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in Point of Practice, contrary to it. Who ever sought for that, which he knew not he had lost? They that he whole need not a Physician, but they that.are sick (a), The Influence of a superior moving Cause is also supposed; else we shall all stand still, and not move toward our Rest. If God move us not, we cannot move. It is a most necesfary Part of our Christian Wisdom, to keep our Subordination to God, and Dependance on him. IVe are not sufficient of'ourselves to think any Thing as of ourselves., but our Sufficiency is of God(c). JVithout vie, fays Christ, ye can do nothing (A). —-It is next supposed, that they, who seek this Rejf, have an inward Principle of spiritual Life. God does not move Men like Stones, but he endows them with Lise, not to enable them to move without him, but in Subordination to himself the first Mover.—And farther, this Rest supposes such an actual Tendency os Soul tnvards it, as is regular and constani, earnest ar.d laborious. He that hides his Talent, shall receive the VVages of a slothsul Servant. Christ is the Door, the only Way to this Rest. Bui Jrsk it the Gate, and narrow is the Way (e); and we must/rViw, if we will: inter, for many will seek U enter ii, and /hall not he. eble(f); which implies', that the Kingdom of Heaven '. Mjseretb Violence (g). Nor will it bring us to the End of the Saints, if we begin in the Spirit, arid end in the Fisi (h). He only that endureth to the End/hall be faved{\). And never did a Soul obtain Rest with God, whose Desire was not set upon him above all Things elfifr in the World. Where your Treasure is, tkve will your Heart he also (k). The Remainder ci" our old Nature will much weaken and interrupt these Desires, but never overcome them., And, consider-, B 3 i"&

[fy Matt. ix. Ij, (0 2 Cor. iii. 5. (d) John xv. j.

.(ej Matt. yii. 73. If) Luke xiii. 24. (g)Matt. xi. 12,

(hj Cal. iii. 3. (i) Matt. wiv. 13. (>.) Mute. vi. 11.

ing the Opposition to our Desires, from the contrary l';incip!es in our Nature, and from the Weakness of (Air Graces, together with our continued Distance from the End, our Tendency to that End must be laborious, and with all our Might.—All these Things are presupposed, in order to a Christian's obtaining an interest in heavenly Rest.

§ 4. Now we have ascended these Steps into the outward Court, may we look within the Vail? May viejbew what this Rrst contains, as well as what it presupposes? Alas, how little know I of that Glory f The Glimpse which Paul had, contained what could not, or must not, be uttered. Had he spoke the Things of Heaven in the Language,of Heaven, and none understood that Language, what the better? The Lord reveal to me what I may reveal to you! The Lord open some Light, and fl;ew both you and me our Inheritance! Not as to Balaam only, whose Eyes were opened to see the Goodlinefs of Jacob's Tents, and Israel's Tabernacles, where lie had no Portion, and from whence must come his own Destruction! Not as to Moses, who had only a Discovery, instead of Possession, and faw 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 oppned to blessed Stephen, which he was fliordy to enter, and the Glory shewed him, which should be his own Possession!—The Things contained in heavenly Rest are such as these;—a ceasing from Means of Grace;a perfeSt Frecdnn from ail Evils;—the hig,jcfi Dcg'ei of the Sainss personal Pesfecfion, b;th of Body and Soulthe ncarst Enjiyinent of God the chief Good;

. and a sweet and constant Ai3ion of all the Powers of

Body and Soul in this Enjoyment of God,

§5

§5. (1) One Thing contained in heavenly Res: is, the ceasing from Means of Grace. When we have obtained the Haven, we have done sailing. When the Workman receives his Wages, it is implied lie has done his Work. When we are at our Journey's End, we have done with the Way. Whether Prophecies, they shall fail \ whether Tongues, they/ha'I cease; whether Knowledge, it also, so sar as it had the Natuic of Means, jkullvamsh away (1), There shall be no more Prayer, because no more Necessity, but the fu'J Enjoyment of what we prayed sor: Neither shall we need to sast and weep, and watch any more, bein^ out of the Reach of Sin and Temptations. Preaching is doire; the Ministry of Man ceaseth; Sairatfients become useless; the Labourers are c.illcd in, because the Harvest is gathered, the Tares burned, and the Work sinished-; the Unregenerate pall Hope, and the Saints past Fear, sor ever.

§6. (l) There is in heavenly Rest a pcrfect Freedom from all Evils. All the Evils that accompa -' nied us through; our Course, and which neccsTaiil,' Wicw our Absence from the chief Good: Deliues' our Freedom from those eternal Ehm?--, and restless Miseries, which the Neglecters of Christ and Grace must remedilefslyenduie; a woeful Inheritance, which, both by Birth and actual Merit, was due to us, as well as to them! In Heaven there is nothing that defileth, or is unclean: All that remains without (m). 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, seeble Joints, unable Insancy, decrepit Age, peccant Humours, painful or pining Sickness, griping Fears, consuming Cares, nor whatsoever deserves the Name of Evil. We did Keep and lament, when the World did rejoice; but our B 4 v Sorrow

(i) I Cor. xiii. 8; .' (m) Rci\ xxi. 17, JBii. 15.

Sorrow is turned into soy, and our soy shall no Man lakefrom us (n).

§ 7- (3) Another Ingredient of this Rest is, the Ughe/l Degree of the Saint's personal Perfection, both of Body and Soul. Were the Glory ever so great, and themselves not made capable of it, by a personal Persection suitable thereto, it would be little to them. Eye hath not seen, nor Ear heard, neither have entered into the Heart of Man, the Things -which God hath pre. Utredfor them that love him (o). For the Eye of Flesh is not capable of seeing them, nor this Ear of hearing them, nor this Heart of understanding them: But there the Eye, and Ear, and Heart, are made capable; else how do they enjoy them? The more persect the Sight is, the more delightsul the beautisul Object. The more persect the Appetite, the sweeter the Food. The more musical the Ear, the, more pleafant the Melody. The more persect the Soa!, the more joyous those Joys, and the more glorious to us is that Glory.

§ 8. (4.) The principal Part of this Rest, is our nearest Erjoyment of God the chief Good. And here, Reader, wonder not if I be at a Loss; and if my Apprehensions receive but little of that which is iii my Expressions. If it did not appear, to the beloved Disciple, what we Jhall be, but only in. general, that A'hen Chrijl Jhail appear we Jhail be like him (p), no. Wonder if I know little. When I know so little of God, I cannot much know what it rs to enjoy him. It I know so little of Spirits, how little of the Father of Spirits, or the State of my own Soul, when advanced to the Enjoyment of him? -I stand and look upon a Heap of Ants, and see them all with one View; they know not me, my Being, Nature, or. Thoughts, tho' I am their Fellow.Creature; how

little

I'o) fchr. xvi. y, 2:. (?) 1 Cor. ii. 9, . (p) 1 John iii. 2.

little then must we know of the great Creator, tho' he with.one View clearly beholds us all? A Glimpse the Saints behold as in a Glass (q); which makes us capable of some poor, dark Apprehensions of what we stall behold in Glory. Jf I should tell a Worldling what the Holiness and spiritual Joys of the Saints on Earth are, he cannot know; sor 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; sor Grace gives them a dark Knowledge and' flight Taste of Glory. If Men and Angels should study to speak the Blessedness of that State in one Word, w'.iat could they say beyond this, that it is the nearest Enjoyment of God? O the full Joys offered to a Believer in that one Sentence of Christ, Father, I will that thfe whom thou hast given me he with vie where 1 am, that they may behold my.Ghry which thou- hast given me (r) / Every Word full ot Lise and Joy. If the Queen of Sheba had Cause to say of Solomon's Glory, Happy are thy" Alert, happy art thy Servants, which stand continually before thee, end that hear thy Wisdom (s); then sure they that stand continually before God, and see his Glory, and the Glory of the Lamb, are more than happy. To them wi]l Christ give to eat of the Tree of Life; and to eat if the hidden A'Lin-:a; yea, he will make them Pillars in the Temple of God, and they Jball go no mire cut; and It will write upon them the Name of his Gcd, .and the Name of the City of bis God, zubicb is new Jerusalem, which imelh down out of Heaven from his God, and hi will write upon them his new Name; yea, more, if more may be, he will grant them to fit with him in bis Throne These are they which tame out if great Tribulation, and have washed their Robes, and made them wHite in the B 5 "-' JSUitl

(l) % Ccr. iii. 18. it) John xvii. z$. (-s) i Is-ogi/. 8.

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