The Saints Everlasting Rest

SECT. I.

I T was not only our interest in God, and actual fruition of him, which was lost in Adams Covenant-breaking fall; but all spiritual knowledge of him, and true disposition towards such a felicity. Man hath now a heart too suitable to his estate: A low state, and a low spirit. And (as some expound that of Luk. 18.8.) when the Son of God comes with Recovering Grace, and discoveries and tenders of a spiritual and eternal Happiness and Glory, he finds not faith in man to believe it. But as the poor man that would not believe that any one man had such a sum as an hundred pound, it was so far above what he possessed: So man will hardly now believe, that there is such a Happiness as once he 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, then to overcome their enemies, and procure it for them: And when they had it, only as a small intimation & earnest of a more incomparably glorious Rest through Christ, they stick there, and will yet believe no more then they do possess, but sit down and say, as the Glutton at the feast, Sure there's no other Heaven but this. Or if they do 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 unto them, That it's the end of all Ceremonies and Shadows, to direct them to Jesus Christ the Substance; and that the Rest of Sabbaths and Canaan, should teach them to look for a further Rest, which indeed is their Happiness. My Text is his Conclusion after divers Arguments to that end; a Conclusion so useful to a Believer, as containing the ground of all his comforts, the end of all his duty and sufferings, the life and sum of all Gospel-promises, and Christian-privileges, that you may easily be satisfied why I have made it the subject of my present Discourse. What more welcome to men, under personal afflictions, tiring duty, successions of sufferings, then Rest? What more welcome news to men under public calamities, unpleasing employments, plunderings, losses, sad tidings &c. (which is the common case) then this of Rest? Hearers, I pray God your attentions, intention of spirit, entertainment, and improvement of it, be but half answerable to the verity, necessity and excellency of this Subject, and then you will have cause to bless God, while you live, that ever you heard it, as I have, that ever I studied it.

SECT. II.

THe Text is, as you may see, the Apostles Assertion in an entire proposition, with the concluding illative, The Subject is Rest; The Predicate, It yet Remains to the people of God. Its requisite we say somewhat briefly; 1. For Explication of the terms. 2. Of the Subject of them.

Therefore ] i. e. It clearly follows from the former Argument [ There Remains ] 1. In order of speaking; As the Consequence follows the Antecedent, or the Conclusion the Premises; So there Remains a Rest, or it remains that there is another Rest. 2. But rather in order of being: As the bargain remains after the earnest, the performance after the promise, the Anti-type after the Type, and the ultimate end after all the means; so there remains a Rest: [ To the People of God ] God hath a twofold people within the Church: One his only by a common vocation , by an external acceptation of Christ, and covenanting, sanctified by the blood of the Covenant so far, as to be separated from the open enemies of Christ, and all without the Church, therefore not to be accounted common and unclean in the sense as Jews and Pagans are; but holy, and Saints in a larger sense, as the Nation of the Jews, and all Proselited Gentiles were holy before Christ's coming: These are called Branches in Christ not bearing fruit, and shall be cut off, &c. for they are in the Church, and in him, by the foresaid profession, and external Covenant, but no further. There are in his Kingdom things that offend, and men that work iniquity, which the Angels at the last day shall gather out, and cast into the Lake of fire: There are fishes good and bad in his net, and tares with wheat in his field: The son of Perdition is one of those given to Christ by the Father, though not as the Rest; these be not the people of God my Text speaks of. 2. But God hath a Peculiar People, that are his by special vocation, cordial acceptation of Christ, internal, sincere covenanting, sanctified by the blood of the Covenant, and Spirit of Grace, so far, as not only to be separated from open Infidels, but from all unregenerate Christians being Branches in Christ, bearing fruit; and for these remains the Rest in my Text.

1. To be God's people by a forced Subjection, i. e. under his dominion, is common to all persons, even open enemies, yea Devils; this yields not comfort.

2. To be his by a verbal Covenant and profession, and external Call, is common to all in and of the visible Church, even Traitors, and secret enemies; yet hath this many privileges, as the external seals, means of grace; common mercies, but no interest in this Rest.

3. But to be his by election, union with Christ, and special interest (as before mentioned) is the peculiar property of those that shall have this Rest.

SECT. III.

Quest. BUt is it to a determinate number of persons by name, or only to a people thus and thus qualified, viz. persevering Believers, without determining by Name who they are?

Ans. I purposely in this Discourse omit controversies; only in a word thus: 1. It is promised only to persevering Believers, and not to any particular persons by name. 2. It is purposed with all the conditions of it, and means to it, to a determinate Number, called the Elect, and known by name; which I prove thus.

1. There's few will deny, that God foreknows from eternity who these are, and shall be, numerically, personally, by name.

2. To purpose it only to such, and to know that only these will be such, is in effect to purpose it only to these.

3. Especially, if we know, how little Knowledge and Purpose in God do differ.

4. However, we must not make his knowledge active, and his purpose idle, much less to contradict each other, as it must be, if from eternity he purposed salvation alike to all, and yet from eternity knew that only such and such should receive it.

5. To purpose all persevering Believers to salvation, and not to purpose faith and perseverance absolutely to any particular persons, is to purpose salvation absolutely to none at all.

SECT. IV.

Quest. TO] Is it to the people of God upon Certainty, or only upon possibility.

Ans. If only possible, it cannot thus be called theirs.

1. While they are only elect, not called, it is certain to them (we speak of a certainty of the object) by Divine purpose; for they are ordained to eternal life first, and therefore believe; and not first believe and therefore elected.

2. When they are called according to his purpose, then it is certain to them by a certainty of promise also, as good as if they were named in that promise; for the promise is to Believers, which they may know themselves to be; and though it be yet upon condition of overcoming▪ and abiding in Christ, and enduring to the end, yet that condition being absolutely promised it still remaineth absolutely certain upon promise: And indeed, if Glory be ours only upon a condition, which condition depends chiefly on our own wills; it were cold comfort to those that know what man's will is, and how certainly we should play the Prodigals with this, as we did with our first stock. But I have hitherto understood, that, in the behalf of the Elect, Christ is resolved, and hath undertaken, for the working and finishing of their faith, and the full effecting his people's salvation: and not only gives us a (feigned) sufficient grace, not effectual, leaving it to our wills to make it effectual, as some think. So that though still the Promise of our Justification and Salvation be Conditional, yet God having manifested his purpose of enabling us to fulfil those Conditions, he doth thereby show us a Certainty of our Salvation both in his Promise and his Purpose.

SECT. I.

N Ow let us see: 1. What this Rest is. 2. What these people of God, and why so called. 3. The truth of this from other Scripture Arguments. 4. Why this Rest must yet Remain. 5. Why only to this people of God. 6. What use to make of it.

1. And though the sense of the Text includes in the word Rest, all that ease and safety which a Soul, wearied with the burden of sin and suffering, and pursued by Law, Wrath, and Conscience, hath with Christ in this life; the Rest of Grace: yet because it chiefly intends the Rest of eternal Glory, as the end and main part, I shall therefore confine my Discourse to this last.

DEFINITION.

REst is [The end and perfection of motion.] The Saints Rest here in Question is [The most happy estate of a Christian, having obtained the end of his course.]

SECT. II.

1. I Call it the [estate] of a Christian, (though Perfection consists in Action as the Philosopher thinks) to note both the Active and Passive fruition, wherein a Christians blessedness lies, and the established continuance of both.

SECT. III.

2. I Call it the [most happy] estate, to difference it, not only from all seeming happiness which is to be found in the enjoyment of creatures; but also from all those beginnings, foretastes, earns, first fruits, and imperfect degrees, which we have here in this life, while we are but in the way: It is the Chief Good, which the world hath so much disputed, yet mistaken or neglected; without which, the greatest confluence of all other good leaves a man miserable; and with the enjoyment of which, all misery is inconsistent.

SECT. IV.

3. I Call it the estate of [a Christian] where I mean only the sincere, Regenerate, Sanctified Christian, whose Soul having discovered that excellency in God through Christ, which is not in the world to be found, thereupon closeth with him, and is cordially set upon him. I do not mean everyone, that being born where Christianity is the Religion of the Country, takes it up as other fashions, and is become a Christian he scarce knows how, or why: Nor mean I those that profess Christ in words, but in works deny him. (I shall describe this Christian to you more plainly afterward.) It is an estate, to which many pretend, and that with much confidence, and because they know it is only the Christians; therefore they all call themselves Christians: But multitudes will at last know, to their eternal sorrow, that this is only the Inheritance of the Saints, and only those Christians shall possess it, who are not of the world, and therefore the world hates them; who have forsaken all for Christ, and having taken up the Cross, do follow him, with patient waiting, till they inherit the promised Glory.

SECT. V.

4. I Add, That this Happiness consists in obtaining [the End] where I mean the ultimate and principal end, not any end secundum quid so called, subordinate, or less principal. Not the end of conclusion, in regard of time; for so every man hath his end: But the end of Intention, which sets the Soul a work, and is its prime motive in all its actions. That the chief Happiness is in the enjoyment of this End, I shall fully show through the whole Discourse, and therefore here omit.

SECT. VI.

BUt it is a great doubt with many, whether the obtainment of this glory may be our end? nay, concluded, that its mercenary; yea, that to make Salvation the end of Duty, is to be a Legalist, and act under a Covenant of Works, whose Tenor is, Do this and Live. And many that think it may be our end, yet think it may not be our ultimate end, for that should be only the glory of God. I shall answer these particularly and briefly.

SECT. VII.

1. IT's properly called mercenary, when we expect it as wages for work done ; and so we may not make it our end: Otherwise it is only such a mercenariness as Christ commandeth. For consider what this end is; It's the fruition of God in Christ: and if seeking Christ be mercenary, I desire to be so mercenary.

2. It's not a note of a Legalist neither: It hath been the ground of a multitude of Late mistakes in Divinity, to think that [ Do this and Live ] is only the language of the Covenant of Works. It's true, in some sense it is; but in other, not. The Law of Works only saith [ Do this (that is, perfectly fulfil the whole Law) and Live ] (that is, for so doing): But the Law of Grace saith, [ Do this and Live ] too; that is, Believe in Christ, seek him, obey him sincerely as thy Lord and King; forsake all, suffer all things, and overcome; and by so doing, or in so doing, as the Conditions which the Gospel propounds for Salvation, you shall live. If you set up the abrogated duties of the Law again, you are a Legalist: if you set up the duties of the Gospel in Christ's stead, in whole or in part, you err still. Christ hath his place and work: Duty hath its place, and work too: Set it but in its own place, and expect from it, but its own part, and you go right. Yea more (how unsavory soever the phrase may seem); you may, so far as this comes to, trust to your Duty and Works, that is, for your own part: and many miscarry in expecting no more from them, (as to pray and to expect nothing the more,) that is, from Christ in a way of Duty: For if duty have no share, why may we not trust Christ as well in a way of disobedience as duty? In a word, you must both use and trust duty in Subordination to Christ, but neither use them nor trust them in Co-ordination with him: So that this derogates nothing from Christ, for he hath done and will do all his work perfectly, and enableth his people to Theirs; Yet he is not properly said to do it himself; he believes not, repents not, &c. but worketh these in them; that is, enableth, and exciteth them to do it.

SECT. VIII.

IF I should quote all the Scriptures that plainly prove this, I should transcribe a great part of the Bible: I will bring none out of the Old Testament, for I know not whether their Authority will here be acknowledged: But I desire the contrary minded, whose consciences are tender of abusing Scripture, and wresting it from the plain sense, to study what tolerable interpretation can be given of these following places, which will not prove, that Life and Salvation may be, yea must be the end of Duty. Joh 5.39, 40. Ye will not come to me, that ye might have life. Mat. 11.12. The Kingdom of Heaven suffereth violence, and the violent take it by force. Mat. 7.13. Luk. 13.24. Strive to enter in at the strait gate. Phil. 2.12. Work out your salvation with fear and trembling. Rom. 2.7, 10. To them, who by patient continuance in well doing, seek for glory, and honor, and immortality, eternal life; Glory, honor and peace to every man that worketh good, &c. 1 Cor. 9.24. So run, that you may obtain. 2 Tim. 2.5. A man is not crowned, except he strive lawfully. 2 Tim. 2.12. If we suffer with him, we shall reign with him. 1 Tim. 6.12. Fight the good fight of faith, lay hold on eternal life. 1 Tim. 6.18, 19. That they do good works, laying up a good foundation against the time to come, that they may lay hold on eternal life. Phil. 3.14. If by any means I might attain to the Resurrection of the Dead, I press toward the mark, for the price of the high calling, &c. Rev. 22.14. Blessed are they that do his commandments, that they may have right to the tree of life, and enter in by the gates into the City. Mat. 25. Come ye blessed of my Father, inherit, &c. for I was hungry, and ye, &c. Mat. 9. Blessed are the pure in heart, &c. they that hunger and thirst, &c. Be glad and rejoice, for great is your reward in Heaven. Luk. 11.28. Blessed are they that hear the Word of God, and keep it. Yea, the escaping of Hell is a right end of Duty to a Believer. Hebr. 4.1. Let us fear, least a promise being left us, of entering into his Rest, any of you should seem to come short of it. Luk. 12.5. Fear him that is able to destroy both soul and body in hell, yea, (whatsoever others say) I say unto you, Fear him. 1 Cor. 9.27. I keep under my body, and bring it in subjection; lest, when I have preached to others, I myself should be a cast-away. Multitudes of Scriptures, and Scripture Arguments, might be brought, but these may suffice to any that believe Scripture.

SECT. IX.

3. FOr those that think this Rest may be our end, but not our ultimate end, that must be God's glory only; let them consider, What God hath joined, man must not separate. The glorifying himself, and the saving his people, (as I judge) are not two Decrees with God; but one Decree, to glorify his mercy in their salvation: So I think they should be with us, one Intention: We should aim at the glory of God (not alone considered, without our salvation, but) in our salvation. Therefore I know no warrant for putting such a Question to ourselves, as some do, Whether we could be content to be damned, so God were glorified ? Sure I am, Christ himself is offered to faith in terms, for the most part respecting the welfare of the sinner, more then his own abstracted glory: he would be received as a Savior, Mediator, Redeemer, Reconciler, Intercessor, &c. And all the precepts of Scripture, being backed with so many promises and threatenings, everyone intended of God as a motive to us, do imply as much. If any think they should be distinguished as two several ends, and God's glory preferred; so they separate them not asunder, I contend not.

SECT. X.

5. IN the Definition, I call a Christians Happiness, the end of [his Course] thereby meaning, as Paul, 2 Tim. 4.7. the whole scope of his life. For as Salvation may and must be our end, so not only the end of our faith (though that principally) but of all our actions; for as whatsoever we do, must be done to the glory of God, whether eating, drinking, &c. so must they all be done to our Salvation. That we may believe for Salvation, some will grant, who yet deny that we may do, or obey for it. I would it were well understood, for the clearing of many controversies, what the Scripture usually means by Faith. Doubtless the Gospel takes it not so strictly as Philosophers do; but, in a larger sense, for our obedience to all Gospel precepts. To believe in his name, and to receive him, are all one: but we must receive him as King, as well as Savior: therefore believing doth not produce subjection as a fruit, but contain it as an essential part, except we say that Faith receives Christ as a Savior first, and so justifies before it take him for King (as some think,) which is a maimed, unsound, and no Scripture faith. I doubt not, but the Soul more sensibly looks at Salvation from Christ, then Government by him, in the first work; yet (whatever precedaneous act there may be) it never conceives of Christ to Justification, nor knows him with the knowledge which is eternal life, till it conceive of him, and know him for Lord and King. Therefore there is not such a difference between Faith and Gospel-obedience, or Works, as some judge: Obedience to the Gospel is put for Faith, and Disobedience put for Unbelief usually in the New Testament.

6. Lastly, I make Happiness to consist in this end [obtained]: for it is not the mere promise of it that immediately makes perfectly happy; nor Christ's mere purchase, nor our mere seeking: but the Apprehending and obtaining, which sets the Crown on the Saints head; when we can say of our work, as Christ of the price paid, It is finished ; and as Paul, I have fought a good fight, I have finished my course; henceforth is laid up for me a crown of Salvation. 2 Tim. 4.7, 8.

SECT. I.

F Or the clearer understanding yet of the nature of this Rest, you must know,

• 1. There are some things necessarily presupposed to it:
• 2. Some things really contained in it.

1. All these things are presupposed to this Rest.

1. A person in motion, seeking Rest.

SECT. II.

2. AN End toward which he moveth for Rest: Which End must be sufficient for his Rest; else when 'tis obtained, it deceiveth him. This can be only God, the chief good.

SECT. III.

3. A Distance is presupposed from this End; else there can be no motion towards it. This sad distance is the woeful case of all mankind since the fall: It was our God that we principally lost; and were shut out of his gracious presence. Though some talk of losing only a temporal, earthly, felicity; sure I am, it was God we fell from, and him we lost, and since said to be without him in the world; and there would have been no death, but for sin; and to enjoy God without death, is neither an earthly, nor temporal enjoyment: Nay, in all men at Age, here is supposed, not only a distance from God, but also a contrary motion: For sin hath not overthrown our Being, nor taken away our Motion; but our well-being, and the Rectitude of our motion. When Christ comes with Regenerating, Saving Grace; he finds no man sitting still, but all posting to eternal Ruin, and making hast towards hell; till, by conviction, he first bring them to a stand; and by conversion, turn first their hearts, and then their lives, sincerely to himself.

SECT. IV.

4. HEre is presupposed, a knowledge of the true ultimate End, and its excellency; for so the motion of the Rational Creature proceedeth: An unknown end, is no end; it is a contradiction. We cannot make that our end, which we know not, nor that our chief End, which we know not, or judge not, to be the chief Good. An unknown Good moves not to desire or endeavor. Therefore where it is not truly known, That God is this End, and containeth all good in him, there is no obtaining Rest.

SECT. V.

5. HEre is presupposed, not only a distance from this Rest, but also the true knowledge of this distance: If a man have lost his way, and know it not, he seeks not to return; If he lose his gold, and know it not, he seeks it not. Therefore they that never knew they were without God, never yet enjoyed him; and they that never knew they were naturally and actually in the way to Hell, did never yet know the way to Heaven. Nay, there will not only be a knowledge of this distance, and lost estate, but also affections answerable: Can a man be brought to find himself hard by the brink of hell, and not tremble? or to find he hath lost his God, and his Soul, and not cry out, I am undone? Or, can such a stupid Soul be so recovered? This is the sad case of many thousands; and the reason why so few obtain this Rest: They will not be convinced, or made sensible, that they are, in point of title, distant from it; and, in point of practice, contrary to it. They have lost their God, their Souls, their Rest, and do not know it; nor will believe him that tells them so. Who ever travelled towards a place, which he thought he was at already? or sought for that which he knew not he had lost? The whole need not the Physician, but they that are sick, Mat. 9.12.

SECT. VI.

6. HEre is also supposed, A superior moving Cause, and an influence there-from; else should we all stand still, and not move a step forward toward our Rest; no more then the inferior wheels in the Watch would stir, if you take away the spring, or the first mover. This primum movens is God: What hand God hath in evil Actions; or whether he afford the like influence to their production? I will not here trouble this Discourse, and the Reader to dispute. The case is clear in Good Actions: If God move us not, we cannot move: Therefore is it a most necessary part of our Christian Wisdom, to keep our subordination to God, and dependence on him; To be still in the path where he walks, and in that way where his Spirit doth most usually move. Take heed of being estranged or separated from God, or of slacking your daily expectations of renewed help, or of growing insensible of the necessity of the continual influence and assistance of the Spirit. When you once begin to trust to your stock of habitual Grace, and to depend on your own understanding or resolution, for duty and holy walking, You are then in a dangerous declining State. In every duty remember Christ's words, Joh. 15.5. Without me ye can do nothing. And 2 Cor. 3.5. Not that we are sufficient of ourselves to think anything as of ourselves, but our sufficiency is of God.

SECT. VII.

7. HEre is supposed An Internal principle of life in the person: God moves not man like a stone, but by enduing him first with life, (not to enable him to move without God, but) thereby to qualify him to move himself, in subordination to God the first mover. What the nature of this spiritual life is, is a Question exceeding difficult: Whether, as some think (but (as I judge) erroneously) it be Christ himself in Person, or Essence? or the holy Ghost personally? (Or as some will distinguish (with what sense I know not) it is the person of the holy Ghost, but not personally;) Whether it be an Accident, or Quality? or whether it be a spiritual substance, as the soul itself? Whether it be only an Act? or a disposition? or a habit? (as its generally taken.) Whether a habit infused? or acquired by frequent Acts, to which the soul hath been morally persuaded? or whether it be somewhat lower then a habit, i. e. A power, viz. potentia proxima intelligendi, credendi, volendi, &c. in spiritualibus? Which some think, the most probable, and that it was such a power that Adam lost, and that the natural man (as experience tells us) is still devoyd of. Whether such a power can be conceived, which is not Reason itself? and whether Reason be not the Soul itself? and so we should make the soul diminished and increased, as bodies: Whether spirits have Accidents, as corporal substances have? A multitude of such difficulties occur, which will be difficulties while the Doctrine of Spirits and Spirituals is so dark to us; and that will be while the dust of mortality and corruption is in our eyes. This is my comfort, that death will shortly blow out this dust, and then I shall be resolved of these, and many more. In the mean time I am a Sceptic, and know little in this whole doctrine of spirits, and spiritual workings, further then Scripture clearly revealeth.

SECT. VIII.

8. HEre is presupposed before Rest, an Actual Motion; Rest is the end of Motion. No Motion, no Rest. Christianity is not a sedentary profession and employment; Nor doth it consist in mere Negatives. It is for not feeding, not clothing, &c. that Christ condemns. Not doing good, is not the least evil; sitting still will lose you Heaven, as well as if you run from it. It's a great Question, Whether the elicit Acts of the Will are by Motion, or by subitaneous mutation? But its a Logomachy.

SECT. IX.

9. HEre is presupposed also, as motion, so such motion as is rightly ordered and directed toward the end. Not all motion, labor, seeking, that brings to Rest. Every way leads not to this end; But he whose goodness hath appointed the end, hath in his wisdom, and by his sovereign authority, appointed the way. Our own invented ways may seem to us more wise, comely, equal, pleasant; but that is the best Key that will open the Lock, which none but that of God's appointing will do. Oh the pains that sinners take, and wordlings take, but not for this Rest! Oh the pains and cost that many an ignorant and superstitious soul is at for this Rest, but all in vain! How many have a zeal of God, but not according to knowledge? Who being ignorant of God's Righteousness, and going about to establish their own Righteousness, have not submitted themselves to the Righteousness of God: Nor known, That Christ is the end of the Law for Righteousness to everyone that believeth? Rom. 10.2, 3, 4. Christ is the door, the only way, to this Rest. Some will allow nothing else to be called the way, lest it Derogate from Christ: The truth is, Christ is the only Way to the Father: Yet faith is the way to Christ; and Gospel Obedience, or Faith and Works, the way for those to walk in, that are in Christ. There be (as before) many ways requisite in Subordination to Christ, but none in Co-ordination with him. So then, it's only God's way, that will lead to this end and Rest.

SECT. X.

10. THere is supposed also, as motion rightly ordered, so strong and constant motion, which may reach the end. If there be not strength put to the bow, the Arrow will not reach the mark: The Lazy world, that think all too much, will find this to their cost one day. They that think less ado might have served, do but reproach Christ for making us so much to do. They that have been most holy, watchful, painful to get faith and assurance, do find when they come to die, all too little: We see daily the best Christians when dying, Repent their Negligence; I never knew any then repent his holiness, and diligence. It would grieve a man's soul to see a multitude of mistaken sinners, lay out their wit, and care, and pains, for a thing of naught, and think to have eternal Salvation with a wish. If the way to Heaven be not far harder then the world imagines, then Christ and his Apostles knew not the way, or else have deceived us: For they have told us, That the Kingdom of Heaven suffereth violence; That the gate is strait, and the way narrow, and we must strive if we will enter, for many shall seek to enter, and not be able; (which implies the faintness of their seeking, and that they put not strength to the work, and that the righteous themselves are scarcely saved. If ever Soul obtain Salvation in the worlds common, careless, easy way; then I will say, there is a nearer way found out then ever God in Scripture hath revealed to the sons of men. But when they have obtained Life and Rest, in this way, let them boast of it; till then, let them give us leave (who would fain go upon sure grounds in point of eternal Salvation) to believe, that God knows the way better then they, and that his Word is a true and infallible discovery thereof.

I have seen this Doctrine also thrown by with contempt by others, who say; What, do you set us a working for heaven? Doth our duty do anything? Hath not Christ done all? Is not this to make him a half Savior? and to preach Law?

Ans. It is to preach the Law of Christ; his Subjects are not Lawless; It is to preach Duty to Christ: No more exact requirer of duty, or hater of sin, then Christ. Christ hath done, and will do all his work, and therefore is a perfect Savior; but yet leaves for us a work too: He hath paid all the price, and left us none to pay; yet he never intended his purchase should put us into absolute, immediate personal title to glory in point of Law, much less into immediate possession: What title we may have from his own, and his Fathers secret counsel, is nothing to the Question. He hath purchased the Crown to bestow, only on Condition of believing, denying all for him, suffering with him, persevering and overcoming. He hath purchased Justification to bestow only on condition of our believing, yea repenting and believing . That the first Grace hath any such Condition, I will not Affirm; but all following mercies have: Though 'tis Christ that enableth also to perform the Condition. It is not a Savior offered, but received also, that must save: It is not the blood of Christ shed only, but applied also, that must fully deliver: Nor is it applied to the Justification, or Salvation of a sleepy Soul: Nor doth Christ carry us to heaven in a chair of security. Where he will pardon, he will make you pray, Forgive us our trespasses ; and where he will give Righteousness, he will give hungering and thirsting: It is not through any imperfection in Christ, that the Righteous are scarcely saved; no nor that the wicked perish, as they shall be convinced one day. In the same sense as the prayer of the faithful, if fervent, availeth for outward mercies, in the same sense it prevaileth for Salvation also; For Christ hath purchased both. And as Baptism is said to save us, so other duties too: Therefore say not, It is not duty, but Christ: For it is Christ in a way of duty. As duty cannot do it without Christ, so Christ will not without duty: But of this enough before.

And as this motion must be strong, so constant, or it will fall short of Rest. To begin in the Spirit, and end in the flesh, will not bring to the end of the Saints. The certainty of the Saints perseverance, doth not make admonition to constancy unuseful. Men as seemingly holy as the best of us, have fallen off. He that knew it unpossible, in the foundation, to deceive the Elect, yet saw it necessary to warn us, that he (only) that endureth to the end shall be saved: Read but the promises Rev. 2. & 3. to him that overcometh.

SECT. XI.

11. THere is presupposed also to the obtaining of this Rest, a strong desire after it. The Souls motion is not that which we call violent or constrained, (none can force it) but natural, viz. according to our new nature. As everything inclines to its proper Center, so the Rational Creature is carried on in all its motion, with desires after its end. This end is the first thing intended, and chiefest desired, though last obtained. Observe it, and believe it, whoever thou art; there was never Soul that made Christ and glory the principal end; nor that obtained Rest with God, whose desire was not set upon him, and that above all things else in the world whatsoever: Christ brings the heart to heaven first, and then the person: His own mouth spoke it; Where your treasure is, there will your heart be also, Mat. 6.21. A sad conclusion to thousands of professed Christians. He that had truly rather have the enjoyment of God in Christ, then anything in the world, shall have it; and he that had rather have anything else, shall not have this, (except God change him.) It's true, the Remainder of our old nature will much weaken and interrupt these desires, but never overcome them.

SECT. XII.

12. LAstly, here is presupposed, painfulness and weariness in our motion. This ariseth not from any evil in the work or way; for Christ's yoke is easy, his burden light, and his commands not grievous: But 1. From the opposition we meet with. 2. The contrary principles still remaining in our nature, which will make us cry out, O wretched men, Rom. 7.24. 3. The weakness of our graces, and so of our motion: Great labor, where there is a suitable strength, is a pleasure; but to the weak, how painful! With what panting and weariness doth a feeble man ascend that hill, which the sound man runs up with ease! We are all, even the best, but feeble. An easy, dull profession of Religion, that never encountereth with these difficulties and pains, is a sad sign of an unsound heart. Christ indeed hath freed us from the Impossibilities of the Covenant of Works, and from the burden and yoke of Legal Ceremonies, but not from the difficulties and pains of Gospel duties.

4. Our continued distance from the End, will raise some grief also: for desire and hope, implying the absence of the thing desired, and hoped for, do ever imply also some grief for that absence; which all vanish when we come to possession. All these twelve things are implied in a Christians Motion, and so presupposed to his Rest.

SECT. I.

B Ut all this is only the outward Court, or at least not the holiest of all: Now we have ascended these steps, may we look within the veil? May we show what this Rest containeth, as well as what it presupposeth? But alas, how little know I of that, whereof I am about to speak! Shall I speak before I know? But if I stay till I clearly know, I shall not come again to speak. That glimpse which Paul saw, contained that which could not, or must not be uttered, or both. And if Paul had had a tongue to have uttered it, it would have done no good, except his hearers had ears to hear it. If Paul had spoke the things of Heaven in the language of Heaven, and none understood that language, what the better? Therefore I will speak, while I may, that little, very little which I do know of it, rather then be wholly silent: The Lord reveal it to me, that I may reveal it to you: and the Lord open some light, and show both you and me his Inheritance; Not as to Balaam only, whose eyes the vision of God opened, to see the goodliness of Jacob's tents, and Israel's tabernacles, where he had no portion; but from whence must come his own destruction: Nor 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 shown him, which should be his own possession.

SECT. I.

THere is Contained in this Rest.

1. A Cessation from Motion or Action; not of all action, but of that which hath the nature of a Means, and implies the absence of the End. When we have obtained the Haven, we have done sailing. When the workman hath his wages, it is implied, he hath done his work. When we are at our journeys end, we have done with the way. All Motion ends at the Center; and all Means cease, when we have the End. Therefore prophesying ceaseth, tongues fail, and knowledge shall be done away; that is, so far as it had the nature of a Means, and was imperfect: And so faith may be said to cease; not all faith, (for how shall we know all things past which we saw not but by believing? how shall we know the last Judgment, the resurrection of the body, before hand, but by believing? how shall we know the life everlasting, the Eternity of the joys we possess, but by believing?) But all that faith which as a Means referred to the chief End, shall cease. There shall be no more prayer, because no more necessity, but the full enjoyment of what we prayed for. Whether the soul pray for the bodies resurrection, for the last judgment, &c. or whether soul and body pray for the eternal continuance of their joys, is to me yet unknown: Otherwise we shall not need to pray for what we have; and we shall have all that is desirable. Neither shall we need to fast, and weep, and watch anymore, being out of the reach of sin and temptations. Nor will there be use for Instructions and Exhortations: Preaching is done; The Ministry of man ceaseth; Sacraments useless; The Laborers called in, because the harvest is gathered; the tares burned, and the work is done; The Unregenerate past hope; the Saints past fear, forever: Much less shall there be any need of laboring for inferior ends, as here we do; seeing they will all devolve themselves into the Ocean of the ultimate End, and the lesser good be wholly swallowed up of the Greatest.

SECT. II.

2. THis Rest containeth a perfect freedom from 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; an inheritance which both by birth and actual merit, was due to us, as well as to them. As God will not know the wicked, so as to own them; so neither will Heaven know iniquity to receive it: for there entereth nothing that defileth, or is unclean; all that Remains without. And doubtless there is not such a thing as Grief and Sorrow known there: Nor is there such a thing, as a pale face, a languid body, feeble joints, unable infancy, decrepit age, peccant humors, dolorous sickness, griping fears, consuming cares, nor whatsoever deserves the name of evil. Indeed a gale of Groans and Sighs, a stream of Tears, accompanied us to the very Gates, and there bid us, farewell, forever: 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. God were not the chief and perfect good, if the full fruition of him did not free us from all Evil. But we shall have occasion to speak more fully of this in that which follows.

SECT. III.

3. THis Rest containeth, the Highest Degree of the Saints personal perfection; both of Soul and Body. This necessarily qualifies them to enjoy the Glory, and thoroughly to partake the sweetness of it. Were the Glory never so great, and themselves not made capable by a personal perfection suitable thereto, it would be little to them. There's necessary a right disposition of the Recipient, to a right enjoying, and affecting: This is one thing that makes the Saints Joys there so great; Here, Eye hath not seen, nor Ear heard, nor Heart conceived what God hath laid up for them that wait for him: For the Eye of flesh is not capable of seeing it, nor this Ear of hearing it, nor this Heart of understanding it; But there the Eye, and Ear, and Heart are made capable; else how do they enjoy it? 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. Nor is it only our sinful imperfection, that is here to be removed; nor only that which is the fruit of sin; but that which adhered to us in our pure naturals. Adams dressing the Garden, was neither sin nor the fruit of sin: Nor is either to be less Glorious then the Stars, or the Sun • n the Firmament of our Father: Yet is this the dignity to which the Righteous shall be advanced. There is far more procured by Christ, then was lost by Adam. It's the misery of wicked men here, that all without them is mercy, excellent mercies; but within them a heart full of sin shuts the door against all and makes them but the more miserable. When all's well within, then all's well indeed. The near Good, is the best; and the near evil and enemy, the worst. Therefore will God, as a special part of his Saints Happiness, perfect themselves, as well as their condition.

SECT. IV.

4. THis Rest containeth, as the principal part, our nearest fruition of God the Chiefest 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 to the beloved Disciple that durst speak and inquire into Christ's secrets, and was filled with his Revelations, and saw the new Jerusalem in her Glory, and had seen Christ, Moses and Elias in part of theirs; If it did not appear to him what we shall be, but only in general, that when Christ appears, we shall be like him, no wonder if I know little. When I know so little of God, I cannot know much what it is to enjoy him. When it is so little I know of mine own soul, either it's quiddity, or quality, while it's here in this Tabernacle; how little must I needs know of the Infinite Majesty, or the state of this soul, when it's advanced to that enjoyment? If I know so little of Spirits and Spirituals, how little of the Father of Spirits? Nay, if I never saw that creature, which contains not something unsearchable; nor the worm so small, which afforded not matter for Questions to puzzle the greatest Philosopher that ever I met with, no wonder then if mine eye fail when I would look at God, my tongue fail me in speaking of him, and my heart in conceiving. As long as the Athenian Superscription doth so too well suite with my sacrifices, [ To the unknown God, ] and while I cannot contain the smallest rivelet; It's little I can contain of this immense Ocean. We shall never be capable of clearly knowing, till we are capable of fully enjoying, nay nor till we do actually enjoy him. What strange conceivings, hath a man born blind, of the Sun, and its light? or man born deaf, of the nature of sounds and music? So do we yet want that sense, by which God must be clearly known. I stand and look upon a heap of Ants, and see them all with one view, very busy to little purpose; 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 continually beholds us all. Yet a knowledge we have, though imperfect, and such as must be done away: A Glimpse the Saints behold, though but in a glass; Which makes us capable of some poor, general, dark apprehensions of what we shall behold in Glory. If I should tell a Worldling but what the holiness and Spiritual Joys of the Saints on earth are, he cannot know it; 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 giveth them a dark knowledge, and slight taste of Glory.

As all Good whatsoever is comprised in God, and all in the creature are but drops of this Ocean: So all the Glory of the blessed is comprised in their enjoyment of God; and if there be any mediate Joys there, they are but drops from this. If men and Angels should study to speak the blessedness of that estate in one word, what can they say beyond this, That it is the nearest enjoyment of God? Say they have God, and you say they have all, that's worth a having. O the full Joys offered to a believer in that one sentence of Christ's, I would not for all the world, that one verse had been left out of the Bible: Father, I will that those whom thou hast given me, be with me where I am, that they may behold my Glory which thou hast given me, John 17.24. 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 these thy servants that stand continually before thee, and that hear thy wisdom ; then sure they that stand continually before God, and see his Glory, and the Glory of the Lamb, are somewhat more then happy: To them will Christ give to eat of the Tree of Life, which is in the midst of the Paradise of God, Rev. 2.7. And to eat of the hidden Manna, verse. 17. 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, [New Jerusalem,] which cometh down out of heaven from his God, and his own New Name, Rev. 3.12. Yea more (if more may be) he will grant them to sit with him in his Throne, Rev. 3.21. These are they who come 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: And the Lamb which is in the midst of the Throne shall feed them, and lead them unto living fountains of water; and God shall wipe away all tears from their eyes, Rev. 7.14, 15, 17. And may we not now boast with the Spouse, This is my Beloved, O daughters of Jerusalem? and this is the Glory of the Saints! Oh blind deceived world; Can you show us such a Glory? This is the City of our God, where the Tabernacle of God is with men, and he will dwell with them, and they shall be his poople, and God himself shall be with them, and be their God, Rev. 21.3. The Glory of God shall lighten it, and the Lamb is the light thereof, Vers. 24. And there shall be no more curse, but the Throne of God, and 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 these are the things that must shortly be done, Rev. 22.3, 4, 6. And now we say (as Mephihosheth ) Let the world take all besides, if we may but see the face of our Lord in peace. If the Lord lift up the light of his countenance on us here, it puts more gladness in our hearts, then the worlds increase can do, Psal. 4.6, 7. How much more when in his light we shall have light, without darkness; and he shall make us full of Joy with his countenance. Rejoice therefore in the Lord, O ye righteous, and shout for joy, all ye that are upright of heart, and say with his servant David, The Lord is the portion of mine inheritance: The Lines are fallen to me in pleasaent 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 he will not leave me in the grave, nor suffer me (forever) to see Corruption: He will show me the path of life, (and bring me into) his presence where is fullness of joy, and at his right hand, where are pleasures for evermore, Psal. 16.5, 6, 8, 9, 10, 11. Whom therefore have I in heaven but him, or in earth that I desire besides him? My flesh and my heart (have failed, and will) fail me; but God is the strength of my heart, and (will be) my Portion forever: He shall guide me with his counsel, and afterward receive me to glory: And as they that are far from him perish; so is it Good (the chief Good) for us to be near to God, Psal. 73.24, 25, 26, 27, 28.

The Advancement is exceeding high: What irreverent damnable presumption would it have been, once to have thought or spoke of such a thing, if God had not spoke it before us? I durst not have thought of the Saints preferment in this life, as Scripture sets it forth, had it not been the express truth of God. What vile unmannerliness, to talk of [being sons of God, ] [speaking to him,] [having fellowship and communion with him,] [dwelling in him, and he in us;] if this had not been God's own Language? How much less durst we have once thought, of [being brighter then the Sun in Glory? of being coheirs with Christ? of judging the world? of sitting on Christ's Throne? of being one with him?] if we had not all this from the mouth, and under the hand of God? But hath he said it, and shall it not come to pass? Hath he spoken it, and will he not do it? Yes, as true as the Lord God is true, thus shall it be done to the man whom Christ delights to honor. The eternal God is their Refuge, and underneath are the everlasting Arms: And the beloved of the Lord shall dwell in safety by him, and the Lord shall cover them all the day long, and he shall dwell between their shoulders, Deut. 33, 27, 12. Surely goodness and mercy shall follow them all the days of their lives, and then they shall dwell in the house of the Lord forever, Psal. 23.6. Oh Christians! believe and consider this. Is Sun, and Moon, and Stars, and all creatures called upon to praise the Lord? What then should his people do? Surely they are nearer him, and enjoy more of him, then the bruits shall do. All his works praise him, but (above all) let his Saints bless him, Psal. 145.10. Oh let them speak of the glory of his Kingdom, and talk of his power: To make known to the sons of men his mighty Acts, and the Glorious Majesty of his Kingdom, Vers. 11.12. Let his praise be in the Congregation of his Saints: Let Israel rejoice in him that made him; let the children of Zion be joyful in their King: Let the Saints be joyful in Glory; let them sing aloud upon their beds: Let the high praises of God be in their for the Lord taketh pleasure in his people, and will beautify the meek with salvation, Psal. 149.1, 2▪ 5, 6, 4. This is the light that is sown for the Righteous, and gladness for the upright in heart, Psal. 97.11. Yea, this honor have all his Saints, Psalm 149.9. If the estate of the Devils, before their fall, were not much meaner then this, (and perhaps lower then some of their fellow Angels) surely their sin was most accursed and detestable. Could they yet aspire higher? And was there yet room for discontent? What is it then that would satisfy them? Indeed the distance that we sinners and mortals are at from our God, leaves us some excuse for discontent with our estate. The poor soul out of the depth cries, and cries aloud, as if his Father were out of hearing: sometime he chides the interposing clouds, sometime he is angry at the vast gulf that's set between, sometime he would fain have the veil of mortality drawn aside, and thinks death hath forgot his business; he ever quarrels with this Sin that separates, and longs till it be separated from his Soul, that it may separate God and him no more: Why, poor Christian, be of good cheer; the Time is Near, when God and thou shall be Near, and as Near as thou canst well desire: Thou shalt dwell in his family, is that enough? It's better to be a door-keeper in his house, then enjoy the portion of the wicked. 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. Read what he hath desired for thee of his Father; John 17.21, 22, 23. 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, that the world may know, that thou hast sent me, and hast loved them, as thou hast loved me. What can you desire yet more? except you will (as some do) abuse Christ's expression of oneness, to conceive of such a union as shall Deifie us; Which were a sin one step beyond the aspiring Arrogancy of Adam, and, I think, beyond that of the Devils. A Real Conjunction (improperly called Union) we may expect. And a true Union of Affections, 〈1 page duplicate〉 〈1 page duplicate〉 〈1 page duplicate〉 〈1 page duplicate〉 A Moral Union, (improperly still called Union,) And a true Relative Union, such as is between the members of the same political body and the Head, yea such as is between the husband and the wife, who are called one flesh. And a real communion, and Communication of Real Favors, flowing from that Relative Union. If there be anymore, it is acknowledged inconceivable, and consequently unexpressable, and so not to be Spoken of. If any can conceive of a proper Real Union and Identity, which shall neither be a unity of Essence, nor of person with Christ (as I yet cannot) I shall not oppose it: But to think of Such a Union, were high Blasphemy. Nor must you think of a Union (as some do) upon natural Grounds, following the dark mistaking principles of Plato and Plotinus. If your thoughts be not guided and limited by Scripture in this, you are lost.

Quest. But how is it we shall enjoy God?

Ans. That's the fifth and last we come to.

SECT. V.

5. THis Rest containeth A Sweet and constant Action of all the Powers of the Soul and Body in this fruition of God. It is not the Rest of a stone, which ceaseth from all motion, when it attains the Center. The Senses themselves (as I judge) are not only Passive in receiving their object, but partly Passive, and partly Active. Whether the external Senses, such as now we have, shall be continued and employed in this work, is a great doubt. For some of them, it's usually acknowledged, they shall cease, because their Being importeth their use, and their use implieth our estate of Imperfection: As there is no use for eating and drinking, so neither for the taste. But for other Senses the Question will be harder: For Job saith, I shall see him with these eyes.

But do not all senses imply our imperfection? If Job did speak of more then a Redemption from his present distress (as it's like he did, ) yet certainly these eyes will be made so Spiritual, that whether the name of Sense, in the same sense as now, shall befit them, is a question. This body shall be so changed, that it shall no more be flesh and blood, (for that cannot inherit the Kingdom of God, 1 Cor. 15.50.) but a spiritual body, verse. 44. That which we sow, 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, 1 Cor. 15.37, 38. As the Oar is cast into the fire a stone, but come forth so pure a metal, that it deserves another name, and so the difference betwixt it and the Gold exceeding great; So far greater will the change of our bodies and senses be: even so great, as now we cannot conceive. If Grace make a Christian differ so much from what he was, that the Christian could say to his Companion, Ego non sum ego, I am not the man I was ; how much more will Glory make us differ? We may then say much more, This is not the body I had, and these are not the senses I had. But because we have no other name for them, let us call them Senses, call them Eyes and Ears, Seeing and Hearing: But thus much conceive of the difference; That as much as a Body Spiritual, above the Sun in Glory, exceedeth these frail, noisome, diseased Lumps of flesh or dirt, that now we carry about us; so far shall our sense of Seeing and Hearing exceed these we now possess: For the change of the senses must be conceived proportionable to the change of the body. And doubtless as God advanceth our sense, and enlargeth our capacity; so will he advance the happiness of those senses, and fill up with himself all that capacity. And certainly the body should not be raised up, and continued, if it should not share of the Glory: For as it hath shared in the obedience and sufferings, so shall it also do in the blessedness: And as Christ bought the whole man, so shall the whole partake of the everlasting benefits of the purchase: The same difference is to be allowed for the Tongue. For though perhaps that which we now call the tongue, the voice, or language, shall not then be: Yet, with the forementioned inconceivable change, it may continue. Certain it is, it shall be the everlasting work of those Blessed Saints, to stand before the Throne of God and the Lamb, and to praise him forever and ever. As their Eyes and Hearts shall be filled with his Knowledge, with his Glory, and with his Love; so shall their mouths be filled with his praises. Go on therefore, Oh ye Saints, while you are on Earth, in that Divine Duty. Learn, Oh learn that Saint-beseeming work; for in the mouths of his Saints, his praise is comely. Pray, but still praise; Hear, and Read, but still praise: Praise him in the presence of his people; for it shall be your Eternal work: Praise him, while his Enemies deride and abuse you: You shall praise him, while they shall bewail it and admire you. Oh Blessed Employment! to sound forth forever, Thou art worthy O Lord to receive Honor, Glory, and Power, Revel. 4.11. And worthy is the Lamb who was slain, to receive Power, and Riches, and Wisdom, and Strength, and Honor, and Glory, and Blessing; for he hath Redeemed us to God by his blood out of every kindred, and tongue, and people, and Nation; and hath made us unto our God Kings and Priests, Revel. 5.12, 9, 10. Alleluja: Salvation, and Honor, and Glory, and Power unto the Lord our God: Praise our God all ye his servants, and ye that fear him, small and great. Alleluja: for the Lord God omnipotent reigneth, Revel. 19.1, 5, 6. Oh Christians! this is the Blessed Rest; A Rest without Rest: For they Rest not day and night, saying, Holy, Holy, Holy, Lord God Almighty, which was, and is, and is to come, Revel. 4.8. Sing forth his praises now, ye Saints; It is a work our Master Christ hath taught us. And you shall forever sing before him, the song of Moses, and the song of the Lamb, Great and marvelous are thy works, Lord God Almighty, Just and true are thy ways, thou King of Saints, Revel. 15.3.

SECT. VI.

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 action strongest, and its enjoyment sweetest. As the bodily senses have their proper aptitude and action, whereby they receive and enjoy their objects: so doth the Soul in its own action enjoy its own object: By knowing, by thinking and Remembering, by Loving, and by delightful joying; this is the Souls enjoying. By these Eyes it sees, and by these Arms it embraceth. If it might be said of the Disciples with Christ on Earth, much more that behold him in his Glory, Blessed are the Eyes that see the things that you see, and the Ears that hear the things that you hear: for many Princes and great ones have desired (and hoped) to see the things that you see, and have not seen them, &c. Mat. 13.16, 17.

Knowledge of itself is very desirable, even the knowledge of some evil (though not the Evil itself:) As far as the Rational Soul exceeds the Sensitive, so far the Delights of a Philosopher, in discovering the secrets of Nature, and knowing the mystery of Sciences, exceeds the Delights of the Glutton, the Drunkard, the unclean, and of all voluptuous sensualists whatsoever: so excellent is all Truth. What then is their Delight, who know the God of Truth? What would I not give, so that all the uncertain questionable Principles in Logic, Natural Philosophy, Metaphysics, and Medicine, were but certain in themselves, and to me? And that my dull, obscure notions of them were but quick and clear! Oh, what then should I not either perform, or part with, to enjoy a clear and true Apprehension of the most True God? How noble a faculty of the Soul is this Understanding? It can compass the Earth: It can measure the Sun, Moon, Stars, and Heaven: It can fore-know each Eclipse to a minute, many years before: Yea, but this is the top of all its excellency, It can know God who is infinite, who made all these; a little here, and more, much more hereafter. Oh the wisdom and goodness of our Blessed Lord! He hath created the Understanding with a Natural Byas, and inclination to Truth, as its object; and to the Prime Truth, as its Prime Object: and lest we should turn aside to any Creature, he hath kept this as his own Divine Prerogative, not communicable to any Creature, viz. to be the Prime Truth. And though I think not (as some do) that there is so near a close, between the Understanding and Truth, as may produce a proper Union or Identity: Yet doubtless it's no such cold touch, or disdainful embrace, as is between these gross earthly Heterogeneals. The true, studious, contemplative man, knows this to be true; who feels as sweet embraces between his Intellect and Truth, and far more, then ever the quickest sense did in possessing its desired object. But the true, studious, contemplative Christian, knows it much more; who sometime hath felt more sweet embraces between his Soul and Jesus Christ, then all inferior Truth can afford. I know some Christians are kept short this way, especially the careless in their watch and walking; and those that are ignorant or negligent in the daily actings of Faith, who look when God casts in Joys while they lie idle, and labor not to fetch them in by believing: But for others, I appeal to the most of them; Christian, dost thou not sometime, when, after long gazing heavenward, thou hast got a glimpse of Christ, dost thou not seem to have been with Paul in the third Heaven, whether in the body or out, and to have seen what is unutterable? Art thou not, with Peter, almost beyond thyself? ready to say, Master, it's good to be here? Oh that I might dwell in this Mount! Oh that I might ever see what I now see! Didst thou never look so long upon the Sun of God, 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, when thou lookest down again? 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 to the Son of God? If thou do know him, value him as thy life, and follow on to know him, and thou shalt know incomparably more then this. Or if I do but renew thy grief to tell thee of what thou once didst feel, but now hast lost; I counsel thee to Remember whence thou art fallen, and Repent, and do the first works, and be watchful, and strengthen the things which remain ; and I dare promise thee, (because God hath promised,) thou shalt see, and know, that which here thine Eye could not see, nor thy Understanding conceive. Believe me Christians, yea, believe God, You that have known most of God in Christ here, it is as nothing to that you shall know; It scarce, in comparison of that, deserves to be called Knowledge. The difference betwixt our knowledge now, and our knowledge then, will be as great, as that between our fleshly bodies now, and our spiritual glorified bodies then. For as these bodies, so that knowledge must cease, that a more perfect may succeed. Our silly childish thoughts of God, which now is the highest we reach to, must give place to a manly knowledge. All this saith the Apostle, 1 Cor. 13.8, 9, 10, 11, 12. Knowledge shall vanish away: For we know in part, &c. 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 child, I thought as a child, I understood 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 I shall know, even as also I am known.

Marvel not therefore, Christian, at the sense of that place of John 17.3. how it can be life eternal to know God, and his Son Christ: You must needs know, that to enjoy God and his Christ, is eternal Life; and the souls enjoying is in knowing. They that savor only of earth, and consult with flesh, and have no way to try & judge but by sense, and never were acquainted with this Knowledge of God, nor tasted how gracious he is, these think it's a poor happiness to know God: let them have health and wealth, and worldly delights, and take you the other. Alas poor men! they that have made trial of both, do not grudge you your delights, nor envy your happiness, but pity your undoing folly, and wish, O that you would come near, and taste, and try, as they have done, and then Judge; Then continue in your former mind, if you can. For our parts, we say with that knowing Apostle (though the speech may seem presumptuous) 1 John 5.19, 20. We know that we are of God, and the whole world lieth in wickedness: And we know that the Son of God is come, and hath given us an understanding, that we may know him that is True; and we are in him that is True, in his Son Jesus Christ: This is the true God, and eternal Life. Here one verse contains the sum of most that I have said. The Son of God is come (to be our Head and Fountain of Life) and so hath given us an understanding (that the Soul may be personally qualified and made capable) to know him (God) that is True, (the Prime Truth,) and we are (brought so near in this enjoyment, that) we are in him that is True (not properly by an essential or personal union, but we are in him, by being) in his Son Jesus Christ. This (we have mentioned) is the (only) True God (and so the fittest object for our understanding, which chooseth Truth) and (this knowing of him, and being in him, in Christ) is eternal life.

SECT. VII.

ANd doubtless the Memory will not be Idle, or useless, in this Blessed work. If it be but by looking back, to help the soul to value its enjoyment, Our knowledge will be enlarged, not diminished; therefore the knowledge of things past shall not be taken away. And what is that knowledge, but Remembrance? Doubtless 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 God? 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 Spirits workings? Have the Gales of Grace blown me into such a Harbor? Is it hither that Christ hath enticed my Soul? O blessed way, and thrice blessed end! Is this the Glory which the Scripture spoke of, and Ministers preached of so much? Why now I see the Gospel indeed is 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, groanings, complainings, come to this? Is my praying, watching, fearing to offend, come to this? Are all my afflictions, sickness, languishing, troublesome physic, fears of Death, come to this? Are all Satan's Temptations, the worlds Scorns and Jeers, come to this? (And now if there be such a thing as Indignation left, how will it here let fly?) O vile nature, that resisted so much, and so long, such a blessing! Unworthy Soul! Is this the place thou camest so unwillingly towards? Was Duty wearisome? Was the world too good to lose? Didst thou stick at, leaving all, denying all, and suffering anything, for this? Wast thou loath to die, to come to this? O false Heart! that had almost betrayed me to Eternal flames, and lost me this Glory! O base flesh, that would needs have been pleased, though to the loss of this felicity! Didst thou make me to question the truth of this Glory? Didst thou show me Improbabilities, and draw me to distrust the Lord? Didst thou question the Truth of that Scripture which promised this? Why my soul! art thou not now ashamed, that ever thou didst question that Love that hath brought thee hither? That thou wast Jealous of the faithfulness of thy Lord? That thou suspectest his Love, when thou shouldst only have suspected thyself? I hat thou didst not Live continually transported with thy Savior's Love? and that ever thou quenchedst a motion of his Spirit? Art thou not ashamed of all thy hard thoughts of such a God? Of all thy mis-interpreting of, and grudging at those providences, and repining at those ways that have such an end? Now thou art sufficiently convinced, that the ways thou calledst Hard, and the Cup thou calledst Bitter, were necessary: That thy Lord had sweeter ends, and meant thee better then thou wouldst believe: And that thy Redeemer was saving thee, as well when he crossed thy desires, as when he granted them; and as well when he broke thy Heart, as when he bound it up. Oh no thanks to thee, unworthy Self, but shame, for this received Crown: But to Jehovah and the Lamb be Glory forever.

Thus, as the memory of the wicked will eternally promote their torment, to look back on the pleasures enjoyed, the sin committed, the Grace refused, Christ neglected, and time lost: So will the Memory of the Saints forever promote their Joys. And as it's said to the wicked, Remember that thou in thy life time receivedst Thy good things: So will it be said to the Christian, Remember that thou in thy life time receivedst thine evils; but now thou art comforted, as they are tormented. And as here the Remembrance of former good is the occasion of increasing our grief, ( I remembered God, and was troubled; I called to Remembrance my Songs in the night, Psal. 77.3, 6.) So there the Remembrance of our former sorrows addeth life to our Joys.

SECT. VIII.

BUt Oh the full, the near, the sweet enjoyment, is that of the Affections, Love and Joy: It's near; for Love is of the Essence of the Soul, and Love is the Essence of God: For God is Love, 1 John 4.8, 16. How near therefore is this Blessed Closure? The Spirits phrase is, God is Love, and he that dwelleth in Love, dwelleth in God, and God in him, Vers. 16. The acting of this affection wheresoever, carrieth much delight along with it: Especially when the object appears deserving, and the Affection is strong. But O what will it be, when perfected Affections, shall have the strongest, perfect, incessant actings, upon the most perfect object, the ever Blessed God? Now the poor soul complains, Oh that I could love Christ more! but I cannot, alas, I cannot: Yea, but then thou canst not choose but love him: I had almost said, forbear if thou canst. Now thou knowest little of his 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 ravishments of Love. Now thy Salvation is not perfected, nor all the mercies purchased, yet given in: But when the top stone is set on, thou shalt with shouting cry, Grace, Grace: Now thy Sanctification is imperfect, and thy pardon and Justification not so complete as then it shall be: Now thou knowest not what thou enjoyest, and therefore lovest the less; But when thou knowest much is forgiven, and much bestowed, thou wilt Love more. Doth David, after an imperfect deliverance, sing forth his Love? Psal. 116.1. I love the Lord, because he hath heard my voice, and supplications. What think you will he do eternally? And how will he love the Lord, who hath lifted him up to that Glory? Doth he cry out, O how I love thy Law! My delight is in the Saints on earth, and the excellent, Psal. 16.3. How will he say then, O how I love the Lord! and the King of Saints, in whom is all my delight? Christians, doth it not now stir up your love, to remember all the experiences of his Love? To look back upon a life o • mercies? Doth not kindness melt you? and the Sun-shine of Divine Goodness warm your frozen hearts? What will it do then, when you shall live in Love, and have All, in him, who is All? O the high delights of Love! of this Love! The content that the heart findeth in it! The satisfaction it brings along with it! Surely Love is both work and wages.

And if this were all, what a high favor, that God will give us leave to love him! That he will vouchsafe to be embraced by such Arms, that have embraced Lust and Sin before him! But this is not all: He returneth Love for Love; nay, a thousand times more: As perfect as we shall be, we cannot reach his measure of Love. Christian, thou wilt be then brim full of Love; yet love as much as thou canst, thou shalt be ten thousand times more beloved. Dost thou think thou canst overlove him? What! love more then Love itself? Were the Arms of the Son of God open upon the Cross, and an open passage made to his Heart by the Spear, and will not Arms and Heart be open to thee in Glory? Did he begin to love before thou lovedst, and will he not 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? Thou wast wont injuriously to Question his Love: Doubt of it now if thou canst. As the pains of Hell will convince the rebellious sinner of God's wrath, who would never before believe it: So the Joys of Heaven will convince thee thoroughly of that Love, which thou wouldst so hardly be persuaded of. He that in love wept over the old Jerusalem near her Ruines; with what love will he rejoice over the new Jerusalem in her Glory? O methinks I see him groaning and weeping over dead Lazarus, till he force the Jews that stood by to say, Behold how he loved him : Will he not then much more by rejoicing over us, and blessing us, make all (even the damned, if they see it) to say, Behold how he loveth them? Is his Spouse while black, yet comely? Is she his Love, his Dove, his undefiled? Doth she ravish his heart with one of her eyes? Is her Love better then wine? O believing soul, study a little, and tell me, What is the Harvest which these first fruits foretell? and the Love which these are but the earnest of? Here, O here, is the Heaven of Heaven! This is the Saints fruition of God! In these sweet, mutual, constant actings and embracements of Love, doth it consist? To Love, and be beloved: These are the Everlasting Arms that are underneath, Deut. 33.27. His left hand is under their heads, and with his right hand doth he embrace them, Cant. 2.6. Reader, stop here, and think a while, what a state this is; Is it a small thing in thine eyes to be beloved of God? to be the Son the Spouse, the Love, the delight of the King of 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, O the blessed meeting! It will not be like Joseph and his Brethren, who lay upon one another's necks weeping; It will break forth into a pure Joy, and not such a mixture of joy and sorrow as their weeping argued: It will be Loving and rejoicing, not loving and sorrowing: Yet will it make Pharaoh's (Satan's) court to ring with the News, that Josephs Brethren are come; that the Saints are arrived safe at the bosom of Christ, out of the reach of hell forever. Neither is there any such love as David's and Jonathan's ; shutting up in sorrows, and breathing out its last into sad lamentations for a forced separation: No; Christ is the powerful attractive, the effectual Loadstone, who draws to it all like itself; All that the Father hath given him, shall come unto him ; even the Lover, as well as the Love, doth he draw; and they that come unto him, he will in no wise cast out, John chap. 6. verse. 37, 39. For know this, Believer, to thy everlasting comfort; that if these Arms have once embraced thee, neither sin, nor hell, can get thee thence forever. The Sanctuary is inviolable, and the Rock impregnable, whither thou art fled, and thou art safe locked up to all Eternity. Thou hast not now to deal with an inconstant creature, but with him, with whom is no varying, nor shadow of change, even the Immutable God. If thy happiness were in thine own hand, as Adams, there were yet fear; But it's in the keeping of a faithful Creator. Christ hath not bought thee so dear, to trust thee with thyself anymore. His Love to thee will not be as thine was on earth to him, seldom and cold, up and down, mixed (as Aguish bodies) with burning and quaking, with a Good day and a bad: No; Christian, he that would not be discouraged by thine enmity, by thy loathsome, hateful nature, by all thy unwillingness, unkind Neglects, and churlish resistances; he that would neither cease nor abate his Love for all these, 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 if they can, Rom. 8.35. How much more will himself be constant? Indeed he that produced these mutual embracing Affections, will also produce such a mutual constancy in both, that thou mayst confidently be persuaded, as Paul was before thee, That neither Death, nor Life, nor Angels, nor Principalities, nor Powers, nor things present, nor things to come, nor heighth, nor depth, nor any other creature, shall be able to separate us from the Love of God, which is in Christ Jesus our Lord, Vers. 38, 39. And now are we not left in the Apostles admiration? What shall we say to these things? Infinite Love must needs be a mystery to a finite capacity. No wonder if Angels desire to pry into this mystery: And if it be the study of the Saints here, to know the heighth, and breadth, and length, and depth of this Love, though it passeth knowledge: This is the Saints Rest in the Fruition of God by Love.

SECT. IX.

LAstly, The Affection of Joy hath not the least share in this Fruition. It's that, which all the rest lead to, and conclude in: even the inconceivable Complacency which the Blessed feel in their seeing, knowing, loving, and being beloved of God. The delight of the Senses Here, cannot be known by expressions, as they are felt! How much less this Joy? This is the white stone, which none knoweth but he that receiveth: And if there be any Joy which the stranger meddleth not with, then surely this, above all, is it. All Christ's ways of mercy tend to, and end in the Saints Joys. He wept, sorrowed, suffered, that they might rejoice: He sendeth the Spirit to be their Comforter; He multiplieth promises, he discovers their future happiness; that their Joy may be full: He aboundeth to them in mercies of all sorts; he maketh them lie down in green pastures, and leadeth them by the still waters; yea, openeth to them the fountain of Living Waters; That their Joy may be full: That they may thirst no more; and that it may spring up in them to everlasting life: Yea, he causeth them to suffer, that he may cause them to rejoice; and chasteneth them, that he may give them Rest; and maketh them (as he did himself) to drink of the brook in the way, that they may lift up the head, Psal. 110.7. And lest after all this they should neglect their own comforts, he maketh it their duty, and presseth it on them, commanding them to rejoice in him always, and again to rejoice. And he never brings them into so low a condition, wherein he leaves them not more cause of Joy then of Sorrow. And hath the Lord such a care of our comfort Here? where, the Bridegroom being from us, we must mourn? Oh, 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. And it seems the Saints Joy shall be greater then the Damneds torment; for their Torment is the torment of creatures, prepared for the Devil and his Angels: But our Joy is the Joy of our Lord; even our Lord's own Joy shall we enter: And the same Glory, which the Father giveth him, doth the Son give to them, Joh. 17.22. And to sit with him in his Throne, even as he is sit down in his Fathers Throne, Revel. 3.21. What sayst thou to all this, Oh thou sad and 〈1 page duplicate〉 〈1 page duplicate〉 drooping Soul? Thou that now spendest thy days in sorrow, and thy breath in sighings, and turnest all thy voice into groanings; who knowest no garments but sackcloth, no food but the bread and water of Affliction; who minglest thy bread with tears, and drinkest the tears which thou weepest, what sayest thou to this great change? From All Sorrow to more then All Joy? Thou poor Soul, who prayest for Joy, waitest for Joy, complainest for want of Joy, longest for Joy; why, then thou shalt have full Joy, as much as thou canst hold, and more then ever thou thoughtest on, or thy heart desired: And in the mean time walk carefully, watch constantly, and then let God measure out thy times and degrees of Joy. It may be he keeps them till thou have more need: Thou mayst better lose thy comfort, then 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. And as their hopes are but golden dreams, which, when death awakes them, do all perish, and their hopes die with them; so the Saints doubts and fears are but terrible dreams, which▪ when they die, do all vanish; and they awake in Joyful Glory. For God's Anger endureth but a moment, but in his favor is Life; weeping may endure for a night, (darkness and sadness go together,) but Joy cometh in the morning, Psal. 30.5. Oh blessed morning, thrice 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? of the pardon of thy sins? and should assure thee of thy part in these Joys? Oh, 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; When the Angels shall bring thee to Christ, and when Christ shall (as it were) take thee by the hand, and lead thee into the purchased possession, and bid thee welcome to his Rest, and present thee unspotted before his Father, and give thee thy place about his Throne? Poor Sinner; what sayest thou to such a day as this? Wilt thou not be almost ready to draw back, and to say, What, I Lord? I the unworthy Neglecter of thy Grace! I the unworthy dis-esteemer of thy blood, and slighter of thy Love! must I have this Glory? Make me a hired servant, I am no more worthy to be called a son: But Love will have it so; therefore must thou enter into his Joy.

SECT. X.

ANd it is not Thy Joy only; it is a Mutual Joy, as well as a Mutual Love: Is there such 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. We are his seed, and the fruit of his Souls travel, which when he seeth, he will be satisfied, Isa. 53.10, 11. This is Christ's Harvest, when he shall reap the fruit of his labors, and when he seeth it was not in vain, it will not repent him concerning his sufferings; but he will rejoice over his purchased inheritance, and his people shall rejoice in him.

Yea, the Father himself puts on Joy too, in our Joy; As we grieve his Spirit, and weary him with our iniquities; so is he rejoiced in our Good: Oh how quickly Here, doth he spy a Returning Prodigal, even afar off? how doth he run, and meet him? and with what compassion falls he on his neck, and kisseth him? and puts on him the best robe, and ring on his hands, and shoes on his feet, and spares not to kill the fatted Calf, that they may eat and be merry: This is indeed a happy meeting; But nothing to the Embracements, and the Joy, of that last and great Meeting.

Yea, more yet; as God doth mutually Love and Joy, so he makes this His Rest, as it is our Rest. Did he appoint a Sabbath because he rested from six days work, and saw all Good and very Good? What an eternal Sabbatism then, when the work of Redemption, Sanctification, Preservation, Glorification are all finished, and his work more perfect then ever, and very Good indeed? Oh Christians, write these words in letters of Gold, Zeph. 3.17. 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. Oh, well may we then Rejoice in our God with Joy, and Rest in our Love, and Joy in him with Singing. See Isai. 65.18, 19.

And now, look back upon all this: I say to thee, as the Angel to John, What hast thou seen? Or, if yet thou perceive not, draw nearer, Come up hither; Come and see: Dost thou fear thou hast been all this while in a Dream? Why, these are the true sayings of God. Dost thou fear (as the Disciples) that thou hast seen but a Ghost instead of Christ? a Shadow instead of Rest? Why, come near, and feel; a Shadow contains not those Substantial Blessings, nor rests upon the Basis of such Foundation-Truth, and sure word of Promise, as you have seen these do. Go thy way now, and tell the Disciples, and tell the humble drooping Souls thou meetest with, That thou hast, in this glass, seen Heaven; That the Lord indeed is risen, and hath here appeared to thee; and behold he is gone before us into Rest: and that he is now preparing a place for them, and will come again and take them to himself, that where he is, there they may be also, Joh. 14.3. Yea, go thy ways, and tell the unbelieving world, and tell thy unbelieving heart, if they ask, What is the hope thou boastest of, and what will be thy Rest? Why, this is my Beloved, and my Friend, and this is my Hope, and my Rest. Call them forth, and say, Behold what Love the Father hath bestowed upon us, that we should be the Sons of God, 1 Joh. 3.1. and that we should enter into our Lord's own Rest.

SECT. XI.

BUt alas, my fearful heart dare scarce proceed: Methinks I hear the Almighty's voice saying to me, as Elihu, Job 38.2. Who is this that darkeneth counsel by words without knowledge?

But pardon, O Lord, thy Servants sin: I have not pryed into unrevealed things; nor with audacious wits curiously searched into thy counsels: but indeed I have dishonored thy Holiness, wronged thine Excellency, disgraced thy Saints Glory, by my own exceeding disproportionable pourtraying. I bewail from heart, that my conceivings fall so short, my Apprehensions are so dull, my thoughts so mean, my Affections so stupid, and my expressions so low and unbeseeming such a Glory. But I have only heard by the hearing of the Ear, Oh let thy Servant see thee, and possess these Joys, and then I shall have more suitable conceivings, and shall give thee fuller Glory, and abhor my present self, and disclaim and renounce all these Imperfections. I have now uttered that I understood not; things too wonderful for me, which I knew not. Yet I believed, and therefore spake. Remember with whom thou hast to do: what canst thou expect from dust, but Levity? or from corruption, but defilement? Our foul hands will leave, where they touch, the marks of their uncleanness; and most on those things that are most pure. I know thou wilt be sanctified in them that come nigh thee, and before all the people thou wilt be glorified: And if thy Jealousy excluded from that Land of Rest thy servants Moses and Aaron, because they sanctified thee not in the midst of Israel, what then may I expect? But though the weakness and unreverence be the fruit of mine own corruption; yet the fire is from thine Altar, and the work of thy commanding. I looked not into thine Ark, nor put forth my hand unto it without thee. Oh therefore wash away these stains also in the blood of the Lamb; and let not Jealousy burn us up: lest thou affright thy people away from thee, and make them in their discouragement to cry out, How shall the Ark of God come to us? Who is able to stand before this holy Lord God? Who shall approach and dwell with the consuming fire? Imperfect, or none, must be thy Service here. Oh take thy Sons excuse, The Spirit is willing, but the flesh is weak.

SECT. I.

H Aving thus opened you a window toward the Temple, and shown you a small Glimpse of the Back-parts of that Resemblance of the Saints Rest, which I had seen in the Gospel Glass; It follows that we proceed to view a little the Adjuncts and blessed properties of this Rest. But, alas, this little which I have seen, makes me cry out with the Prophet, Isa. 6.5, 6, 7. Woe is me, for I am undone, because I am a man of unclean Lips, and dwell in the midst of a people of unclean lips; for mine eyes have seen the King the Lord of Hosts. Yet if he will send and touch my lips with a coal from the Altar of his Son, and say, thine iniquity is taken away, and thy sin purged, I shall then speak boldly: and if he ask, Whom shall I send? I shall gladly answer, Here am I, Send me, Vers. 8. And why doth my trembling heart draw back? Surely the Lord is not now so terrible and inaccessible, nor the passage of Paradise so blocked up, as when the Law and Curse reigned? Wherefore finding, Beloved Christians, that a new and Living way is consecrated for us, through the veil, the flesh of Christ, by which we may with boldness enter into the Holiest, by the blood of Jesus; I shall draw ne • r with the fuller Assurance : 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 take (through the assistance of the Spirit) and eat thereof myself, and give to you (according to my power) that you may eat. For you, Christians, is this food prepared, this wine broached, this fountain opened; And the message my Master sends you, is this Hearty Welcom, which you shall have in his own words, Eat, O Friends, Drink, yea, Drink abundantly, O Beloved! And surely it's neither manners, nor wisdom, for you, or me, to draw back, or to demur, upon such an Invitation.

And first let us consider of the eminent Antecedents, the great Preparations; that notable Introduction to this Rest: For the Porch of this Temple is exceeding Glorious, and the gate of it is called Beautiful. And here offer themselves to our distinct observation, these four things, as the four Corners of this Porch.

1. The most Glorious Coming and Appearing of the Son of God.

2. His powerful and wonderful raising of our Bodies from the Dust, and uniting them again with the Soul.

3. His public and solemn Proceedings in their Judgment, where they shall be justified and acquit before all the world.

4. His solemn Celebration of their Coronation, and his Inthronizing of them in their Glory. Follow but this four-fold Stream unto the Head, and it will bring you just to the Garden of Eden.

SECT. I.

1. ANd well may the Coming of Christ be reckoned in to his people's Glory, and annumerated with those ingredients that compound this precious Antidote of Rest: For to this end is it intended; and to this end is it of apparent Necessity. For his people's sakes he sanctified himself to his office: For their sakes he came into the world, suffered, died, rose, ascended: And for their sakes it is that he will Return. Whether his own exaltation, or theirs, were his primary Intention, is a Question (though of seeming usefulness, yet) so unresolved (for ought I have found) in Scripture, that I dare not scan it, for fear of pressing into the Divine Secrets, and approaching too near the inaccessible Light. I find Scripture mentioning both ends distinctly and conjunctly, but not comparatively. This is most clear, that to this end will Christ come again, to receive his people to himself, that where he is, there they may be also, John 14.3. The Bridegrooms 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: We have his Word in pawn, his many Promises, his Sacraments, which show forth his death till he Come; and his Spirit, to direct, sanctify, and comfort, till he Return. We have frequent tokens of Love from him, to show us, he forgets not his Promise, nor us. We behold the forerunners of his coming, foretold by himself, daily come to pass. We see the fig tree put forth her branches, and therefore know the Summer is nigh. We see the fields white unto Harvest: And though the Riotous World say, Our Lord will be long a coming; Yet let the Saints lift up their heads, for their Redemption draweth nigh. Alas, fellow Christians, what should we do, if our Lord should not Return? What a case are we here left in? What? Leave us among Wolves, and in the Lions den, among a generation of Serpents, and here forget us? Did he buy us so dear, and then cast us off so? To leave us sinning, suffering, groaning, dying daily, and come no more at us? It cannot be; Never fear it: It cannot be. This is like our unkind dealing with Christ, who when we feel ourselves warm in the world, care not for coming at him: But this is not like Christ dealing with us. He that would come to suffer, will surely come to Triumph: And he that would come to purchase, will surely come to possess. Alas, 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? 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, & forsake us himself? Far be such a thought from our hearts! But why stayed he not with his people while he was here? Why? must not the Comforter be sent? Was not the work on earth done? Must he not receive the Recompence of Reward? and enter into his Glory? Must he not take possession in our behalf? Must he not go to prepare a place for us? Must he not intercede with the Father? and plead his sufferings? and be filled with the Spirit to send forth? and receive authority? and subdue his enemies? Our abode here is short; If he had stayed on earth, what would it have been to enjoy him for a few days, and then die? But he hath more in Heaven to dwell among; even the spirits of the Just of many Generations, there made perfect. Beside, he will have us live by faith, and not by sight. Oh, 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? When Christ shall come from heaven to plead with his enemies, and set his Captives free? It will not be such a Coming as his first was, in meanness, and poverty, and contempt; He will not come to be spit upon, and buffeted, and scorned, and crucified again: He will not come (oh careless world) to be slighted and neglected by you anymore. And yet that coming, which was necessarily in Infirmity and Reproach, for our sakes, wanted not its Glory. If the Angels of heaven must be the messengers of that Coming, as being tidings of Joy to all people; And the Heavenly Hoast must go before, or accompany for the Celebration of his Nativity, and must praise God with that solemnity, Glory to God in the Highest, and on Earth Peace, Good will towards men: Oh then with what shoutings will Angels and Saints at that day proclaim, Glory to God, and Peace and Good will toward men? If the stars of heaven must lead men from Remote parts of the world to come to worship a child in a manger, how will the Glory of his next appearing constrain all the world to acknowledge his Sovereignty? If the King of Israel riding on an Ass, be entertained into Jerusalem with Hossana's, Blessed be the King that comes in the Name of the Lord; Peace in Heaven, and Glory in the Highest. Oh with what Proclamations of blessings, Peace and Glory, will he come toward the New Jerusalem? If when he was in the form of a Servant they cry out, What manner of man is this, that both wind and sea obey him? What will they say, when they shall see him Coming in his Glory, and the Heavens and the Earth obey him? Then shall appear the sign of the Son of man in Heaven, and then shall all the Tribes of the Earth mourn, and they shall see the Son of man coming in the Clouds of Heaven, with Power and great Glory. Oh Christians, it was comfortable to you to hear from him, to believe in him, and hope for him; What will it be thus to see him? The promise of his coming and our deliverance was comfortable: What will it be to see him, with all the Glorious attendance of his Angels, come in person to deliver us? The mighty God, the Lord hath spoken, and called the Earth from the Rising of the Sun, to the going down thereof: Out of Zion the perfection of Beauty, God hath shined. Our God shall come, and shall not keep silence: A fire shall devour before him, and it shall be very tempestuous round about him. He shall call to the Heavens from above, and to the Earth, that he may judge his people. Gather my Saints together to me, those that have made a Covenant with me by Sacrifice, and the Heavens shall declare his Righteousness, for God is Judge himself. Sclah. Psal. 50. from verse. 1. to 6. This Coming of Christ is frequently mentioned in the Promises, as the great Support of his people's spirits till then. And when ever the Apostles would quicken • o duty, or comfort and encourage to patient waiting, they usually do it by mentioning Christ's Coming. Why then do we not us • more this cordial consideration, when ever we want support and comfort? To think and speak of that Day with Horror, doth well beseem the impenitent Sinner, but ill the believing Saint. Such may be the voice of a Believer, but it's not the voice of Faith. Christians, what do we believe, and hope, and wait for, but to see that Day? This is Paul's encouragement to moderation, to Rejoicing in the Lord always; The Lord is at hand, Phil. 4.4, 5. It is to all them that Love his Appearing, that the Lord, the Righteous Judge, shall give the Crown of Righteousness at that Day, 2 Tim. 4.8. Dost thou so long to have him come into thy Soul with comfort, and life, and takest thyself but for a forlorn Orphan while he seemeth absent? And dost thou not much more long for that Coming which shall perfect thy Life, and Joy, and Glory? Dost thou so rejoice after some short and slender enjoyment of him in thy heart? Oh how wilt thou then Rejoice? How full of Joy was that Blessed Martyr Mr Glover with the Discovery of Christ to his Soul, after long doubting and waiting in sorrows? so that he cries out, He is come, He is come? If thou have but a dear friend returned, that hath been far and long absent; how do all run out to meet him with Joy? Oh saith the Child, My Father is come! saith the Wife, My Husband is come! And shall not we, when we behold our Lord in his majesty returning, cry out, He is come, He is come? Shall the wicked, with inconceivable horror, behold him, and cry out, Oh yonder is he whose blood we neglected, whose Grace we resisted, whose counsels we refused, whose Government we cast off? And shall not then the Saints, with inconceivable gladness, cry out, Oh yonder is he whose Blood redeemed us, whose Spirit cleansed us, whose Law did Govern us? Yonder comes he in whom we trusted, and now we see he hath not deceived our Trust: He for whom we long waited, and now we see we have not waited in vain. Oh cursed Corruption, that would have had us turn to the world, and present things, and give up our hopes, and say, Why should we wait for the Lord any Longer? Now we see, that Blessed are all they that wait for him. Believe it, fellow Christians, this Day is not far off. For yet a little while, and he that comes, will come, and will not tarry. And though the unbelieving world, and the unbelief of thy heart, may say, as those Atheistical Scoffers, Where is the Promise of his Coming? Do not all things continue as they were from the beginning of the Creation? Yet let us know, The Lord is not slack of his Promise, as some men count slackness: One day is with him as a thousand years, and a thousand years as one day. I have thought on it many a time▪ as a small Emblem of that day, when I have seen our prevailing Army drawing towards the Towns and Castles of the Enemy: Oh with what glad hearts do all the poor prisoners within hear the news, and behold our approach? How do they run up to their prison windows, and thence behold us with Joy? How glad are they, at the roa • ing report of that Cannon, which is the Enemies terror? How do they clap each other on the back, and cry, Deliverance, Deliverance! While in the mean time the late insulting, scorning, cruel Enemies begin to speak them fair, and beg their favor, But all in vain; for they are not at the dispose of Prisoners, but of the General. Their fair usage may make their conditions somewhat the more easy: but yet they are used as Enemies still. Oh, when the Conquering Lion of the Tribe of Judah shall appear with all the Hosts of Heaven; when he shall surprise the careless world as a thief in the Night: When as the Lightening which appeareth in the East, and shineth even to the West, so they shall behold him coming! What a change will the sight of this Appearance work, both with the World, and with the Saints? Now, poor deluded World, where is your Mirth and your Jollity? Now, where is your Wealth, and your Glory? Where is that profane and careless heart, that slighted Christ and his Spirit, and out-sat all the offers of Grace? Now where is that tongue that mocked the Saints, and jeered the holy ways of God, and made merry with his people's Imperfections, and the • own Slanders? What? was it not you? Deny it if you can? your heart condemns you, and God is greater then your heart, and will condemn you much more. Even when you say, Peace and Safety, then Destruction cometh upon you, as Travel upon a woman with child; and you shall not escape, 1 Thess. 5.3. Perhaps if you had known just the day and hour when the Son of God would have come, then you would have been found praying, or the like: But you should have watched, and been ready, because you know not the hour. But for that faithful and wise servant, whom his Lord, when he comes, shall find so doing; Oh blessed is that servant: Verily I say unto you (for Christ hath said it) he shall make him ruler over all his Goods. And when the chief Shepherd shall appear, he shall receive a Crown of Glory that fadeth not away, 1 Pet. 5.4. Oh how should it then be the character of a Christian, to wait for the Son of God from Heaven, whom he raised from the Dead, even Jesus which delivered us from the wrath to come? 1 Thess. 1.10. And with all faithful diligence, to prepare to meet our Lord with joy. And seeing his Coming is of purpose to be glorified in his Saints, and admired in all them that believe, 2 Thes. 1.10. Oh what thought should Glad our hearts more, then the thought of that day? A little while indeed we have not seen him, but yet a little while, and we shall see him. For he hath said, I will not leave you comfortless, but will come unto you. We were comfortless, should he not come. And while we daily gaze and look up to Heaven after him, let us remember what the Angels said, This same Jesus which is taken up from you into Heaven, shall so come, in like manner, as ye have seen him go into Heaven. While he is now out of sight, It is as a sword to our Souls, while they daily ask us, Where is your God? But then we shall be able to answer our enemies, See, O proud sinners, yonder is our Lord. And now, Christians, should we not put up that Petition heartily, Let thy Kingdom come? for the Spirit and the Bride say, Come ; and let every Christian, that heareth and readeth, say, Come ; And our Lord himself saith, Surely I come quickly. Amen. Even so, Come Lord Jesus, Revel. 22.17, 20.

SECT. II.

THe second stream that leadeth 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, saith Unbelief, if it be True. What, saith the Atheist and Sadducee, shall all these scattered bones and dust become a man? A man drowned in the Sea is eaten by fishes, and they by men again, and these men by worms, what is become of the body of that first man? shall it rise again? Thou fool! (for so Paul calls thee,) dost thou dispute against the power of the Almighty? Wilt thou pose him with thy Sophistry? Dost thou object difficulties to the Infinite Strength? Thou blind Mole! Thou silly Worm! Thou little piece of creeping, breathing clay! Thou dust! Thou nothing! Knowest thou who it is, whose Power thou dost Question? If thou shouldst see him, thou wouldst presently die. If he should come and dispute his cause with thee, couldst thou bear it? Or if thou shouldst hear his voice, couldst thou endure? But come thy way; let me take thee by the hand, and do thou a little follow me: and let me with Reverence (as Elihu ) plead for God; and for that power whereby I hope to arise. Seest thou this great massy body of the earth? What beareth it? and upon what foundation doth it stand? Seest thou this vast Ocean of waters. What Limits them? and why do they not overflow and drown the Earth? Whence is that constant Ebbing and Flowing of her Tides? Wilt thou say from the Moon, or other Planets? and whence have they that power of effective influence? Must thou not come to a Cause of Causes, that can do all things? and doth not Reason require thee, to conceive of that cause as a perfect Intelligence and voluntary Agent, and not such a blind worker and empty notion as that Nothing is which thou callest Nature? Look upward: Seest thou that Glorious body of Light, the Sun▪ How many times bigger is it then all the Earth? and yet how many thousand miles doth it run in one minute of an hour? and that without weariness, or failing a moment? What thinkest thou? Is not that power able to effect thy Resurrection, which doth all this? Dost thou not see as great works as a Resurrection every day before thine eyes? but that the Commonness makes thee not admire them. Read but the 37, 38, 39, 40, 41. Chapters of Job, and take heed of disputing against God again forever. Know'st thou not that with him all things are possible? Can he make a Camel go through the eye of a needle? Can he make such a blind Sinner, as thou, to see? and such a proud heart, as thine, to stoop? and such an Earthly mind, as thine, Heavenly? And subdue all that, thy fleshly foolish wisdom? And is not this as great a work, as to Raise thee from the Dust? Wast thou any unlikelier to Be, when thou wast Nothing, then thou shalt be when thou art Dust? Is it not as easy to raise the Dead, as to make Heaven, and Earth, and all, of Nothing? But if thou be unperswadeable, all I say to thee more is, as the Prophet to the Prince of Samaria, (2 King. 7.20.) Thou shalt see that day with thine Eyes, but little to thy Comfort; for that which is the day of relief to the Saints, shall be a day of Revenge on thee: There is a Rest prepared, but thou canst not enter in, because of unbelief, Heb. 3.19. But for thee, O Believing Soul, never think to comprehend in the narrow capacity of thy shallow brain, the Counsels, and ways of thy Maker: No more then thou canst contain in thy fist the vast Ocean. He never intended thee such a Capacity, when he made thee, and gave thee that measure thou hast; no more then he intended to enable that worm, or this post, or stone, fully to know thee. Therefore when he speaks, dispute not, but believe. As Abraham, who considered not his own body now dead, when he was about an hundred years old, nor yet the deadness of Sarah's womb; He staggered not at the Promise of God through unbelief: but was strong in faith, giving Glory to God: And being fully persuaded, that what he had promised, he was also able to perform. And so against Hope, believed in Hope, Rom. 4.18, 19, 20, 21. So look not thou on the dead bones, and dust, and difficulties, but at the Promise: Martha knew her Brother should rise again at the Resurrection; But if Christ say, he shall rise before, it must be believed. Come then, fellow Christians let us contentedly commit these Carcasses to the dust: That prison shall not long contain them. Let us lie down in peace and take our Rest: It will not be an Everlasting Night, nor endless sleep. What if we go out of the troubles and stirs of the world, and enter into those Chambers of Dust, and the doors be shut upon us, and we hide ourselves, as it were, for a little moment, until the indignation be over-past? Yet, behold, the Lord cometh out of his place, to punish the Inhabitants of the Earth for their iniquity: and then the Earth shall disclose us, and the Dust shall hide us no more. As sure as we awake in the Morning, when we have slept out the Night; so sure shall we then awake. And what if in the mean time we must be loathsome Lumps, cast out of the sight of men, as not fit to be endured among the Living? What if our Carcasses become as vile as those of the Beasts that perish? What if our bones be digged up, and scattered about the pit brink, and worms consume our flesh? Yet we know our Redeemer liveth, and shall stand the last on earth, and we shall see him with these eyes. And withal, it is but this flesh that suffers all this; which hath been a Clog to our Souls so long: And what is this comely piece of flesh, which thou art loath should come to so base a state? It is not an hundred years since it was either Nothing, or an invisible Something. And is not most of it for the present, if not an Appearing Nothing, seeming something to an imperfect sense; yet at best a Condensation of Invisibles, which that they may become sensible, are become more gross, and so more vile? Where is all that fair mass of flesh and blood which thou hadst, before sickness consumed thee? Annihilated it is not: only resolved into its Principles: show it me if thou canst. Into how small a handful of dust, or ashes, will that whole mass, if buried or burnt, return? And into how much smaller can a Chymist reduce that little, and leave thee all the rest Invisible? What if God prick the Bladder, and let out the wind that puffs thee up to such a substance? and resolve thee into thy Principles? Doth not the seed thou sowest die, before it spring? and what cause have we to be tender of this body? Oh, what care, what labor, what grief, and sorrow, hath it cost us? How many a weary, painful, tedious hour? Oh my Soul, Grudg not that God should disburden thee of all this! Fear not lest he should free thee from thy fetters! Be not so loath that he should break down thy prison, and let thee go! What though some terrible Earthquake go before! It is but that the foundations of the prison may be shaken, and so the doors fly open: The terror will be to thy Jailor, but to thee Deliverance. Oh therefore at what hour of the night soever thy Lord come, let him find thee, though with thy feet in these stocks, yet singing praises to him, and not fearing the time of thy deliverance. If unclothing be the thing thou fearest; Why it is, that thou mayst have better clothing put on. If to be turned out of doors be the thing thou fearest; Why remember, that when this Earthly house of thy Tabernacle is dissolved, thou hast a building of God, an house not made with hands, Eternal in the Heavens. How willingly do our Soldiers burn their Huts, when the siege is ended? being glad that their work is done, that they may go home and dwell in houses? Lay down then cheerfully this bag of loathsome filth, this Lump of Corruption: thou shalt undoubtedly receive it again in Incorruption. Lay down freely this terrestrial, this natural body: believe it, thou shalt receive it again a celestial, a spiritual body. And though thou lay it down into the dirt with great dishonor; thou shalt receive it into Glory with honor: And though thou art separated from it through weakness; it shall be raised again, and joined to thee, in mighty power. When the Trumpet of God shall sound, the Call; Come away, arise ye Dead ; Who shall then stay behind? Who can resist the powerful Command of our Lord? When he shall call to the Earth and Sea; O Earth, give up thy Dead; O Sea, give up thy Dead: Then shall our Sampson break for us the bonds of Death. And as the Ungodly shall, like Toads from their holes, be drawn forth whether they will or no; so shall the Godly, as prisoners of hope, awake out of sleep, and come with Joy to meet their Lord. The first that shall be called, are the Saints that sleep; and then the Saints that are then alive shall be changed. For Paul hath told us by the Word of the Lord, That they which are alive, and remain to the Coming of the Lord, shall not prevent them which are asleep. For the Lord himself shall descend from Heaven with a shout, with the voice of the Archangel, and with the Trump of God: and the Dead in Christ shall rise first. Then they which are alive, and remain, shall be caught up together with them in the Clouds, to meet the Lord in the air: and so shall we ever be with the Lord. Wherefore, O Christians, comfort one another with these words. This is one of the Gospel Mysteries: That we shall all be changed, 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. For this Corruptible must put on Incorruption; and this Mortal, Immortality. Then is Death swallowed up in victory. O Death, where is thy sting? O Grave, where is thy victory? Thanks be to God which giveth us the victory through our Lord Jesus Christ. Triumph, now, O Christian, in these Promises; thou shalt shortly Triumph in their Performance. For this is the Day that the Lord will make; we shall be glad, and rejoice therein. The Grave that could not keep our Lord, cannot keep us: He arose for us, and by the same Power will cause us to arise. For if we believe that Jesus died, and rose again; even so them also which sleep in Jesus, will God bring with him. Can the Head live, and the body or members remain Dead? Oh, write those sweet words upon thy heart, Christian; Because I Live, Ye shall Live also. As sure as Christ lives, we shall live: And as sure as he is risen, we shall rise. Else the Dead perish. Else what is our Hope? what advantageth all our duty or suffering? Else the sensual Epicure were one of the wisest men: and what better are we then our beasts? Surely our knowledge more then theirs, would but increase our sorrows: and our dominion over them is no great felicity: The Servant hath ofttimes a better life then his Master, because he hath few of his Masters Cares. And our dead Carcasses are no more comely, nor yield a sweeter savor, then theirs. But we have a sure ground of Hope. And besides this Life, we have a Life that's hid with Christ in God: and when Christ, who is our Life, shall appear, then shall we also appear with him in Glory, Col. 3.3, 4. Oh let not us be as the purblind world, that cannot see afar off: Let us never look at the Grave, but let us see the Resurrection beyond it. Faith is quick-sighted, and can see as far as that is; yea, as far as Eternity. Therefore let our hearts be glad, and our Glory rejoice, and our flesh also shall rest in hope: for he will not leave us in the Grave, nor suffer us still to see Corruption. Yea, therefore, let us be steadfast, immovable, always abounding in the work of the Lord, for as much as we know our Labor is not in vain in the Lord, 1 Cor. 15.58.

It's a Question much debated, Whether a Resurrection be only an effect of Christ's Death and Resurrection? And whether there should have been any Resurrection, if Christ had not come? Some that maintain the Negative of the last Question, do also maintain, That the Sin under the Covenant of Nature, or Works, did deserve only the separation of Soul and Body; and not Eternal Torments. Whence also follows, that the Soul is (or, at least, then was) Mortal; or that it hath no Being, or no Sense, when it's separated from the Body. As also, that Christ died to Redeem us only from the Grave, and not from Hell. And so their Doctrine of Universal Redemption, in this sense asserted, doth neither so much honor the merits of Christ, nor advance his mercy, as they pretend: For it maketh him to raise us only from the Grave, and bring all the world into a Capacity of Eternal Torment: He fore-knowing the same time, that most would certainly reject him, and so perish. But, as I confess these of weight and difficulty; so, having professed in this Discourse, to handle matters less controverted; I pretermit them.

This sufficeth to the Saints Comfort, That Resurrection to Glory, is only the fruit of Christ's Death; and this fruit they shall certainly partake of. The Promise is sure: All that are in the Graves shall hear his voice, and come forth, Joh. 5.28. And this is the Fathers will which hath sent Christ, that of all which he hath given him, he should lose nothing, but should Raise it up at the last Day, Joh. 6.39. And that everyone that believeth on the Son may have Everlasting Life, and he will raise him up at the last Day, Vers. 40. If the prayers of the Prophet could raise the Shunamites Dead Child: and if the dead Soldier revive at the touch of the Prophets bones: How certainly shall the will of Christ, and the power of his death raise us? That voice that said to Jairus Daughter, Arise, and to Lazarus, Arise, and come forth, can do the like for us. If his death immediately raised the dead bodies of many Saints in Jerusalem ; If he gave power to his Apostles to raise the Dead: Then what doubt of our Resurrection? And thus, Christian, thou seest that (Christ having sanctified the Grave by his burial, and conquered Death, and broke the Ice, for us,) a dead Body, and a Grave, is not now so horrid a spectacle to a believing Eye: But as our Lord was nearest his Resurrection and Glory, when he was in the Grave, even so are we. And he that hath promised to make our bed in sickness, will make the dust as a bed of Roses: Death shall not dissolve the Union betwixt him and us; nor turn away his affections from us: But in the morning of Eternity, he will send his Angels, yea, come himself, and roll away the stone, and unseal our Graves, and reach us his hand, and deliver us alive to our Father! Why then doth the approach of Death, so cast thee down, O my Soul? and why art thou thus disquieted within me? The Grave is not Hell: if it were, yet there is thy Lord present; and thence should his Merit and Mercy fetch thee out. Thy sickness is not unto death (though I die) but for the Glory of God; that the Son of God may be glorified thereby. Say not then, He lifteth me up to cast me down, and hath raised me high that my fall may be the Lower; But he casts me down that he may lift me up, and layeth me low that I may rise the higher. An hundred experiences have sealed this Truth unto thee, That the greatest dejections are intended but for advantages to thy greatest dignity, and thy Redeemers Glory.

SECT. III.

THe third part of this Prologue to the Saints Rest, is the public and solemn process at their Judgment where they shall first themselves be acquit and justified; and then with Christ judge the World. Public I may well call it: for all the world must there appear. Young and old, of all estates, and Nations, that ever were from the Creation to that day, must here come and receive their doom. The judgment shall be set, and the books opened & the book of Life produced; and the Dead shall be judged out of those things which were written in the books, according to their works: and whosoever is not found written in the book of Life, is cast into the lake of fire. O Terrible! O Joyful Day! Terrible to those that have let their Lamps go out, and have not watched, but forgot the coming of their Lord! Joyful to the Saints, whose waiting and hope was to see this day! Then shall the world behold the goodness and severity of the Lord: on them who perish, severity; but to his chosen, goodness. When everyone must give account of his stewardship: And every Talent of Time, Health, Wit, Mercies, Afflictions, Means, Warnings, must be reckoned for: When the sins of youth, and those which they had forgotten, and their secret sins, shall all be laid open before Angels and men: When they shall see all their Friends, wealth, old delights, all their confidence and false hopes of Heaven to forsake them: When they shall see the Lord Jesus whom they neglected, whose Word they disobeyed, whose Ministers they abused, whose Servants they hated, now sitting to judge them: When their own Consciences shall cry out against them, and call to their Remembrance all their misdoings; Remember at such a time, such or such a sin: at such a time Christ sued hard for thy Conversion; the Minister pressed it home to thy heart; thou wast touched to the quick with the Word; thou didst purpose and promise returning, and yet thou casts off all. When an hundred Sermons, Sabbaths, Mercies, shall each step up and say, I am witness, against the Prisoner, Lord; I was abused, and I was neglected! Oh which way will the wretched sinner look? Oh who can conceive the terrible thoughts of his heart? Now the world cannot help him; his old companions cannot help him; the Saints neither can nor will: only the Lord Jesus can; but Oh there's the Soul-killing misery, he will not: Nay, without violating the truth of his Word, he cannot; though otherwise, in regard of his Absolute power, he might. The time was, Sinner, when Christ would, and you would not; and now, Oh how fain would you, and he will not. Then he followed thee in vain with entreaties, Oh poor Sinner, what dost thou? Wilt thou sell thy Soul and Savior for a lust? Look to me, and be saved; Return, why wilt thou die? But thy Ear and heart was shut up against all. Why now, thou shalt cry, Lord, Lord, open to us ; and he shall say, Depart, I know you not, ye workers of iniquity: Now, Mercy, Mercy, Lord: Oh but it was Mercy you so long set light by, and now your day of Mercy is over. What then remains but to cry out to the mountains, fall upon us, and to the hills, O cover us from the presence of him that sits upon the Throne ; But all in vain: For thou hast the Lord of Mountains and hills for thine enemy, whose voice they will obey, and not thine. Sinner, make not light of this: for as true as thou livest (except a through change and coming in to Christ prevent it) (which God grant) thou shalt shortly, to thy inconceivable horror, see that day. Oh Wretch! Will thy cups then be wine, or gall? Will they be sweet, or bitter? Will it comfort thee to think of all thy merry days? and how pleasantly thy time slipped away? Will it do thee good to think how rich thou wast? and how honorable thou wast? or will it not rather wound thy very Soul to remember thy folly? and make thee, with anguish of heart, and rage against thyself, to cry out, Oh Wretch! where was thine understanding? Didst thou make so light of that sin, that now makes thee tremble? How couldst thou hear so lightly of the Redeeming Blood of the Son of God? How couldst thou quench so many motions of his Spirit? and stifle so many quickening thoughts, as were cast into thy Soul? What took up all that Life's time which thou hadst given thee to make sure work against this day? What took up all thy heart, thy love and delight, which should have been laid out on the Lord Jesus? Hadst thou room in thy heart for the wor • d, thy friend, thy flesh, thy lusts? and none for Christ? Oh Wretch! whom hadst thou to love but him? What hadst thou to do, but to seek to him, and cleave to him, and enjoy him? Oh, wast thou not told of this dreadful day a thousand times; till the Commonness of that doctrine made thee weary? How couldst thou slight such warnings? and rage against the Minister, and say, he preacheth Damnation? Had it not been better to have heard and prevented it, then now to endure it? Oh now for one offer of Christ, for one Sermon, for one day of Grace more! But too late, alas too late! Poor careless Sinner, I did not think here to have said so much to thee; for my business is, to refresh the Saints: But if these lines do fall into thy hands, and thou vouchsafe the reading of them; I here charge thee, before God, and the Lord Jesus Christ, who shall judge the quick and the dead at his appearing, and his Kingdom ; that thou make hast and get alone, and set thyself sadly to ponder on these things: Ask thy heart, Is this true, or is it not? Is there such a day? and must I see it? Oh what do I then? Why trifle I? Is it not time, full time, that I had made sure of Christ and comfort long ago? should I sit still another day, who have lost so many? Had I not at that day rather be found one of the Holy, faithful, watchful Christians, then a worldling, a good-fellow, or a man of honor? Why should I not then choose it now? Will it be best then, and is it not best now? Oh think of these things. A few sad hours spent in serious fore-thoughts, is a cheap prevention. It's worth this, or It's worth nothing. Friend, I profess to thee, from the Word of the Lord, That of all thy sweet sins, there will then be nothing left, but the sting in thy Conscience, which will never out through all eternity; except the blood of Christ believed in, and valued above all the world, do now, in this day of grace, get it out. Thy sin is like a Beautiful Harlot; while she is young and fresh, she hath many followers: but when old and withered, everyone would shut their hands of her; she is only their shame; none would know her: So will it be with thee; now thou wilt venture on it, what ever it cost thee: but then, when men's rebellious ways are charged on their Souls to death; O that thou couldst rid thy hands of it! O that thou couldst say, Lord it was not I! Then Lord, when saw we thee hungry naked, imprisoned? How fain would they put it off? Then sin will be sin indeed; and Grace will be Grace indeed. Then say the foolish Virgins, Give us of your Oil, for our Lamps are ou • : Oh for some of your faith & holiness, which we were wont to mock at! But what's the answer, Go buy for yourselves; we have little enough: would we had rather much more. Then they will be glad of anything like Grace: and if they can but produce any external familiarity with Christ, or Common gifts, how glad are they? Lord, we have eat and drunk in thy presence, prophesied in thy name, cast out devils, done many wonderful works ; we have been baptized, heard Sermons, professed Christianity: But, alas, this will not serve the turn: He will profess to them, I never knew you: Depart from me, ye workers of iniquity. Oh dead hearted sinner! is all this nothing to thee? As sure as Christ is true, this is true. Take it in his own words: Math. 25.31. When the Son of man shall come in his Glory: and before him shall be gathered all Nations; and he shall separate them one from another, as a shepherd divideth his sheep from the goats: and he shall set the sheep on the right hand, and the goats on the left: and so on, as you may read in the Text.

But why tremblest thou, Oh humble gracious Soul? Cannot the enemies and slighters of Christ be foretold their doom, but Thou must quake? Do I make sad the Soul that God would not have sad? Doth not thy Lord know his own sheep, who have heard his voice and followed him? He that would not lose the family of one Noah in a common deluge, when him only he had found faithful in all the earth: He that would not overlook one Lot in Sodom ; nay, that could do nothing till he were forth: Will he forget thee at that day? Thy Lord knoweth now to deliver the godly out of temptations, and to reserve the unjust to the day of Judgment to be punished: He knoweth how to make the same day the greatest for terror to his foes, and yet the greatest for joy to his people. He ever intended it for the great distinguishing and separating day: wherein both Love and Fury should be manifested to the highest. Oh then let the Heavens rejoice, the Sea, the Earth, the Floods, the Hills, for the Lord cometh to judge the Earth: With Righteousness shall he judge the World, and the People with Equity. But especially let Zion hear, and be glad, and her children rejoice: For when God ariseth to judgment, it is to save the meek of the Earth. They have judged and condemned themselves many a day in heartbreaking confession, and therefore shall not be judged to condemnation by the Lord: For there is no condemnation to them that are in Christ Jesus, who walk not after the flesh, but after the Spirit. And who shall lay anything to the charge of God's Elect? Shall the Law? Why, whatsoever the Law saith, it saith to them that are under the Law: but we are not under the Law, but under Grace: For the Law of the Spirit of life, which is in Christ Jesus, hath made us free from the Law of sin and death: Or shall Conscience? Why, we were long ago justified by faith, and so have peace with God ; and have our hearts sprinkled from an evil conscience: and the Spirit bearing witness with our spirits, that we are the children of God. It is God that justifieth, who shall condemn? If our Judge condemn us not, who shall? He that said to the Adulterous woman, Hath no man condemned thee? neither do I condemn thee ; He will say to us (more faithfully then Peter to him) Though all men deny thee, or condemn thee, I will not. Thou hast confessed me before men, and I will confess thee before my Father, and the Angels of Heaven. He whose first coming was not to condemn the world, but that the world through him might be saved ; I am sure intends not his second coming to condemn his people, but that they through him might be saved. He hath given us Eternal Life in Charter and Title already, yea, and partly in possession; and will he after that condemn us? When he gave us the knowledge of his Father and himself, he gave us Eternal Life: And he hath verily told us, That he that heareth his word, and believeth on him that sent him, hath everlasting life, and shall not come into condemnation, but is passed from death to life. Indeed if our Judge were our enemy, as he is to the world, then we might well fear. If the Devil were our Judge, or the Ungodly were our Judge, then we should be condemned as Hypocrites, as Heretics, as Schisinatiques, as proud, or covetous, or what not? But our Judge is Christ who died, yea rather who is risen again, and maketh request for us. For all power is given him in Heaven and in Earth; and all things delivered into his hands: and the Father hath given him authority to execute judgment also, because he is the Son of man. For though God judge the world, yet the Father (immediately without his Vicegerent Christ) judgeth no man, but hath committed all judgment to the Son: that all men should honor the Son, even as they honor the Father. Oh what inexpressible joy may this afford to a Believer? 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? By a Brother? By a Father? Or a Wife by her own Husband? Christian, Did he come down, and suffer, and weep▪ and bleed, and die for thee; and will he now condemn thee? Was he judged, and condemned, and executed in thy stead; and now will he condemn thee himself? Did he make a Bath of his blood for thy sins? and a garment of his own Righteousness, for thy nakedness? and will he now open them to thy shame? Is he the undertaker for thy Salvation? and will he be against thee? Hath it cost him so dear to save thee? and will he now himself destroy thee? Hath he done the most of the work already, in Redeeming, Regenerating, and Sanctifying, Justifying, preserving and perfecting thee? and will he now undo all again? Nay, hath he begun, and will he not finish? Hath he interceded so long for thee to the Father? and will he cast thee away himself? If all these be likely, then fear, and then rejoice not. Oh what an unreasonable sin is unbelief, that will charge our Lord with such unmercifulness and absurdities? Well then, fellow Christians, 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 to leap for Joy. Let Satan accuse us, we have our answer at hand, our surety hath discharged the debt. If he have not fulfilled the Law, then let us be charged as breakers of it: If he have not suffered, then let us suffer: but if he have, we are free. Nay, our Lord will make answer for us himself, These are mine, and shall be made up with my Jewels: for their transgressions was I stricken, and cut off from the earth: for them was I bruised and put to grief, my Soul was made an offering for their sin, and I bore their transgressions: They are my seed, and the travel of my Soul: I have healed them by my stripes; I have justified them by my knowledge. They are my sheep; who shall take them out of my hands? Yea, though the humble Soul be ready to speak against itself ( Lord, when did we see thee hungry, and feed thee, &c. ) yet will not Christ do so. This is the day of the Believers full Justification. They were before made just: and esteemed Just: and by Faith justified in Law: and this evidenced to their consciences. But now they shall both by Apology be maintained Just, and by Sentence pronounced Just actually, by the lively voice of the Judge himself; which is the most perfect Justification. Their Justification by Faith, is a giving them Title in Law, to that Apology, and Absolving Sentence, which at that Day they shall Actually receive from the mouth of Christ. By which Sentence, their sin, which before was pardoned in the sense of the Law, is now perfectly pardoned, or blotted out, by this ultimate Judgment. Act. 3.19. Therefore well may it be called, the Time of Refreshing, as being to the Saints the perfecting of all their former Refreshments. He who was vexed with a quarrelling Conscience, an Accusing World, a Cursing Law, is solemnly pronounced Righteous by the Lord the Judge. Though he cannot plead, Not Guilty, in regard of fact; yet being pardoned, he shall be acquit by the proclamation of Christ. And that's not all: But he that was accused, as deserving Hell, is pronounced a member of Christ, a Son of God, and so adjudged to Eternal Glory. The Sentence of pardon, past by the spirit and conscience within us, was wont to be exceeding sweet: But this will fully and finally resolve the question; and leave no room for doubting again forever. We shall more rejoice that our names are found written in the Book of Life, then if men or Devils were subjected to us. And it must needs affect us deeply with the sense of our mercy and happiness, to behold the contrary condition of others: To see most of the world tremble with Terror, while we triumph with Joy: To hear them doomed to everlasting flames, and see them thrust into Hell; when we are proclaimed heirs of the Kingdom: To see our neighbors that lived in the same Towns, came to the same Congregation, sat in the same seats, dwelt in the same houses, and were esteemed more honorable in the world then ourselves; to see them now so differenced from us, and by the Searcher of hearts eternally separated. This, with the great magnificence and dreadfulness of the day, doth the Apostle pathetically express in 2 Thess. 1.6, 7, 8, 9, 10. It is Righteous 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 then that know not God, and 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, &c. And now is not here enough to make that day a welcome day, and the thoughts of it delightful to us? But yet there's more. We shall be so far from the dread of that Judgment, that ourselves shall become the Judges. Christ will take his people, as it were, into Commission with him; and they shall sit and approve his Righteous Judgment: Oh fear not now the reproaches, scorns and censures of those that must then be judged by us: Did you think, Oh wretched worldlings, that those poor despised men, whom you made your daily derision, should be your Judges? Did you believe this, when you made them stand as offenders before the Bar of your Judgment? No more then Pilate, when he was judging Christ, did believe that he was condemning his Judge; Or the Jews, when they were whipping, imprisoning, killing the Apostles, did think to see them sit on twelve Thrones Judging the twelve Tribes of Israel. Do you not know (saith Paul ) that the Saints shall judge the world? Nay, Know you not that we shall judge Angels? Surely were it not the Word of Christ that speaks it, this advancement would seem incredible, and the language arrogant. Yet even Enoch the seventh from Adam prophesied of this, saying, Behold the Lord cometh with ten thousand of his Saints, to execute Judgment upon all, and 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 spoke against him, Jude 14. Thus shall the Saints be honored, and the Righteous have dominion in the morning. O that the careless world were but wise to consider this; and that they would remember this latter end! That they would be now of the same mind, as they will be, when they shall see the Heavens pass away with a noise, and the elements melt with fervent heat; the earth also, and the works that are therein to be burnt up! 2 Pet. 3.10. 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, 2 Pet. 3.7. But alas, when all is said, the wicked will do wickedly; and none of the wicked shall understand; But the wise shall understand. Rejoice, therefore, O ye Saints; yet watch, and what you have, hold fast till your Lord come, Revel. 2.25. and study that use of this Doctrine which the Apostle propounds, 2 Pet. 3.11, 12. 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 to the coming of the day of God; wherein the Heavens being on fire shall be dissolved, and the Elements melt with fervent heat. But go your way, keep close with God, and wait till your change come, and till this end be; for you shall Rest, and stand in the Lot at the end of the days, Dan. 12.13.

SECT. IV.

THe fourth Antecedent and highest step to the Saints Advancement, is, Their solemn Coronation, Inthronizing, and Receiving into the Kingdom. For as Christ, their head, is anointed both King and Priest: so under him are his people made unto God both Kings and Priests, (for Prophecy, that ceaseth,) to Reign, and to offer praises forever, Revel. 5.10. The Crown of Righteousness, which was laid up for them, shall by the Lord the Righteous Judge be given them at that day, 2 Tim. 4.8. They have been faithful to the death, and therefore shall receive the Crown of Life: And according to the improvement of their Talents here, so shall their rule and dignity be enlarged, Mat. 25.21, 23. So that they are not dignified with empty Titles, but real Dominions. For Christ will take them and set them down with himself in his own Throne; and will give them power over the Nations, even as he received of his Father, Revel. 2.26, 27, 28. And will give them the morning Star. The Lord himself will give them possession with these applauding expressions; Well done good and faithful Servant, thou hast been faithful over a few things, I will make thee Ruler over many things; Enter thou into the Joy of thy Lord, Matt. 25.21, 23. And with this solemn and blessed Proclamation shall he Inthrone them; Come ye Blessed of my Father, inherit the Kingdom prepared for you from the foundation of the world. Every word full of Life and Joy. [ Come ] This is the holding forth of the golden Scepter; to warrant our approach unto this Glory. Come now as near as you will; fear not the Bethshemites Judgment: for the enmity is utterly taken away. This is not such a [ Come ] as we were wont to hear: Come take up your Cross, and follow me ; though that was sweet, yet this 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 shall not be Revoked: But he hath Blessed us, and we shall be Blessed. [ Of my Father ] Blessed in the Fathers Love, as well as the Sons: for they are one. The Father hath testified his Love, in their Election, Donation to Christ, sending of Christ, accepting his Ransom, &c. as the Son hath also testified his. [ inherit ] No longer bond-men, nor servants only, nor children under age, who differ not in possession, but only in title from servants: But now we are heirs of the Kingdom, Jam. 2.5. Coheirs with Christ. [ The Kingdom ] No less then the Kingdom? Indeed to be King of Kings, and Lord of Lord's, is our Lord's own proper title: But to be Kings, and reign with him, is ours: The fruition of this Kingdom, is as the fruition of the light of the Sun, each 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: Nor only for you upon condition of your believing: But for you personally and determinately; for all the Conditions were also prepared for you. [ From the foundation of the world ] Not only from the Promise after Adams fall, (as some) but (as the phrase usually signifieth, though not always) from Eternity. These were the eternal thoughts of God's love towards us; and this is it he purposed for us.

But a great difficulty riseth in our way. In what sense is our Improvement of our Talent, our well doing, our overcoming; our harboring, visiting, feeding, &c. Christ in his little ones; alleged as a Reason of our Coronation and Glory? Is not it the purchased possession, and meet fruit of Christ's blood? If every man must be judged according to his works, and receive according to what they have done in the flesh, whether good or evil; and God will render to every man according to his Deeds ; and give eternal life to men, if they patiently continue in well doing, and give right to the tree of Life, and entrance into the City, to the doers of his Commandments; and if this last Absolving Sentence be the completing of our Justification, and so the doers of the Law be justified ; Why then what's become of Free Grace? of Justification by Faith only? of the sole Righteousness of Christ to make us accepted? Then the Papists say rightly, That we are Righteous by our personal Righteousness, and Good Works concur to Justification.

I did not think to have said so much upon Controversy▪ But because the difficulty is very great, and the matter very weighty, as being near the foundation I shall, in another Book, add, to what is said before, certain brief Positions, containing my thoughts on this Subject; which may tend to the clearing of these and many other difficulties hereabouts.

But that the plain constant language of Scripture may not be perverted or disregarded, I only premise these Advertisements by way of caution, till thou come to read the full Answer:

1. Let not the names of men draw thee one way or other, nor make thee partial in Searching for Truth: Dislike the men for their unsound doctrine; but call not doctrine unsound, because it is theirs; nor sound, because of the repute of the Writer.

2. Know this, That as an unhumbled Soul is far apter to give too much to Duty and personal Righteousness, then to Christ: So a humble self-denying Christian is as likely to err on the other hand, in giving less to duty then Christ hath given, and laying all the work from himself on Christ, for fear of robbing Christ of the honor: and so much to look at Christ without him, and think he should look at nothing in himself; that he forgets Christ within him. As Luther said of Melanchthon's self-denying humility, Soli Deo omaia deberi tam obstinate asserit, ut mihi plane vidcatur saltem in hoc errare quod Christum ipse fingat longiùs abesse cordi suo, quam sit reverâ—Certe nimis nullus in hoc est Philippus. He so constantly ascribes all to God, that to me he seems directly to err at least in this, that he feigneth or imagineth Christ to be further off from his own heart, then indeed he is—Certainly he is too much Nothing in this.

3. Our giving to Christ more of the work then Scripture doth, or rather our ascribing it to him out of the Scripture way and sense; doth but dishonor, and not honor him; and depress, but not exalt his Free Grace: While we deny the inward sanctifying work of his Spirit, and extol his free Justification, which are equal fruits of his merit, we make him an imperfect Savior.

And thus we have, by the line and plummet of Scripture, fathomed this four-fold stream, and seen the Christian safely landed in Paradise; and in this four-wheeled fiery Charet conveyed honorably to his Rest. Now let us a little further view those Mansions, consider his privileges, and see whether there be any Glory like unto his Glory; Read, and judge, but not by outward appearance, but judge Righteous Judgment.

SECT. I.

T He next thing to be handled is, The excellent properties of this Rest, and admirable Attributes, which, as so many Jewels, shall adorn the Crown of the Saints. And first before we speak of them particularly, let us try this Happiness by the Rules of the Philosopher, and see whether they will not approve it the more transcendently Good: Not as if they were a sufficient Touchstone; but that both the Worldling and the Saint may see, when anything stands up in competition with this Glory for the preeminence, Reason itself will conclude against it. Now, in order of good, the Philosopher will tell you, that by these Rules you may know which is Best.

SECT. I.

1. THat which is desired and sought for itself, is better then that which is desired for something else: or the End, as such, is better then all the Means. This concludeth for Heavens preeminence: All things are but means to that end. If anything here be excellent, it is because it is a step to that: and the more conducible thereto, the more excellent. The Salvation of our Souls is the end of our Faith, of our Hope, our Diligence, of all Mercies, of all Ordinances, as before is proved: It is not for themselves, but for this Rest, that all these are desired and used. Praying is not the end of Praying; nor Preaching the end of Preaching; nor Believing the end of Believing; these are but the way to him who is the way to this Rest. Indeed Christ himself is both the way and the Rest, the means and the end; singularly desirable as the way, but yet more as the end. If anything then that ever you saw or enjoyed appear lovely and desirable, then must its end be so much more.

SECT. II.

2. IN order of Good the last is still the Best: For all good tends to perfection: The end is still the last enjoyed, though first intended. Now this Rest is the Saints last estate: Their beginning was as a Grain of Mustard-seed, but their perfection will be an estate high and flourishing. They were taken with David from the sheep-fold, to reign as Kings forever. Their first Day was a day of small things; but their last will be an everlasting perfection: They sowed in tears, but they reap in Joy. If their prosperity here, their res secundae, were desirable; much more their res ultimae, their final Blessedness. Rondeletius saw a Priest at Rome, who would fall down in an Extasie when ever he heard those words of Christ, Consummatum est, It is finished: but observing him careful in his fall ever to lay his head in a soft place, he suspected the dissimulation, and by the threats of a cudgel quickly recovered him. But methinks the fore-thoughts of that Consummation, and last estate we speak of, should bring a considering Christian into such an unfeigned Extasie, that he should even forget the things of the flesh, and no care or fear should raise him out of it. Surely that is well, which ends well; and that's Good, which is Good at last; and therefore Heaven must needs be Good.

SECT. III.

3. ANother Rule is this, That whose absence or loss is the worst or th • greatest evil; must needs itself be best, or the greatest Good. And is there a greater loss, then to lose this Rest? If you could ask the Restless Souls that are shut out of it, they would tell you more sensibly then I can. For as none know the sweetness like those who enjoy it, so none know the loss like those that are deprived of it. Wicked men are here senseless of the loss, because they know not what they lose, and have the delights of flesh and sense to take them up, and make them forget it: But when they shall know it to their Torment, as the Saints do to their Joy, and when they shall see men from the East and West sit down with Abraham, Isaac, and Jacob in the Kingdom of God, and themselves shut out; when they shall know both what they have lost, and for what, and why they lost it, surely there will be weeping, and gnashing of teeth. He that loseth Riches may have more; and he that loseth honor, may repair it; or if not, yet he is not undone: He that loseth life, may save it: But what becomes of him that loseth God? and who or what shall repair his loss? We can bear the loss of anything below: if we have it not, we can either live without it, or die, and live eternally without it: But can we do so without God in Christ? As God gives us outward things, as auctuaries, as over-plus, or above measure, into our bargain; so, when he takes them from us, he takes away our superfluities rather then our necessaries; and pareth but our nails, and toucheth not the quick: But can we so spare our part in Glory? You know whose Question it is, What shall it profit a man to win all the world▪ and lose his own Soul? will it prove a saving match? Or, what shall a man give for the ransom of his Soul? Christians, compare but all your losses with that loss, and all your sufferings with that suffering, and I hope you will lay your hand upon your mouth, and cease your repining thoughts forever.

SECT. IV.

4. ANother Rule is this, That which cannot be given by man, or taken away by man, is ever better then that which can; And then I hope Heaven will carry it. For who hath the Key of the everlasting Treasures? And who is the Disposer of the Dignities of the Saints? Who saith, Come ye Blessed, and go ye Cursed? Is it the voice of God, or of mere man? If every good and perfect gift cometh from above, from the Father of Lights; whence then cometh the gift of Eternal Light with the Father? Whose privilege soever it is, to be Key-keepers of the visible Churches here below; sure no mere man, but the Man of Sin, will challenge the Keys of that Kingdom, and undertake to shut out, or take in, or to dispose of that Treasure of the Church. We may be beholden to men, as God's instruments, for our Faith, but no further: For what is Paul, or who is Apolio? but Ministers by whom we believed, even as the Lord gave to every man? Surely every step to that Glory, every gracious gift and act, every deliverance and mercy to the Church, shall be so clearly from God; that his very name shall be written in the forehead of it, and his excellent Attributes stamped upon it, that he who runs may read, it was the work of God: and the Question may easily be answered, whether it be from Heaven, or of men? Much more evidently is that Glory the gift of the God of Glory. What? can man give God? or earth and dust give Heaven? Surely no! And as much is it beyond them to deprive us of it. Tyrants and persecutors may take away our Goods, but not our chief Good, our Liberties here, but not that state of Freedom; our Heads, but not our Crown. You can shut us up in Prisons, and shut us out of your Church and Kingdom; but now shut us out of Heaven if you can. Try in lower attempts: Can you deny us the light of the Sun, and cause it to forbear its shining? Can you stop the influences of the Planets? or deny us the dew of Heaven? or command the Clouds to shut up their womb? or stay the course of the flowing streams? or seal up the passages of the deep? how much less can you deprive us of our God, or deny us the light of his countenance, or stop the influences of his Spirit, or forbid the dew of his Grace to fall, or stay the streams of his Love, and shut up his overflowing ever-flowing Springs, or seal up the bottomless depth of his bounty? You can kill our Bodies (if he permit you) but try whether you can reach our Souls. Nay, it is not in the Saints own power to give to, or take away from themselves this Glory. So that according to this Rule, there's no state like the Saints Rest. For no man can give this Rest to us, and none can take our Joy from us, Joh. 16.22.

SECT. V.

5. ANother Rule is this, That is ever better or best, which maketh the owner or possessor himself better or best. And sure according to this Rule, there's no state like Heaven. Riches, honor, and pleasure, make a man neither better nor best: Grace here makes us better, but not best: That is reserved as the Prerogative of Glory. That's our Good, that doth us Good: and that doth us Good, which makes us Good: Else it may be Good in itself, but no good to us. External Good is at too great a distance to be our Happiness. It is not bread on our Tables, but in our stomachs that must nourish: nor blood upon our clothes or skin, but in the Liver, heart and veins which is our Life. Nay, the things of the world are so far from making the owners Good, that they prove, not the least impediments thereto; and snares to the best of men. Riches and honor do seldom help to humility; but of pride they occasionally become most frequent fomentors. The difficulty is so great of conjoining Graciousness with Greatness, that it's next to an impossibility: And their conjunction so rare, that they are next to inconsistent. To have a heart taken up with Christ and Heaven, when we have health and abundance in the world, is neither easy nor ordinary. Though Soul and Body compose but one man, yet they seldom prosper both together. Therefore that's our chief Good, which will do us Good at heart: and that's our true Glory, that makes us all Glorious within: and that the Blessed day, which will make us holy and blessed men: which will not only beautify our House, but cleanse our Hearts: nor only give us new Habitations, and new Relations, but also new Souls, and new Bodies. The true knowing living Christian complains more frequently and more bitterly of the wants and woes within him, then without him. If you over-hear his prayers, or see him in his tears, and ask him, what aileth him? he will cry out more, Oh my dark understanding! Oh my hard, my unbelieving heart! rather then, Oh my dishonor! or Oh my poverty! Therefore it is his desired place and state which affords a relief suitable to his necessities and complaints. And surely that is only this Rest.

SECT. VI.

6. ANother Rule is, That the Difficulty of obtaining shows the Excellency. And surely if you consider but what it cost Christ to purchase it; what it costs the Spirit to bring men's hearts to it; what it costs Ministers to persuade to it; what it costs Christians, after all this, to obtain it; and what it costs many a half-Christian that after all goes without it; You will say that here's Difficulty, and therefore Excellency. Trifles may be had at a Trivial rate: and men may have damnation far more easily: It is but, lie still, and sleep out our days in careless laziness: It is but, take our pleasure, and mind the world, and cast away the thoughts of Sin, and Grace▪ and Christ, and Heaven, and Hell, out of your minds; and do as the most do, and never trouble ourselves about these high things, but venture our Souls upon our presumptuous conceits and hopes, and let the vessel swim which way it will; and then stream, and wind, and tide, will all help us apace to the gulf of perdition. You may burn an hundred houses easier then build one: and kill a thousand men easier then make one alive. The descent is easy, the ascent not so. To bring diseases, is but to cherish sloth, please the appetite, and take what most delights us: but to cure them will cost bitter pills, loathsome potions, tedious gripings, absteinious accurate living; and perhaps all fall short too. He that made the way, and knows the way better then we, hath told us, it is narrow and strait, and requires striving: And they that have paced it more truly and observantly then we, do tell us, it lies through many tribulations, and is with much ado passed through. Conclude then, it is sure somewhat worth that must cost all this.

SECT. VII.

7. ANother Rule is this, That is Best, which not only supplieth necessity, but affordeth abundance. By necessity is meant here, that which we cannot live without; and by abundance, is meant, a more perfect supply, a comfortable, not a useless abundance. Indeed it is suitable to a Christians state and use, to be scanted here, and to have only from hand to mouth: And that not only in his corporal, but in his spiritual comforts; Here we must not be filled full, that so our emptiness may cause hungering and our hungering cause seeking and craving, and our craving testify our dependence, and occasion receiving, and our receiving occasion thanks-returning, and all advance the Glory of the Giver. But when we shall be brought to the Well-head, and united close to the overflowing Fountain, we shall then thirst no more, because we shall be empty no more. Surely if those Blessed Souls did not abound in their Blessedness, they would never so abound in praises. Such Blessing, and Honor, and Glory, and Praise to God, would never accompany common mercies: All those Alleluja's are not sure the language of needy men. Now, we are poor, we speak supplications: And our Beggars tone discovers our low condition: All our Language almost is complaining and craving; our breath sighing, and our life a laboring. But sure where all this is turned into eternal praising and rejoicing, the case must needs be altered, and all wants suppplied and forgotten. I think their Hearts full of Joy, and their mouths full of thanks, proves their estate abounding full of Blessedness.

SECT. VIII.

8. REason concludes that for the Best, which is so in the Judgment of the Best and wisest men. Though, it's true, the Judgment of imperfect man, can be no perfect Rule of Truth or Goodness: Yet God revealeth this Good to all on whom he will bestow it; and hides not from his people the end they should aim at and attain. If the Holiest men are the Best and Wisest, then their Lives tell you their Judgments; and their unwearied labor and sufferings for this Rest, shows you, they take it for the perfection of their Happiness. If men of greatest experience be the wisest men, and they that have tried both estates; then surely, it's vanity and vexation that's found below, and solid Happiness and Rest above. If dying men are wiser then others; who by the worlds forsaking them, and by the approach of Eternity, begin to be undeceived; then surely Happiness is hereafter, and not here: For though the deluded world in their flourishing prosperity can bless themselves in their fools paradise, and merrily jest at the simplicity of the Saints; yet scarce one of many, even of the worst of them, but are ready at last to cry out with Balaam, Oh that I might die the death of the righteous, and my last end might be like his. Never take heed therefore what they think or say now, for as sure as they shall die, they will one of these days think and say clean contrary. As we regard not what a drunken man says, because it is not he, but the drink, and when he hath slept he will awake in another mind: so why should we regard what wicked men say now, who are drunk with security and fleshly delights? When we know before hand for certain, that when they have slept the sleep of death, at the furthest, they will awake in another mind. Only pity the perverted understandings of these poor men who are beside themselves; knowing, that one of these days, when too late experience brings them to their right minds, they will be of a far different Judgment. They ask us, What, are you wiser then your forefathers? then all the Town besides? then such and such Great men, and learned men? And do you think in good sadness we may not with better reason ask you, What? are you wiser then Enoch, and Noah? then Abraham, Isaac, Jacob, Samuel? then David and Solomon? then Moses and the Prophets? then Peter, Paul, all the Apostls, and all the Saints of God, in all Ages and Nations, that ever went to Heaven? yea, then Jesus Christ himself? Men may be deceived, but we appeal to the unerring Judgment of Wisdom itself, even the wise All-Knowing God, whether