The Laboring Saints Dismission to Rest, Text
THE LABOURING SAINTS Diſmiſſion to REST:
DAN. 12. 13.
But go thou thy way till the end be, for thou ſhalt reſt, and ſtand in the lot at the end of the dayes.
THe words of my text having no dependance (as to their ſenſe & meaning, but only as to the occaſion of them) on the Verſes foregoing, I ſhall not at all look backward into the Chapter, but fall immediately upon them, that I be not hindred from my principall Intendment; being unwilling to detein you long, though willing to ſpeak a word from the Lord, to ſuch a Congregation gathered together by ſuch an eminent Act of the Providence of God.
The words are the Lords diſmiſſion given to a moſt eminent ſervant, from a moſt eminent Imployment, wherein theſe four things are obſervable.
1 The diſmiſſion it ſelf in the firſt words, Go thou thy ways.
2 The term allotted for his continuance, under that diſmiſſion, untill the end be.
3 His ſtate and condition under that diſmiſſion, for thou ſhalt reſt.
4 The utmoſt iſſue of all this diſpenſation, both as to his foregoing labour, his diſmiſſion and Reſt following, ſtand in thy lot at the end of the dayes.
Go thou thy wayes, &c.
In the firſt, I ſhall conſider two things.
1 The perſon diſmiſſed, (Thou) Go thou thy wayes.
2 The diſmiſſion it ſelf, Go thou thy wayes.
1 The perſon diſmiſſed is Daniel, the Writer of this prophecie, who received all the great viſions of God mentioned therein, and I deſire to obſerve concerning him as to our purpoſe in hand, two things.
1 His Qualifications. Secondly, his Employment.
For the firſt, I ſhall only name ſome of them that were moſt eminent in him, and they are three.
1 Wiſdome. 2 Love to his people. 3 Uprightneſſe and Righteouſneſſe in the diſcharge of that high place whereunto he was advanced.
For the firſt, the holy Ghoſt beareth ample Teſtimony thereunto, Dan. 1. 17, 20. As for theſe foure children, God gave them knowledge and skill in all learning and wiſdome, and Daniel had underſtanding in all viſions and dreams.
And in all matters of wiſdome, and underſtanding that the King enquired of them, he found them ten times better then all the Magicians and Aſtrologers that were in all his Realm.
In all matters of wiſdom, and underſtanding none in the whole Babylonian Empire full of Wiſe-men and Artiſts, were to be compared unto Daniel and his companions, and Ezekiel, 28. 3. rebuking the pride and arrogancie of Tyrus with a bitter ſcorn, he ſayes; Behold, Thou art wiſer than Daniel, or thou thinkeſt thy ſelf ſo, intimating that none in wiſdom was to be compared unto him.
2 Love to his people. On this account was his moſt diligent enquiry into the time of their deliverance, and his earneſt contending with God upon the diſcovery of the ſeaſon, when it was to be accompliſhed, Cha. 9. 1, 2, 3, 4. Hence he is reckoned amongſt them, who in their generation ſtood in the gap, in the behalf of others, Noah, Daniel and Job. Hence God calls the people of the Jews, his people, Ch. 9. 24 Seventy weeks are determined on thy people: the people of thy Affections and deſires, the people of whom thou art, and who are ſo dear unto thee,
3 For his righteouſneſſe in diſcharging of his Truſt and Office, you have the joynt teſtimony of God and Man: his high place and preferment you have; Chap. 6. 2. he was the firſt of the three Preſidents who were ſet over the hundred & twenty other Princes of the Provinces; & the Holy Ghoſt tels you that in the diſcharge of this high Truſt and great Employment, he was faithfull to the utmoſt, Verſe 4. Then the Preſidents and Princes ſought to finde occaſion againſt Daniel concerning the Kingdome, but they could finde none occaſion nor fault: foraſmuch as he was faithfull, neither was there any errour or fault found in him. Which alſo his enemies confeſt, Verſe 3. Then ſaid theſe men, we ſhall not find any occaſion againſt this Daniel, except we finde it againſt him concerning the Law of his God.
Theſe qualifications I ſay amongſt others were moſt eminent in this perſon, who here received his diſmiſſion from his employment.
Secondly, there is his Employment it ſelf, from which he is diſmiſſed, and herein I ſhall only obſerve theſe two things.
1 The nature of the Employment it ſelf.
2 Some conſiderable Circumſtances of it.
For the firſt, it conſiſted in receiving from God, and holding out to others cleer and expreſſe Viſions concerning Gods wonderfull providentiall Alterations in Kingdoms, and Nations, which were to be accompliſhed, from the dayes wherein he lived, to the end of the World. All the Prophets together had not ſo many cleer diſcoveries, as this one Daniel concerning theſe things.
2 For the latter, this is obſervable, that all his Viſions ſtill cloſe with ſome eminent Exaltation of the Kingdome of Chriſt; that is the centre where all the lines of his Viſions do meet, as is to be ſeen in the cloſe almoſt of every Chapter, and this was the great intendment of the Spirit in all thoſe glorious revelations unto Daniel, to manifeſt the ſubſerviency of all civill revolutions unto the intereſt of the Kingdom of the Lord Chriſt.
This then is the perſon concerning whom theſe words were uſed, and this was his Employment.
2 There is his diſmiſſion it ſelf, Go thou thy wayes, Now this may be conſidered two wayes,
1 Singly, relating to his Employment only.
2 In reference to his Life alſo.
In the firſt ſence, the Lord diſchargeth Daniel from his further attendance on him, in this way of receiving viſions and Revelations concerning things that were ſhortly to come to paſſe, although happily his portion might yet be continued in the Land of the living: As if the Lord ſhould ſay. Thou art an inquiring man, thou art ſtill ſeeking for further aquaintance with my minde in theſe things, but content thy ſelfe, thou ſhalt receive no more Viſions; I will now imploy Haggai, Zechariah, and others, thou ſhalt receive no more, but I cannot cloſe with this ſenſe, for;
1 This is not the manner of God to lay aſide thoſe whom he hath found faithfull in his ſervice, men indeed do ſo, but God chaneth nat: whom he hath begun to honour with any employment, he continueth them in it, whileſt they are faithfull to him.
2 Daniel was now above an 100 yeares old, as may be eaſily demonſtrated by comparing the time of his captivity, which was in the third yeare of the Reigne of Jehojakim, Chap. 1. 1. with the time of his writing this prophecy, which is expreſly ſaid to be in the reigne of Cyrus the King of Perſia, Chap. 10. 1. and therefore probably his end was very nigh; and after this you heare of him no more; who had he lived many dayes, it had been his ſin, not to have gone up to Jeruſalem, the decree of Cyrus giving liberty for a returne being paſſed.
It is not then Gods laying him aſide from his Office ſimply, but alſo his intimation that he muſt ſhortly lay down his mortality, and ſo come into the condition wherein he was to reſt untill the end; This then is his diſmiſſion, he died in his work, life and employment go together, Go thou thy wayes.
Obſ. 1. There is an appointed ſeaſon wherein the Saints of the moſt eminent Abilities, in the moſt uſefull employment, muſt receive their diſmiſſion, be their work of never ſo great importance, be their Abilities never ſo choice and eminent, they muſt in their ſeaſon receive their diſmiſſion.
Before I handle this Propoſition, or proceed to open the following words, I ſhall crave leave to bring the work of God, and the vvord of God, a little cloſe together, and lay the parallel betvveen the perſons diſmiſſed, the one in our Text, the other in a preſent providence, vvhichwhich is very neare, only that the one lived not out halfe the dayes of the other.
Three perſonall qualifications we obſerved in Daniel, all which were very eminent in the perſon of our deſires.
1 Wiſdome. There is a manifold wiſdome, which God imparteth to the ſons of men; there is ſpirituall wiſdome, that by the way of eminency is ſaid to be from above, Jam. 3. 17. which is nothing but the gracious Acquaintance of the ſoule with the hidden wiſdome of God in Chriſt, 1 Cor. 2. 7. and there is a civill wiſdome, or a ſound ability of minde for the management of the affairs of men in ſubordination to the Providence, and Righteouſneſſe of God. Though both theſe were in Daniel, yet it is in reſpect of the latter that his wiſdome is ſo peculiarly extolled. And though I am very farre from aſſuming to my ſelf the skill of judging of the Abilities of men, and would be farre from holding forth things of meere common report, yet, upon aſſured grounds I ſuppoſe this gift of God, Ability of minde, and dextrous induſtry for the management of humane Affairs may be aſcribed to our departed friend.
There are ſundry things that diſtinguiſh this wiſdom from that policie which God abhors, which is carnall, ſenſuall and devilliſh, Jam. 3. 15. though it be the great darling of the men of the world; I ſhall name one or two of them.
1 A gracious diſcerning of the minde of God, according to his appearance in the Affairs wherein men are employed, Micah 6. 9. the Lords voice cryeth unto the City, the man of wiſdom ſhall ſee thy name, heare the rod, and who hath appointed it. It is the wiſdom of a man, to ſee the name of God, to be acquainted with his will, his minde, his aime in things, when his providentiall voice crieth to the City. All the works of God have their voice, have their inſtruction: thoſe of ſignal providences ſpeak aloud, they cry to the City; Here is the wiſdome of a man, he is a man of ſubſtance, a ſubſtantiall man, that can ſee his name in ſuch diſpenſations. This carnall policie enquires not into, but is wholly ſwallowed up in the concatenation of things among themſelves, applying ſecondary cauſes unto events, without once looking to the Name of God, like Swine following Acorns under the tree, not at all looking up to the tree from whence they fall.
2 Such acquaintance with the ſeaſons of Providence, as to know the duty of the people of God in them, 1 Chron. 12. 32. the children of Iſſachar, men that had underſtanding of the times, to know what Iſrael ought to do: this it is indeed to be a man of underſtanding, to know in any ſeaſon the duty of Iſrael, that they may walke up to Acceptation with God in the performance thereof. A thing which is neither preſcribed in the Rules, nor followed in the practiſe of men, wiſe only with that curſed politie which God abhors: to have a minde ſuited unto all ſeaſons and tempers, ſo as to compaſſe their own ſelfiſh ends, is the utmoſt of their aime.
Now in both theſe did this gift of God ſhine in this deceaſed Saint.
1 He ever counted it his wiſdom to look after the name of God, and the teſtification of his will, in every diſpenſation of providence, wherein he was called to ſerve: for this were his wakings, watchings, enquiries; when that was made out, he counted not his buſineſſe half done, but even accompliſhed, and that the iſſue was ready at the doore; not what ſaith this man, or what ſaith that man, but what ſaith the Lord? that being evident; he conſulted not with fleſh and bloud, and the wiſdom of it, (whereof perhaps, would he have leaned to it, he was as little deſtitute as any in his Generation, I mean the whole wiſdom of a man.) The Name of God was as land in every ſtorm, in the diſcovery whereof, he had as happy an eye at the greateſt ſeeming diſtance when the clouds were blackeſt, and the waves higheſt, as any.
2 Neither did he reſt here: what Iſrael ought to do, in every ſeaſon, was alſo his enquiry; ſome men have a wiſdome to know things, but not ſeaſons in any meaſure; ſurely a thing in ſeaſon, is no leſſe beautifull then a word in ſeaſon: as apples of gold in pictures of ſilver: there are few things which belong to civill affairs, but are alterable upon the incomprehenſible variety of circumſtances. Theſe alter and change the very nature of them, and make them good or bad, that is uſeful or deſtructive. He that will have the garment that was made for him one yeer, ſerve him and fit him the next, muſt be ſure that he neither increaſe nor vvane. Importune inſiſting on the moſt uſefull things, without reſpect to alterations of ſeaſons, is a ſad ſigne of a narrovv heart. He of vvhom vve ſpeak, vvas vviſe to diſcern the ſeaſons, and performed things, vvhen both themſelves, and the vvayes of carrying them on vvere excellently ſuited unto all coincidences of their ſeaſon. And indeed, vvhat is moſt wiſely propoſed in one ſeaſon, may be moſt fooliſhly purſued in another. It had been vviſdom in Joſhua not to have made any compact, but to have ſlain all the Gibeonites; but it vvas a folly ſorely revenged in Saul, vvho attempted to do the ſame. He vvho thinks the moſt righteous and ſutable propoſals or principles, that ever vvere in the vvorld (ſetting aſide generall rules of unchangeable Righteouſneſſe, and Equity compaſſing all times, places, wayes and forms of Government) muſt be perform'd as deſirable, becauſe once they were ſo, is certainly a ſtranger to the Affairs of humane kinde.
Some things are univerſally unchangeable and indiſpenſable amongſt mem, ſuppoſing them to live anſwerable to the generall principles of their kinde: as that a Government muſt be, without which, every one is the enemy of every one; and all tend to mutuall deſtruction, which are appointed of God for mutuall preſervation, that in Government ſome do rule, and ſome be in ſubjection, that all rule be for the good of them that are ruled, and the like principles that flow neceſſarily from the very nature of political ſociety.
Some things again are alterable & diſpenſable, meerly upon the account of preſerving the former principles, or the like: if any of them are out of courſe, it is a vacuum in nature politick, for which all particular elements inſtantly diſlodge and tranſpoſe themſelves to ſupply, and ſuch are all forms of Government amongſt men, which if either they ſo degenerate of themſelves that they become directly oppoſite, or are ſo ſhattered by providential Revolutions as to become uſeleſſe to their proper end, may and ought to be changed, and not upon other accounts: but now for other things in Government, as the particular way, whereby perſons ſhall be deſigned unto it, the continuance of the ſame perſons in it, for a leſſe or a greater proportion of time, the exerciſe of more or leſſe power by ſome ſorts, or the whole body of them that are ruled, the uniting of men for ſome particular ends by bonds & engagements, and the like occaſional emergencies, the univerſal diſpoſal of them is roll'd on prudence to act according to preſent circumſtances.
2 Love to his people: This was the ſecond qualification, wherein Daniel was ſo eminent. And our deceaſed friend, not to enter into compariſon with them that went before, had cleerly ſuch a proportion, as we may heartily deſire that thoſe who follow after, may drink but equall draughts of the ſame cup; that as his pains, labour, travel, Jeopards of his life, and all that was dear to him, Relinquiſhment of Relations and contentments, had ſweetneſſe and life from this motive, even intenſeneſſe of Affection to his people, the people of whom he was, and whoſe proſperity he did deſire, needs no further demonſtration, then the great neglect of ſelf and all ſelf-concernments which dwelt upon him, in all his tremendous undertakings: vicit amor patriae, or certainly he who had upon his breſt and all his undertakings ſelf-contempt ſo eminently engraven, could not have perſiſted wreſtling with ſo many difficulties, to the end of his dayes: It was Jeruſalem, and the proſperity thereof, which was preferr'd to his chief joy. Neither
3 Did he come ſhort in Righteouſneſſe in the adminiſtration of that high place whereto he was called? nay, then this, there was not a more eminent ſtone in that Diademe which he had in the earth. If he lay not at the bottom, yet at leaſt he had a ſignall concurrence in ſuch Acts of Juſtice, as Antiquity hath not known, and Poſterity will admire. Neither was it this or that particular act that did in this beſpeak his praiſe, but a conſtant will and purpoſe of rendring to every one his due.
I ſhall not inſiſt upon particulars, in theſe and ſundry other perſonall Qualifications, between the perſons mentioned a Parallel may lie.
2 As to Employment, that of Daniel was mentioned before: it was the receiving, and holding out from God, Viſions of ſignal providentiall Alterations, diſpoſing and tranſpoſing of States, Nations, Kingdoms, and Dominions; what he had in Speculation, was this mans part to follow in Action, he was an eminent inſtrument in the hand of God in as tremendous Providentiall Alteration, as ſuch a ſpot of the World hath at any time received ſince Daniel, foreſaw in generall them all: and this, not as many have been carried along with the ſtream, or led by outward motives, and conſiderations far above their own principles and deſires, but ſeeingly and knowingly, he cloſed with the minde of God, with full purpoſe of heart, to ſerve the will of the Lord in his Generation. And on this account did he ſee every mountain made a plain beforehand, by the Spirit of the Lord, and ſtaggered not at the greateſt difficulties, through unbelief, but being ſtedfaſt in faith, he gave glory to God. And to compleat the Parallel, as Daniel's Viſions were ſtill terminated in the Kingdom of Chriſt; ſo all his actions had the ſame aime and intendment. This was that which gave life, and ſweetneſſe to all the moſt diſmall and black engagements that at anytime he was called out unto. All made way to the comming in of the promiſed glory. It was all the vengeance of the Lord and his Temple. A Davidicall preparation of his paths in bloud, that he might for ever reign in Righteouſneſſe and Peace; but be he ſo or ſo, the truth of our Propoſition is confirmed towards him.
There is an appointed ſeaſon when the Saints of the moſt eminent abilities in the moſt uſefull Employments ſhall receive their diſmiſſion, &c.
I ſhall briefly open the reſt of the words, and ſo take up the propoſition again, which vvas firſt laid dovvn.
2 Then, there is the term allotted to him in this ſtate of his diſmiſſion, untill the end be.
Three things may be here intended in this vvord end, untill the end be.
1 The end of his life, Go thou thy wayes to the end of thy life, and dayes; but this we before diſallowed, not conſenting that Daniel received a diſmiſſion from his Employment, before the end of his life and pilgrimage.
2 The end of the World, Go thy wayes to the end of the World: till then thou ſhalt reſt in thy grave; but neither yet doth this ſeem to be peculiarly intended in theſe vvords. The vvords in the cloſe of the text do expreſly mention that, calling it the end of the dayes; and in ſo fevv vvords, the ſame thing is not needleſly repeated: beſides, had this expreſſion held out the vvhole time of his abode in the ſtate of reſt here ſignified, it muſt have been, Go thou thy wayes, for thou ſhalt reſt untill the end be; So that,
Thirdly, the end here is to be accommodated unto the things, whereof the Holy Ghoſt is peculiarly dealing with Daniel; and that is the Accompliſhment of the great Viſions which he had received, in breaking the Kingdomes of the World, and ſetting up the Kingdome of the holy One of God: Daniel is diſmiſſed from further attendance in this ſervice, he ſhall not ſee the actuall Accompliſhment of the things mentioned, but is diſmiſſed and laid, aſide unto the end of them. The vvord, untill, in the Scripture is not ſuch a limitation of time, as to aſſert the contrary to vvhat is excepted, upon its accompliſhment: untill the end, doth not ſignifie, that he ſhould not reſt after the end of the things intimated, no more then it is affirmed that Michal had children after her death, becauſe it is ſaid, that untill her death, ſhe had none, 2 Sam. 6. 23. this then is that end that he is diſmiſſed unto; the appointed ſeaſon for the accompliſhment of thoſe glorious things which he had foreſhovvn.
Obſ. God oftentimes ſuffers not his choiceſt ſervants to ſee the iſſue and accompliſhment of theſe glorious things wherein themſelves have been moſt eminently engaged.
3 The third thing (that vve may make haſte) is his ſtate and condition, during the time vvhichwhich he lies under this diſmiſſion, in theſe vvords, for thou ſhalt reſt.
There is nothing of difficulty in theſe vvords, but vvhat vvill naturally fall under conſideration in the opening of the propoſition which they hold out; which is
Obſ. 3. The condition of a diſmiſſed Saint is a condition of Reſt, Thou ſhalt reſt untill the end be. What this reſt is, and from what, with wherein it conſiſts, ſhall be afterwards explained.
4 The laſt thing in the Text is; the utmoſt iſſue of all theſe diſpenſations, both as to his fore-going labour, and his preſent diſmiſſion, and following Reſt. Thou ſhalt ſtand in thy lot, &c.
Here are two things conſiderable in theſe words, The ſeaſon of the accompliſhment of what is here foretold, and promiſed unto Daniel, and that is in the end of the dayes, that is, when time ſhall be no no more, when a period ſhall be put to the dayes of the World: called the laſt day, the great day, the day of Judgement; that is the ſeaſon of the accompliſhment of this promiſe, the day wherein God will judge the world, by the man whom he hath ordained.
Obſ. 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.
2 The thing foretold, and promiſed, that is, that he ſhould ſtand in his lot.
Obſ. There is an appointed lot for every one to ſtand in, and meaſured portion, which in the end they ſhall receive.
2 There is an eminent lot hereafter, for men of eminent employment for God here.
I ſhal not be able to handle all theſe ſeveral Truths which lie in the words; thoſe only which are of moſt Importance and moſt ſuitable, may briefly be handled unto you, and the firſt is,
There is an appointed ſeaſon wherein the Saints of the moſt eminent abilities, in the moſt uſefull Employments muſt receive their diſmiſſion, Zach. 1. 5. Your Fathers where are they? and the Prophets do they live for ever? Fathers, and Prophets have but their ſeaſon, and they are not: They have their diſmiſſion; ſo old Simeon profeſſeth, Nunc Dimittis, Luke 2. 29. Now thou giveſt me a diſmiſſion: they are placed of God in their ſtation, as a Centinel in his Watch-tower, and they have their appointed ſeaſon, and are then diſmiſſed from their Watch. The great Captain of their ſalvation comes, and ſaith, Go thou thy wayes, thou haſt faithfully diſcharged thy duty; go now unto thy reſt. Some have harder ſervice: ſome have harderduty then others: ſome keep guard in the Winter, a time of ſtorms and temptations, trials and great preſſures: others in the ſun-ſhine, the Summer of a more flouriſhing eſtate and condition; yet duty they all do; all attend in the ſervice; all endure ſome hardſhip, and have their appointed ſeaſon for their diſmiſſion: And be they never ſo excellent at the diſcharging of their duty, they ſhall not abide one moment beyond the bounds which He hath ſet them, who ſaith to all his creatures, thus far ſhall you go and no further. Oftentimes this diſmiſſion is in the midſt of their work, for which they ſeem to be moſt eminently qualified.
The three moſt eminent works of God, in and about his children, in dayes of old, were 1 His giving his people the Law, and ſetling them in the land of Canaan. 2 His recovering them from the Babyloniſh Captivity, and 3 His promulgation of the Goſpel unto them. In theſe three works, he employed three moſt eminent perſons; Moſes. in the firſt; Daniel in the ſecond, and John Baptiſt in the third, and neither of them ſaw the work accompliſhed, wherein they were ſo eminently employed: Moſes died the yeer before the people entred Canaan: Daniel, ſome few yeers before the foundation of the Temple: and John Baptiſt in the firſt yeer of the Baptiſme of our Saviour, when the Goſpel which he began to preach, was to be publiſhed in its beauty and glory. They had all but their appointed ſeaſons, though their abilities were eminent: who like unto them, and their employment excellent, what like it in the earth? yet at their ſeaſons, they muſt go their ways to reſt, and lie down, till they ſtand in their lot at the end of the dayes.
Reaſ. 1. The generall condition of their mortality doth require that it ſhould be ſo: It is appointed to all men once to die, Heb. 9. 27. There is a ſtable law fixed concerning the ſons of men, that is not upon the account of any uſefulneſs here to be diſpenſed withall, The number of our moneths are with God; he hath fixed our bounds, which we ſhall not paſſe: our dayes are as the dayes of an hireling, that have a certain prefixed and determinate end: their ſtrength is not the ſtrength of ſtones, neither is their fleſh of braſſe, that they ſhould endure for ever. See Job 14, 10, 11, 12. This (I ſay) requires that there ſhould be an appointed ſeaſon for their Employment, for it is ſo for their lives: and yet there is more in it then this: for in the courſe of 5000 yeeres, God hath exempted two perſons by his Sovereignty from the condition of mortality, who walked with him in their generations. So that the bounds fixed to them were not upon the account of their lives, but meerly of the work they had in hand.
2 God doth it, that he may be the more eminently ſeen in the carrying on his own works, which in their ſeaſon he commits to them. Should he leave his work always on one hand it would ſeem at length to be the work of the Inſtrument only. Though the people oppoſed Moſes at the firſt, yet it is thought they would have worſhipped him at the laſt: and therefore God buried him where his body could not be found. Yet indeed he had but the lot of moſt, who faithfully ſerve God in their generations: deſpiſed whileſt they are preſent, idolized when they are gone. I do not know of any great work, that the Lord carried out the ſame perſons to be the beginners and enders of. He gave them all their ſeaſons, that his power and wiſdome might the more evidently appear in carrying it from one hand to another.
3 God makes room as it were in his Vineyard, for the budding, flouriſhing and fruit-bearing of other Plants which he hath planted. Great Employments call for great exerciſe of graces. Even in Employments in and about providentiall things, there is the exerciſe of ſpirituall grace: as much Faith and Prayer, as much communion with God, walking before him and wreſtling with him, may be uſed in caſting down of Armies, as in ſetting up of Churches: God exerciſeth all the graces of his, in the work he calleth them out unto. He principles them, by faith and fellowſhip with himſelf, for their Employment; and therefore He gives each individuall, but his appointed ſeaſon, that others in whoſe hearts he hath lodged the ſame ſpirit wherewith they are endued, may come forth, and ſhew the fruits thereof. Daniel lieth down in the duſt, in reſt and peace, and why ſo? the ſpirit of prophecie is poured out on Haggai and Ze…hariah, &c. they muſt alſo carry on this work, and beare my name before my people. Conſider the uſe of this.
Ʋſe 1. of Exhortation unto all that are imployed in the work of God, eſpecially ſuch as with eminent Abilities are engaged in eminent Employments, you have but your alotted ſeaſon for your work: your day hath its cloſe, its evening: your night cometh, wherein none can work: The grave cannot praiſe the Lord, death cannot celebrate him, it's the living, the living that are fitted for that worke, Iſa. 38. 18, 19. It is true, men may alot you your ſeaſon, and all in vain, but your Times are in the hand of God; that which he hath appointed out unto you ſhall ſtand; be you never ſo excellent, never ſo uſefull, yet the dayes of your ſervice are as the dayes of an hireling, that will expire at the appointed ſeaſon: be wiſe then to improve the time that is in your hands; this is the praiſe of a man, the onelyonly praiſe whereof in this world he is partaker, that he doth the will of God, before he fall aſleep: that he faithfully ſerves his generation, untill he be no more.
For a dying man to wreſtle with the rebukes of God, and the complaints of his own conſcience, for meeting with the end of his dayes, before he hath attained the midſt of his duty, is a ſad condition.
You have your ſeaſon, and you have but your ſeaſon, neither can you lye down in peace, untill you have ſome perſwaſion that your worke as well as your life is at an end; what ever then you finde to do, do it with all your ſtrength, for there is neither wiſdome, nor power in the grave whither you are going, Eccleſiaſt. 9. 10.
Some particular Rules may direct you herein.
1 Compare yonr ſelves with the Saints of God, who were faithfull in their generations, and are now fallen aſleep; What a deal of work did Joſiah do in a ſhort ſeaſon? what a Light did John ſet up in a few yeares? with what unwearied paines and induſtry did our deceaſed friend ſerve his generation? It is ſaid of Caeſar, that he was aſhamed of his own ſloth, when he found that Alexander had conquered the Eaſtern world, at the age wherein he had done nothing. Behold here, one receiving his diſmiſſion about the age of 40 yeares, and what a world of work for God, and the Intereſt of the Lord Chriſt did he in that ſeaſon? and how well in the cloſe, hath he parted with a temporall life for him, who by his death procured for him an eternall life, And now Reſt is ſweet unto this labouring man. Provoke one another by examples.
2 Be diligent to paſſe through your work, & let it not too long hang upon your hands: Your appointed ſeaſon may come before you bring it to the cloſe; yea ſearch out work for God. You that are intruſted in power, trifle not away your ſeaſon. Is there no oppreſſed perſon that with diligence you might relieve? is there no poor diſtreſſed Widow or Orphane, whoſe righteous Requeſts you might expedite and diſpatch? are there no ſtout offenders againſt God and man that might be chaſtized? are there no ſlack and ſlow Counties and Cities in the execution of Juſtice, that might be quickened by your example? No places deſtitute of the Goſpel that might be furniſhed and ſupplyed by your induſtry and wiſdome? can you not finde out ſomething of theſe or the like nature to be diſpatched with vigour and diligence? nay do not innumerable particulars in each kinde lye upon your hands? And is not your performance of them ſuch a ſacrifice as wherewith God is not well pleaſed? your time is limited and appointed, you know not how ſoon you may be overtaken with it; and would it not be deſireable unto you, that you had done theſe things? will it be bitterneſſe in the end, that you ſo laid out your endevours?
Vſe 3. All men have but their ſeaſons in any worke, onelyonly God abideth in it for ever: in every undertaking let your eye ſtill be on him, with whom is the fulneſſe and the reſidue of the ſpirit. Jeremiah's great bewailing of Joſiah's death was doubtleſſe made upon the account of his diſcerning that none would come after him to carry on the worke which he had begun, but the wickedneſſe of that people was come to their height: elſe God can raiſe up yet more Joſiahs: let him be eyed as the principall and onelyonly abiding Agent in any great undertaking.
In the reſidue of the obſervations I ſhall be very brief. The next is.
Obſ. 2 God oftentimes ſuffers not the choiceſt of his ſervants to ſee the accompliſhment of thoſe glorious things wherein themſelves have been moſt eminently engaged.
The caſe of Moſes is moſt eminently known, he had a large ſhare in ſuffering the perſecutions which were allotted to the people: 40 yeers baniſhment he endured in the Wilderneſſe, under the reproach of Chriſt 40 yeers more ſpent in wreſtling with innumerable difficulties, dangerous perils, mutinies, wars and contentions. At the cloſe when he comes to look upon the Laud, when the end of all that diſpenſation was to be wound up, and the Reſt and Reward of all his toile and labour to be had, which formerly he had undergone for tvvice 40 yeers; Go thou thy wayes, ſaith the Lord, thou ſhalt reſt, take thy diſmiſſion, thou ſhalt not enter into the good Land, lie down here in the Wilderneſſe in peace.
John Baptiſt goes and preaches the drawning nigh of the kingdom of God, but lived only to point out Chriſt with his finger, cryes; Behold the Lambe of God, I muſt decreaſe, and is cut off. David makes the great preparation for the Temple, but he ſhal not ſee ſo much as the foundation laid. Men muſt take their appointed lot. God will ſend by the hand of him whom he will ſend. Daniel muſt reſt untill the end be. It is ſaid of ſome they began to deliver Iſrael. The caſe of Zerobbabel was very rare, who ſaw the foundation, and alſo the top-ſtone of the Temple laid, and yet the work of Jeruſalem was not halfe finiſhed in his dayes, as you may ſee, Zach. chap. 1.
Reaſon 1. God oftentimes receives ſecret provocations from the choiceſt of his ſervants, which moves him to take them ſhort of their deſires. Thoſe of his own whom he employes in great workes, have great and cloſe communion with him. God uſually exerciſes their ſpirits in neer acts of fellowſhip with himſelf: they receive much from him, and are conſtrained to unburthen themſelves frequently upon him; now when men are brought into an intimacy with God, and have received great engagements from him, the Lord takes notice of every working and acting of their ſoules in an eſpeciall manner, and is oftentimes grieved and provoked with that in them which others can take no notice of: let a man read the ſtory of that action of Moſes, upon which the Lord told him directly he ſhould not ſee the finiſhing of the work he had in hand, nor enter into Canaan, Numb. 20. 7, 8, 11. It will be a hard matter, to finde out wherein the failing was: he ſmote the Rock with the rod, with ſome words of impatience, when he ſhould onelyonly have ſpoken to it, and this with ſome ſecret unbelief, as to the thing he had in hand: God deales with others viſibly, according to their outward Actions, but in his own he takes notice of all their unbelief, fears, withdrawings, as proceeeding from a frame in no meaſure anſwering thoſe gracious diſcoveries of himſelfe, which he hath made unto them, and on this account it is, that ſome are taken off in the midſt of their work.
2 To manifeſt that he hath better things in ſtore for his Saints then the beſt and utmoſt of what they can deſire or ayme at here below. He had a heaven for Moſes, and therefore might in love and mercy deny him Canaan. He employeth ſome eminently, their work is great, their end glorious, at the very laſt ſtep almoſt of their journey, he takes off one and another, lets them not ſee the things aymed at: this may be thought hard meaſure, ſtrict ſeverity, exact juſtice, yea as Job complains, taking advantages againſt them; ſee but what he calls them to, in calling them off from their greateſt Glories and Excellencies on the earth, and all this will appear to be love, tenderneſſe and favour in the higheſt. Whileſt you are labouring for a handfull of firſt fruits, he gives you the full harveſt; Whileſt you are labouring for the figure here below, he gives you the ſubſtance above. Should you ſee the greateſt worke, wherein any of you were ever ingaged, brought to perfection, yet all were but as a few drops compared with that fulneſſe which he hath prepared for you. The Lord then doth it to witneſſe to the children of men, that the things which are ſeen the beſt of them, are not to be compared with the things that are not ſeen, yea the leaſt of them, in as much as he takes them whom he will honour, from the very doore of the one, to bear them into the other. The meaneſt enjoyment in heaven is to be preferred before the richeſt on earth, even then when the Kingdome of Chriſt ſhall come in moſt beauty and glory.
Uſe 2. You that are ingaged in the work of God, ſeeke for a reward of your ſervice in the ſervice it ſelfe. Few of you may live to ſee that beauty & glory which perhaps you aime at as the end of all your great undertakings for God, whereinto you have been engaged. God will proceed his own pace, and calls on us to go along with him, and in the mean time, untill the determinate end come, to wait in faith, and not make haſte. Thoſe whoſe mindes are ſo fixed on, and ſwallowed up with ſome End (though good) which they have propoſed to themſelves, do ſeldome ſee good dayes, and ſerene in their own ſoules, they have bitterneſſe, wrath and trouble all their dayes: are ſtill preſſing to the end propoſed, and commonly are diſmiſſed from their ſtation before it be attained. There is a ſweetneſſe, there is a wages to be found in the work of God it ſelfe: men who have learned to hold communion with God in every work he calls them out unto, though they never ſee the maine harveſt they aime at in generall, yet ſuch will reſt ſatisfied and ſubmit to the Lords limitation of their time: they bear their owue ſheaves in their boſomes. Seeing God oftentimes diſmiſſes his choiſeſt ſervants, before they ſee, or taſte of the maine fruits of their endeavours; I ſee not upon what account conſolation can be had in following the Lord in difficult diſpenſations, but only in that reward which every duty bringeth along with it, by Communion with God in its performance. Make then this your aime, that in ſincerity of heart, you do the work of God in your generation: finde his preſence with you, his Spirit guiding you, his Love accepting you, in the Lord Chriſt, and when ever you receive your diſmiſſion, it will be Reſt and peace, in the meane time, you will not make haſte.
2 See a bottome and ground of Conſolation, when ſuch eminent Inſtruments as this departed worthy, are called off from their ſtation when ready to enter upon the harveſt of all their labours, watchings, toylings, and expence of bloud, God hath better things for them in ſtore, abiding things, that they ſhall not injoy for a day or two, which is the beſt of what they could hope for here, had they lived to ſee al their deſires accōpliſhed; but ſuch as in the fulneſſe whereof, they may lie downe in peace to eternity. Why do we complaine? for our ovvne loſſe? is not the reſidue, and fulneſſe of the Spirit vvith him, vvho gave him his diſmiſſion? for his loſſe, he lived not to ſee Ireland in peace, but enjoyes the glory of that eternall Kingdome that vvas prepared for him before the foundation of the World, vvhichwhich is the condition held out in the third obſervation.
Obſ. The condition of a diſmiſſed Saint is a condition of Reſt, Go thy way, untill the end be; for thou ſhalt reſt. The Apoſtle gives it in as the iſſue of a diſcourſe from a paſſage in the Pſalmes, there remaineth, Therefore a reſt unto the people of God, Heb. 4. 9. it remains, and is reſerved for them, this the Lord hath ſolemnly proclaimed from Heaven, Revel. 14. 13. Bleſſed are the dead which die in the Lord, from henceforth, yea, ſaith the Spirit, that they may reſt from their labours, and their works do follow them: they go into a bleſſed condition of reſt; There is not any notion under which the State of a diſmiſſed Saint, is ſo frequently deſcribed as this, of Reſt, which indeed is the proper end and tendency of all things; their happineſſe is their reſt; their reſt is all the happineſſe they can be partakers of: Feciſti nos ad te Domine, & inquietum eſt cor noſtrum, donec veniat ad te.
Now Reſt holds out two things unto us, 1 A freedom from what is oppoſite thereunto, wherein thoſe that are at reſt, have been exerciſed, in reference whereunto they are ſaid to be at reſt. 2 Some thing which ſuites them, and ſatisfies their nature in the condition wherein they are; and therefore they are at reſt, which they could not be, were it not ſo with them, for nothing can reſt, but in the full fruition, and enjoyment of that which ſatiates the whole nature of it in all its extent and capacity. We muſt then briefly inquire, 1 what it is that the Saints are at reſt from, and ſecondly, what it is that they are at reſt in, which I ſhall do very ſpeedily.
1 The many particulars which they are at reſt from, may be referred unto two general heads, 1 Sin. 2 Labour, and travel.
1 Sin; this on all conſideration, whatever, is the main diſquietneſſe of the ſoule; Temptations to it, Actings in it, troubles for it, they are the very Egypt of the ſoule, it's houſe and place of bondage, and vexation; either the power of it indwelling, or the guilt of it preſſing, are here ſtill diſquieting the ſoule. For the firſt, how doth Paul complain, lament, yea cry out concerning it, Rom. 7. 24. O wretched man that I am! and what a ſad, reſtleſſe, and tumultuating condition upon this account doth he deſcribe in the Verſes foregoing? The beſt, the wiſeſt, the holieſt of the Saints, on this account are in a reſtleſſe condition.
Suppoſe a man a conquerour in every battel, in every combate that he is engaged in, yet vvhileſt he hath any fighting, though he be never foiled, yet he hath not peace. Though the Saints ſhould have ſucceſſe in every engagement againſt ſin, yet becauſe it vvill ſtill be rebelling, ſtill be fighting, it vvill diſturbe their peace.
2 So alſo doth the guilt of it; our Saviour teſtifieth, that a ſenſe of it wil make a man to be weary and heavy-laden, Mat. 11. 28. This oftentimes makes the Inhabitants of Sion, ſay they are ſick, for though an end be made of ſin as to the guilt of it in the bloud of Chriſt, yet by reaſon of our darkneſſe, folly, and unbeliefe, and the hiding of the countenance of God, the conſcience is oftentimes preſſed with it, no leſſe then if it lay indeed under the whole vveight and burthen of it.
I ſhall not inſtance in more particulars, concerning this cauſe of want of reſt, and diſquietneſſe, the perplexity of Temptations, buffettings & winnowings of Satan, Allurements and Affrightments of the World, darkneſſe and ſorrows of unbeliefe, and the like do all ſet in againſt us upon this account.
This in general is the firſt thing, that the diſmiſſed Saints are at reſt from: They, ſin no more, they wound the Lord Jeſus no more, they trouble their own ſouls no more, they grieve the Spirit no more, they diſhonour the Goſpel no more, they are troubled no more with Satans Temptations without, no more with their own corruption within, but lie down in a conſtant enjoyment of one everlaſting victory over ſin, with all its Attendants: ſaith the Spirit, They reſt from their labours, Revel. 14. thoſe labours which make them faint, and vveary, their contending with ſin to the uttermoſt; they are no more cold in communion, they have not one thought that wanders off from God to Eternity: they loſe him no more, but alwayes lie down in his boſome vvithout the leaſt poſſibility of diſturbance. Even the very Remembrance of ſin is ſvveet unto them, when they ſee God infinitely exalted, and admired in the pardon thereof.
They are free from trouble, and that both as to doing, and ſuffering: fevv of the Saints, but are called out in one kinde or another to both theſe. Every one is either doing for God, or ſuffering for God, ſome both do and ſuffer great things for him: in either of them there is pain, vvearineſſe, travel, labour, trouble, ſorrovv-and anxiety of ſpirit; neither is there any eminent doing or vvorking for God, but is carried on vvith much ſuffering to the outvvard man.
What a life of labour and trouble did our deceaſed friend lead for many yeers in the fleſh? hovv vvere his dayes conſumed in travel? God calling him to his foot, and exerciſing him to underſtand the ſvveetneſſe of that promiſe, that they that die in him, ſhall have reſt: many ſpend their dayes deliciouſly, vvith ſo much contentment to the fleſh, that it is impoſſible they ſhould have any foretaſte and ſvveet relliſh of their Reſt that is to come.
The Apoſtle tels us that there remains a Reſt for the people of God; and yet vvithall, that they vvho believe are entred into that Reſt, thoſe vvho in their labours, in their Travels do take in the ſvveetneſſe of that promiſe of Reſt, do even in their labour make an entrance thereinto.
This then ſecondly, they reſt from all trouble and anxiety that attend them in their pilgrimage, either in doing or ſuffering for God. Heb. 4. 10, 7. They enter into reſt, and ceaſe from their work▪ God wipes all tears from their eyes, there is no more watching, no more faſting, no more wreſtling, no more fighting, no more bloud, no more ſorrow, the ranſomed of the Lord do return vvith everlaſting joy on their heads, and ſorrovv & ſighing flyavvay. There Tyrants pretend no more title to their Kingdom; Rebels lie not in vvait for their bloud; they are no more awakened by the ſound of the Trumpet, nor the noiſe of the Inſtruments of death: They feare not for their relations, they weep not for their friends, the Lambe is their Temple, and God is all in all unto them.
2 This will not compleat their Reſt, ſomething further is required thereto: even ſomething to ſatisfie, 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 ſoules, Pſal. 116. returne to thy reſt, O my ſou. Diſmiſſed Saints reſt in the boſome 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 bleſſedneſſe 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 affirme the ſoul to ſleep, or to be nothing untill the Reſurrection; or their's 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, untill the end of all, with ſuch other by-perſwaſions, as would diſquiet the condition, or abridge the glory of thoſe bleſſed ſoules, which yet were a facile undertaking, I ſhall draw towards a cloſe.
There are 3 points yet remaining, I ſhall ſpeak onelyonly to the firſt of them, and that as an uſe of the doctrine laſt propoſed, and I have done.
1 Then you ſee there is an appointed determinate ſeaſon, wherein all things and perſons, according to the will of God will runne into their utmoſt iſſue and everlaſting condition. Thou art going, who ever 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 entred 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 dayes we live for Eternity, in our mutable eſtate we deal for an unchangeable condition. It is not thus onelyonly 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 comming 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 raine ſnares, fire and brimſtone upon the workers of Iniquity. Some mock indeed, and ſay, where is the promiſe of his Comming? but we know, the Lord is not ſlack, as ſome men count ſlackneſſe, but exerciſeth patience untill 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 Gods 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 alotted 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 ſurprized: 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 adde one word concerning him from whom is the occaſion thereof.
Every man ſtands in a threefold capacity. 1 Naturall 2 Civill. 3 Religious. And there are diſtinct Qualifications, that are ſuited unto theſe ſeverall capacities. To the firſt as the ornaments and perfections of Nature, are ſuited ſome ſeeds of thoſe Heroicall vertues, as courage, permanency in buſineſſe, &c. 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 mans civill capacity, there are many eminencies relating as peculiar endowments, which may be referred unto the three heads of Ability, Faithfulneſſe, and Induſtry, that through them neither by weakneſſe, treachery nor ſloth the workes and employments incumbent on men in their civill ſtate and condition may ſuffer.
3 Mens peculiar ornament and emprovement in their Religious capacitie, lies in thoſe fruits of the Spirit which we call Chriſtian Graces: of theſe in reſpect of uſefulneſſe there are three moſt eminent, viz. faith, love, and ſelfe-deniall. I ſpeak of them upon another account then the Apoſtle doth, where he placeth hope amongſt the firſt three of Chriſtian Graces. Now all theſe in their ſeverall kindes vvere as eminent in the perſon deceaſed in his ſeverall capacities, as perhaps is uſually found in any one in a generation. My buſineſſe is not to make a Funerall Oration. onelyonly I ſuppoſe that without offence I may deſire, that in courage and permanency in buſineſſe, (which I name in oppoſition to that unſetled pragmatical ſhufling diſpoſition which is in ſome men) in ability for wiſdome and counſell, in faithfulneſſe 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 providence, 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-deniall 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 his Nation. This (I ſay) I hope I may ſpeake without offence he upnn ſuch an occaſion as this; my buſineſſe being occaſionally to preach the Word, not to carry on a part of a Funerall Ceremonie, I ſhall adde no more, but commit you to him, who is able to prepare you for your eternall condition.
FINIS.
End of the text · John Owen, The Laboring Saints Dismission to Rest (1652)