The Character of the Persons for whom this rest is designed.
§ 1. 'Tis wonderful that such rest should be designed for mortals. § 2.
The people of God, who shall enjoy this rest, are, (1.) Chosen from
eternity. § 3. (2.) Given to Christ. § 4. (3.) Born again. § 5-8. (4.)
Deeply convinced of the evil of sin, their misery by sin, the vanity of
the creature, and the all-sufficiency of Christ. § 9. (5.) Their will
is proportionably changed. § 10. (6.) They engage in covenant with
Christ. § 11. and, (7.) They persevere in their engagements. § 12. The
reader invited to examine himself by these characteristics of God's
people. § 13. Further testimony from Scripture that this rest shall be
enjoyed by the people of God. § 14. Also that none but they shall enjoy
it. § 15-16. And that it remains for them, and is not to be enjoyed
till they come to another world. § 17. The chapter concludes with
shewing, that their souls shall enjoy this rest while separated from
their bodies.
§ 1. While I was in the mount, describing the excellencies of the
saint's rest, I felt it was good being there, and therefore tarried the
longer; and was there not an extreme disproportion between my
conceptions and the subject, much longer had I been. Can a prospect of
that happy land be tedious? Having read of such an high and unspeakable
glory, a stranger would wonder for what rare creature this mighty
preparation should be made, and expect some illustrious sun should break
forth. But behold! only a shellfull of dust, animated with an invisible,
rational soul, and that rectified with as unseen a restored power of
grace; and this is the creature that must possess such glory. You would
think it must needs be some deserving piece, or one that brings a
valuable price: But behold! one that hath nothing; and can deserve
nothing; yea, that deserves the contrary, and would, if he might proceed
in that deserving; but being apprehended by love, he is brought to him
that _is All_;[184] and most affectionately receiving him, and resting
on him, he doth, in and through him, receive all this. More
particularly, the persons for whom this rest is designed, are—chosen of
God from eternity;—given to Christ, as their Redeemer;—born
again;—deeply convinced of the evil and misery of a sinful state, the
vanity of the creature, and the all-sufficiency of Christ:—their will is
renewed;—they engage themselves to Christ in covenant;—and they
persevere in their engagements to the end.
[Footnote 184] Colossians iii, 11.
§ 2. (1.) The persons for whom this rest is designed, whom the text
calls _the people of God_, are _the chosen of God from eternity_.[185]
That they are but a small part of mankind, is too apparent in Scripture
and experience. They are the _little flock_, to whom _it is their
Father's good pleasure to give the kingdom_.[186] Fewer they are than
the world imagines; yet not so few as some drooping spirits think, who
are suspicious that God is unwilling to be their God, when they know
themselves willing to be his people.
[Footnote 185] Ephesians i, 4, 5.
[Footnote 186] Luke xii, 32.
§ 3. (2.) These persons are given of God to his Son, to be by him
redeemed from their lost state, and advanced to this glory. God hath
given all things to his Son, but not as he hath given his chosen to him.
_God hath given him power over all flesh, that he should give eternal
life to as many as the Father hath given him._[187] The difference is
clearly expressed by the apostle; _he hath put all things under his
feet, and gave him to be the head over all things to the church_.[188]
And though Christ is, in some sense, _a ransom for all_,[189] yet not in
that special manner as for his people.
[Footnote 187] John xvii, 2.
[Footnote 188] Ephesians i, 22.
[Footnote 189] Timothy ii, 6.
§ 4. (3.) One great qualification of these persons is, that they are
_born again_.[190] To be the people of God without regeneration, is as
impossible as to be the children of men without generation. Seeing we
are born God's enemies, we must be new born his sons, or else remain
enemies still. The greatest reformation of life that can be attained to
without this new life wrought in the soul, may procure our farther
delusion, but never our salvation.
[Footnote 190] John iii, 3.
§ 5. (4.) This new life in the people of God discovers itself by
conviction, or a deep sense of Divine things. As for instance.—They are
convinced of the evil of sin. The sinner is made to know and feel, that
the sin, which was his delight, is a more loathsome thing than a toad or
a serpent, and a greater evil than plague or famine; being a breach of
the righteous law of the most high God, dishonorable to him, and
destructive to the sinner. Now the sinner no more hears the reproofs of
sin as words of course; but the mention of his sin speaks to his very
heart, and yet he is contented you should shew him the worst. He was
wont to marvel, what made men keep such a stir against sin; what harm it
was for a man to take a little forbidden pleasure; he saw no such
heinousness in it, that Christ must needs die for it, and a Christless
world be eternally tormented in hell. Now the case is altered, God hath
opened his eyes to see the inexpressible vileness in sin.
§ 6. They are convinced of their own misery by reason of sin. They who
before read the threats of God's law, as men do the story of foreign
wars, now find it their own story, and perceive they read their own
doom; as if they found their names written in the curse, or heard the
law say, as Nathan, _Thou art the man_.[191] The wrath of God seemed to
him before, but as a storm to a man in a dry house, or as the pains of
the sick to the healthful standerby; but now he finds the disease is his
own, and feels himself a condemned man, that he is dead and damned in
point of law, and that nothing was wanting but mere execution to make
him absolutely and irrecoverably miserable. This is a work of the
Spirit, wrought in some measure in all the regenerate. How should he
come to Christ for pardon, that did not first find himself guilty, and
condemned? or for life, that never found himself spiritually dead? _The
whole need not a physician, but they that are sick._[192] The discovery
of the remedy, as soon as the misery, must needs prevent a great part of
the trouble. And perhaps the joyful apprehensions of mercy may make the
sense of misery sooner forgotten.
[Footnote 191] 2 Samuel xii, 7.
[Footnote 192] Luke v, 31.
§ 7. They are also convinced of the creature's vanity and insufficiency.
Every man is naturally an idolater. Our hearts turned from God in our
first fall, and ever since the creature hath been our god. This is the
grand sin of nature. Every unregenerate man ascribes to the creature
Divine prerogatives, and allows it the highest room in his soul; or if
he is convinced of misery, he flies to it as his savior. Indeed, God and
his Christ shall be called Lord and Savior; but the real expectation is
from the creature, and the work of God is laid upon it. Pleasure,
profit, and honor, are the natural man's trinity, and his carnal self is
these in unity. It was our first sin, to aspire to be as gods; and it is
the greatest sin that is propagated in our nature from generation to
generation. When God should guide us, we guide ourselves; when he should
be our sovereign, we rule ourselves; the laws which he gives us we find
fault with, and would correct; and if we had the making of them, we
would have made them otherwise; when he should take care of us, (and
must, or we perish) we will care for ourselves; when we should depend on
him in daily receivings, we had rather have our portion in our own
hands; when we should submit to his providence, we usually quarrel at
it, and think we could make a better disposal than God hath made. When
we should study and love, trust and honor God, we study and love, trust
and honor, our carnal selves. Instead of God, we would have all men's
eyes and dependence on us, and all men's thanks returned to us, and
would gladly be the only men on earth extolled and admired by all. Thus
we are naturally our own idols. But down falls this Dagon, when God does
once renew the soul. It is the chief design of that great work, to bring
the heart back to God himself. He convinceth the sinner, that the
creature can neither be his God, to make him happy, nor his Christ, to
recover him from his misery, and restore him to God, who is his
happiness. God does this, not only by his word but by his providence
also. This is the reason, why affliction so frequently concurs in the
work of conversion. Arguments which speak to the quick, will force a
hearing when the most powerful words are slighted. If a sinner made his
credit his god, and God shall cast him into the lowest disgrace, or
bring him, who idolized his riches, into a condition wherein they cannot
help him: or cause them to take wing and fly away; what a help is here
to this work of conviction? If a man made pleasure his god, whatsoever a
roving eye, a curious ear, a greedy appetite, or a lustful heart could
desire, and God should take these from him, or turn them into gall and
wormwood; what a help is here to conviction? When God shall cast a man
into languishing sickness, and inflict wounds on his heart, and stir up
against him his own conscience, and then, as it were, say to him, "Try
if your credit, riches, or pleasures, can help you. Can they heal your
wounded conscience? Can they now support your tottering tabernacle? Can
they keep your departing soul in your body? or save you from mine
everlasting wrath? or redeem your soul from eternal flames? Cry aloud to
them, and see now whether these will be to you instead of God and his
Christ." O how this works now with the sinner! Sense acknowledges the
truth, and even the flesh is convinced of the creature's vanity, and our
very deceiver is undeceived.
§ 8. The people of God are likewise convinced of the absolute necessity,
the full sufficiency, and perfect excellency of Jesus Christ: As a man
in famine is convinced of the necessity of food; or a man that had
heard, or read, his sentence of condemnation, of the absolute necessity
of pardon; or a man that lies in prison for debt, is convinced of his
need of a surety to discharge it. Now the sinner feels an insupportable
burden upon him, and sees there is none but Christ can take it off. He
perceives the law proclaims him a rebel, and none but Christ can make
his peace. He is as a man pursued by a lion, that must perish, if he
finds not a present sanctuary. He is now brought to this dilemma; either
he must have Christ to justify him, or be eternally condemned; have
Christ to save him or burn in hell for ever; have Christ to bring him to
God, or be shut out of his presence everlastingly. And no wonder if he
cry, as the martyr, "None but Christ, none but Christ." Not gold, but
bread, will satisfy the hungry; nor anything but pardon will comfort the
condemned. _All things_ are _counted but dung_ now, _that he may win
Christ; and what was gain_, he _counts loss for Christ_.[193] As the
sinner sees his misery, and the inability of himself, and all things to
relieve him, so he perceives there is no saving mercy but of Christ. He
sees, though the creature cannot, and himself cannot, yet Christ can.
Though the fig leaves of our own unrighteous, righteousness are too
short to cover our nakedness, yet the righteousness of Christ is large
enough: Ours is disproportionate to the justice of the law, but Christ's
extends to every tittle. If he intercede, there is no denial; such is
the dignity of his person, and the value of his merits, that the Father
grants all he desires. Before, the sinner knew Christ's excellency, as a
blind man knows the light of the sun; but now, as one that beholds its
glory.
[Footnote 193] Philippians iii, 7, 8.
§ 9. (5.) After this deep conviction, the will discovers also its
change. As for instance,—The sin, which the understanding pronounces
evil, the will turns from with abhorrence. Not that the sensitive
appetite is changed, or any way made to abhor its object: But when it
would prevail against reason, and carry us to sin against God, instead
of Scripture being the rule, and reason the master, and sense the
servant; this disorder and evil, the will abhors.—The misery also which
sin hath procured, is not only discerned, but bewailed. It is impossible
that the soul should now look, either on its trespass against God, or
yet on its own self-procured calamity, without some contrition. He that
truly discerns that he hath killed Christ, and killed himself, will
surely in some measure be _pricked to the heart_.[194] If he cannot
weep, he can heartily groan; and his heart feels what his understanding
sees.—The creature is renounced as vanity, and turned out of the heart
with disdain. Not that it is undervalued, or the use of it disclaimed;
but its idolatrous abase, and its unjust usurpation. Can Christ be the
way where the creature is the end? Can we seek to Christ to reconcile us
to God, while in our hearts we prefer the creature before him? In the
soul of every unregenerate man, the creature is both God and Christ. As
turning from the creature to God and not by Christ, is no true turning;
so believing in Christ, while the creature hath our hearts, is no true
believing. Our aversion from sin, renouncing our idols, and our right
receiving Christ, is all but one work, which God ever perfects where he
begins.—At the same time the will cleaves to God the Father, and to
Christ. Having been convinced, that nothing else can be his happiness,
the sinner now finds it is in God. Convinced also, that Christ alone is
able and willing to make peace for him, he most affectionately accepts
of Christ for Savior and Lord. Paul's preaching was _repentance toward
God, and faith toward our Lord Jesus Christ_,[195] _And life eternal_
consists first in _knowing the only true God, and_ then _Jesus Christ
whom he hath sent_.[196] To take the Lord for our God, is the natural
part of the covenant; the supernatural part is, to take Christ for our
Redeemer. The former is first necessary, and implied in the latter. To
accept Christ, without affection and love, is not justifying faith. Nor
does love follow as a fruit, but immediately concurs; for faith is the
receiving of Christ with the whole soul. _He that loveth father or
mother more than_ Christ, _is not worthy of him_,[197] nor is justified
by him. Faith accepts him for Savior and Lord: For in both relations
will he be received, or not at all. Faith not only acknowledges his
sufferings, and accepts of pardon and glory; but acknowledges his
sovereignty, and submits to his government and way of salvation.
[Footnote 194] Acts ii, 37.
[Footnote 195] Acts xx, 21.
[Footnote 196] John xvii, 3.
[Footnote 197] Matthew x, 17.
§ 10. (6.) As an essential part of the character of God's people, they
now enter into a cordial covenant with Christ. The sinner was never
strictly, nor comfortably, in covenant with Christ till now. He is sure,
by the free offers, that Christ consents; and now he cordially consents
himself; and so the agreement is fully made.—With this covenant Christ
delivers up himself in all comfortable relations to the sinner; and the
sinner delivers up himself, to be saved, and ruled by Christ. Now the
soul resolutely concludes, "I have been blindly led by flesh and lust,
by the world and the devil, too long, almost to my utter destruction: I
will now be wholly at the disposal of my Lord, who hath bought me with
his blood, and will bring me to his glory."
§ 11. (7.) I add, that the people of God persevere in this covenant to
the end. Though the believer may commit sins, yet he never disclaims his
Lord, renounces his allegiance, nor repents of his covenant; nor can he
properly be said to break that covenant, while that faith continues,
which is the condition of it. Indeed, those that have verbally
covenanted, and not cordially, may _tread under foot the blood of the
covenant_, as _an unholy thing, wherewith they were sanctified_, by
separation from those without the church;[198] but _the elect_ cannot be
so _deceived_.[199] Though this perseverance be certain to true
believers, yet it is made a condition of their salvation; yea, of their
continued life and fruitfulness, and of the continuance of their
justification, though not of their first justification, itself.[200] But
eternally blessed be that hand of love, which hath drawn the free
promise, and subscribed and sealed to that which ascertains us, both of
the grace which is the condition, and the kingdom which on that
condition is offered.
[Footnote 198] Hebrews x, 29.
[Footnote 199] Matthew xxiv, 24.
[Footnote 200] John xv, 4, 6, 9, viii, 31. Revelation ii, 25, 26,
iii, 11, 12. Colossians i, 23. Romans xi, 22.
§ 12. Such are the essentials of this people of God: Not a full
portraiture of them in all their excellencies, nor all the notes whereby
they may be discerned. I beseech thee, Reader, as thou hast the hope of
a Christian, or the reason of a man, judge thyself, as one that must
shortly be judged by a righteous God, and faithfully answer these
questions. I will not inquire whether thou remember the time or the
order of these workings of the Spirit: there may be much uncertainty and
mistake in that: If thou art sure they are wrought in thee, the matter
is not so great, though thou know not when nor how thou camest by them.
But carefully examine and inquire, hast thou been thoroughly convinced
of a prevailing depravation through thy whole soul? and a prevailing
wickedness through thy whole life? and how vile sin is? and that, by the
covenant thou hast transgressed, the least sin deserves eternal death?
Dost thou consent to the law, that it is true and righteous, and
perceive thyself sentenced to this death by it? Hast thou seen the utter
insufficiency of every creature, either to be itself thy happiness, or
the means of removing this thy misery? Hast thou been convinced, that
thy happiness is only in God, as the end; and in Christ as the way to
him? and that thou must be brought to God through Christ, or perish
eternally? Hast thou seen an absolute necessity of thy enjoying Christ,
and the full sufficiency in him, to do for thee whatsoever thy case
requires? Hast thou discovered the excellency of this _pearl_, to be
worth thy _selling all to buy it_?[201] Have thy convictions been like
those of a man that thirsts, and not merely a change in opinion,
produced by reading, or education? Have both thy sin and misery been the
abhorrence and burden of thy soul? If thou couldest not weep, yet
couldest thou heartily groan under the insupportable weight of both?
Hast thou renounced all thy own righteousness? Hast thou turned thy
idols out of thy heart, so that the creature hath no more the
sovereignty, but is now a servant to God and Christ? Dost thou accept of
Christ as thy only Savior, and expect thy justification, recovery, and
glory, from him alone? Are his laws the most powerful commanders of thy
life and soul? Do they ordinarily prevail against the commands of the
flesh, and against the greatest interest of thy credit, profit,
pleasure, or life? Has Christ the highest room in thy heart and
affections, that though thou canst not love him as thou wouldest, yet
nothing else is loved so much? Hast thou to this end made a hearty
covenant with him, and delivered up thyself to him? Is it thy utmost
care and watchful endeavor, that thou mayest be found faithful in this
covenant; and though thou fall into sin, yet wouldest not renounce thy
bargain, nor change thy Lord, nor give up thyself to any other
government for all the world?—If this be truly thy case, thou art one of
the people of God in my text; and as sure as the promise of God is true,
this blessed rest remains for thee. Only see thou _abide in
Christ_,[202] and _endure to the end_;[203] for _if any man draw back,
his soul shall have no pleasure in him_.[204]—But if no such work be
found within thee; whatever thy deceived heart may think, or how strong
soever thy false hopes may be; thou wilt find to thy cost, except
thorough conversion prevent it, that the rest of the saints belongs not
to thee. _O that thou wert wise, that thou wouldest understand this,
that thou wouldest consider thy latter end!_[205] That yet, while thy
soul is in thy body, and _a price in thy hand_,[206] and opportunity and
hope before thee, thy ears may be open, and thy heart yield to the
persuasions of God, that so thou mightest rest among his people, and
enjoy _the inheritance of the saints in light_.[207]
[Footnote 201] Matthew xiii, 46.
[Footnote 202] John xv, 4.
[Footnote 203] Matthew xxiv, 13.
[Footnote 204] Hebrews x, 38.
[Footnote 205] Deuteronomy xxxii, 29.
[Footnote 206] Proverbs xvii, 16.
[Footnote 207] Colossians i, 12.
§ 13. That this rest shall be enjoyed by the people of God, is a truth
which the Scripture, if its testimony be further needed, clearly asserts
in a variety of ways. As for instance, That they are _foreordained to
it, and it for them. God is not ashamed to be called their God, for he
hath prepared for them a city._[208] They are styled _vessels of mercy,
afore prepared unto glory_.[209] _In Christ they have obtained an
inheritance, being predestinated according to the purpose of him who
worketh all things after the counsel of his own will._[210] And _whom he
did predestinate, them he also glorified_.[211] Who can bereave his
people of that rest which is designed for them by God's eternal
purpose?—Scripture tells us, they are _redeemed to this rest. By the
blood of Jesus we have boldness to enter into the holiest_;[212] whether
that entrance means by faith and prayer here, or by full possession
hereafter. Therefore the saints in heaven _sing a new song_ unto him who
has _redeemed them to God by his blood, out of every kindred, and
tongue, and people, and nation, and made them kings and priests unto
God_.[213] Either Christ then must lose his blood and sufferings, and
never _see of the travail of his soul_, or else _there remaineth a rest
to the people of God_.—In Scripture this rest is _promised to them_. As
the firmament with stars, so are the sacred pages bespangled with these
Divine engagements. Christ says, _fear not, little flock, for it is your
Father's good pleasure to give you the kingdom_.[214] _I appoint unto
you a kingdom, as my Father hath appointed unto me; that ye may eat and
drink at my table in my kingdom_,[215] _&c. &c. &c._—All the means of
grace, the operations of the Spirit upon the soul, and gracious actings
of the saints, every command to repent and believe, to fast and pray, to
knock and seek, to strive and labor, to run and fight, prove that there
remains a rest for the people of God. The Spirit would never kindle in
us such strong desires after heaven, such love to Jesus Christ, if we
should not receive what we desire and love. He that _guides our feet
into the way of peace_,[216] will undoubtedly bring us to the end of
peace. How nearly is the means and end conjoined? _The kingdom of heaven
suffereth violence, and the violent take it by force._[217] They that
_follow Christ in the regeneration, shall sit upon thrones of
glory_.[218]—Scripture assures us, that the saints have the _beginnings,
foretastes, earnests, and seals_ of this rest here. _The kingdom of God
is within them._[219] _Though they have not seen Christ, yet loving him,
and believing in him, they rejoice with joy unspeakable and full of
glory; receiving the end of their faith, even the salvation of their
souls._[220] They _rejoice in hope of the glory of God_.[221] And does
God _seal them with that holy spirit of promise, which is the earnest of
their inheritance_, and will he deny the full _possession_?[222]—The
Scripture also mentions, by name, _those who have entered_ into this
rest. As Enoch, Abraham, Lazarus, the thief that was crucified with
Christ, &c. And if there be a rest for these, sure there is a rest for
all believers. But it is vain to heap up Scripture proofs, seeing it is
the very end of Scripture to be a guide to lead us to this blessed
state, and to be the charter and grant by which we hold all our title to
it.
[Footnote 208] Hebrews xi, 16.
[Footnote 209] Romans, ix, 23.
[Footnote 210] Ephesians i, 11.
[Footnote 211] Romans viii, 30.
[Footnote 212] Hebrews x, 19.
[Footnote 213] Revelation v, 8-10.
[Footnote 214] Luke xii, 32.
[Footnote 215] Luke xxii, 29, 30.
[Footnote 216] Luke i, 79.
[Footnote 217] Matthew xi, 12.
[Footnote 218] Matthew xix, 28.
[Footnote 219] Luke xvii, 21.
[Footnote 220] 1 Peter i, 8, 9.
[Footnote 221] Romans v, 2.
[Footnote 222] Ephesians i, 13, 14.
§ 14. Scripture not only proves, that this rest remains for the people
of God, but also that it remains for none but them, so that the rest of
the world shall have no part in it. _Without holiness no man shall see
the Lord._[223] _Except a man be born again, he cannot see the kingdom
of God. He that believeth not the Son shall not see life, but the wrath
of God abideth on him._[224] _No whoremonger, nor unclean person, nor
covetous man, who is an idolator, hath any inheritance in the kingdom of
Christ, and of God._[225] _The wicked shall be turned into hell, and all
the nations that forget God._[226] _They all shall be damned, who
believe not the truth, but have pleasure in unrighteousness._[227] _The
Lord Jesus shall come in flaming fire, to take vengeance on them that
know not God, and that obey not the gospel of our Lord Jesus Christ; who
shall be punished with everlasting destruction from the presence of the
Lord, and from the glory of his power._[228] Had the ungodly returned
before their life was expired, and been heartily willing to accept of
Christ for their Savior and their king, and to be saved by him in his
way, and upon his most reasonable terms, they might have been saved. God
freely offered them life, and they would not accept it. The pleasures of
the flesh seemed more desirable to them than the glory of the saints.
Satan offered them the one, and God offered them the other, and they had
free liberty to choose which they would, and they chose _the pleasures
of sin for a season_, before the everlasting rest with Christ. And is it
not a righteous thing, that they should be denied that, which they would
not accept? When God pressed them so earnestly, and persuaded them so
importunately, to come in, and yet they would not, where should they be
but among the _dogs without_? Though man be so wicked, that he will not
yield till the mighty power of grace prevail with him, yet still we may
truly say, that he may be saved, if he will, on God's terms. His
inability, being moral, and lying in wilful wickedness, is no more
excuse to him, than it is to an adulterer, that he cannot love his own
wife, or to a malicious person, that he cannot but hate his own brother:
is he not so much the worse, and deserving of so much the sorer
punishment? Sinners shall lay all the blame on their own wills in hell
for ever. Hell is a rational torment by conscience, according to the
nature of the rational subject. If sinners could but then say, it was
long of God, and not of us, it would quiet their consciences, and ease
their torments, and make hell to them to be no hell. But to remember
their wilfulness, will feed the fire, and cause the worm of conscience
_never to die_.[229]
[Footnote 223] Hebrews xii, 14.
[Footnote 224] John iii, 3, 36.
[Footnote 225] Ephesians v, 5.
[Footnote 226] Psalm ix, 17.
[Footnote 227] 2 Thessalonians ii, 12.
[Footnote 228] 2 Thessalonians i, 7-9.
[Footnote 229] Mark ix, 44.
§ 15. If is the will of God, that this rest should yet remain for his
people and not be enjoyed till they come to another world.—Who should
dispose of the creatures, but he that made them? You may as well ask,
why have we not spring and harvest without winter? or, why is the earth
below, and the heavens above, as, why we have not rest on earth? All
things must come to their perfection by degrees. The strongest man must
first be a child. The greatest scholar must first begin in his alphabet.
The tallest oak was once an acorn. This life is our infancy; and would
we be perfect in the womb, or born at full stature? If our rest was
here, most of God's providences must be useless. Should God lose the
glory of his church's miraculous deliverances, and the fall of his
enemies, that men may have their happiness here? If we were all happy,
innocent, and perfect, what use was there for the glorious works of our
sanctification, justification, and future salvation?—If we wanted
nothing, we should not depend on God so closely, nor call upon him so
earnestly. How little should he hear from us, if we had what we would
have? God would never have had such songs of praise from Moses at the
Red Sea and in the wilderness from Deborah and Hannah, from David and
Hezekiah, if they had been the choosers of their own condition. Have not
thy own highest praises to God, Reader, been occasioned by thy dangers
or miseries? The greatest glory and praise God has through the world, is
for redemption, reconciliation, and salvation by Christ; and was not
man's misery the occasion of that?—And where God loses the opportunity
of exercising his mercies, man must needs lose the happiness of enjoying
them. Where God loses his praise, man will certainly lose his comforts.
O the sweet comforts the saints have had in return to their prayers! How
should we know what a tender-hearted Father we have, if we had not, as
the prodigal, been denied the husks of earthly pleasure and profit? We
should never have felt Christ's tender heart, if we had not felt
ourselves _weary and heavy laden, hungry and thirsty, poor and
contrite_. It is a delight to a soldier, or traveller, to look back on
his escapes when they are over: and for a saint in heaven to look back
on his sins and sorrows upon earth, his fears and tears, his enemies and
dangers, his wants and calamities, must make his joy more joyful.
Therefore the blessed, in praising the Lamb, mention his _redeeming them
out of every nation, and kindred and tongue_; and so, out of their
misery, and wants, and sins, _and making them kings and priests to God_.
But if they had had nothing but content and rest on earth, what room
would there have been for these rejoicings hereafter?
§ 16. Besides, we are not capable of rest upon earth. Can a soul that is
so weak in grace, so prone to sin, so nearly joined to such a neighbor
as this flesh, have full content and rest in such a case? What is
soul-rest, but our freedom from sin, and imperfections, and enemies? And
can the soul have rest that is pestered with all these, and that
continually? Why do Christians so oft cry out in the language of Paul,
_O wretched man that I am, who shall deliver me_?[230] What makes them
_press towards the mark_, and _run that they may obtain_, and _strive to
enter in_, if they are capable of rest in their present condition? And
our bodies are incapable, as well as our souls. They are not now those
sun-like bodies which they shall be, when _this corruptible_ hath _put
on incorruption, and this mortal put on immortality_. They are our
prisons, and our burdens; so full of infirmities and defects, that we
are fain to spend most of our time in repairing them, and supplying
their continual wants. Is it possible that an immortal soul should have
rest in such a distempered, noisome habitation? Surely these sickly,
weary, loathsome bodies must be refined, before they can be capable of
enjoying rest. The objects we here enjoy are insufficient to afford us
rest. Alas! what is there in all the world to give us rest? They that
have most of it, have the greatest burden. They that set most by it, and
rejoice most in it, do all cry out at last of its vanity and vexation.
Men promise themselves a heaven upon earth; but when they come to enjoy
it, it flies from them. He that has any regard to the works of the Lord,
may easily see that the very end of them is to take down our idols, to
make us weary of the world, and seek our rest in him. Where does he
cross us most, but where we promise ourselves most content? If you have
a child you dote upon, it becomes your sorrow. If you have a friend you
trust in, and judge unchangeable, he becomes your scourge. Is this a
place or state of rest?—And as the objects we here enjoy are
insufficient for our rest, so God, who is sufficient, is here little
enjoyed. It is not here that he hath prepared the presence-chamber of
his glory. He hath drawn the curtain between us and him: We are far from
him as creatures, and farther as frail mortals, and farthest as sinners.
We hear now and then a word of comfort from him, and receive his
love-tokens, to keep up our hearts and hopes; but this is not our full
enjoyment. And can any soul, that hath made God his portion, as every
one hath that shall be saved by him, find rest in so vast a distance
from him, and so seldom and small enjoyment of him?—Nor are we now
capable of rest, as there is a worthiness must go before it. Christ
_will give the crown_ to none but the worthy. And are we fit for the
crown, before we have overcome? Or for the prize, before we have run the
race? Or to receive our penny before we have wrought in the vineyard; or
to be rulers of ten cities, before we have improved our ten talents? Or
to enter into the joy of our Lord, before we have well done, as good and
faithful servants? God will not alter the course of justice, to give you
rest before you have labored for the crown of glory, till you have
_overcome_.—There is reason enough why our rest should _remain_ till the
life to come. Take heed then, Christian Reader, how thou darest to
contrive and care for a rest on earth; or to murmur at God for thy
trouble, and toil, and wants in the flesh. Doth thy poverty _weary_
thee? Thy sickness? Thy bitter enemies and unkind friends? it should be
so here. Doth the abominations of the times, the sins of professors, the
hardening of the wicked, all _weary_ thee? It must be so while thou art
absent from thy rest. Doth thy sins, and thy naughty distempered heart
_weary_ thee? Be thus _wearied_ more and more. But under all this
_weariness_, art thou willing to go to God thy _rest_? And to have thy
warfare accomplished? and thy race and labor ended? If not, complain
more of thy own heart, and get it more weary till rest seem more
desirable.
[Footnote 230] Romans vii, 24.
§ 17. I have but one thing more to add, for the close of this chapter,
that the souls of believers do enjoy inconceivable blessedness and
glory, even while they remain separated from their bodies.—What can be
more plain than those words of Paul? _We are always confident, knowing
that whilst we are at home_, or rather sojourning _in the body, we are
absent from the Lord. (For we walk by faith, not by sight.) We are
confident, I say, and willing rather to be absent from the body, and to
be present with the Lord._[231] Or those? _I am in a strait betwixt two,
having a desire to depart, and to be with Christ, which is far
better._[232]—If Paul had not expected to enjoy Christ till the
resurrection, why should he be in a strait; or desire to depart? Nay,
should he not have been loth to depart upon the very same grounds? For
while he was in the flesh, he enjoyed something of Christ. Plain enough
is that of Christ to the thief, _To-day shalt thou be with me in
paradise_.[233] In the parable of Dives and Lazarus, it seems unlikely
Christ would so evidently intimate and suppose the soul's happiness or
misery presently after death, if there were no such matter.[234]—Our
Lord's argument for the resurrection supposes, that, _God being not the
God of the dead, but of the living_,[235] therefore Abraham, Isaac, and
Jacob, were then living in soul.—If the _blessedness_ of _the dead that
die in the Lord_,[236] were only in resting in the grave, then a beast
or a stone were as blessed; nay, it were evidently a curse, and not a
blessing. For was not life a great mercy? Was it not a greater mercy to
serve God and do good; to enjoy all the comforts of life, the fellowship
of saints, the comfort of ordinances, and much of Christ in all; than to
lie rotting in the grave? Therefore some farther blessedness is there
promised.—How else is it said, _We are come to the spirits of just men
made perfect_?[237] Sure, at the resurrection, the body will be made
perfect as well as the spirit.—Does not Scripture tell us, that Enoch
and Elias are taken up already? And shall we think they possess that
glory alone?—Did not Peter, James, and John, see Moses also with Christ
on the mount? Yet the Scripture saith, Moses died. And is it likely that
Christ deluded their senses in shewing them Moses, if he should not
partake of that glory till the resurrection?—And is not that of Stephen
as plain as we can desire? _Lord Jesus receive my spirit._[238] Surely,
if the Lord receive it, it is neither asleep, nor dead, nor annihilated;
but it is where he is, and beholds his glory.—That of the wise man is of
the same import: _The spirit shall return unto God who gave it_.[239]
Why are we said _to have eternal life_, and that to _know God is life
eternal_; and that a believer _on the Son hath everlasting life_? Or how
is _the kingdom of God within us_? If there be as great an interruption
of our life, as till the resurrection, this is no eternal life, nor
everlasting kingdom. _The cities of Sodom and Gomorrah_ are spoken of as
_suffering the vengeance of eternal fire_.[240] And if the wicked
already suffer eternal fire, then no doubt, but the godly enjoy eternal
blessedness.—When John saw his glorious revelations, he is said to be
_in the Spirit_, and to be _carried away in the Spirit_. And when Paul
was _caught up to the third heaven_, he knew not, _whether in the body,
or out of the body_.[241] This implies, that spirits are capable of
these glorious things, without the help of their bodies.—Is not so much
implied when John says, _I saw under the altar the souls of them that
were slain for the word of God_![242]—When Christ says, _Fear not them
which kill the body, but are not able to kill the soul_,[243] does it
not plainly imply, that when wicked men have killed our bodies, that is,
have separated the souls from them, yet the souls are still alive?—The
soul of Christ was alive when his body was dead, and therefore so shall
ours too. This appears by his words to the thief, _To-day shalt thou be
with me in paradise_; and also by his voice on the cross, _Father into
thy hands I commend my spirit_.[244] If _the spirits_ of those _that
were disobedient in the days of Noah_, were _in prison_,[245] that is,
in a living and suffering state; then certainly the separate spirits of
the just are in an opposite condition of happiness.—Therefore, faithful
souls shall no sooner leave their prisons of flesh, but angels will be
their convoy; Christ, with all the perfected spirits of the just, will
be their companions; heaven will be their residence, and God their
happiness. When such die, they may boldly and believingly say, as
Stephen, _Lord Jesus, receive my spirit_; and _commend_ it, as Christ
did, _into a Father's hands_.
[Footnote 231] 2 Corinthians v, 6-8.
[Footnote 232] Philippians i, 23.
[Footnote 233] Luke xxiii, 43.
[Footnote 234] Luke xvi, 19-31.
[Footnote 235] Matthew xxii, 32.
[Footnote 236] Revelation xiv, 13.
[Footnote 237] Hebrews xii, 22, 23.
[Footnote 238] Acts vii, 59.
[Footnote 239] Ecclesiastes xii, 7.
[Footnote 240] Jude verse 7.
[Footnote 241] Revelation i, 10. iv, 2. 2 Corinthians xii, 2.
[Footnote 242] Revelation vi, 9.
[Footnote 243] Matthew x, 28.
[Footnote 244] Luke xxiii, 46.
[Footnote 245] 1 Peter iii, 19, 20.