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in Point of Practice, contrary to it. Who ever fought for that, which he knew not he had loft? They that be whole need not a Physician, but they that are fick (6). --The Influence of a superior moving Cause is allo supposed; else we shall all stand still, and not move toward our Rest. If God move us not, we cannot move. It is a moft necefiary Part of our Christian Wisdom, to keep our Subordination to God, and Dependance on him. We are not sufficient of ourselves to think any Thing as of ourselves, but cur Sufficiency is of God (c). Without me, says Christ, ye can do nothing (d). --It is next supposed, that they, who seek this Reji, have an inward Principle of spiritual Life. God does not move Men like Stones, but he endows them with Life

, not to enable them to move without him, but in Subordination to himself the first Mover.--And farther, this Rest supposes such an aktual Tendenty of Soul towards it, as is regilar and confiant, earnel and laborious. He that hides his Taleni, shall receive the Wages of a slothful Servant. Christ is the Door, the only Way to this Reit. But Arat is the Gate, and narrow is ihe Woy (e); and we muitjirive, if we will: enter, for many will seek to enter in, and fall not be able (f); which implies, that the Kingdom of Heaven : Jufereth Violence (g). Nor will it bring us to the ind of the Saints, if we begin in the Spirit, and end in the

He only that endureth to the End jhall be Javed (i). And never did a Soul obtain Reít with God, whose Desire was not set upon him above all, Things elfe in the Wor!d. Where your Treafure is, there will your Heart be also (k). The Remainder of our old Nature will much weaken and interrupt these Desires, but never overcome them.. And, confider

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(6) Matt, ix, 12, el Matt. yii, 13. th; Cal. iii, 3.

(c) 2 Cor. iii. 5.
if) Luke xiii. 24.
(i) Matt, xxiv. 13.

(d) John xv. 5.
(5) Mait, xi, 12.
(*) Matt. vi. 211

ing the Opposition to our Desires, from the contrary Principles in our Nature, and from the Weakness of cr Graces, together with our continued Distance fioin 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 We few what this Reft contains, as well as what it pretupposes? Alas, how little know I of that Glory! The Glimpse which Paul had, contained what could not, or must not, be uttered. Had he spoke the Things of Heaven in the Language of Heaven, and none understood that Language, what the better? The Lord reveal to me what I may reveal to you! The Lord open some Light, and fiew both you and me our Inheritance! Not as to Balaan only, whose Eyes were opened to see the Goodliness of Jacob's Tents, and Ifrael's Tabernacles, where he had 130 Portion, and from whence must come his own De. struction! Not as to Moses, who had only a Dircovery, instead of Poffeffion, and saw the Land which he never entered! But as the Pearl was revealed to the Merchant in the Gospel, who reted not till he had fold all he had, and bought it! And as Heaven was opened to blessed Stephen, which he was shortly. to enter, and the Glory shewed him, which should be his own Poffeffion!--The Things contained in heavenly Reit are such as these;-a ceasong from Means of Grace;---a perfect Freedom from all Evils ;--the hig?c Degree of the Saint's perforal Perfection, both of Body and Southe neareft Enjoyment of God the chief Good;

---and a fivect and constant Action of all the Powers of Body and Soul in this Enjoyment of, Godo

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§ 5. (1) One Thing contained in heavenly Ref is, the ceasing from Means of Grace. When we have obtained the Haven, we have done failing. When the Workman receives his Wages, it is implied he has done his work. When we are at our Journey's End, we have done with the. Way. IVhether Prophecies, they fall fail; whether Tongues, they hallccale ; whether Knowledge, it also, fo far as it had the Nature of Means, fall vanish away (1). There shall be no more Prayer, because no more Neceflity, but the full Enjoyment of what we prayed for: Neither shall we need to fast and weep, and watch any more, being out of the Reach of Sin and Temptations. Preach ing is done, the Ministry of Man cealeth; Sacra. ments become useless; the Labourers are called in, because the Harvest is gathered, the Tares, burnell, and the Work finished; the Unregenerate part Hope, and the Saints past Fear, for eyer.

$ 6.' (2) THERE is in licavenly Rest a perfec87 Freedom from all Evils. All the Evils that accompa.' nied us through our Course, and which nece arity fuilow our Absence from the chief Good: Belides our Freedom from thole eternal Flames, and rele's Miseries, which the Neglecters of Christ and Grace must remedilessly endure; a wocful 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, feeble Joints, unable Infancy, decrepit Age, peccant Humours, painful or pining Sickness, griping Fears, confiiming Cares, nor whatsoever deserves the Name of Evil. We did weet aird-lamont, when the World did rejoice; but our B4

S0700 (!) Corxiii, & (n) Rev, xxi. 27, XXü. 15.

Sorrow is turned into you, and our Joy phall no Man take from us (n).

$7:, (3) ANOTHER Ingredient of this Rest is, the ligheft Degree of the Saint's personal Perfection, both of Body and soul. Were the Glory ever so great, and themselves not made capable of it, by a personal Perfection suitable thereto, it would be little to them. Eye hath not seen, nor Ear heard, neither have entered into the Heart of Man, the Things which God hath preJared for 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 capaLle; else how do they enjoy them? The more perfect the Sight is, the more delightful the beautiful Object. The more perfect the Appetite, the sweeter the Food. The more mufical the Ear, the more pleasant the Melody. The more perfect the Soal, the more joyous those Joys, and the more glorious to us is that Glory

$ 8. (4) The principal Part of this Reft, is our ncarest Erjoyment of God the chief Goud. And here, Reader, wonder not if I be at a Loss; and if my Apprehensions receive but little of that which is iit my Expressions. If it did not appear, to the beloved Disciple, what we shall be, but only in general, that aben Chrif frall appear we frall be like him (P), no Wonder if I know little. When I know fo little of God, I cannot much know what it is 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

Jittle in) Tehn xvi. 20, 22. (9) 1 Cor. ii. 9, (P) 1 John iji, 2,

little then must we know of the great Creator, tho' he with one View clearly beholds us all? A Glimpse the Saints bebold as in a Glafs (9); which makes us capable of some poor, dark Apprehensions of what we shall behold in Glory. If I should tell a Worldling what the Holiness and spiritual Joys of the Saints on Earth are, he cannot know; for Grace cannot be clearly known without Grace; how much less could he conceive it, should I tell him of this Glory! But to the Saints I may be somewhat more encouraged to speak;

for Grace gives them a dark Knowledge and flight Taste of Glory. If Men and Angels should ftudy to speak the Blessedness of that State in one Word, wiat could they say beyond this, that it is the nearest Enjoyment of God? O the full Joys offered to a Believer in that one Sentence of Christ, Father, I will that those whom thou has given me lie with me where I am, that they may behold my Glory which thou hast given me (r)! Every Word full of Life and Joy. If the Queen of Sheba had cause to fay of Solomon's Glory, Hapiy are thy Men, happy are thy Servants, which sand continually before thee, and that hear thy IVifdon (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 will Christ give to eat of the Tree of Life; and to eat of the hidden Manna; yea, he will make them Pillars in the Temple of God, anú they fball ga no mare cut; and he will write upon them the Name of lsis God, and the Name of the City of bis God, which is necu Jerua'ein, zullich cometh down out of Heaven from his God, and he will write upon them bris new Name; yea, more, if nore may be, he will grant them to fit with him in bis Throne These are they which came out of great Tribulation, and lave washed their Robes, and made them white in the B 5

Piced (9) 2 Cor. iii. 13. (s) Juha xvii. 24. ) 1 Kings X. 8.

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