The apostle tells us that "there remaineth a rest for the people of God;" and yet withal, that they who believe are entered into that rest;-those who in their labours, in their travails, do take in the sweetness of that promise of rest, do even in their labour make an entrance thereinto. (2.) They rest from all trouble and anxiety that attend them in their pilgrimage, either in doing or suffering for God, Heb. iv. 10. They enter into rest, and cease from their works. God wipes all tears from their eyes. There is no more watching, no more fasting, no more wrestling, no more fighting, no more blood, no more sorrow; the ransomed of the Lord do return with everlasting joy on their heads, and sorrow and sighing flee away. There, tyrants pretend no more title to their kingdom; rebels lie not in wait for their blood; they are no more awakened by the sound of the trumpet, nor the noise of the instruments of death:-they fear not for their relations, they weep not for their friends; the Lamb is their temple, and God is all in all unto them. Yet, 2. This will not complete their rest; something farther is required thereto,-even something to satisfy, everlastingly content, and fill them in the state and condition wherein they are. Free them in your thoughts from what you please, without this they are not at rest. This, then, you have in the second place, God is the rest of their souls, Ps. cxvi., "Return to thy rest, O my soul." Dismissed saints rest in the bosom of God, because in the fruition and enjoyment of him they are everlastingly satisfied, as having attained the utmost end whereto they were created, all the blessedness whereof they are capable. I could almost beg for liberty a little to expatiate in this meditation of the sweet, gracious, glorious, satisfied condition of a dismissed saint. But the time is spent, and therefore,—without holding out one drop of water to quench the feigned fire of purgatory; or drawing forth any thing to discover the vanity of their assertion who affirm the soul to sleep, or to be nothing until the resurrection; or theirs who, assigning to them a state of subsistence and perception, do yet exclude them from the fruition of God, without which there is no rest, until the end of all; with such other by-persuasions as would disquiet the condition or abridge the glory of those blessed souls; which yet were a facile undertaking,-I shall draw towards a close. There are three points yet remaining. I shall speak only to the first of them, and that as an use of the doctrine last proposed, and I have done. Observation IV. There is an appointed determinate season, wherein all things and persons, according to the will of God, will run into their utmost issue and everlasting condition. Thou art going, whoever thou art, into an abiding condition and there is a lot appointed for thee, wherein lies an estate everlastingly unchangeable. It is the utmost end whereunto thou art designed, and when once thou art entered into that lot, thou art everlastingly engaged: no more change, no more alteration; if it be well with thee, it will abide; if otherwise, expect not any relief. In our few days we live for eternity; in our mutable estate we deal for an unchangeable condition. It is not thus only in respect of particulars, but God hath "appointed a day, wherein he will judge all the world by the man whom he hath ordained." An end is coming unto all that whole dispensation under which we are;-to you who, by the riches of free grace, have obtained union and communion with the Lord Jesus, rest and peace, when God shall everlastingly rain snares, fire and brimstone, upon the workers of iniquity. Some mock, indeed, and say, "Where is the promise of his coming?" But we know "the Lord is not slack, as some men count slackness," but exerciseth patience until the appointed season for the bringing about of his own glorious ends, which he hath determined concerning his creatures. Why should we, then, complain, when any one, perhaps before our expectation, but yet according to God's determination, makes an entrance into the end of all? All things work to that season. This state of things is not for continuance. That which is incumbent is in this uncertain space of time allotted to us, to give all diligence to make our calling and election sure, as also to serve the Lord faithfully in our generations, wherein we cannot be surprised. We have an example in him who is gone before. It is true, the Lord Jesus is our primitive pattern and example; but those also who have followed him, wherein they have followed him, are to be eyed and marked as provocations to the same labour of faith and love wherein they were exercised. And, that this use may be made by this assembly, I shall add one word concerning him from whom is the occasion thereof. Every man stands in a threefold capacity,-natural, civil, religious. And there are distinct qualifications that are suited unto these several capacities. 1. To the first, as the ornaments and perfections of nature, are suited some seeds of those heroical virtues, as courage, permanency in business, etc.; which being in themselves morally indifferent, have their foundations eminently laid in the natures of some persons, which yet hinders not but that their good improvement is of grace. 2. To the second, or man's civil capacity, there are many eminencies relating as peculiar endowments, which may be referred unto the three heads of ability, faithfulness, and industry; that through them neither by weakness, treachery, nor sloth, the works and employments incumbent on men in their civil state and condition may suffer. 3. Men's peculiar ornament and improvement, in their religious capacity, lies in those fruits of the Spirit which we call Christian graces. Of these, in respect of usefulness, there are three most emi nent, viz., faith, love, and self-denial. I speak of them upon another account than the apostle doth, where he placeth hope amongst the first three of Christian graces. Now, all these, in their several kinds, were as eminent in the person deceased, in his several capacities, as perhaps is usually found in any one in a generation. My business is not to make a funeral oration, only I suppose that without offence I may desire, that in courage and permanency in business (which I name in opposition to that unsettled, pragmatical, shuffling disposition which is in some men),-in ability for wisdom and counsel,-in faithfulness to his trust and in his trust,-in indefatigable industry in the pursuit of the work committed to him,-in faith on the promises of God, and acquaintance with his mind in his mighty works of pro vidence, in love to the Lord Jesus and all his saints,-in a tender regard to their interest, delight in their society, contempt of himself and all his for the gospel's sake, with eminent self-denial in all his concernments,-in impartiality and sincerity in the execution of justice,—that in these and the like things we may have many raised up in the power and spirit wherein he walked before the Lord and the inhabitants of this nation. This (I say) I hope I may speak without offence here upon such an occasion as this. My business being occasionally to preach the word, not to carry on a part of a funeral ceremony, I shall add no more, but commit you to Him who is able your eternal condition. to crepare vou for |