Dated December, 1740
"But glory,
honor, and peace, to every
man that worketh good." --
Romans 2:10
Subject: Glory, honor, and
peace is the portion that God has given to all the godly.
The
apostle in the preceding verses declared what is the portion of wicked men; viz.
indignation and wrath, tribulation and anguish; in this verse declares what is
the portion assigned to good men. In the words of the text we should observe,
I. The description of a good
man; viz. the man that worketh good. Such men are here described by the
fruit which they bring forth. Christ has taught us that the tree is known by its
fruit. Paul here describes them by that which most distinguishes them; not by
the external privileges which they enjoy, or the light under which they live;
but by the fruits which they bring forth. For as the apostle says, in verse 13,
“Not the hearers of the law are just before God, but the doers of it shall be
justified.” That which distinguishes good men from bad, is not that they hear
good, or that they profess good, or that they intend good; but
that they do good. They are workers of good.
II. The reward of such a
man; viz. “glory, honor, and peace;” in which are mentioned three
sorts of good that are assigned to them as their portion. 1. Their moral good,
expressed by the word glory. Glory shall be given them; i.e. they
shall be made excellent and glorious. They shall be endued with those excellent
and glorious qualifications, which will render them beautiful and lovely. They
shall have the image of God, and be partakers of his holiness. Thus the word
glory is used by St. Paul, 2 Cor. 3:18. We are changed into the same image from
glory to glory. 2. Their relative good; Honor. They shall be in most
honorable circumstances. They shall be advanced to great dignity, receive a
relation to God, and Christ, and the heavenly inhabitants, and God shall put
honor upon them. 3. Their natural good; Peace: which, as it is used in
the Scriptures, signifies happiness; and includes all comfort, joy, and
pleasure.
I shall endeavor to show
from the text, that glory, honor, and peace are the portion which God has given
to all good men. In describing their happiness, I shall consider the successive
parts of it; both here and hereafter.
First,
I propose to treat of their happiness in this world. Those who are truly good
men have been the subjects of a real thorough work of conversion, and have had
their hearts turned from sin to God. Of such persons it may be said, that they
are truly blessed. They are often pronounced blessed by God. He is infinitely
wise, and sees and knows all things. He perfectly knows who are blessed, and who
are miserable. He hath said, “Blessed is the man that walketh not in the
counsel of the ungodly.” — “Blessed is he whose sins are forgiven.” —
“Blessed is the man that maketh the Lord his trust.” — “Blessed are the
poor in spirit” — “the meek” — “the merciful” — “the pure in
heart.”
In considering the
happiness of the righteous in this world, I shall pursue the method which the
text obviously points out, and shall consider, I. The excellency; II. The honor;
and , III. The peace and pleasure, which God bestows upon them in the present
life.
I. The excellency
or glory. The sum of this consists in their having the image of God upon them.
When a person is converted, he has the image of God enstamped on him. Col. 3:10,
“And have put on the new man, which is renewed in knowledge after the image of
him who created him.” and Eph. 4:23, 24, “And be renewed in the spirit of
your mind, and that ye put on the new man, which after God is created in
righteousness.” They have their eyes opened, and are led into such a sight of
God and thorough acquaintance with him, as changes the soul into the image of
God’s glory.
What can render a
creature more excellent than to have the very image of the Creator? and how
blessed a change is that which is wrought in conversion, which brings a man thus
to be in the image of God! For though the image of God in Christians in this
world is very imperfect, yet it is real. The real image of God is most
excellent, though it be imperfect.
Hence, “the
righteous is more excellent than his neighbour,” and “the saints are the
excellent of the earth.” The image of God is their glory, and it may well be
called glory, for imperfect as it is, it renders them glorious in the eyes of
the angels of heaven. The image of God is a greater beauty in their eyes, than
the brightness and glory of the sun in the firmament.
Indeed the saints
have no excellency, as they are in and of themselves. In them, that is, in their
flesh, dwells no good thing. They are in themselves poor, guilty, vile
creatures, and see themselves to be so. But they have an excellency and glory in
them, because they have Christ dwelling in them. The excellency that is in them,
though it be but as a spark, yet it is something ten thousand times more
excellent than any ruby, or the most precious pearl that ever was found on the
earth; and that because it is something divine, something of God.
This holy heavenly
spark is put into the soul in conversion, and God maintains it there. All the
powers of hell cannot put it out, for God will keep it alive, and it shall
prevail more and more. Though it be but small, yet it is powerful; it has
influence over the heart to govern it, and brings forth holy fruits in the life,
and will not cease to prevail till it has consumed all the corruption that is
left in the heart, and till it has turned the whole soul into a pure, holy, and
heavenly flame, till the soul of man becomes like the angels, a flame of fire,
and shines as the brightness of the firmament.
II. I would
consider the honor to which Christians are advanced in this world; and the sum
of this is, that they are the children of God. This is an excellent and glorious
degree of honor and dignity to which they are admitted; and that because the
Being to whom they are related is an infinitely glorious being, a being of
incomprehensible majesty and excellency; and also because the relation is so
near and honorable a relation. It is a great honor to be the servant of God.
John the Baptist said of Christ, that he was not worthy to stoop down to loose
the latchet of Christ’s shoes. But Christians are not only admitted to be the
servants of God, but his children; and how much more honorable in a family is
the relation of children than that of servants! Gal. 4:7, “Wherefore thou art
no more a servant, but a son; and if a son, then an heir of God through
Christ.” Rom. 8:16, 17, “The Spirit itself beareth witness with our spirit
that we are the children of God; and if children, then heirs; heirs of God, and
joint heirs with Christ, if so be that we suffer with him, that we may be also
glorified together.” 1 John 3:1, “Behold, what manner of love the Father
hath bestowed upon us, that we should be called the sons of God!” The honor
appears the greater if it be considered how Christians are brought into their
relation to God; and that is by Christ. They become the children of God by
virtue of their union with the only begotten and eternal Son of God. They are
united to him as his spouse, and members of his body, as his flesh and his
bones, and as one spirit; and, therefore, as Christ is the Son of God, so they
are sons. Therefore are they joint heirs with Christ, because they are joint
sons with him. To this end God sent forth his Son, that so they might through
him also be sons. Gal. 4:4, 5, “But when the fullness of time was come, God
sent forth his Son made of a woman, made under the law, to redeem them that were
under the law, that we might receive the adoption of sons.” And therefore they
partaking of the relation of the Son, so are they also of the spirit of the Son;
as it follows in the next verse, “and because ye are sons, God hath sent forth
the Spirit of his Son into your hears, crying, Abba, Father.”
Herein Christians
are the children of God in a more honorable way than the angels themselves; for
the angels are the sons of God by virtue of that relation which they have to
God, as they are in themselves singly and separately. But Christians are the
children of God, as partaking with Christ, the only begotten Son, in his sonship,
whose sonship is immensely more honorable than that of the angels. And
Christians, being the children of God, are honored of God as such. They are
sometimes owned as such by the inward testimony of the Spirit of God. For, as it
is found in the verse already cited from Romans, “the Spirit beareth witness
with our spirits that we are the children of God.” They are treated as such in
the great value God puts upon them, for they are his jewels, those which he has
set apart for himself; and he is tender of them as of the apple of his eye. He
disregards wicked men in comparison of them. He will give kings for them and
princes for their life. He is jealous for them. He is very angry with those that
hurt them. If any offend them, it were better for them that a millstone were
cast about their neck, and they were drowned in the depths of the sea. He loves
them with a very great and wonderful love. He pities them as a father pities his
children. He will protect them, and defend them and provide for them, as a
father provides for his children. This honor have all they that fear and love
God, and trust in the Lord Jesus Christ.
III. Peace and
pleasure are also the portion of Christians in this world. Their peace and joy
in God begin in the present life, and are no less excellent than the glory with
which he invests them and the honor to which he advances them. We ought here to
consider, 1st, what foundation they have for peace and joy. 2nd, what
peace and joy they actually have.
1st. Their
foundation for peace and joy is in their safety and their riches.
1. They have ground
for peace because of their safety. They are safe in Jesus Christ from the wrath
of God and from the power of Satan. They that are in Christ shall never perish,
for none shall pluck them out of his hand. They are delivered from all their
dreadful misery, that indignation and wrath, tribulation and anguish, which
shall come on ungodly men. They were naturally exposed to it, but they are
delivered from it; their sins are all forgiven them. The handwriting is
eternally blotted out. Their sins are all done away; God has cast them behind
his back , and buried their sorrows in the depths of the sea, and they shall no
more come into remembrance. They are most safe from misery, for they are built
on Christ their everlasting rock. Who is he that condemns? It is Christ that
died, yea, rather, is risen again, who is even at the right hand of God. They
have the faithful promise of God for their security, that is established as a
sure witness in heaven. They have an interest in that covenant, that is well
ordered in all things and sure. “Neither death, nor life, nor angels, nor
principalities, nor powers, nor things present, nor things to come, nor height,
nor depth, nor any other creature, shall be able to separate them from the love
of God which is in Christ Jesus.
2. They have a
foundation of unspeakable comfort and joy, because of their riches. They have
true and infinite riches. They are the possessors and heirs of something real
and substantial, and that is worthy to be called by the name of riches. The
things they possess are excellent, more precious than gold and than rubies; all
the desirable things of this world cannot equal them, and they have enough of
it. The riches that they have given them of God are inexhaustible. It is
sufficient for them; there is no end of it. They have a fountain of infinite
good for their comfort, and contentment, and joy; for God has given himself to
them to be their portion, and he is a God of infinite glory. There is glory in
him to engage their contemplation forever and ever, without ever being satiated.
And he is also an infinite fountain of love; for God is love, yea, an ocean of
love without shore or bottom! The glorious Son of God is theirs; that lovely
one, who was from all eternity God’s delight, rejoicing always before him. All
his beauty is their portion, and his dying love is theirs, his very heart is
theirs, and his glory and happiness in heaven are theirs, so far as their
capacity will allow them to partake of it; for he has promised it to them, and
has taken possession of it in their name. And the saints are also rich in the
principle that is in them. They have inward riches which they carry about with
them in their own hearts. They are rich in faith. Jam. 2:5, “Hearken, my
beloved brethren, hath not God chosen the poor of this world rich in faith, and
heirs of the kingdom which he hath promised to them that love him?” They have
the grace of God in their hearts, which is a most excellent treasure, and a good
foundation of joy; for it is the seed of joy. Light is sown for the righteous,
and gladness for the upright in heart. And the seed that is sown in their
hearts, is the grace of God there. That is a seed that, however it lies hid,
will certainly in due time spring up, and put forth itself, and will bud, and
blossom, and will bring forth rich fruit. These riches are the true riches. This
is the good which God reserves for his friends. God distributes silver and gold
and such like things among his enemies, because he slights them and regards them
not. They are contemptible things in his eyes, as we throw husks to swine. But
he has reserved better things for his children, of which no ungodly man, though
a prince or monarch, shall partake. This is the ground which Christians have of
peace and pleasure in this world. However, the saints cannot always take
comfort, and do not always taste the sweetness that there is in store for them,
by reason of the darkness and clouds that sometimes interpose. But though they
may walk in great darkness for a long time, yet they are happy notwithstanding.
2nd. They sometimes
in this world have the actual enjoyment of peace and pleasure that are most
excellent. Sometimes the clouds that are in the way are removed, and Christians
are enabled to behold the ground they have for rejoicing. Though God’s glory
and love be often hid from them, as it were with a veil, or at least, so as to
hinder a clear view of it, yet God sometimes is pleased to remove the veil, to
draw the curtain, and to give the saints sweet visions. Sometimes there is, as
it were, a window opened in heaven, and Christ shows himself through the
lattice. They have sometimes a beam of sweet light breaking forth from above
into the soul. And God and the Redeemer sometimes come to them, and make
friendly visits to them, and manifest themselves to them. Sometimes Christians
have seasons of light and gladness for some considerable period, and at other
times their views are more transient. Sometimes their light and joy arise in
reading of the Holy Scriptures, sometimes in hearing the word preached,
sometimes at the Lord’s table, sometimes in the duty of prayer, sometimes in
Christian conference, sometimes in meditation when they are about their
occupations, as in the time of more set and solemn meditations; and sometimes in
the watches of the night.
Those spiritual
joys and pleasures which believers possess in this world, are chiefly of three
sorts.
1. The joy which
they have in a sense of their own good estate; in the sense they have of the
pardon of their sins, and their safety from hell; and a sense of the favor of
God, and in the hope they have of eternal life.
2. The joy and
delight, which they have in the apprehension and view of God’s excellency and
love. The joy of a Christian does not consist merely in the sense of his own
good estate, as natural men often are ready to imagine; but there is an
excellent, transcendent, soul-satisfying sweetness that sometimes fills the soul
in the apprehension of the excellency of God. The soul dwells upon the thought,
fixes on it, and takes complacence in God as the greatest good, the most
delightful object of its contemplation. This pleasure is the sweetest pleasure
that a Christian ever feels, and is the foretaste of the pleasures of heaven
itself. Herein sometimes the saints do boast of the cluster of Canaan. This sort
of joy is evidence of sincerity above any other joy, a more sure evidence than a
rejoicing in our own good estate. From the joy which the Christian has in the
view of the glory and excellency of God; the consideration of the love of God to
him cannot be excluded. When he rejoices in God as a glorious God, he rejoices
in him the more because he is his God, and in consideration of there being a
union between him and this God. Otherwise, if there were a separation, the view
of God’s excellency, though it would raise joy one way, would proportionally
excite grief another. God is sometimes pleased to manifest his love to the
saints, and commonly at those times, when a Christian has the greatest views of
God’s excellency, he has also of his love. The soul is spiritually sensible of
God as being present with it, and as manifesting and communication himself; and
it has sweet communion with God, and tastes the sweetness of his love, and knows
a little what is the length, and breadth, and depth, and height of that love
which passeth knowledge.
3. The third kind
of joy is found in doing that which is to the glory of God. The true love of God
makes this sweet and delightful to the soul. The joy of a Christian not only
arises in knowing and viewing but also in doing; not only in apprehending God,
but also in doing for God. For he loves God not only with a love of complacence,
but a love of benevolence also. And as a love of complacence delights in
beholding, so does a love of benevolence delight in doing for the object
beloved. The peace and pleasure which the Christian has in these things, is far
better more desirable than pleasures that this world can afford, and especially
than the pleasures of wicked men; and that on the following accounts.
(1). There is light
in this pleasure. The peace and pleasures of wicked men have their foundation in
darkness. When wicked men have any quietness or joy, it is because they are
blind, and do not see what is their real condition. If it were not for blindness
and delusion, they could have no peace nor comfort in anything. There needs
nothing but to open a wicked man’s eyes, and let him look about him and see
where he is, and it would be enough to destroy all the quietness and comfort of
the most prosperous wicked man in the world. But on the contrary, the peace of a
godly man, is a peace that arises from light. When he sees things most as they
are, then he has most peace; and the distress and trouble which he sometimes
feels, arise from clouds and darkness. When a godly man is in the greatest fear
and distress, if he did not know what a happy state he were in, he would at the
same time rejoice with unspeakable joy; so that his pleasure is not founded,
like that of wicked men, in stupidity, but in sensibleness; not in blindness,
but in light, and sight, and knowledge.
(2). There is rest
in this pleasure. He that has found this joy, finds a sweet repose and
acquiescence of the soul in it. It sweetly calms the soul and allays its
disappointments. Christ says, Mat. 11:28, “Come unto me, all ye that labour,
and are heavy laden, and I will give you rest.” There is a sweet contentment
in it; the soul that tastes it, desires no better pleasure. There is a
satisfaction in it. The soul that has been wandering before, when it comes to
taste of this fountain, finds in it that which satisfies its desires and
cravings, and discovers that in it which it needs in order to its happiness.
John 4:14, “Whosoever drinketh of the water that I shall give him, shall be in
him a well of water springing up into everlasting life.” It is quite otherwise
with the pleasures of ungodly men. There is no true rest in them, they are not
enjoyed with inward quietness, there is no true peace enjoyed within, neither do
they afford contentment. But those wicked men that have the most worldly
pleasures, are yet restlessly inquiring, “who will show us any good?” “The
wicked are like the troubled sea, when it cannot rest, whose waters cast up mire
and dirt.” Wicked men in the midst of their enjoyment of pleasure have no true
rest, neither do their reflections on it afford rest; but only remorse of
conscience, and disquietude of soul, under the guilt that is contracted. But the
pleasures of the godly afford rest in the enjoyment, and rest and sweetness in
the reflection. It oftentimes calms and refreshers the soul to look on past
comforts.
(3). There is life
in it. It is a pleasure that strengthens and nourishes and preserves the soul,
and gives it life, and does not corrupt and destroy and bring it to death, as do
sinful pleasures. The pleasures of the wicked are poison to the soul, they tend
to enfeeble it, to consume it, and kill it. But the pleasures of the godly feed
the soul, and do not consume it; they strengthen, and do not weaken it; they
exalt, and do not debase it; they enrich, and do not impoverish it. Death and
corruption are the natural fruit of the pleasures of sin, but life is the fruit
of spiritual pleasures. Gal. 6:8, “For he that soweth to his flesh, shall of
the flesh reap corruption: but he that soweth to the Spirit, shall of the Spirit
reap life everlasting.” The life in which this joy consists, and to which it
tends, is the most excellent life, and the only life worthy of the name; it is
spiritual, and the beginning of eternal life. This pleasure is a fountain
springing up to everlasting life. John 4:14.
(4). There is
substance in it. This pleasure is not a mere shadow, an empty delight, as
earthly pleasures are, but it is substantial joy. The pleasures of sin last but
a little season, they are the crackling of thorns under a pot, or as the blazing
meteors of the night, that appear for a moment, and then vanish. But this
pleasure is like the durable light of the stars or the sun. Worldly pleasures
are easily overthrown. A little thing will spoil all the pleasures of a king’s
court. Haman, in the midst of all his prosperity and greatness, could say,
“Yet all this availeth me nothing, so long as I see Mordecai the Jew sitting
at the king’s gate.” But the joys of the saints are such as the changes of
time cannot overthrow. If God lifts up the light of his countenance, this will
compose and rejoice the heart under the saddest tidings. They joy in affliction.
Their enemies cannot overthrow this joy. The devil and even death itself cannot
overthrow it; but oftentimes it lives, and is in its greatest height, in the
midst of the valley of the shadow of death. When in the most tormenting death,
how often have the martyrs sung in the midst of the flames, and under the hands
of their cruel tormentors! Job 35:10, “But none saith, Where is God my Maker,
who giveth songs in the night.”
(5). There is
holiness in it. It is the excellency of these joys that they are holy joys. They
are not like the polluted stream of sinful pleasures, but they are pure and
holy. Rev. 22:1, “And he showed me a pure river of water of life, clear as
crystal, proceeding out of the throne of God and of the Lamb.” These pleasures
do not defile the soul, but purify it; they do not deform, but beautify it; they
not only greatly delight the soul, but render it more excellent. They impart
something more of God, more of a divine disposition and temper, dispose to holy
actions, and cause the soul to shine as Moses’s face did when he had been
conversing with God in the mount, and as Stephen’s face, which was as the face
of an angel, when he was heaven opened, and the Son on man standing on the right
hand of God. Thus these pleasures make the soul more excellent, and more divine,
as well as more happy.
(6). There is
sometimes glory in it. God sometimes unveils his face, and lest in light more
plentifully. This is a delight and joy, the excellency, and sweetness, and
admirableness of which cannot be expressed. It is a kind of glory that fills the
soul. So excellent is its nature, that the sweetness earthly delight vanishes
into nothing, and appears as base and vile as dross and dirt, or as the mere
mire of the street. It is bright above all that is earthly, as the sun in
brighter than the glow-worm. Of this, the apostle takes notice. 1 Pet. 1:8,
“Whom having not seen, ye love; in whom, though now ye see him not, yet
believing, ye rejoice with joy unspeakable and full of glory.”
Secondly,
I proceed to consider the happiness of the saints in death. It may seem a
mystery to the world that men should be happy in death, which the world looks
upon as the most terrible of all things; but thus it is to the saints. Their
happiness is built upon a rock, and it will stand the shock of death. When the
storm and floods of death come with their greatest violence, it stands firm, and
neither death nor hell can overthrow it. Here,
I. Death is
rendered no death to them. It is not worthy of the name of death. As the life of
a wicked man is not worthy of the name of life, so the death of a godly man is
not worthy of the name of death. It is not looked upon as any death at all in
the eyes of God, who sees all things as they are, nor is it called death by him.
Hence Christ promises, that those who believe in him shall not die. John 6:50,
51, “this is the bread which cometh down from heaven, that a man may eat
thereof and not die. I am the living bread which came down from heaven; if any
man eat of this bread he shall live forever: and the bread that I will give is
my flesh, which I will give for the life of the world.” It is no death to the
saints, because it is no destruction to them. The notion of death implies
destruction, or perishing, in it; but the godly are not destroyed by death,
death cannot destroy them; for as Christ says, they shall never perish. John
3:15, “That whosoever believeth in him should not perish, but have eternal
life.” A godly man, when he dies, in no wise perishes. There is no end put to
his life as a Christian, for that is a spiritual life that remains unquenched by
death. A wicked man, when he dies, dies indeed, because then an end is put to
all the life which he has; for he has no other life but temporal life. But the
life of a Christian is hid with Christ, and safely laid up with him in heaven;
and therefore death cannot reach his life, because it cannot reach heaven. Death
can no more reach the believer’s life than Christ’s life. No death can reach
Christ our life now though he died once. But now he has forever sat down at the
right hand of God. He says, for the comfort of his saints, Rev. 1:18, “I am he
that liveth and was dead: and behold, I am alive for evermore, Amen; and have
the keys of hell and death.” Death not only cannot destroy a Christian, but it
cannot hurt him. Christ carries him on eagle wings aloft on high, out of the
reach of death. Death, with respect to him, is disarmed of his power. And every
Christian may say, “O death, where is thy sting?” Death was once indeed a
terrible enemy, but now he has become weak. He spent all his strength on Christ;
in killing him, he killed himself; he was conquered then, and has now no power
to hurt his followers. Death is now but the shadow of what he would have been if
Christ had not conquered him. He was once a lion, but now he is but a lamb. A
good man nay indeed be harassed with fears of death, and may be much terrified
when going through the valley of the shadow of death, but that is no just ground
of any terror, and if the saints are terrified, it is only through their
infirmity and darkness. As a child is frightened in the dark where there is no
danger, because he is a child, so a good man may be affrighted at the terrible
looks of death. But he will find this awful appearance to be only a shadow, that
can look terribly, but can do nothing terrible. Death may, through the weakness
of the saints, trouble them, and exercise them, but he cannot destroy the ground
they have for comfort and support. When death comes to a wicked man, all those
things on which he built his comfort fail, their foundation is overflown with a
flood. Job 22:16. But the foundation of the peace and comfort of the godly man
is not shaken at such a time. Oftentimes the saints are actually carried above
all the fears and terrors of death; they see that it is but a shadow, and are
not afraid. Not only their foundation of comfort remains, but that peace and
comfort itself is undisturbed, the light shines through the darkness, and the
lamb-like nature of death appears through the shadow of the lion. The godly have
a God to stand by them when they come to die, in whose love and favor they may
shelter themselves, in whose favor is life, yea, life in death; and they have a
blessed Savior to be with them, to uphold them with the right hand of his
righteousness. These are the friends they have with them, when they are going to
take their leave of all earthly friends. God will be with them when their flesh
and heart fails. God will be the strength of their heart, when they are weak and
faint, and nature fails. God will put underneath his everlasting arms to support
them, and will make all their bed for them in their sickness. Psa. 37:37,
“Mark the perfect man, and behold the upright; for the end of that man is
peace.”
II. Death is not
only no death to them, but it is a translation to a more glorious life, and is
turned into a kind of resurrection from the dead. Death is a happy change to
them, and a change that is by far more like a resurrection than a death. It is a
change from a state of perfect light, and holiness, and joy. When a saint dies,
he awakes, as it were, out of sleep. This life is a dull, lifeless state. There
is but a little spiritual life, and a great deal of deadness. There is but a
little light, and a great deal of darkness. There is but a little sense, and a
great deal of stupidity and senselessness. But when a godly man dies, all this
deadness, and darkness, and stupidity, and senselessness are gone forever, and
he enters immediately into a state of perfect life, and perfect light, and
activity, and joyfulness. A man’s conversion is compared to a resurrection,
because then a man rises from spiritual death. Eph. 2:1, “And you hath he
quickened, who were dead in trespasses and sins.” But through spiritual life
is then begun, yet there are great remains of spiritual death after this, and
but little life. But when a godly man dies, he rises from all remains of
spiritual death, and comes into a state of perfect life. This body is like a
prison to the holy soul, it exceedingly clogs, and hinders, and cramps it in its
spiritual exercises and comforts. But when a saint dies, the soul is released
from this prison, this grave, and comes into a state of glorious freedom and
happiness. So that death is not only deprived of his sting, but is made a
servant to the saints, to bring them to Christ in heaven, who is their life. And
their ground of comfort does not only last when they are going out of the world,
but it is in some respects increased, for then their perfect happiness draws
nigh. It is “far better” to depart and be with Christ, than to continue
here. And when the saints are enabled to see their own happiness in death, they
are enabled exceedingly to rejoice in the midst of the valley of the shadow of
death, and to triumph joyfully over the king of terrors. Death to the saints is
always a passage or avenue, leading out of a world of vanity, and sin, and
misery, into a world of life, light, and glory. But though often a dark avenue,
it is at times full of light, the darkness all vanishes away, and the light
shines out of that glorious city into which they are entering. It shines through
the darkness and fills the soul, and the clouds of death vanish before it. The
awful appearance of death is but a mask or disguise that death wears. It is not
terrible but joyful in reality, and this light of the new Jerusalem sometimes so
clearly shines, that it shines through the frightful disguise, and shows the
saints that death is but a servant. Yea, sometimes it is so when death has on
its most terrible disguise that ever it wears, and comes in its most dreadful
forms, as when the saints are burnt at the stake, and put to all cruel and
tormenting deaths. It is often times joyful to the saints when dying, to think
that they are now going into the glorious presence of God, to enjoy God and
Christ to the full. The joyful expectation sometimes makes them ready to cry
out, “Even so, come, Lord Jesus, come quickly!” and “Why is his chariot so
long in coming?”
Thirdly,
let us next consider the happiness of the saints, in their state of separation
from the body.
I. When the soul
departs from the body, it is received by the blessed angels and conducted by
them to the third heavens. On the eve of its departure there is a guard if
angels standing round the dying bed; and the devils, though eager to seize upon
it as their prey, shall by no means be suffered to come nigh. The holy angels
shall be a guard to the soul, to keep off al its enemies. We are taught that
this is part of the office in which God employs them. Psa. 34:7, “The angel of
the Lord encampeth round about them that fear him, and delivereth them.” Psa.
91:11, “For he shall give his angels charge over thee, to keep thee in all thy
ways;” as it was with Daniel in the lion’s den. Dan. 6:22, “My God hath
sent his angel, and hath shut the lions’ mouths, that they have not hurt me:
forasmuch as before him innocency was found in me; and also before thee, O king,
have I done no hurt.” And as soon as the soul is loose from the body, it shall
be kindly and courteously received by those bright and blessed ones, to be
conducted by them in to Christ’s glorious presence. For the angels are all
ministering spirits, sent forth to minister to them that shall be the heir of
salvation. This is one way in which they shall minister; viz. to guard
and conduct the departed spirits of the saints; which we are plainly taught in
the parable of the rich man and Lazarus. Luke 16:22, “And it came to pass,
that the beggar died, and was carried by the angels into Abraham’s bosom: the
rich man also died, and was buried.” These spirits of holiness and love, when
they have received the soul, shall conduct it along through the aerial and
starry heavens to the most glorious part of the universe; the highest part of
the creation, the place of God’s most holy residence, the city and palace of
the most high God, where Christ is. There are some who say that there is no such
place as heaven; but this is evidently a mistake, for the heaven into which the
man Christ Jesus entered with his glorified body, is certainly some place. It is
absurd to suppose that the heaven where the body of Christ is, is not a place.
To say that the body of Christ is in no place, is the same thing as to say he
has no body. The heaven where Christ is, is a place; for he was seen ascending,
and will be seen descending again; and the heaven were the departed souls of the
saints are, is the same heaven where Christ has ascended. And therefore Stephen,
when he was departing this life, saw heaven opened, and the Son of man standing
on the right hand of God. And he prayed to that same Jesus who he saw, that he
would receive his spirit; i.e. that he would receive it to him, where he
was him, at the right hand of God. And the apostle Paul signifies, that if he
should depart, he should be with Christ. Phil. 1:23, “For I am in a strait
betwixt two, having a desire to depart, and to be with Christ, which is far
better:” 2 Cor. 5:8, “We are confident, I say, and willing rather to be
absent from the body, and to be present with the Lord.” Besides, there are
some of the saints there already with their bodies, as Enoch and Elijah.
Therefore there is some place, where God gloriously manifests himself, and were
Christ is, and were saints and angels dwell, and whither the angels carry the
souls of the saints when they depart from their bodies; and this place is called
Paradise, and the third heaven. 2 Cor. 12:2, 4. The aerial heaven is the first
heaven; the starry heaven is the second; and the blessed abode of Christ and
saints and angels the third, because it is above the other two; and so Christ is
said to be made higher than the heavens. Heb. 7:26, “For such an high priest
became us, who is holy, harmless, undefiled, separate from sinners, and made
higher than the heavens,” i.e. higher than the visible heaven. This
heaven is far above the stars. So it is said that Christ ascended far above all
heavens. Eph. 4:10, “He that descended is the same also that ascended up far
above all heavens, that he might fill all things,” i.e. far above all
the heaven that we see. This is the mount Zion, the city of the living God, the
heavenly Jerusalem, and hither the angels conduct the souls of the saints when
they leave their earthly tabernacles. When they come there, they shall be
received with a joyful welcome, the doors of this glorious city are opened to
them, and they shall have entrance given to them into heaven, as an inheritance
to which they have a right. Rev. 22:14, “Blessed are they that do his
commandments, that they may have right to the tree of life, and may enter in
through the gates into the city.” And then shall open to view that glorious
world, that beautiful city, and delightful paradise, which they had often before
heard of, and thought of, and desired. Then they shall see it, and possess it as
their own. There they shall be welcomed and joyfully received by that glorious
company that dwell there, by the angels, and by the saints that went to heaven
before them. There was joy among them at their conversion, and now also will
there be joy among them when they are brought home to glory. To have one that
was dear to them before, because a child of the same family and a disciple of
the same Lord, brought home from a strange country to come and dwell with them
forever; how will their fellow citizens and brethren in heaven be glad for them,
and rejoice with them, and embrace them, when they come there to join them in
their praises of God and the Lamb! And then they shall be conducted unto the
Lord Jesus Christ in his glory, and shall be presented to him perfectly free
from sin, and without spot, or wrinkle, or any such thing; who will also
abundantly welcome them to his glory, and to the blessed enjoying of his love.
And then shall their good Shepherd rejoice, when he shall not only have brought
home the soul that was lost to a saving close with him, but home to him in his
heavenly Father’s house. The Savior shall then rejoice when he shall receive a
soul that he loved before the foundation of the world; and for which he laid
down his life, and endured such dreadful sufferings. This was the joy that was
set before him, to redeem and make happy the souls of his elect; and he will
rejoice, therefore, when he sees this accomplished. He will bid them welcome,
and make them welcome, and they shall be received into the full enjoyment of his
love. The Lamb that is in the midst of the throne shall feed them, and he shall
present them also to God his Father, having redeemed them to him by his blood,
who shall also abundantly welcome them there. Then the soul shall behold that
glory and taste that pleasure which it long hoped for, and thought of with
delight, and the thoughts of which were wont to be such a support to it when on
earth. Then shall it know by experience what the joys of heaven are; then shall
the great and precious promises of the gospel to fulfilled; then shall faith be
turned into vision, and hope into fruition; then shall all sin be eternally left
behind. There shall be no more indwelling corruption, wicked thoughts, or sinful
dispositions, to torment them. And whatever sorrow and affliction they underwent
on earth, God shall now wipe away all tears from their eyes; and though they
have lately passed through death, yet there shall be no more death, nor sorrow,
nor crying; neither shall there be any more pain, because the former things
shall be passed away. Rev. 21:4. If they have lived hardly in this world, and
suffered hunger and thirst, there shall be an end of it all; and they that have
suffered persecution, and have had their raiment stained with their own blood,
shall now suffer no more. “And he said unto me, These are they which came out
of great tribulation, and have washed their robes, and made them white in the
blood of the Lamb. Therefore are they before the throne of God, and serve him
day and night in his temple: and he that sitteth on the throne shall dwell among
them. They shall hunger no more, neither thirst any more; neither shall the sun
light on them, not any heat: for the Lamb which is in the midst of the throne
shall feed them, and shall lead them unto living fountains of water; and God
shall wipe away all tears from their eyes.” Rev. 7:14, 15, 16, 17. Though they
had many enemies to conflict with while on earth, yet now shall they obtain the
victory over them; now shall they triumph and sing, being forever out of the
reach of all Satan’s temptations, and of all his power to afflict or molest
them. Now shall they appear in mount Zion with the Lamb, clothed in white robes,
and palms in their hands. Rev. 7:9.
II. They shall
remain there in a state of exceeding glory and blessedness, till the
resurrection. They shall remain there in the enjoyment of God, dwelling with
Jesus Christ in a state of perfect rest, without the least disturbance or
molestation. Rev. 14:13, “And I heard a voice from heaven saying unto me,
Write, 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.” There they shall dwell in habitations of sweet delight and pleasure in
paradise; there they shall drink of those rivers of pleasures for evermore.
There they shall dwell in perfect light and perfect love. There they shall see
and converse with God and Christ, and with angels and glorious spirits, and
shall contemplate the wonderful love of God to men in sending his only Son.
There shall they contemplate the glorious love of God to them, the love he had
to them before the foundation of the world. There shall they see and know what
love Christ had to them, that influenced him to lay down his life for them; and
shall behold the beauty and excellency of Christ, and see face to face, and know
even as they are known. 1 Cor. 13:12. There they shall sweetly meditate on the
wonderful dealings of God to them while in this lower world, in preserving of
them, in granting to them to live under means of grace, when many thousands and
millions of others never had these privileges. They shall contemplate the
wonderful mercy of God to them in striving with them by his Spirit, in
convincing them of sin, in stirring them up to seek salvation, in converting
them, and in bringing them out of darkness into marvelous light. The mercy and
grace of God in converting them will then appear otherwise to them than it does
now. They shall then contemplate the manifold mercies of God to them through the
whole course of their lives. They shall see how God has protected them, and
guided them by his counsel, and led them all along. They shall see the wonderful
wisdom and mercy of God towards them in these and those dispensations, that now
appear most dark to them, shall see the meaning of those that were matter of
difficulty to them, and shall see how all things wrought together for their
good. These will be sweet meditations to them, and doubtless will be subjects of
the saints’ conversation with each other. How sweet will it be for the saints
to look back and see how God carried them along through the wilderness, through
all the storms of this world, and all its dangers, and temptations, and enemies,
after they have come to their resting-place; and how sweet will it be for them
to converse together of these things, and what ardent praises will it occasion!
And then also shall they see the wisdom of God in the government and ordering of
the affairs of his church all along, the scheme of divine providence shall be
opened to them, and the admirable wisdom of it shall be unfolded; and they shall
also see how God brings his purposes and promises to pass in his providence
towards his church here on earth. They shall see and rejoice at it when the
kingdom of God flourishes in the world. We are told, there is joy in heaven if
but one sinner repenteth. Then doubtless the saints of the Old Testament after
their entrance into heaven, saw and rejoiced when Christ came into the world.
And therefore two of them, Moses and Elijah, came down to converse with Christ,
at his transfiguration. Abraham, Moses, and David, and the prophets Isaiah and
Daniel, and all the prophets, doubtless saw the fulfillment of the glorious
things foretold in their prophecies with exceeding rejoicing. They saw that
glorious enlargement of the church that was produced by the preaching of the
prophets. And thus also the apostles and evangelists in heaven, and other
primitive Christians and martyrs, saw the glorious flourishing and prevailing of
the kingdom of Christ after their death, till the utter downfall of heathenism,
and the establishment of Christianity throughout the Roman empire.
The holy martyrs
with joy beheld the destruction of those pagan powers that persecuted the church
of God. Rev. 6:9, 10, 11, “And when he had opened the fifth seal, I saw under
the altar the souls of them that were slain for the Word of God, and for the
testimony which they held: and they cried with a loud voice, saying, How long, O
Lord, holy and true, dost thou not judge and avenge our blood on them that dwell
on the earth? And white robes were given unto every one of them; and it was said
unto them, that they should rest yet for a little season, until their
fellow-servants also and their brethren, that should be killed as they were,
should be fulfilled.” Therefore they rejoiced when they saw it accomplished.
And so the saints that died in former ages, they without doubt beheld and
rejoiced greatly at the time of the resurrection from popery in the days of
Luther and Calvin, and other reformers. And so doubtless the saints that went to
heaven, before this remarkable outpouring of the Spirit on this town and other
neighboring towns, especially those that went to heaven from hence, have seen
this work and greatly rejoiced at it. And so the saints, that die before the
glorious days that are coming at the downfall of antichrist and the calling of
the Jews, will rejoice at the conversion of the world to Christianity. We are
ready to lament that we shall not probably live to see those times. But if we
die and go to heaven, we shall see them nevertheless, and rejoice in them not
the less for not being in this world. But we shall rejoice more, for we shall
see and understand more of the glory of God in such a work, and have more love
to God, and therefore shall rejoice more at the advancement of his kingdom. Thus
when the apostle John had visions of the glorious things that should be brought
to pass for the advancement of the kingdom of Christ, he from time to time
mentions the visions he also had of the hosts of heaven rejoicing at it. Rev.
11:15, 16, 17, “And the seventh angel sounded, and there were great voices in
heaven, saying, The kingdoms of this world are become the kingdoms of our Lord,
and of his Christ; and he shall reign forever and ever. And the four and twenty
elders, which sat before God on their seats, fell upon their faces and
worshipped God, saying, We give thee thanks, O Lord God Almighty, which art, and
wast, and art to come; because thou hast taken to thee thy great power, and hast
reigned.” So when the spiritual Babylon, the church of Rome, falls, the holy
apostles and prophets, though dead many ages before, are called upon to rejoice.
Rev. 18:20, “Rejoice over her, thou heavens, and ye holy apostles and
prophets; for God hath avenged you on her.” So the multitude of the heavenly
hosts are described as rejoicing, and as singing hallelujahs on that occasions;
and all heaven is full of praise. Rev. 19:1 “And after these things I heard a
great voice of much people in heaven, saying, Alleluia; Salvation, and glory,
and honour, and power, unto the Lord our God: for true and righteous are his
judgments; for he hath judged the great whore, which did corrupt the earth with
her fornication, and hast avenged the blood of his servants at her hand. And
again they said, Alleluia. And her smoke went up forever and ever.” These
things may give us some notion how the spirits of just men made perfect do
employ themselves.
III. They remain in
a joyful expectation of their more full and complete blessedness at the
resurrection. As the wicked have not their full punishment until after the
resurrection, so neither have the saints their complete happiness. Though they
have attained to such exceeding glory, yet they are not yet arrived at its
highest degrees, for that is reserved for their final state. The reward which
the saints receive after the resurrection, is often spoken of as their chief
reward. This is the reward that Christ has promised. John 6:40, “And this is
the will of him that sent me, that every one which seeth the Son, and believeth
on him, may have everlasting life; and I will raise him up at the last day.”
This is the chief reward that the saints seek and wait for. Rom. 8:23, “And
not only they, but ourselves also, which have the first-fruits of the Spirit,
even we ourselves groan earnestly within ourselves, waiting for the adoption, to
wit, the redemption of our body,” Phil. 3:11, “If by any means I might
attain unto the resurrection of the dead.” “Women received their dead raised
to life again; and others were tortured, not accepting deliverance, that they
might obtain a better resurrection.” So the happiness, that shall be given at
Christ’s second coming, is spoken of as the principal happiness. Tit. 2:13,
“Looking for that blessed hope, and the glorious appearing of the great God
and our Saviour Jesus Christ.”
This the saints
will be in joyful expectation of in heaven; they shall; rest in sweet repose on
God’s promise that it shall be so, their desires of it bringing no uneasiness;
they rejoicing in it most in the consideration that it will be in God’s time,
in the fittest and best time.
Fourthly,
I shall consider the glory, honor, and peace, which the godly shall receive at
the resurrection and the day of judgment.
I. When the time
appointed comes, notice shall be given of it in heaven, which will be to their
exceeding joy. God has in his own eternal counsels fixed the time, but now it is
kept secret. It is not only not known by any on the earth, but neither is it
known in heaven by either saints or angels there, and the man Christ Jesus
himself, in his state of humiliation, did not himself know it. Mat. 24:36,
“But of that day and hour knoweth no man; no not and angels in heaven have a
joyful expectation of it, but they know not when it is; but when the time comes,
God’s eternal counsels concerning it shall be made known; the joyful tidings
shall be proclaimed through all heaven, that all may prepare to attend the Lord
Jesus Christ in his descent to the earth.
II. They shall
descend with Christ from the highest heaven towards the earth. When notice is
given to the heavenly host, they shall all gather themselves together to attend
on this most joyful and glorious occasion; and then the glorious Son of God
shall descend, and the holy angels with him, and not only the angels, but the
souls of the saints, shall come with Christ. 1 Thes. 4:14, “For if we believe
that Jesus died, and rose again, even so them also which sleep in Jesus will God
bring with him.” Christ shall descend with the glory of his Father; he shall
appear in a glory becoming the Supreme Lord and Judge of heaven and earth. Now
heaven will for a time be left empty of its inhabitants; those glorious and
blessed abodes will be deserted by those that dwelt there, to attend the judge
of the world.
III. The saints on
earth shall behold this glorious sight of their Savior coming in the clouds of
heaven, with all his holy angels with him. The first notice that shall be given
of this descent shall be in heaven, but soon after there shall be notice of it
on earth. Christ shall be seen coming while he is yet at a great distance; every
eye shall see him of both good and bad. And it will be the most joyful sight to
the saints that ever they saw. The first notice of it will cause their hearts to
overflow with joy and gladness, it will fill the hearts of the godly as full of
joy as it will the wicked with terror and amazement. If the saints are then
waked out of their sleep at midnight with this sound, that Christ appears in the
clouds of heaven coming to judgment, it will be joyful news to them. It is
probable many of the saints at that time will be found suffering persecution,
for there are several things in Scripture which seem to declare, that the time
when Christ is coming shall be a time when wickedness shall exceedingly abound,
and the saints shall be greatly persecuted. But this shall set them at liberty;
then they may lift up their heads out of prisons and dungeons, and many out of
galleys, and mines, and shall see their Redeemer drawing nigh. This sight will
drive away their persecutors, it will put an end to all their cruelties, and set
God’s people at liberty. And then when all the kindreds of the earth shall
wail at the sight of Christ in the clouds of heaven, and wicked men everywhere
shall be shrieking and crying with terrible amazement, the saints shall be
filled with praise and transport. We read that, when Christ ascended into
heaven, the disciples stood steadfastly looking on as he went up. But the saints
then on earth shall view Christ with more steadfastness as he descends in his
heavenly and exceeding glory. They shall feed and feast their eyes with this
majestic sight, beholding in what solemn and glorious pomp their own blessed
Redeemer descends. This sight shall put a final end to all sorrow, and their
everlasting joy and glory will commence from it. The hope of the glorious
appearing of the great God, and our Savior Jesus Christ, is said to be a blessed
hope. Tit. 2:13, “Looking for that blessed hope, and the glorious appearing of
the great God and our Saviour Jesus Christ.” But when it comes it will be a
more blessed sight.
IV. The dead in
Christ shall arise at the sound of the last trumpet with glorified bodies, and
the living saints shall see them. The holy and blessed souls of saints that
descended from heaven with Christ, shall then be reunited to those bodies that
shall be prepared by infinite wisdom and skill to be fit organs for a holy and
happy soul. The body shall not rise as it was before; there shall be a vast
difference in it. 1 Cor. 15:42, 43, 44, “It is sown in corruption, it is
raised in incorruption; it is sown in dishonour, it is raised in glory; it is
sown in weakness, it is raised in power; it is sown a natural body, it is raised
a spiritual body. There is a natural body, and there is a spiritual body.” The
glory of that body, that the saints shall rise with is what we now cannot
conceive of. It shall not be such a dull and heavy-molded thing as it is now. It
shall be active and vigorous as a flame of fire fit for the use of a glorified
soul. It will be no clog or hindrance to the soul as it is now, but an organ
every way fit for the use of a glorious spirit. It shall not be weak, infirm,
and frail as it is now; for, though it is sown in weakness, it is raised in
power. Now the body is in need of food and sleep continually, to recreate it,
but it shall not be so then. Now the body is subject to weariness, and to
diseases, but it shall not be so then. Now if God lets in any great matter of
divine light into the soul, the body is ready to sink under it, but it shall not
be so then. The glorified body of the saints shall not then fail or flag at all
by the most powerful exercises of mind. Now not many can see God and live, but
the body shall not fail at all by the immediate beholding of God. Now the saints
can see but little. When God a little reveals himself, as he doth at times, the
saints are forced to beseech God either to strengthen them to see it, or to stay
his hand. But then the body shall be so vigorous and spiritual, that the
constant and everlasting view of the glory of God shall not in any wise overcome
it, or cause it in the least to fail.
The body shall not
only be raised in an exceeding strength, but in wonderful beauty, for we are
told that their bodies shall be like to Christ’s glorious body. The greatest
beauty that ever any human body appeared in this world, is vile and base in
comparison. The beauty of the bodies of the saints shall not only consist in the
most lovely proportion of the features of their countenance and parts of their
bodies, but in a semblance of the excellencies of their minds, which will appear
exceedingly in their countenance. Their air and mien will be such as will
naturally result from the wisdom, purity, and love of the soul, and shall denote
and hold forth an inexpressible sweetness, benevolence, and complacence. And if
I may speak what appears to me probable, and what seems to be authorized by the
Scriptures, their bodies shall be as it were clothed with garments of light. The
prophet Daniel, speaking of the resurrection, says, Dan. 12:2, 3, “And many of
them that sleep in the dust of the earth shall awake, some to everlasting life,
and some to shame and everlasting contempt. And they that be wise shall shine as
the brightness of the firmament; and they that turn many to righteousness as the
stars for ever and ever.” And Christ, speaking of the end of the world, says,
Mat. 13:43, “Then shall the righteous shine forth as the sun in the kingdom of
their Father.” And there is nothing to hinder our understanding this literally
of their bodies, and especially when this shining of the saints is spoken of
from time to time as what shall be at the resurrection, and not of their souls
in a separate state. Moses’s face shone when he had been conversing with God
in the mount. Much more may it be expected that the bodies of the saints shall
shine, when they shall converse a thousand times more intimately with God, not
in mount Sinai, but in heaven. We read of Christ, that when his body was
transfigured, to teach us what the body of Christ should be in its glorified
state, we are told that, when his body was transfigured, his face did shine as
the sun, and his raiment was white as the light. Mat. 17:2. But we are told that
the bodies of the saints shall be made like unto Christ’s glorious body. There
therefore seems to be much ground to think, that at the resurrection the bodies
of the saints shall shine with a glorious light, and that they shall be as it
were clothed with light. Thus the departed saints shall arise with glorious
bodies, they shall lift up their heads out of their graves with joyful and
glorious countenances. And at the same time the bodies of the living shall in a
moment be changed into the same strength, and activity, and incorruptibility,
and beauty and glory, with which those that were dead shall arise. 1 Cor. 15:51,
52, 53, “Behold, I show you a mystery, we shall not all sleep, but we shall
all be changed, in a moment, in the twinkling of an eye, at the last trump (for
the trumpet shall sound); and the dead shall be raised incorruptible, and we
shall be changed. For this corruptible must put on incorruption, and this mortal
must put on immortality.”
V. Then all the
saints shall mount up, as with wings, to meet the Lord in the air, and to be
forever with him. After the dead in Christ are risen, and the living saints
changed, then they will be prepared to go to Christ, and to meet the bridegroom.
The world will be about to be destroyed, and the wicked shall be in dreadful
amazement, but the saints shall be delivered. Dan. 12:1, “And at that time
shall Michael stand up, the great prince which standeth for the children of thy
people, and there shall be a time of trouble, such as never was since there was
a nation, even to that same time: and at that time thy people shall be
delivered, every one that shall be found written in the book.” They shall take
an everlasting farewell of this evil world where there is so much sin, and where
they have met with so much trouble, and they shall be caught up in the clouds,
and there they shall meet their glorious Redeemer; and a joyful meeting it will
be. They shall go to Christ, never any more to be separated from him. 1 Thes.
4:16, 17, “For the Lord himself shall descend from heaven with a shout, with
the voice of the archangel, and with the trump of God: and the dead in Christ
shall rise first. Then we, which are alive and remain, shall be caught up
together with them in the clouds, to meet the Lord in the air: and so shall we
ever be with the Lord.”
VI. Then shall the
good works, which the saints have done, be declared to their peace and glory. We
are often told that every man shall be judged according to his works, and Christ
keeps a book of remembrance of the good works of the saints as well as of the
sins of the ungodly. And however mean and polluted that which the saints do is
in itself, yet all the pollution that attends it is hid, and everything they do
for God that has the least sincerity in it is precious in God’s eyes. Through
his infinite grace it shall in no wise lose its reward, neither shall it in any
wise lose its honor. At the day of judgment they shall receive praise and glory
in reward for it. Christ will declare all the good they have done to their
honor; what they did secretly and the world knew it not, and when they did not
let their left hand know what their right had did. Then shall they receive
praise and honor for all their labor, for all their self-denial, and all their
suffering in the cause of Christ; and those good works of theirs that were
despised, and for which they were condemned, and suffered reproach, shall now be
set in a true light. And however they were reproached and slandered by men, they
shall receive praise of God in the sight of angels and men. 1 Cor. 4:5,
“Therefore judge nothing before the time, until the Lord come, who both will
bring to light the hidden things of darkness, and will make manifest the
counsels of the hearts; and then shall every man have praise of God.” Those
righteous men that have been condemned here before unjust judges, shall be
acquitted and honored then before the righteous Judge of heaven and earth. Heb.
6:10, “For God is not unrighteous to forget your work and labour of love,
which ye have showed towards his name, in that ye have ministered to the saints,
and do minister.” Then will be the time when their Lord and Master will say
unto them, “Well done, good and faithful servants.” Thus, in the description
of the day of judgment in the 25th chapter of Matthew, Christ rehearses the good
works of the saints. “For I was an hungered, and ye gave me meat: I was
thirsty, and ye gave me drink: I was a stranger, and ye took me in: naked, and
ye clothed me: I was sick, and ye visited me: I was in prison, and ye came unto
me.” And though the saints there reply, “Lord, when saw we thee an hungered,
and fed thee? or thirsty, and gave thee drink? when saw we thee a stranger, and
took thee in? or naked, and clothed thee? Or when saw we thee sick, or in
prison, and came unto thee?” Though they thought that nothing that they had
done was worthy to be so accounted of as it was by Christ, yet Christ of his
grace esteemed it highly, and highly honored them for it, as it there follows,
40th verse, “And the King shall answer, and say unto them, Verily I say unto
you, Inasmuch as ye have done it unto one of the least of these my brethren, ye
have done it unto me.” And if the sins of the saints shall be rehearsed, it
shall not be for their shame, but for the glory of divine grace, to give
opportunity to them to plead the atonement of that Savior who will be the Judge,
to give occasion to them to produce Christ’s righteousness, which will surely
be accepted by himself.
VII. The saints
shall sit on thrones with Christ, to judge wicked men and devils. Christ will
put that honor upon them on that day, he will cause them to sit on his right
hand as judges with him, and so the saints shall judge the world. Mat. 19:28,
“And Jesus said unto them, verily I say unto you, That ye which have followed
me, in the regeneration when the Son of man shall sit on the throne of his
glory, ye also shall sit upon twelve thrones judging the twelve tribes of
Israel.” 1 Cor. 6:2, 3, “Do ye not know that the saints shall judge the
world? and if the world shall be judged by you, are ye unworthy to judge the
smallest matters? Know ye not that we shall judge angels? how much more things
that pertain to this life?” They shall judge kings and princes who were their
persecutors, and the devils who were their tempters.
VIII. At the
finishing of the judgment Christ shall pronounce the blessed sentence upon them,
“Come ye blessed of my Father, inherit the kingdom prepared for you from the
foundation of the world.”
This blessed
sentence Christ shall pronounce on them with inexpressible manifestations of
grace and love. Every word of it will be ravishing to them and will cause
raptures of joy in their hearts; that this glorious person, though he orders
with such indignation the wicked to depart from him, yet will so sweetly invite
them to come with him, and that he should accost them after such a manner,
saying, “ye blessed of my Father.” Christ will pronounce them blessed in the
sight of men and angels; and blessed indeed, because blessed by his Father.
There will not only be a manifestation of Christ’s love to them in this
sentence, but a declaration of the Father’s love, for they are declared to be
blessed of him. Christ shall invite them to come with him, and for no less a
purpose than to inherit a kingdom. Christ gives them a glorious kingdom. The
wealth to which he invites them is the wealth of a kingdom; and the honor he
gives them is the honor of kings. And what yet adds to the blessedness is this,
that it is a kingdom prepared for them from the foundation of the world. God
loved them from all eternity, and therefore he has prepared a kingdom for them.
God had respect to them in the creation of the world, and then prepared this
glorious kingdom for them, and out of love to them. They have therefore a right
to it, and now therefore they are invited to come to possess it; and not only to
possess it, but to inherit it, that is, to posses it as heirs, as
those that have a right to the kingdom by virtue of their being his children.
Thus having
considered what glory, honor, and peace the saints have in this life, at death,
in a separate state, and at the day of judgment, I now proceed,
Fifthly,
To consider their consummate state of happiness after the day of judgment. And
here I would consider,
I. Their entrance
into this happiness; and
II. Its nature, its
degree, and some of the circumstances which attend it.
I. Their entrance
into this state of consummate happiness.
1st. When the
judgment is ended they shall ascend with Christ in a triumphant and glorious
manner into heaven. Christ, when he has passed sentence, shall then return
again. He shall pass beyond these aerial heavens, and shall ascend towards the
highest heaven, together with ten thousand times ten thousand, and thousands of
thousands of glorious spirits, and of the saints with their glorified bodies.
They shall leave this lower world, and all the wicked, to be burnt in
everlasting fire, and as they are ascending shall look back and see it all in
one vast conflagration. Then shall be fulfilled in the most remarkable manner,
the prophecy in Psa. 47:4, 5, “He shall choose our inheritance for us, the
excellency of Jacob, whom he loved. God is gone up with a shout, the lord with
the sound of a trumpet.” And that will be the most joyful procession that ever
will be seen. And when they are come to heaven they shall enter in with joy into
that new Jerusalem where they are to dwell forever; and this will be the most
joyful day that ever was in heaven. It is probable, that when Christ ascended
into heaven after his death and resurrection, it was the most joyful day in
heaven that ever had been seen till them. But this second ascension will be a
more glorious and joyful day than that.
2nd. When they have
come to heaven, they shall be there actually instated by God and Christ in their
ultimate and consummate happiness; and now they shall have complete redemption.
To illustrate this, it may be observed,
1. They shall be
perfectly happy in the whole man; both body and soul. Before, their souls only
were happy, while the body lay in a state of putrefaction in the grave. Now they
shall be in that state which is natural to the human soul., which is a state of
union with the body. It is natural for the soul to act by a body, and to make
use of such an organ, and the soul is not complete without the body. And then
both body and soul shall be glorified together.
2. Then will the
body of Christ be perfect and complete. Then it shall have all its members, no
one wanting. Now the body of Christ is incomplete, there are many members
wanting; but then it will be perfected, having every member. Now the body of
Christ is in a growing state, but then it shall have come to its perfect state,
to receive no more addition. Then the body of Christ shall be perfect, not only
as it shall have every member, but every member shall be in its perfect state.
Now as there are many of the members of Christ’s body wanting, so there are
many that are imperfect. Many that are engrafted into Christ have great
infirmity, and great remains of corruption, and many of his members are now
under affliction. But then every member shall be perfectly freed from all sin
and sorrow, and there never will be any more either sin or sorrow, in any member
of the body of Christ. Then also the body of Christ will be complete, because
those that are brought to a perfect state are wholly brought home. Before only
the soul was brought home to glory, while the body that was also to be united to
Christ, lay in the grave. The body of Christ will then also be in its complete
state, because then all the parts will be together; and this is one end of
Christ’s coming into the world, viz. that he might gather together all
in one. Eph. 1:16. Before they were scattered, some in heaven and some on earth,
some mixed with wicked men, as wheat with tares, and as lilies among thorns. The
church, therefore, now being made complete, will exceedingly rejoice. And
Christ, having his mystical body complete, will rejoice in the completeness of
his church, and the church will rejoice in its own completeness.
3. Then will the
Mediator have fully accomplished the work for which he came into the world. Then
will he have perfected the work of redemption, not only in the impetration, but
also in the application of it. Then all that God has given him will be actually
and fully redeemed, their bodies as well as souls. Then will he have conquered
all his enemies, and will triumph over them all. Then he will have put down all
authority and power. 1 Cor. 15:21, 22, “For since by man came death, by man
came also the resurrection of the dead. For as in Adam all die, even so in
Christ shall all be made alive. But every man in his own order: Christ the
first-fruits; afterwards they that are Christ’s, at his coming. Then cometh
the end, when he shall have delivered up the kingdom to God, even the Father;
when he shall have put down all rule, and all authority and power. For he must
reign till he hath put all enemies under his feet.” Then Christ will surely
have obtained that joy that was set before him. Then he shall have perfected the
full design that was upon his heart from all eternity. And then Christ will
rejoice, and all his members must rejoice with him. Christ shall triumph over
his enemies, and the saints shall then triumph over all their enemies, and the
joys of the triumph shall last forever.
4. Then God will
have obtained the end of all his great works which he has been doing from the
beginning of the world. Then will be the consummation of all thing. The deep
designs of God will be unfolded, his marvelous contrivances, and his hidden,
intricate, and inexplicable works, will appear. The end being obtained, as all
things are from God, so will they then all be to him, and will issue in his
glory. His power appeared in the beginning of them, and his glory will be
manifested in the end and consummation of them. Then will it be seen that all
the revolutions and changes which have existed from the beginning of the world
are for God’s glory. Then it will appear how all the wheels of his providence
have conspired together to bring about the glory of God and Christ, and the
happiness of his people. And this will cause an exceeding accession of happiness
to the saints who behold it. Then will God have fully glorified himself, and
glorified his Son, and glorified his elect. Then he will see that all is very
good, and will rejoice in his own works, which will be the joy of all heaven.
Then will God rest and be refreshed, and thence forward will all the inhabitants
of heaven keep an eternal Sabbath of rest and praise, such as never was kept
before.
5. Then will be the
marriage of the Lamb. When the church is completely purified and beautified, and
nothing wanting, and all the parts of the body in their due proportion and
joyful state. Then may the Lamb’s wife be said to have made herself ready.
Then will she be as a bride prepared for her husband. And when the church is
thus prepared by Christ at such great cost, at the shedding of his own blood; it
will be brought to a more glorious union to Christ than ever before, and to a
more intimate communion with him, and to a more high enjoyment of his excellency
and love. Then will be the highest accomplishment of the joy spoken of in Rev.
19:7, 8, 9, “ Let us be glad and rejoice, and give honour to him; for the
marriage of the Lamb is come; and his wife hath made herself ready. And to her
was granted that she should be arrayed in fine linen, clean and white; for the
fine linen is the righteousness of saints. And he saith unto me, write, Blessed
are they which are called unto the marriage supper of the Lamb. And he saith
unto me, These are the true sayings of God.” It will be the day of the
gladness of Christ’s heart; the feast, and pomp, and holy mirth, and joy of
this marriage day, will be continued to all eternity.
6. Then will Christ
present his church to his Father. The Father sent forth Christ into the world on
that errand, to redeem a vast number of the children of men, and to bring them
home to God, from whom they had apostatized, to bring them back to him, the
great Creator and Father of all things, and the fountain of all good. Christ,
having accomplished this, will bring them to God, and present them to him; and
then may Christ say, as in Heb 2:13, “Here am I, and the children which thou
hast given me;” none of them is missing; “of those that thou hast given me,
I have lost nothing.” We read that Christ, when he shall have accomplished the
work which the Father sent him to do, shall deliver up the kingdom to the
Father. 1 Cor. 15:24, “Then cometh the end, when he shall have delivered up
the kingdom to God, even the Father; when he shall have put down all rule, and
all authority and power.” And as he shall deliver up the kingdom, he shall
present the subjects of the kingdom; and what he has obtained by ruling, he
shall present as the fruits of his reign.
7. Then will God
make a still more abundant manifestation and communication of himself. God shall
be all in all. And the glory of God and the glory of his Son shall be displayed
in heaven, in a more abundant manner than ever before. And he will put forth
more plentifully of his Spirit, and will make answerable additions to the glory
of the saints, such as will be becoming the commencement of the ultimate and
most perfect state of things, and such as will become the joyful occasion of the
marriage of the Lamb.
II. I shall now
describe the nature and degree of the consummate and eternal glory and
blessedness of the saints.
1st. The nature of
this glory and blessedness.
1. I would begin
with the lowest part of it, viz. the glory of the place. We have already
observed that heaven is a place. They shall dwell in the most glorious part of
the whole creation of God. It is called paradise. Luke 23:43, “And Jesus said
unto him, Verily I say unto thee, Today shalt thou be with me in paradise.” 2
Cor. 12:4, “How that he was caught up into paradise, and heard unspeakable
words, which it is not lawful for man to utter.” Rev. 2:7, “He that hath
ears to hear, let him hear what the Spirit saith unto the churches; To him that
overcometh will I give to eat of the tree of life, which is in the midst of the
paradise of God.” The word paradise signifies a most pleasant and
delightful garden, of which the garden of Eden was a type. The garden of Eden
was without doubt a place that was delightful beyond what we can easily
conceive. But if this earthly paradise was so delightful, how pleasant and
glorious may we conclude the heavenly paradise to be; that was not made merely
top be the residence of some of the innocent creatures of God during their time
of probation, as Eden was, but was prepared by infinite wisdom and skill for the
everlasting dwelling-place of the great King of heaven and earth, and of his Son
Jesus Christ; the place where they might show their glory, and wisdom, and love
forever, and which is to be the habitation of confirmed saints and angels! When
God made the universe, he made many parts of it for inferior uses, in which he
displayed marvelous skill. Then he made the earth, and the sun, and moon, and
stars, and the visible heavens, which appear truly glorious; but there was one
part of the creation that God made more especially for himself, to be his own
dwelling-place, the place of his glorious rest; and we may conclude that this is
beyond all comparison more glorious than the other parts of it. If some parts of
the visible world are so glorious, as the sun, moon, and stars how glorious may
we conclude the highest heavens to be! This is the heavenly mount Zion, the
royal city of the great God. It has been the ambition of earthly monarchs to
make the cities where they dwell exceedingly magnificent. Thus the king of
Babylon boasted, “Is not this great Babylon, that I have built for the house
of the kingdom, by the might of my power, and for the honour of my majesty?”
Dan. 4:30. Especially will kings have their own palaces most magnificent. But if
those earthly cities and palaces are some of them so glorious, which are for the
habitation of worms, how glorious may we think that to be which is for the
glorious habitation of God Almighty! As the third heavens are higher than the
earth, so we may expect that it is proportionally more glorious than any earthly
garden, city, or palace. Heaven is not only the city of God, but his palace; not
only his palace, but his throne. Isa. 66:1, “Thus saith the Lord, Heaven is my
throne, and the earth is my footstool: where is the house that ye build unto me;
and where is the place of my rest?” We read how magnificent was Solomon’s
throne. 1 Kin. 10:18, 19, 20, “Moreover, the king made a great throne of
ivory, and overlaid it with the best of gold. The throne had six steps, and the
top of the throne was round behind: and there were stays on either side of the
place of the seat, and two lions stood beside the stays. And twelve lions stood
there on the one side and on the other upon the six steps: there was not the
like made in any kingdom.” But what is the throne of a glowworm? God does not
want skill to make his palace and throne glorious enough to become the majesty
and glory of him whose house and seat it is . The builder is God, and there is
no want of skill in the architect. How glorious and magnificent was the temple
of Solomon, that was built only to be the place of the special symbols of
God’s presence on earth among his people Israel! How much more glorious is
that heavenly temple which God himself has built, to be the place of his
glorious presence among glorified saints and angels throughout all eternity!
This is a place contrived on purpose to show the boundless riches of God’s
grace and love. And therefore, God has not spared as to the delights and glories
with which he has adorned the place. God is rich enough to make the place
transcend all created glory. Earthly kings build their houses and palaces, and
make them magnificent, according to their wealth and ability. But God is
infinitely rich, he does not spare for the cost of the treasures to be laid out
in adorning heaven, through fear of impoverishing himself. The glory of his
residence is what we cannot conceive of; and this is one of those things spoken
of in 1 Cor. 2:9, “Eye hath not seen, nor ear heard, neither hath entered into
the heart of man, the things which God hast prepared for them that love him.”
Therefore in the descriptions that are given of it in the Scriptures, the images
made use of to shadow it forth to us, are the most glorious with which we are
conversant in the world. Such is the glorious description of it by John, as
represented to him in the apocalyptic vision. Rev. 21:10-23, “And he carried
me away in the spirit to a great and high mountain, and showed me that great
city, the holy Jerusalem, descending out of heaven from God, having the glory of
God: and her light was like unto a stone most precious, even like a
jasper-stone, clear as crystal. And the building of the wall of it was of
jasper: and the city was pure gold, like unto clear glass. And the foundations
of the wall of the city was garnished with all manner of precious stones. The
first foundation was jasper; the second sapphire; the third a chalcedony; the
fourth an emerald; the fifth, sardonyx; the sixth, sardius; the seventh,
chrysolite; the eighth, beryl; the ninth, a topaz; the tenth, a chrysoprasus;
the eleventh, a jacinth; the twelfth, an amethyst. And the twelve gates were
twelve pearls; every several gate was of one pearl; and the street of the city
was pure gold, as it were transparent glass. And I saw no temple therein: for
the Lord God Almighty and the Lamb are the temple of it. And the city had no
need of the sun, neither of the moon, to shine in it: for the glory of God did
lighten it, and the Lamb is the light thereof.” Heaven is here represented by
a city whose very walls were made of precious stones. And the foundations were
also all precious stones, and the gates were each a single pearl, and the very
streets of the city were of pure gold; and yet it was something so excellent, as
it appeared to John, that his comparing it to pure gold did not represent the
excellency of it. It had also the beautiful transparency of clear glass. The
apostle could find nothing on earth excellent enough adequately to represent its
surpassing beauty. “The streets of the city were pure gold, like unto clear
glass.” He goes on with the destruction in the beginning of the next chapter.
Rev. 22:1, 2-5, “And he showed me a pure river of water of life, clear as
crystal, proceeding out of the throne of God and of the Lamb. In the midst of
the street of it, and on either side of the river, was there the tree of life,
which bare twelve manner of fruits, and yielded her fruit every month: and the
leaves of the tree were for the healing of the nations. — And there shall be
no night there; and they need no candle, neither light of the sun; for the Lord
God giveth them light: and they shall reign for ever and ever.” This glorious
place shall be the residence of the saints forever. They shall dwell with him in
their father’s house; they shall dwell in this house, for it is Christ’s
house. He is the heir and owner of it, because he is the only-begotten Son of
God; and the church shall dwell in it with Christ, because she is “the
Lamb’s wife.” God has made heaven to be his won peculiar dwelling-place, and
the dwelling-place of his children; when he made the world, he made heaven for
them and therefore Christ says to them at the close of their trial, Mat. 25:34,
“Come, ye blessed of my Father, inherit the kingdom prepared for you from the
foundation of the world.”
2. The glory of the
bodies of the saints; but this need not be insisted on here; as I have
considered it already, when speaking of the resurrection. I would only observe,
that however great the glory of the place is, the glory of their bodies will
doubtless be far greater. For the place is made to be a dwelling-place for their
glorious bodies, and the inhabitants will doubtless be more glorious than the
habitation that is made for them; as the end is of greater value than the means.
However bright heaven itself shall shine, the bodies of the saints themselves
will shine far brighter, and appear far more beautiful.
3. The glory and
beauty which God will put upon their souls, will as far exceed the beauty of
their bodies, as the beauty of their bodies will far exceed the beauty of the
place. Here will be their principal ornament, and if their bodies shall shine
forth as the sun in the kingdom of their Father, how bright will their souls
shine in the glorious image of God, made perfect in them! When they shall be
presented to Christ, perfectly free from sin, without spot or wrinkle, or any
such thing; then they shall appear holy and without blemish; their bodies shall
not only be made like to Christ’s glorious body, but their souls like to his
holy and glorified soul. They shall then shine with the glory of Christ
reflected from them without anything to obscure the bright image. Their souls
shall be made glorious in wisdom and knowledge; their faculties shall be
exceedingly strengthened and enlarged, their eyes made perfectly clear, and
divine light shall fill the soul, so that there shall be no darkness within, and
perfect love shall reign in the heart. Divine love shall be strong; all the soul
shall be as it were love. This love shall be exceedingly great in the principle
of it, and shall always be in its highest exercise. Then shall humility also be
brought to perfection. None can now express or conceive how pure and holy will
be the disposition of the soul of a glorified saint, which shall be, as it were,
all love all sweetness, all humility. The ornament of a meek and quiet spirit is
said to be in the sight of God of great price, in this world. But how precious
will such spiritual ornaments be heaven, when they shall be thus perfected! The
souls of the saints are God’s jewels; and how bright will God make those his
jewels shine in heaven, when he has polished them and fitted them to be gems in
his own crown of glory! The soul of man, being spiritual and rational, is
susceptible of incomparably greater beauty than the body, because the soul is
capable of receiving the image of God, of which the body is not. And the souls
of the saints, when God has perfected them, shall appear as the very image of
God himself; and in the graces in which they shall shine shall be seen the glory
of the divine workmanship in its perfection. And so lovely will they be, that
there will be more loveliness and beauty in the soul of one saint than in all
the glory and beauty of the place put together.
4. They shall have
great delight in the society and enjoyment of one another. We now do not know
what enjoyment they will have in conversing together, and in communicating with
each other; but doubtless it will be far more perfect than any we have now. The
saints in heaven shall all be one society, they shall be united together without
any schism, there shall be a sweet harmony, and a perfect union. There the
saints shall see and converse with Noah, and Abraham, and Moses, and David, and
Isaiah, and Paul, and all the holy martyrs; and they shall freely
converse with them. It will be a most blessed society. There shall be no jars or
contentions, nor breaking out among them; no manner of strife, nor envy, nor
jealousy; no ill will, but perfect peace and perfect love through the whole
society. Each one shall love every other with a most endeared and strong
affection. Each one will be perfectly excellent and lovely, and will appear so
in every other’s eyes. They will be delighted exceedingly in that lovely and
perfect image of God, which each one shall see in every other. They shall
manifest their love to each other in the most becoming and amiable manner,
without anything ever to disturb or interrupt the peace of that blessed society.
They shall manifest their love to each other in the most becoming and amiable
manner, without anything ever to disturb or interrupt the peace of that blessed
society. There shall be no mixture of wicked men among them as it is here in
this world, to defile or dishonor their company. Here the visible churches of
Christ are often defiled and dishonored by one wicked man or other, but that
church above shall always be perfectly pure. Rev. 21:27, “And there shall in
no wise enter into it any thing that defileth, neither whatever worketh
abomination, or maketh a lie; but they which are written in the Lamb’s book of
life.” This blessed family being all united in one body, as having many
members, shall all subserve and contribute to each other’s happiness, as the
members of a body that is in perfect health. They shall delight to assist each
other in their contemplations, communicating their glorious contemplations one
to another. How sweetly will they converse together of the glories of God and
Christ, and of God’s glorious works of power, and wisdom, and mercy! And how
will they convey the bright conceptions and the raptures of joy from one soul to
another, imparting to each other the sweet communications which they themselves
receive from the glorious King of heaven! And how will they help one another in
their praises to God and Christ, each one bearing his part in the heavenly
melody, extolling the Most High! And what a glorious harmony of celestial voices
without number will that be, when the whole assembly of the upper world shall
together lift up the praises of God on high! John had this represented to him at
a great distance, and tells us, Rev. 14:2, “I heard a voice from heaven, as
the voice of many waters, and as the voice of a great thunder; and I heard the
voice of harpers, harping with their harps:” So ardent were they, and so great
a multitude. And how will they rejoice in their numbers, to see so great a
multitude all united, all perfectly holy, all full of mutual love, all
fellow-citizens, all brethren!
Here a question may
arise, whether the saints, when they go to heaven, have any peculiar comfort in
meeting with those who have been their pious friends on earth? I answer in the
affirmative, and I think it is evident from 1 Thes. 4:13-18, “But I would not
have you to be ignorant, brethren, concerning them which are asleep, that ye
sorrow not, even as others which have no hope. For if we believe that Jesus died
and rose again, even so them also which sleep in Jesus will God bring with him.
For this we say unto you by the word of the Lord, that we which are alive and
remain unto the coming of the Lord shall not prevent them which are asleep. For
the Lord himself shall descend from heaven with a shout, with the voice of the
archangel and with the trump of God: and the dead in Christ shall rise first.
Then we which are alive and remain shall be caught up together with them in the
clouds, to meet the Lord in the air: and so shall we ever be with the Lord.
Wherefore comfort one another with these words.” Here it is evident,
(1). That what the
apostle mentions, as a matter of comfort to Christians respecting their departed
Christian friends, is that they shall meet them, and see them again. It is not
only that their departed friends, though dead, are happy, but they shall see
them, and be with them again. This is here plainly asserted. Mourn not for them,
says the apostle, as those that have no hope; for when Christ comes, God shall
bring them again, and we which are alive shall be caught up with them; and so
shall we be ever with the Lord together. Wherefore comfort one another with
these words. The apostle therefore must be understood to mean, that they should
comfort one another when mourners, with the consideration that they should
hereafter be with their departed friends again in a glorious and happy state,
and never part more.
(2). That their
will be something else that will give comfort in meeting them in a future state,
than in seeing other saints. Otherwise why did the apostle mention it for their
comfort, that they should see them again rather than other saints whom they had
not seen or heard of? The apostle’s speaking thus to the Thessalonians might
give them just ground to expect, that the peculiarly strong affection which they
had cherished for their departure, would be again gratified by meeting them
again. For this crossing of that affection was the ground of their mourning. If
the Thessalonians knew, that to see their friends again in another world would
be no gratification to the affection which they had for them as their friends,
and did no way think or conceive of it as such; then to think of seeing them
would be no more comfort to them or remedy to their sorrow, than to think that
they should see any other saint that lived or died in another country, or in a
past age; and that, because it would be no remedy to the ground and foundation
of their mourning, viz. the crossing their affection to them as their
friends; and if it would be no remedy to their mourning, to think thus
respecting it, it never would have been mentioned to them by the apostle as a
ground of comfort, or reason why they need not mourn. That was what they mourned
for viz. that they should not have their affections towards them
satisfied by seeing them, and conversing with them again. That for which the
heathen here spoken of, that have no hope, mourned excessively, was that they
should never more have that affection gratified again. Hence it follows that the
special affection, which the saints have in this world to other saints who are
their friends, will in some respects remain in another world. There is no reason
why we should suppose that saints that have dwelt together in this world, and
have showed kindness to each other, have been affectionate to each other’s
true happiness, should not love one another with a love of gratitude for it in
another world. There is no reason why good ministers whom God had made the
instruments of salvation to others, should not have special joy in meeting their
converts in heaven. 2 Cor. 1:14, “As also ye have acknowledged us in part that
we are your rejoicing, even as ye also are ours, in the day of the Lord
Jesus.” 1 Thes. 2:19, 20, “For what is our hope, or joy, or crown of
rejoicing? are not even ye in the presence of our Lord Jesus Christ at his
coming? For ye are our glory and joy.” I see no reason why those that love one
another with a virtuous love, and from such a love have shown kindness one to
another, should not love one another the better for it in another world. There
is no reason to think, that the friendship contracted here on earth between
saints will be rooted out in another world. All natural affections, so far as
founded in animal nature of the infirmity of the present state, will ceases in
another world. And with respect to any affection that the godly have had to the
finally reprobate, the love of God will wholly swallow it up, and cause it
wholly to cease. But I see nothing that argues that one saint in glory may not
have a special respect to another, because God made use of that other as an
instrument to bring him into being, and thus made him the remote occasion of his
happiness; or that, when pious parents lose pious children, they may not comfort
themselves with the thought that they shall go to them, as probably David did
when he said concerning his child, 2 Sam. 12:23, “But now he is dead,
wherefore should I fast? can I bring him back again? I shall go to him, but he
shall not return to me:” Or that even a former acquaintance with persons and
their virtues may not occasion a particular respect in another world. They may
go to heaven with a desire to see them upon that very account. The impressions
which they have of their amiable qualifications in consequence of their
acquaintance with them here, may yet remain in another world.
5. The saints in
heaven shall see and converse with Christ. They shall see Christ in a twofold
sense.
(1). They shall see
him, as appearing in his glorified human nature, with their bodily eyes; and
this will be a most glorious sight. The loveliness of Christ as thus appearing
will be a most ravishing thing to them; for though the bodies of the saints
shall appear with an exceeding beauty and glory, yet the body of Christ will
without doubt immensely surpass them, as much as the brightness of the sun does
that of the stars. The glorified body of Christ will be the masterpiece of all
God’s workmanship the whole material universe. There shall be in his glorious
countenance the manifestations of his glorious spiritual perfections, his
majesty, his holiness, his surpassing grace, and love, and meekness. The eye
will never be wearied with beholding this glorious sight. When Christ was
transfigured in the mount, Peter was for making three tabernacles, the Christ,
and Moses, and Elijah might remain there, and that the heavenly vision might
never come to an end.
Job had respect to
this sight of Christ, and comforted himself with the thoughts of it, when he
said, “For I know that my Redeemer liveth, and that he shall stand at the
latter day upon the earth: and though after my skin worms destroy this body, yet
in my flesh shall I see God: whom I shall see for myself, and mine eyes shall
behold, and not another; though my reins be consumed within me.” This will be
the most glorious object that the saints will ever see with their bodily eyes.
And there will be far more happiness redounding to the beholders from this sight
than from any other; yea, the eyes of the glorified body will be given chiefly
that the saints may behold this sight.
(2). They shall see
him with the eye of the soul. It is said, “They shall see him as he is.” 1
John 3:2, “And they shall know even as they are known.” 1 Cor. 13:12. They
shall have a clear understanding of Christ as Mediator, how he has undertaken
from all eternity to accomplish their salvation. They shall understand the
glorious covenant of redemption between the Father and the Son. [They] shall see
the eternal love Christ had to them before the foundation of the world. They
shall in all probability understand the mystery of his incarnation. They shall
know and understand the gloriousness of the way of salvation by Christ, “which
things the angels desire to look into.” They shall have a full understanding
of the infinite wisdom of God in contriving the plan of salvation. [They] shall
comprehend the height, and depth, and length, and breadth of the love of Christ
to sinners, in undergoing for them the agony of the garden, and the more
overwhelming agonies of the cross. Now the heart is dull in the contemplation of
such things. How often are they heard of by the saints on earth with but little
affection! How often, when they see them set forth in the Lord’s supper, are
they cold and lifeless! But then it shall not be so. Then the wonderful works of
God, and the love of Christ in the work of redemption, will appear as they are.
Then there will constantly without any interruption be a most lively and full
sense of it, without any deadness or coldness. Everything in the work of
redemption will appear in its true glory, the understanding shall be wonderfully
opened, and it shall be perpetually like the clear hemisphere with the sun in
the meridian, and there shall never come over one cloud to darken the mind. And
then the saints shall see fully how the excellence and loveliness of Christ
appear in all that he did and suffered. They shall see the liveliness of those
excellencies that appeared in Christ’s human nature when on earth; his
wonderful meekness and humility, his patience under suffering, his perfect
obedience to the Father. And then shall they also see the beauty that appears in
Christ’s human nature in its glorified state, wherein the excellencies of it
shine without a veil. They shall also see the excellence of the divine nature of
Christ. They shall behold clearly and immediately his divine majesty, and his
divine and infinite holiness, and grace, and love. They shall see Christ as the
perfect image of God, an image wherein all the glory of the divine nature is
fully expressed. They shall behold him as the brightness of his Father’s
glory; and they shall see that bright and perfect image of God which the Father
beheld, and was infinitely happy in beholding, from all eternity. But this sight
of the glory of Christ in his divine nature belongs to that beatific vision, of
which I would speak more particularly hereafter.
They shall not only
see this glorious person, as at a distance, but they shall be admitted to be
near him and to converse with him. This sight of his glory and loveliness will
fill them with the most exalted love, which love will cause them to desire
conversation; and they shall be admitted to it, to the full of their desires,
and that at all times. Two things may be observed concerning this converse with
Christ, to which the saints shall be admitted in heaven.
One,
it shall be most free and intimate. There shall be nothing to forbid them or
deter them. Though Christ is so glorious a person, in so exalted a state in
heaven, being Lord of heaven and earth, yet he will treat them as brethren, and
they shall converse with him a friends. He will also honor them and advance them
to the dignity of kings, that they may be fit to converse with so glorious a
King. Rev. 1:6, “And hath made us kings and priests unto God and his Father;
to him be glory and dominion for ever and ever, Amen.” Christ, when on earth,
treated his disciples with great familiarity and freedom, he treated them as
friends. John 15:15, “I call you not servants; for the servant knoweth not
what his lord doeth: but I call you friends; for all things that I have heard of
my Father I have made known unto you.” So in heaven he will not keep them at a
greater distance, but admit them nearer; because they shall be fitted to be
nearer to him and to converse more intimately with him. O how happy will it
render them to have so great and honorable a person treating them with such
grace and condescension!
Though they shall
see the awful majesty of Christ, that will not make them afraid, because they
will see his love, and grace, and condescension, equal to his majesty.
Two,
this converse shall be most full and satisfying. This is evident from that most
emphatic expression of the church being “the bride, the Lamb’s wife.” He
will open the infinite and eternal fountain of his love to them, and will pour
forth that fountain into their hearts. This love will be as a pure river of
water of life, a river of pleasures, constantly flowing into the souls of the
saints, that shall be in them as rivers of living water. And they shall also in
their converse with Christ manifest their love to him. Their hearts shall flow
out in an unceasing stream, or ascend continually in a rapturous transport of
love. Of those things we can say but little now; yet sometimes when God helps us
we can conceive of them a little, but it is but a little at the most.
6. The saints in
heaven shall see God. They shall not only see that glorious city, and the saints
there, and the holy angels, and the glorified body of Christ; but they shall see
God himself. This is promised to the saints. Mat. 5:8, “Blessed are the pure
in heart, for they shall see God.” 1 Cor. 13:12, “For now we see through a
glass darkly; but then face to face: now I know in part; but then shall I know
even as also I am know.” This is that which is called by divines, “the
beatific vision,” because this is that in which the blessedness of the saints
in glory does chiefly consist. This is the fountain, the infinite fountain of
their blessedness. The sight of Christ, which has already been spoken of, is not
here to be excluded, for he is a divine person; the sight of him in his divine
nature therefore belongs to the beatifical vision. This vision of God is the
chief bless of heaven, and therefore I would speak of it a little more
particularly. And,
(1). As to the
faculty that is the subject of this vision. It is no sight of anything with the
bodily eyes; but is an intellectual view. The beatific vision of God is no a
sight with the eyes of the body, but with the eyes of the soul. There is no such
thing as seeing God properly with the bodily eyes, because he is a spirit. One
of his attributes is that he is invisible. 1 Tim. 1:17, “Now unto the King
eternal, immortal, invisible, the only wise God, be honour and glory for ever
and ever.” Col. 1:15, “Who is the image of the invisible God, the firstborn
of every creature.” Heb. 11:27, “By faith he forsook Egypt, not fearing the
wrath of the king; for he endured, as seeing him who is invisible.” This
highest blessedness of the soul does not enter in at the door of the bodily
senses. This would be to make the blessedness of the soul dependent on the body,
or the happiness of man’s superior part to be dependent on the inferior. The
beatific vision of God is not any sight with the bodily eyes, because the
separate souls of the saints, and the angels which are mere spirits, and never
were united to body, have this vision. Mat. 18:10, “Take heed that ye despise
not one of these little ones: for I say unto you, that in heaven their angels do
always behold the face of my Father which is in heaven.” It is not in
beholding any form or visible representation, or shape, or color, or shining
light, in which the highest happiness of the soul consists; but it is in seeing
God, who is a spirit, spiritually, with the eyes of the soul. We have no reason
to think that there is any such thing as God’s manifesting himself by any
outward glorious appearance, that is, the symbol of his presence in heaven, any
otherwise than by the glorified body of Christ. God was wont in the Old
Testament, oftentimes to manifest himself by an outward glory, and sometimes in
an outward shape, or the form of a man. But when God manifested himself thus, it
was by Christ. It was the second person of the Trinity only that was wont thus
to appear to men in an outward glory and human shape. John 1:18, “No man hath
seen God at any time; the only-begotten Son, which is in the bosom of the
Father, he hath declared him.” But since Christ has actually assumed a human
body, there is no need of his assuming any aerial form or shape anymore. The
Deity now became visible to the bodily eyes in a more perfect manner by his
having a real body. The saints that shall see Christ in heaven in his glorified
body, much more properly see Christ than if they only saw an assumed shape, or
some outward glorious appearance, as the symbol of his presence. For now, that
which they see is not only a glorious appearance by which Christ is represented,
but the real Christ; it is his own body. The seeing God in the glorified body of
Christ, is the most perfect way of seeing God with the bodily eyes that can be.
For in seeing a real body, which one of the persons of the Trinity has assumed
to be his body, and in which he dwells forever as his own, the divine majesty
and excellency appear as much as it is possible for them to appear in outward
form or shape. The saints do actually see a divine person with bodily eyes, and
in the same manner as we see one another. But when God showed himself under
outward appearances and symbols of his presence only, that was not so proper a
sight of a divine person, and it was a more imperfect way of God’s manifesting
himself, suitably to the more imperfect state of the church under the Old
Testament. But now Christ really subsists in a glorified body. Those outward
symbols and appearances are done away, as being needless and imperfect. This
more imperfect way therefore is altogether needless, seeing Christ there appears
as a glorified body.
This seems to be
one end of God’s assuming a human body, viz. that the saints might see
God with bodily eyes; that they may see him, not only in the understanding, but
in every way of seeing of which the human nature is capable; that we might see
God as a divine person as we see one another. And there is no need of God the
Father’s manifesting himself in any other glorious form; for he that sees the
Son, sees the Father, John 14:9. And that because he is the image of the
invisible God. Col. 1:15. — Heb. 1:3, “Who being the brightness of his
glory, and the express image of his person, and upholding all things by the word
of his power, when he had by himself purged our sins, sat down on the right hand
of the Majesty on high.” But if there be any outward symbol by which God the
Father represents himself in heaven; seeing that is not the beatific vision, for
that is a far more imperfect way of seeing God than seeing him with the eye of
the soul. The soul is capable of apprehending God in a thousand times more
perfect and glorious manner than the eye of the body is. The soul has in itself
those powers whereby it is sufficiently capable of apprehending spiritual
objects without looking through the windows of the outward senses. The soul is
capable of seeing God more immediately, and more certainly, and more fully and
gloriously, than the eye of the body is.
(2). The act of
vision. And,
One,
it will be an immediate sight, it will be no apprehension of God’s excellency
by acquiring it from his works. Neither will it be such a spiritual sight of God
as the saints have in this world, seeing him in his word and making use of his
ordinances, which is called seeing “through a glass darkly.” Then they shall
see him “face to face.” 1 Cor. 13:12. They shall not only see the glory of
God as reflected from other things, but they shall see him as we see the sun, by
his own light in a clear hemisphere. It will be an intuitive view of God. What
knowledge the saints have of God in this world is like the twilight before
sun-rising; it is not the direct light of the sun, but the light of the sun
reflected, and it is comparatively a dim light. But hereafter the saints shall
enjoy the perfect day, they shall see God as we immediately behold the sun after
it is risen above the horizon, and no cloud or vapor in the heavens to hinder
its sight.
Two,
it shall be, according to men’s capacity, a perfect sight. It shall not be a
perfectly comprehensive sight, because it is impossible that a saint’s mind
should comprehend God; but yet it shall be perfect in its kind, it shall be
perfectly certain, without any doubt or possibility of doubt. There shall be a
view of God in his being, and in his power, and wisdom, and holiness, and
goodness, and love, and all-sufficiency, that shall be attended with intuitive
certainty, without any mixture of unbelief, and with much greater certainty than
any sight with the bodily eye. And then it shall be perfectly clear without any
view of darkness. Now, how much darkness is there mingled with that spiritual
sight, which the saints have of God’s glory in this world! But then, there
shall be no obscurity, nothing to cloud the understanding, or to hinder the
clearness of the view. God shall be hid with no veil, neither shall there be any
veil in the heavens. And this sight shall be most enlarged. They shall see
vastly more of the glory of God than any of the saints do in this world; the
souls of the saints shall be like the angels in extensiveness of understanding.
(3). The object of
this vision: concerning which I observe,
One,
they shall see everything in God that tends to excite and inflame love, i. e.
everything that is lovely, everything that tends to exalt their esteem and
admiration, to warm and endear the heart. They shall behold the infinite
excellency and glory of God, shall have a blessed-making sight of his glorious
majesty and of his infinite holiness; shall see as those angels do, of whom we
read in Isa. 6:3, “That, standing before the throne, they cry, Holy, holy,
holy is the Lord of hosts,” and shall behold the infinite grace and goodness
of God. Then shall that glorious fountain and ocean be opened fully to their
view. Then shall they behold all its excellency and loveliness, they shall have
a clear sight of his immense glory and excellency.
Two,
they shall see everything in God that gratifies love. They shall see in him all
that love desires. Love desires the love of the beloved. So the saints in glory
shall see God’s transcendent love to them. God will make ineffable
manifestations of his love to them. They shall see as much love in God towards
them as they desire. They neither will nor can crave any more. This very
manifestation that God will make of himself that will cause the beatific vision,
will be an act of love in God. It will be from the exceeding love of God to them
that he will give them this vision, which will add an immense sweetness to it.
When they see God so glorious, and at the same time see how greatly this God
loves them, what delight will it not cause in the soul! Love desires union. They
shall therefore see this glorious God united to them, and see themselves united
to him. They shall see that he is their Father, and that they are his children.
They shall see God gloriously present with them; God with them; and God in them;
and they in God. Love desires the possession of its object. Therefore they shall
see God, even their own God. When they behold this transcendent glory of God,
they shall see him as their own. When they shall see that glory, power, and
wisdom of God, they shall see it as altogether engaged for them. When they shall
see the beauty of God’s holiness, they shall see it as their own, for them to
enjoy forever. When they see the boundless ocean of God’s goodness and grace,
they shall see it to be all theirs.
(4). The manner in
which they shall see and enjoy God; and that is as having communion with Christ
therein. The saints shall enjoy God, as partaking with Christ of his enjoyment
of God; for they are united to him, and are glorified and made happy in the
enjoyment of God as his members. As the members of the body partake of the life
and health of the head, so the saints in glory shall be happy as partaking of
the blessedness of the Son of God. They being in Christ, shall partake of the
love of God the Father to Christ. And as the Son knows the Father, so they shall
partake with him in his sight of God, as being as it were parts of him. As he is
in the bosom of the Father, so are they in the bosom of the Father. As he has
immense joy in the love of the Father, so have they, every one of them in their
measure, the same joy in the Father’s love.
Herein they shall
enjoy God in a more exalted and excellent manner than man would have done if he
had never fallen; for doubtless that happiness, that Christ himself partakes of
in his Father’s bosom, is transcendently sweet and excellent. And how happy
therefore are they who are admitted to partake of that portion of delight with
him!
(5). The agent by
whom this vision of God shall be communicated; viz. the Holy Spirit. As
it is by the Holy Spirit that a spiritual sight of God is given in this world,
so it is the same Holy Spirit by whom the beatific vision is given of God in
heaven. The saints in heaven are as dependent on God for all their happiness,
and all their holiness, and all their light, as those on earth. There all is
from God by his Holy Spirit, just as it is here. they shall have the beatific
vision of God because they will be full of God, filled with the Holy spirit of
God. The Holy Ghost is the pure river of water of life that proceeds from the
throne of God and the Lamb, spoken of in Rev. 22:1.
(6). The effects of
this vision. And these are, that the soul shall be inflamed with love, and
satisfied with pleasure.
One,
it shall be inflamed with love. The soul shall not be an inactive spectator, but
shall be most active, and in the most ardent exercise of love towards the object
seen. The soul shall be as it were all eyes to behold, and yet all act to love.
The soul shall be as full of love as it shall be of light, and of both it shall
be as full as it can hold. The understanding will be in its most perfect act in
loving. This love will be perfectly such as it ought to be. It shall be
perfectly humble, the soul shall be in its place at all times, adoring at
God’s feet, and yet embraced in the arms of his love. This love shall excite
them to praise. And therefore, singing praises and hallelujahs shall be that in
which they shall unweariedly be employed.
Two,
this sight of God shall satisfy the soul with pleasure. So great will the joy be
that the soul will desire no greater. It shall be as full of grace, as the large
desires of the soul can receive. So sweet shall it be, that the soul will desire
nothing sweeter. So pure and excellent will it be, that the soul will desire
nothing better. Psa. 17:15, “As for me, I shall behold thy face in
righteousness: I shall be satisfied, when I awake, with thy likeness.” When
the soul beholds the glory and love of God; it shall receive satisfying
pleasure, for it shall receive God. God will communicate, and as it were pour
forth himself into the soul. And with what inexpressible sweetness and
complacency will the soul open itself to be thus filled, as the flowers open
before the sun to be filled with his light and pleasant influences!
2nd. Having thus
considered wherein the eternal happiness of the saints consists, I proceed next
to consider some circumstances of it.
1. It will add
sweetness to the happiness of heaven, that it is all the fruit of free grace,
and the dying love of Christ. The saints in this world are of that spirit that
they choose the way of salvation by free and sovereign grace. And salvation in
this way seems better and sweeter by far, than if they could have it by their
own works. Much more will this exceedingly heighten the sweetness of their
happiness when they are in heaven, when their love, and their humility, will be
perfect, when they will be abundantly more sensible than they are now, what vile
creatures they were in this world. And when they consider to what exceeding
glory God has advanced them, what a sweet admiration will it excite in them of
the free and boundless grace of God! And what a sweetness will it add, that all
this glorious blessedness which they possess, is not of themselves, but is the
fruit of the love of that glorious person whom they shall then see in his glory,
the fruit of his dying love, that it was bought by his own precious blood! It
adds greatly to the value of a gift, if we receive if from a dear friend as a
token of his love. But how greatly then will heaven be the more prized by the
saints, when they consider it as the fruit of his love who is so glorious and
excellent, and who is so exceedingly beloved by them!
2. It will give
them the greater sense of their own blessedness, when they contemplate the
misery of those who are finally lost, and consider how exceedingly different is
their own state. The saints will witness the misery of the wicked, they shall
see their state at the day of judgment, they shall see them at the left hand
with devils, shall hear the sentence pronounced, and see it executed. This shall
greatly heighten the sense of their own happy state, when they consider how
different their own state is, how differently God has dealt with themselves from
what he has done with the wicked; when they see how dreadful the misery is from
which they are delivered, and which they must have unavoidably suffered, had not
God graciously redeemed them; when they consider that they deserved this misery
as well as those that suffer it, but that Christ has of his free grace redeemed
them. This will give exalted thoughts of the free grace of God, and cause them
exceedingly to admire it, and will greatly heighten their exercises of love to
him who has been so gracious to them, and consequently will heighten their joy
in his love. As the damned when they contemplate the happiness of the saints in
heaven will find their own misery aggravated, so the saints in heaven when they
contemplate the misery of the damned in hell, will feel a greater sense of their
own happiness.
3. There are
different degrees of happiness and glory in heaven. As there are degrees among
the angels, viz. thrones, dominions, principalities, and powers; so there
are degrees among the saints. In heaven are many mansions, and of different
degrees of dignity. The glory of the saints above will be in some proportion to
their eminency in holiness and good works here. Christ will reward all according
to their works. He that gained ten pounds was made ruler over ten cities, and he
that gained five pounds over five cities. Luke 19:17; 2 Cor. 9:6, “He that
soweth sparingly, shall reap sparingly; and he that soweth bountifully shall
reap also bountifully.” And the apostle Paul tells us that, as one star
differs from another star in glory, so also it shall be in the resurrection of
the dead. 1 Cor. 15:41. Christ tells us that he who gives a cup of cold water
unto a disciple in the name of a disciple, shall in no wise lose his reward. But
this could not be true, if a person should have no greater reward for doing many
good works than if he did but few. It will be no damp to the happiness of those
who have lower degrees of happiness and glory, that there are others advanced in
glory above them. For all shall be perfectly happy, every one shall be perfectly
satisfied. Every vessel that is cast into this ocean of happiness is full,
though there are some vessels far larger than others. And there shall be no such
thing as envy in heaven, but perfect love shall reign through the whole society.
Those who are not so high in glory as other, will not envy those that are
higher, but they will have so great, and strong, and pure love to them, that
they will rejoice in their superior happiness. Their love to them will be such
that they will rejoice that they are happier than themselves; so that instead of
having a damp to their own happiness, it will add to it. They will see it to be
fit that they that have been most eminent in works of righteousness should be
most highly exalted in glory. And they will rejoice in having that done, that is
fittest to be done. There will be a perfect harmony in that society; those that
are most happy will also be most holy, and all will be both perfectly holy and
perfectly happy. But yet there will be different degrees of both holiness and
happiness according to the measure of each one’s capacity, and therefore those
that are lowest in glory will have the greatest love to those that are highest
in happiness, because they will see most of the image of God in them. And having
the greatest love to them, they will rejoice to see them the most happy and the
highest in glory. And so, on the other hand, those that are highest in glory, as
they will be the most lovely, so they will be fullest of love. As they will
excel in happiness, they will proportionally excel in divine benevolence and
love to others, and will have more love to God and to the saints than those that
are lower in holiness and happiness. And besides, those that will excel in glory
will also excel in humility. Here in this world, those that are above others are
the objects of envy, because that others conceive of them as being lifted up
with it. But in heaven it will not be so, but those saints in heaven who excel
in happiness will also in holiness, and consequently in humility. The saints in
heaven are more humble than the saints on earth, and still the higher we go
among them the greater humility there is. The highest orders of saints, who know
most of God, see most of the distinction between God and them, and consequently
are comparatively least in their own eyes, and so are more humble. The
exaltation of some in heaven above the rest will be so far from diminishing the
perfect happiness and joy of the rest who are inferior, that they will be the
happier for it. Such will be the union in their society that they will be
partakers of each other’s happiness. Then will be fulfilled in its perfection
that which is declared in 1 Cor. 12:26, “If one of the members be honoured all
the members rejoice with it.”
4. This happiness
of the saints shall never have any interruption. There will never be any alloy
to it; there never will come any cloud to obscure their light; there never will
be anything to cool their love. The rivers of pleasure will not fail, the glory
and love of God and of Christ will forever be the same and the manifestation of
it will have no interruption. No sin or corruption shall ever enter there, no
temptation to disturb their blessedness. The divine love in the saints shall
never cool, there shall be no inconsistency in any of them. The faculties of the
saints shall never flag from exercise; and they will never be cloyed, their
relish for those delights will forever be kept up to its height, that glorious
society shall not grow weary of their hallelujahs. Their exercises, though they
are so active and vigorous, will be performed with perfect ease. The saints
shall not be weary of loving, and praising, and fearing, as the sun is never
weary of shining.
5. And to sum up
this whole description, there shall never be any end to their glory and
blessedness. Therefore is it so often called eternal life, and everlasting life.
We are told that at the day of judgment, when the wicked shall go away into
everlasting punishment, the righteous shall enter into life eternal. Mat. 25:46.
The pleasures which there are at God’s right hand, are said to be forevermore;
Psa. 16:11. And that this is not merely a long duration, but an absolute
eternity, is evident from that which Christ has said, that those who believe on
him shall not die. John. 6:50. Rev. 22:5. In the description of the new
Jerusalem it is said, “And they shall reign for ever and ever.” The eternity
of this blessedness shall crown all. If the saints knew that there would be an
end to their happiness, though at never so great a distance, yet it would be a
great damp to their joy. The greater the happiness is, so much the more
uncomfortable would the thoughts of an end be, and so much the more joyful will
it be to think that there will be no end. The saints will surely know that there
will be no more danger of their happiness coming to an end, than there will be
that the being of God will come to an end. As God is eternal, so their happiness
is eternal. As long as the fountain lasts, they need not fear but they shall be
supplied.
APPLICATION
I. Hence we learn
how great a mercy conversion is, because it confers upon him who is exposed to
eternal misery a right to all this blessedness. Man, as he is naturally, is very
far from this blessedness. We came into the world wretched, miserable, undone
creatures, in cruel bondage to sin and Satan, under guilt and under wrath, and
at enmity against God, the fountain of blessedness, and in a state of
condemnation to everlasting destruction. But when a man is converted there is a
great change made in his state; he is that day passed from death to life, he is
brought out of that state of woe and misery into a sure title to glory, honor,
and peace forever. When once a man is converted all this blessedness that we
have heard of is his, he has an absolute right to it, God’s work is passed for
it, his faithful promise is given. Heaven and earth shall pass away, but that
promise of God shall not fail, but shall be fulfilled. Their witness is in
heaven, and their record on high. On that day in which a man is converted he
enters into a blessed state, he is sure to be a blessed person as long as he
lives. And he has a right to all that blessedness we have heard of, at death,
and in a state of separation, and at the day of judgment, and to that glory
which the saints have in their state of consummate glory and blessedness. This
teaches how great and how blessed a change conversion is in its consequences,
and what cause have they who have good ground to think that they have been the
subjects of it, to bless, and praise, and extol the name of God, when they
consider what a situation they were once in, and what a happy state they are now
in; for the bringing them out of that miserable state into so glorious a state
is owing only to free and sovereign grace. 1 Cor. 4:7, “Who maketh thee to
differ from another? and what hast thou that thou didst not receive? Now, if
thou didst receive it, why dost thou glory as it thou hadst not received it?”
II. Hence we may
learn the folly of those that are cold and slack in seeking salvation, seeing
that the glory and happiness of those who are saved is so exceedingly great. How
unreasonable is it to expect to obtain that which is so great without effort!
Men will seek worldly riches and honors that are worth so little, and cannot
make them happy, and will soon vanish away, with great and indefatigable labor
and diligence. And shall men expect to obtain such eternal glory and blessedness
in a slack and cold way of seeking it? How unlike the nature and importance of
this blessedness do men treat it that seek it in a cold and careless manner! And
can it be expected that God will also treat it so unlike its value, as to bestow
it upon such seekers?
III. Hence we may
solve the difficulty of some Christians meeting with so much affliction and
darkness in the world. Some godly persons are the subjects of very great outward
afflictions, and some are the subjects of great spiritual darkness. Some truly
godly persons spend great part of their lives in the dark, in exercising doubts,
and anxious thoughts, and distressing fears. And oftentimes God’s people make
this an argument against themselves. They argue that if God loved them, and had
made them his children, he would never leave them in such darkness and distress,
he would give them more of the light of his countenance. They are ready to say
with themselves, if God loves me, why does he not give me more comfort, why does
he see me in such darkness, and does not comfort me? But what we have heard may
solve all the difficulty. If their happiness throughout all eternity be so
great, of how little consequence is it what may be their condition for that
short moment they continue in this world! What if they are in the dark, what if
they walk in darkness and are exercised with great trouble! How little
difference will it make, though it be cast into the scales, when weighed against
that far more exceeding and eternal weight of glory! It will prove lighter than
vanity. If God gives eternal happiness to them, that is evident proof of his
love, and all the darkness and sorrow they can meet with in this world are not
worthy to be mentioned. All this darkness, how long soever continued, if we
compare it with future glory, vanishes into nothing.
IV. This subject
furnishes solid ground of consolation to the righteous. What can be matter of
greater joy and comfort to any person, than to consider that he is entitled to
such eternal blessedness? Here is sufficient consolation under all adversity;
whatever changes we meet with in the world, this may be matter of abundant
comfort under the greatest and heaviest trials. In these things a Christian may
well rejoice, though the fig tree should not blossom, and there should be no
fruit in the vine. Having this firm support and consolation, a Christina will
not fear though the earth be removed, and the mountains be carried into the
midst of the sea.
Let these things,
therefore, comfort thee, who fearest and lovest God and trustest in Christ. What
a glorious hope, and incorruptible, and undefiled, and never-fading inheritance,
are reserved in heaven for thee! Hence I would answer an objection or two, that
unbelief in the saint may be ready to make against what has been said.
First,
some may be ready to say, this glory and blessedness are so great and wonderful
that it seems too great to be given to such creatures as men are. It seems
almost incredible that God should so exalt and advance worms of the dust.
Answer. The death
and suffering of Christ made everything credible that belongs to this
blessedness. If God has not thought his own Son too much for us, what will he
think too much for us? If God did not spare him, but gave him even to be made a
reproach, and a curse, and a victim to death for us, no blessedness, however
great, can be incredible which is the fruit of this. Rom. 8:32, “He that
spared not his own Son, but delivered him up for us all, how shall he not with
him also freely give us all things?” If God would so contrive to show his love
in the manner and means of procuring our happiness, nothing can be incredible in
the degree of the happiness itself. If nothing be too much to be given to man,
and to be done for man in the manner of procuring his happiness, nothing will be
too much to be given to him as the happiness procured, and no degree of
happiness too great for him to enjoy. If all that God does about it be
consistent, his infinite wisdom will also work, to make their happiness and
glory great in the degree of it.
Second,
some Christians may still be ready to object. It is not too great to be bestowed
on others, yet it seems to me too great to be bestowed on such an unworthy
creature as I. It seems incredible that God should ever give such glory to such
an one as I am, that am so mean, and so worthless, and vile. I not only was once
unworthy, but I am so unworthy still, I am so blind, I have so much sin, and so
little goodness, I commit so much sin, and do so little good, that it appears
incredible that I should have a title to such blessedness. I can far more easily
think that others will possess it than myself.
Answer. It is no
way incredible that infinite grace should bestow it on the meanest and
unworthiest. God’s design is to glorify his free grace, and this is one way by
which free grace is glorified, viz. by bestowing such great blessedness
on the most unworthy. This is of a piece with the rest. Everything in the work
of redemption is wonderful, and therefore one of the names by which Christ is
called, is Wonderful. As grace is wonderful in the means of procurement, viz.
giving Christ to die, and wonderful in the degree of happiness procured; so it
is wonderful with respect to the subjects of it, that they are in themselves so
mean and unworthy.
V. This subject
furnishes ground of solemn exhortation to natural men, earnestly to seek this
blessedness. And here you may well consider,
First,
how poor you are who have no heaven but this world! In this exceeding and
eternal glory of which you have heard, you have no lot or portion. You have
nothing but a little part of this clod of earth. And what is all that you have
worth? If you have a little more land than some of your neighbors, or if you are
in a way to make more money than others, if your accommodations are better than
others, and you have more worldly conveniences and pleasures than others, or if
you are promoted a little higher among men than some others are, what a poor
portion is this. And how miserable are you who have no better happiness that you
can call your own! How happy do these things make you, what great satisfaction
do they yield to you! Are such things as these the rivers of pleasure that you
choose for your portion? O, how miserable are you that have your portion in this
life! When a few days are passed you must go to the grave and into eternity, and
then your glory shall not descend after you. And how wretched are they of whom
it may be said, when they have done with worldly enjoyments, that they have
received their consolation! Luke 6:24.
Second,
to what misery are you exposed! You not only have no lot in this happiness and
glory, but you are hanging over endless misery, and are in danger every day of
being irrecoverably lost.
Third,
you have now an opportunity to obtain this blessedness. It is true that now you
are exposed to this misery, but yet this glory is offered to you. The time is
not past wherein the offer is made. You have yet an opportunity to be made happy
forever. The opportunity you now have to obtain the happiness of another world,
is worth ten thousands of this world.
But here I would
say something by way of direction in answer to this.
Inquiry. What must
I be brought to in order to get to heaven?
Answer. 1. You must
be brought entirely to renounce all hope of obtaining heaven by anything that
you can do by your own strength, — that you cannot do it either directly or
indirectly. Many are sensible that they cannot get to heaven by their own
strength directly, but yet they hope to do it indirectly; they hope by their own
strength to bring themselves to a disposition to close with Christ, and accept
of him for a Savior. They are hoping to bring themselves to a compliance with
the terms of salvation. You must be brought off from all confiding in your own
strength; and you must also be brought to renounce your own righteousness as the
price of heaven. The consideration of what has been said of the glory and
happiness of the saints, may show us the exceeding folly of those that think to
purchase so great happiness by their own righteousness. What a vain thought have
men of their performances to think them a sufficient price to offer to God to
purchase such glory of him! How would God dishonor himself, and dishonor such
riches of his own goodness, if he should bestow them on men for their
righteousness, and should accept their miserable performances as the price of
them!
2. Your heart must
be brought to close with him who has purchased heaven. Renouncing all other
ways, your heart must entirely close with him, and adhere to him, as the way,
the truth, and the life. Your heart must be drawn to him, and it must be
pleasing and sweet to you to have heaven as a free gift, as the fruit of mercy
and saving grace, and you must assuredly believe that Christ is a sufficient
Savior, and your soul must acquiesce in the way of salvation by him, by his
blood and his righteousness, as wise, holy, sufficient, and excellent way. Your
heart must incline to Jesus Christ as a Savior above your own righteousness and
all other ways. Your delight must be in this holy way of salvation.
3. You must choose
the God of heaven for your portion. You must be of the same temper and
disposition with the psalmist, who says, Psa. 73:25, “Whom have I in heaven
but thee? and there is none on the earth whom I desire beside thee.” You must
esteem and relish the enjoyment of him far above all other things. You must be
brought to see that there is that in the enjoyment of God and communion with him
that is far better than all the profits or pleasures of the world. It must be so
with you, that if you could have your choice of all kinds of happiness you could
devise, and have which you would, and in what degree you would, to all eternity,
this would be what you would far prefer.
4. Your heart must
be brought sincerely to close with the employments of heaven. In heaven they are
not idle, but they are continually employed, and their employments are holy
employments. They spend their time wholly in holy exercises; in contemplating on
God, in praising and serving him. Rev. 22:3, “And there shall be no more
curse: but the throne of God and of the Lamb shall be in it; and his servants
shall serve him.” If ever you go to heaven, your heart must be brought
beforehand to such a temper as freely to choose such employments, you must have
a relish of them, and must account them excellent and delightful employments.
5. You must be pure
in heart, and clean in hands. The pure in heart alone shall see God. Mat. 5:8.
They that shall ascend into God’s holy hill, are those that are of pure hearts
and clean hands. Psa. 24:4. You must have and abhor all sin, and allow none in
your life. Sin must become to you a great burden. You must loathe yourself for
it, and fight and strive against it, to purge yourself more and more from it;
striving more and more to mortify sin, earnestly desiring and seeking to be more
holy, more conformed to the will of God, and to walk more becoming a Christian.
6. You must be
brought to sell all for heaven. Mat. 13:44, 45, 46. Heaven must be to you like
the treasure hid in a field; or like the pearl of great price. If you would have
heaven, you must take it as your whole portion. You must in your heart part with
all other things for it, and it must be your manner actually to part with them
whenever they stand in the way of your getting forward towards heaven. If you
would have heaven, you must sell your worldly profit and your credit, and the
good will of your neighbors, and your worldly pleasures and conveniences, and
whatever stands in your way. Many flatter themselves that they shall obtain
heaven without this, and think they have a right to heaven, though they were
never brought to this, but they are sure to find themselves disappointed.
7. You must never
expect to go to heaven in any other than a strait and narrow way. Some expect to
get to heaven who are not walking in a narrow way. The way they are walking in
is a way of indulging their ease, and of shifting off the hard and difficult
parts of religion. It is not the ways of self-denial, and toil, and
laboriousness, but they walk in a broad way, a way wherein they are not pinched,
but can go on without labor, or watchfulness, or bearing the cross. But such as
these, let their hopes be what they may, and their profession what it may, and
their pretenses to experiences what they may, are not like to get to heaven. To
some, the way that the Scripture has laid out is too narrow and strait.
Therefore they are endeavoring to get to heaven in a broad way; but it is in
vain for you to contrive this. If you can find out any way of getting to heaven
that is not a strait and narrow way, it will be a way that you are the first
inventor of. If you go thither, you must go in the way of the footsteps of the
flock. If you would go to heaven, you must be content to go there in the way of
self-denial and sufferings, you must be willing to take up the cross daily and
follow Christ, and through much tribulation to enter into the kingdom of heaven.
VI. This subject
furnishes ground of solemn exhortation to the godly, to strive earnestly after
holiness of life. What manner of persons ought you to be in all holy
conversation and godliness, who have received such infinite mercy of God, and
entertain such glorious hopes. Seeing God has admitted you to such happiness,
earnestly labor that you may walk in some measure answerably; seeing God has
admitted you to the happiness of children, walk as children. Eph. 5:1. Be ye
therefore followers of God as dear children; imitate your heavenly Father; be ye
holy, for he is holy. Seeing that you are admitted to the blessedness of
disciples and friends of Jesus, walk as the friends of Christ, imitate your
glorious Lord and Head. Here consider several things: particularly,
First,
what great love God hath bestowed upon you in choosing you to such unspeakable
blessedness before the foundation of the world. How wonderful was the love of
God in giving his Son to purchase this blessedness for you, and how wonderful
was the love of the Son of God in shedding his own blood to purchase such glory
for you! How ought you therefore to live to God’s glory! Let me therefore
beseech, by those great mercies of God, that you give yourself up a living
sacrifice, holy and acceptable to God, which is your reasonable service. And be
not slothful in business, but fervent in spirit, serving the Lord. Give the
utmost diligence that you may keep al the commandments of God. Study that you
may prove what is that good, and acceptable, and perfect will of God. Study that
in all things you may be found approved. Seeing God hath so loved you, see that
you love one another; let love be without dissimulation. Be ye kindly
affectioned one with another with brotherly love. Be of the same mind one
towards another, in honor preferring one another; have fervent charity among
yourselves. Seeing God hath mercy on you, be ye merciful as your Father which is
in heaven is merciful. Look not every one on his own things. Be pitiful, be
courteous; be ready to distribute, willing to communicate; be kind one to
another, tenderhearted, forgiving one another. Christ hath thus loved you while
an enemy; therefore recompense to no man evil for evil, but contrariwise
blessing. Do good to them that do evil to you. Such things as these become those
that are the heirs of the glory that we have heard of.
Second,
consider how much above the world that blessedness is which God has given; how
therefore ought you to live above the world. God has redeemed you out of the
world, and therefore do not live as though you had your portion in this life.
Live as pilgrims and strangers; as those that are not at home; as
fellow-citizens with the saints and of the household of God. Be ye not conformed
to this world, but be ye transformed by the renewing of your mind. How
dishonorable will it be to you that God had so advanced and entitled you to such
glory, to set your heart upon the dust of the earth. How you dishonor the grace
of God in giving you such blessedness; and how will you dishonor the blessedness
that God has given, no more to set your heart on it, and to set it so much on
the world!
Added to Bible Bulletin Board's Jonathan Edwards Collection by:
Tony Capoccia
Bible Bulletin Board
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Columbus, New Jersey, USA, 08022
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