is _a free gift_. These two, _purchased_ and _free_, are the chains of gold which make up the wreaths for the tops of the pillars in the temple of God.[126] It was dear to Christ, but free to us. When Christ was to buy, silver and gold were nothing worth; prayers and tears could not suffice, not any thing below his blood; but our buying is receiving; we have it freely, _without money and without price_.[127] A thankful acceptance of a free acquittance is no paying of the debt. Here all is free; if the Father freely give the Son, and the Son freely pay the debt; and if God freely accepts that way of payment, when he might have required it of the principal; and if both Father and Son freely offer us the purchased life on our cordial acceptance, and if they freely send the Spirit to enable us to accept; what is here then that is not free? Oh the everlasting admiration that must needs surprize the saints to think of this freeness! "What did the Lord see in me, that he should judge me meet for such a state? That I, who was but a poor, diseased, despised wretch, should be clad in the brightness of this glory! That I, a creeping worm, should be advanced to this high dignity! That I, who was but lately groaning, weeping, dying, should now be as full of joy as my heart can hold! yea, should be taken from the grave, where I was rotting, and from the dust and darkness, where I seemed forgotten, and be here set before his throne! That I should be taken, with Mordecai, from captivity, and be set next unto the king; and, with Daniel, from the den, to be made ruler of princes and provinces! Who can fathom unmeasurable love?" If worthiness were our condition for admittance, we might sit down and _weep_ with St. John, _Because no man was found worthy_. But _the Lion of the Tribe of Judah is worthy, and hath prevailed_;[128] and by that title must we hold the inheritance. We shall _offer_ there the _offering_ that David refused, even praise for _that which cost us nothing_.[129] Here our commission runs, _freely ye have received, freely give_;[130] but Christ has dearly bought, yet freely gives.

[Footnote 126] 1 Kings vii, 17.

[Footnote 127] Isaiah lv, 1.

[Footnote 128] Revelation v, 4, 5.

[Footnote 129] 2 Samuel xxiv, 24.

[Footnote 130] Matthew x, 8.

§ 4. If it were only for nothing, and without our merit, the wonder were great; but it is moreover against our merit, and against our long endeavoring our own ruin. What an astonishing thought it will be, to think of the unmeasurable difference between our deservings and receivings! Between the state we should have been in, and the state we are in! To look down upon hell, and see the vast difference that grace hath made betwixt us and them! To see the inheritance there, which we were born to, so different from that which we are _adopted_ to! What pangs of love will it cause within us, to think, "_yonder_ was the place that sin would have brought me to, but _this_ is it that Christ hath brought me to! Yonder _death_ was _the wages of my sin_, but this _eternal life is the gift of God, through Jesus Christ my Lord_![131] _Who made me to differ?_[132] Had I not now been in those flames, if I had had my own way, and been let alone to my own will? Should I not have _lingered in Sodom_, till the flames had seized on me, if God had not in mercy _brought me out_?"[133] Doubtless this will be our everlasting admiration, that so rich a crown should fit the head of so vile a sinner! That such high advancement, and such long unfruitfulness and unkindness, can be the state of the same person! And that such vile rebellions can conclude in such most precious joys! But no thanks to us, nor to any of our duties and labors, much less to our neglects and laziness; we know to whom the praise is due, and must be given for ever. Indeed to this very end it was that infinite Wisdom cast the whole design of man's salvation into this mould of purchase and freeness, that the love and joy of man might be perfected, and the honor of grace most highly advanced; that the thought of merit might neither cloud the one, nor obstruct the other? and that on these two hinges the gate of heaven might turn. So then let DESERVED be written on the door of hell, but on the door of heaven and life, THE FREE GIFT.

[Footnote 131] Romans vi, 23.

[Footnote 132] 1 Corinthians iv, 7.

[Footnote 133] Genesis xix, 16.

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

[Footnote 134] John xiv, 22.

[Footnote 135] Luke iv, 25-27.

[Footnote 136] Luke xvii, 34, 36.

[Footnote 137] Revelation xvi, 5.

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

[Footnote 138] John xvii, 21.

[Footnote 139] Matthew viii, 11.

[Footnote 140] Revelation xv, 3.

[Footnote 141] Genesis v, 24.

[Footnote 142] 1 Pet. i, 9.

[Footnote 143] Heb. i, 14.

[Footnote 144] Luke xv, 7, 10.

[Footnote 145] Psal. cxix, 63.

[Footnote 146] Heb. xii, 22-24.

[Footnote 147] Eph. ii, 19.

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

[Footnote 148] Heb. iv, 12.

[Footnote 149] Psalm xvi, 11.

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

[Footnote 151] Matthew xxvi, 29.

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

[Footnote 152] Mark xii, 2.

[Footnote 153] Psalm i, 3.

[Footnote 154] Isaiah i, 4.

[Footnote 155] Galatians vi, 9.

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

[Footnote 157] Exodus xii, 40, 41.

§ 9. (7.) As this rest will be seasonable, so it will be suitable. The new nature of the saints doth suit their spirits to this rest. Indeed their holiness is nothing else but a spark taken from this element, and by the Spirit of Christ kindled in their hearts; the flame whereof, mindful of its own divine original, ever tends to the place from whence it comes. Temporal crowns and kingdoms could not make a rest for saints. As they _were not redeemed with_ so low a price,[158] neither are they endued with so low a nature. As God will have from them a spiritual worship, suited to his own spiritual being, he will provide them a spiritual rest, suitable to their spiritual nature. The knowledge of God and his Christ, a delightful complacency in that mutual love, an everlasting rejoicing in the enjoyment of our God, with a perpetual singing of his high praises; this is a heaven for a saint. Then we shall live in our own element. We are now as the fish in a vessel of water, only so much as will keep them alive; but what is that to the ocean! We have a little air let into us, to afford us breathing; but what is that to the sweet and fresh gales upon Mount Sion? We have a beam of the sun to lighten our darkness, and a warm ray to keep us from freezing; but then we shall live in its light, and be revived by its heat for ever. As the natures of saints are, such are their desires; and it is the desires of our renewed nature which this rest is suited to. Whilst our desires remain corrupted and misguided, it is a far greater mercy to deny them, yea, to destroy them, than to satisfy them: but those which are spiritual are of his own _planting_, and he will surely _water_ them, and _give the increase_. He quickened our hunger and thirst for righteousness, that he might make us happy in a full satisfaction. Christian, this is a rest after thy own heart; it contains all that thy heart can wish; that which thou longest, prayest, laborest for, _there_ thou shalt find it all. Thou hadst rather have God in Christ, than all the world: there thou shalt have him. What wouldst thou not give for assurance of his love? There thou shalt have assurance without suspicion. Desire what thou canst, and ask what thou wilt, as a Christian, and it shall be given thee, not only to half of the kingdom, but to the enjoyment both of kingdom and King. This is a life of desire and prayer, but that is a life of satisfaction and enjoyment.—This rest is very suitable to the saints's necessities also, as well as to their natures and desires. It contains whatsoever they truly wanted; not supplying them with gross created comforts, which, like Saul's armor on David, are more burden than benefit. It was Christ and perfect holiness which they most needed, and with these shall they be supplied.

[Footnote 158] 1 Peter i, 18.

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

[Footnote 159] 2 Corinthians xii, 2, 7.

[Footnote 160] 1 John iv, 18.

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

[Footnote 161] Revelation xxi, 27.

[Footnote 162] 1 John iii, 8.

[Footnote 163] 2 Corinthians vi, 14, 15.

[Footnote 164] Hebrews iv, 10.

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

[Footnote 165] Dr. John Preston.

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

[Footnote 167] Isaiah liv, 9.

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

[Footnote 169] Revelation vi, 9, 10.

[Footnote 170] 2 Timothy iii, 12.

[Footnote 171] Romans viii, 17.

[Footnote 172] Matthew x, 22.

[Footnote 173] 2 Thessalonians i, 10.

[Footnote 174] 1 Corinthians iv, 9, 13.

[Footnote 175] Luke, vi, 22.

[Footnote 176] Luke xxi, 19.

[Footnote 177] 2 Thessalonians i, 6, 7.

[Footnote 178] Isaiah lx, 20, 21.

[Footnote 179] Revelation vii, 16, 17.

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

[Footnote 180] Revelation iii, 12.

[Footnote 181] John viii, 35.

[Footnote 182] 1 Timothy i, 17.

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

[Footnote 183] Hebrews iii, 19.

CHAP. IV.

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

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

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

[Footnote 184] Colossians iii, 11.

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

[Footnote 185] Ephesians i, 4, 5.

[Footnote 186] Luke xii, 32.

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

[Footnote 187] John xvii, 2.

[Footnote 188] Ephesians i, 22.

[Footnote 189] Timothy ii, 6.

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

[Footnote 190] John iii, 3.

§ 5. (4.) This new life in the people of God discovers itself by conviction, or a deep sense of Divine things. As for instance.—They are convinced of the evil of sin. The sinner is made to know and feel, that the sin, which was his delight, is a more loathsome thing than a toad or a serpent, and a greater evil than plague or famine; being a breach of the righteous law of the most high God, dishonorable to him, and destructive to the sinner. Now the sinner no more hears the reproofs of sin as words of course; but the mention of his sin speaks to his very heart, and yet he is contented you should shew him the worst. He was wont to marvel, what made men keep such a stir against sin; what harm it was for a man to take a little forbidden pleasure; he saw no such heinousness in it, that Christ must needs die for it, and a Christless world be eternally tormented in hell. Now the case is altered, God hath opened his eyes to see the inexpressible vileness in sin.

§ 6. They are convinced of their own misery by reason of sin. They who before read the threats of God's law, as men do the story of foreign wars, now find it their own story, and perceive they read their own doom; as if they found their names written in the curse, or heard the law say, as Nathan, _Thou art the man_.[191] The wrath of God seemed to him before, but as a storm to a man in a dry house, or as the pains of the sick to the healthful standerby; but now he finds the disease is his own, and feels himself a condemned man, that he is dead and damned in point of law, and that nothing was wanting but mere execution to make him absolutely and irrecoverably miserable. This is a work of the Spirit, wrought in some measure in all the regenerate. How should he come to Christ for pardon, that did not first find himself guilty, and condemned? or for life, that never found himself spiritually dead? _The whole need not a physician, but they that are sick._[192] The discovery of the remedy, as soon as the misery, must needs prevent a great part of the trouble. And perhaps the joyful apprehensions of mercy may make the sense of misery sooner forgotten.

[Footnote 191] 2 Samuel xii, 7.

[Footnote 192] Luke v, 31.

§ 7. They are also convinced of the creature's vanity and insufficiency. Every man is naturally an idolater. Our hearts turned from God in our first fall, and ever since the creature hath been our god. This is the grand sin of nature. Every unregenerate man ascribes to the creature Divine prerogatives, and allows it the highest room in his soul; or if he is convinced of misery, he flies to it as his savior. Indeed, God and his Christ shall be called Lord and Savior; but the real expectation is from the creature, and the work of God is laid upon it. Pleasure, profit, and honor, are the natural man's trinity, and his carnal self is these in unity. It was our first sin, to aspire to be as gods; and it is the greatest sin that is propagated in our nature from generation to generation. When God should guide us, we guide ourselves; when he should be our sovereign, we rule ourselves; the laws which he gives us we find fault with, and would correct; and if we had the making of them, we would have made them otherwise; when he should take care of us, (and must, or we perish) we will care for ourselves; when we should depend on him in daily receivings, we had rather have our portion in our own hands; when we should submit to his providence, we usually quarrel at it, and think we could make a better disposal than God hath made. When we should study and love, trust and honor God, we study and love, trust and honor, our carnal selves. Instead of God, we would have all men's eyes and dependence on us, and all men's thanks returned to us, and would gladly be the only men on earth extolled and admired by all. Thus we are naturally our own idols. But down falls this Dagon, when God does once renew the soul. It is the chief design of that great work, to bring the heart back to God himself. He convinceth the sinner, that the creature can neither be his God, to make him happy, nor his Christ, to recover him from his misery, and restore him to God, who is his happiness. God does this, not only by his word but by his providence also. This is the reason, why affliction so frequently concurs in the work of conversion. Arguments which speak to the quick, will force a hearing when the most powerful words are slighted. If a sinner made his credit his god, and God shall cast him into the lowest disgrace, or bring him, who idolized his riches, into a condition wherein they cannot help him: or cause them to take wing and fly away; what a help is here to this work of conviction? If a man made pleasure his god, whatsoever a roving eye, a curious ear, a greedy appetite, or a lustful heart could desire, and God should take these from him, or turn them into gall and wormwood; what a help is here to conviction? When God shall cast a man into languishing sickness, and inflict wounds on his heart, and stir up against him his own conscience, and then, as it were, say to him, "Try if your credit, riches, or pleasures, can help you. Can they heal your wounded conscience? Can they now support your tottering tabernacle? Can they keep your departing soul in your body? or save you from mine everlasting wrath? or redeem your soul from eternal flames? Cry aloud to them, and see now whether these will be to you instead of God and his Christ." O how this works now with the sinner! Sense acknowledges the truth, and even the flesh is convinced of the creature's vanity, and our very deceiver is undeceived.

§ 8. The people of God are likewise convinced of the absolute necessity, the full sufficiency, and perfect excellency of Jesus Christ: As a man in famine is convinced of the necessity of food; or a man that had heard, or read, his sentence of condemnation, of the absolute necessity of pardon; or a man that lies in prison for debt, is convinced of his need of a surety to discharge it. Now the sinner feels an insupportable burden upon him, and sees there is none but Christ can take it off. He perceives the law proclaims him a rebel, and none but Christ can make his peace. He is as a man pursued by a lion, that must perish, if he finds not a present sanctuary. He is now brought to this dilemma; either he must have Christ to justify him, or be eternally condemned; have Christ to save him or burn in hell for ever; have Christ to bring him to God, or be shut out of his presence everlastingly. And no wonder if he cry, as the martyr, "None but Christ, none but Christ." Not gold, but bread, will satisfy the hungry; nor anything but pardon will comfort the condemned. _All things_ are _counted but dung_ now, _that he may win Christ; and what was gain_, he _counts loss for Christ_.[193] As the sinner sees his misery, and the inability of himself, and all things to relieve him, so he perceives there is no saving mercy but of Christ. He sees, though the creature cannot, and himself cannot, yet Christ can. Though the fig leaves of our own unrighteous, righteousness are too short to cover our nakedness, yet the righteousness of Christ is large enough: Ours is disproportionate to the justice of the law, but Christ's extends to every tittle. If he intercede, there is no denial; such is the dignity of his person, and the value of his merits, that the Father grants all he desires. Before, the sinner knew Christ's excellency, as a blind man knows the light of the sun; but now, as one that beholds its glory.

[Footnote 193] Philippians iii, 7, 8.