Moses Choice, Treatise · Part 3 · Chapter 42
CHAP. XLII. The differences between that good we receive here from God, and that we ſhall have hereafter.
FIrſt, we will compare that we have here, with that we ſhall have hereafter: Brethren, though 1.we receive many mercies from God, yet look what difference there is between that cloſe place of the womb, that the infant is in before it be born, and this ſpace of the world that the childe comes into when it is born; ſuch difference is between all this world, and any good and happineſs here, and the world that is to come; this, and much more then this.
Firſt, here we receive good from without: Firſt 1.unto our outward ſenſes, and by them it comes into the ſoul; but now hereafter God ſhall firſt let out good unto the ſoul, unto the rational part, and from the redundancy of that good and glory that God ſhall communicate unto the rational ſoul, there ſhall flow glory, and ſweetneſs, and good to the body, and outward ſenſes: whereas here we ſee from without, and ſo it comes in; there ſhall be a ſpring, and a fountain of good within the ſoul; the kingdom of heaven ſhall be within, and more good ſhall be in the heart, and flow from thence outwardly, then to be received from without, and ſo to come inwardly; for us to receive ſomething in our ſences, and ſo to convey it to the ſoul, this is but a low way; but to have a ſpring and fountain of all good and happineſs to be within the ſoul, and ſo ſpread it ſelf and flow out, this ſhews wonderfully the bleſſedneſs of Gods people, when God ſhall communicate himſelf to them in that way.
Secondly, here the excellency and eminency of an 2.object does deſtroy the faculty, if the faculties of our ſouls be exerciſed about objects, that are very high above us, that are full of excellency and glory, they deſtroyed the faculty; as now though light be the moſt pleaſing to the eye of all things in the world, yet the excellency and glory of light deſtroys the eye; ſo ſound is the proper object of the ear, but if the ſound be too great, it makes one deaf, but it is otherwiſe in heaven, the more excellent the object is, the more perfect will the faculty be; the object ſhall not onelyonly delight the faculty, but perfect and ſtrengthen the faculty. nature as in a glaſs, but thus far, that as we ſee good in the creature now, then we ſhall ſee them by knowing God himſelf, more then by knowing the creature. And the reaſon is, becauſe all excellency and good that is in the creature is eminently in God; for all the good of the effects muſt needs be eminently in all the principles, and the good of all principles in the firſt principle: If all good in the creature be eminently in God, and the ſouls of the bleſſed ſhall come perfectly to know God, ſo far as their created underſtandings ſhall be capable of, then they muſt needs ſee the excellency of the creature in God. We ſhall know as we are known, 1 Cor. 13. 12. Upon this a learned man hath this note, We ſhall know as we are known; now God knows all his works, by knowing himſelf, by knowing his own power, and will, and nature, and ſo we ſhall know as we are known, becauſe we ſhall know the creatures by knowing God.
Fourthly, here the mercies and good that we have from God are ſweetned unto us by the ſenſe of our wants: But hereafter we ſhall prize them, and have the ſweetneſs of them in regard of their own fulneſs: not from ſuch a low relation, as our wants and our neceſſities; when God would have us prize any mercy here, he firſt makes us ſenſible of the want of the mercy, and ſo it comes to be ſweet to us, and ſcarce any mercy comes to be ſweet, unleſs we feel the want of it firſt, for elſe we would prize the mercy at any time, but in that we do not prize all mercies always alike, it appears the great commendation of Gods mercy is from our wants: but hereafter the prizings, and the reliſh, and the ſweet of all ſhall be from the fulneſs of the goodneſs that we finde in God: Gods goodneſs to us here, is but the ſupplying of ſome defect, but hereafter Gods goodneſs ſhall be the glorifying of perfect nature.
Fifthly, here when we do enjoy any comfort from God, we are much ſenſible of it at the preſent enjoyment, 5.but after we have had it a little while, we grow to be leſs ſenſible, we begin to be cloyed with it: as the moſt beautiful ſight that we did admire at firſt, if we ſee it every day, it does not affect us; as who is affected at the ſight of the Sun, becauſe he ſees it every day? but ſuppoſe we had lived all our days in a dark dungeon, and this had been the firſt day we were brought out of the dungeon, and now ſee the Sun, and the Earths and Seas, how mightily would we be taken with the ſights that we ſee? but now it is not ſo with us, becauſe we have the Sun every day: and ſo the melodious ſound to the ear, firſt we are raviſhed with it, but when we are uſed to it, it is nothing: and ſo for the taſte; the taſte of ſweet things is mightily pleaſant to us at firſt, but afterward it is no more pleaſing to us, then the taſte of ordinary mean fare is to poor people, who have as much content in their mean fare, as rich men in their delicious fare, becauſe rich men are uſed to ſuch delicious things; but this is the excellency of Gods maner of communication of himſelf to his people hereafter, they ſhall be to all eternity as exactly and fully ſenſible of the glory of heaven, as they were in the firſt moment they came into it.
The ſixth difference between Gods communication 6.of himſelf to us here and hereafter, is, here we have much good from God, but much good is in the habits, and is not always in action: there are many habits of grace, that are not always acting fully, but ſometime the act of one habit is called forth, and ſometime the act of another; but here is the bleſſedneſs of Gods people, there ſhall be no habits lying ſtill no inſtant, but every minute to all eternity, they ſhall act to the utmoſt of them, ſo far as may any way conduce to their happineſs; for the end of the habit it is action, and in the enjoyment of our happineſs we ſhall ever be enjoying to the full the higheſt and laſt ends; and therefore there ſhall always be the utmoſt activity of the habits of grace: There is a neceſſity here of ceſſation of actions, becauſe we grow weary quickly of any action, though it be a gracious action, we muſt unſtring our bows and ceaſe, that ſome actions may give way to others, for the heart to be always up, it is not able to bear it, but then there ſhall be no need of any ceſſation any moment.
Again, here we are not able to exerciſe our ſelves in the works of God without ſome difficulty: there is 7.difficulty in raiſing our hearts unto any thing that is good, and to keep our hearts up; but hereafter there ſhall be that communication of God unto his people, that they ſhall be exerciſed about the higheſt things, in the higheſt maner, without any difficulty, but as freely, and readily, and fully as the Sun ſhines: the Sun does ſhine without any difficulty, and the fiſh draws in water without difficulty; ſo there ſhall be that perfect working of the ſoul about the higheſt object, without any difficulty or labor.
Again, here in this world there cannot be an intention in one faculty, but it does hinder the intention 8.in another; as if man ſpeak to me, and I be intent in looking upon an object, I do not hear him that ſpeaketh: and ſo in all faculties, the intention of one faculty does hinder the intention of another; but in Heaven, all the faculties of the ſoul ſhall be intenſ'd to the higheſt intention, and the intention of the one ſhall not hinder the intention of the other.
Again, the good we receive here is in the root, in 9.the promiſe, in election in great part, but that we ſhall have hereafter ſhall be in the fruit, in the actual communication of God: as before all our actings ſhall be acted upon God, ſo all the good ſhall not be contained in the root of his electing love, or in the promiſe; but ſhall be in actual communication.
Again, here we receive many mercies from God, 10.that we do not underſtand our ſelves, that we know but little of, we do not ſee into the large extent of the mercy that we have from God: but there we ſhall have no mercy from God but we ſhall know it fully, in all the circumſtances of it, in all the principles of it, and in all the appertainances that do any way concern the mercy we have, and we ſhall know the iſſue of it, and the like.
Again, here we receive great mercies from God, and we know not how to manage them; Gods mercies 11.lie and ſowre in us, we turn our mercies many times into afflictions for want of skill: but hereafter we ſhall have the full improvement of all mercy that we receive from God.
Again, here we ſee and deſire many good things 12.that we do not enjoy and poſſeſs; but hereafter we ſhall ſee no good, nor deſire any good, nor will any good, but we ſhall have it: And as God ſaid concerning the Land of Canaan, unto the children of Iſrael, in Deut. 11. 24. Every place whereon the ſoles of your feet ſhall tread, ſhall be yours; ſo in heaven, whatſoever the Saints ſee they ſhall have: Here we may will a thing, and will it lawfully, and yet it may be croſs unto Gods ſecret will, and it ſhall never come to paſs; the reaſon is, becauſe the rule of our wills is Gods Commandment, and not his ſecret will; as David did will to build God a houſe, and God commends him for it, and yet God did not will it: And a childe may will the life of his parent, and yet God may will his parent ſhall not live, and yet he is not to be blamed, becauſe he wills according to the rule; but hereafter God ſhall ſo far reveal his will to us, and our wills ſhall be ſo fully united to God, that there ſhall not be the leaſt croſſing between any thing that we will, and that God wills.
Again, here it is one eſpecial excellency of the 13.work of grace, for us to keep in our hearts and affections, to reſtrain them that they be not let out too far in that we do enjoy: but hereafter when we come to the recompence of reward, we ſhall not need keep in our hearts, we ſhall have liberty to let them out.
Object. But we may not let out our hearts too much upon the Saints, to love them above God.
Anſ. Then we ſhall love nothing but in God, all ſhall be ſwallowed up in God himſelf, that we ſhal not need fear the letting out of our hearts to the utmoſt: Though I may love the creature, yet I may let out my heart fully upon it, becauſe I love it onelyonly in God.
Here many times a thing is more prized before we have it, and when we come to enjoy it, we do not ſee ſo much excellency upon it, and ſo do leſs prize it; but though we may ſet a prize upon Heaven, and ſay, O the bleſſed time, when we come there, we ſhall infinitely more prize it and rejoyce in it then we can here.
Yet further, here we can enjoy nothing that we 15.can be ſo certain of, but that we can loſe it wholly, or in ſome part; but the Saints of God hereafter ſhall be ſo certain of that they have in enjoyment, that they ſhall not loſe any thing of it in the leaſt degree.
Laſtly, that we have from God here, is mediately 16.conveyed through many Channels, through the Pipes of Creatures and Ordinances, but that we ſhall have hereafter, ſhall be let out immediately from God; and this is indeed the ſpecial difference of all, from whence flow many excellent conſequences, which would even require a particular of it ſelf: I may hereafter enlarge my ſelf in this, in ſome other Treatiſe.
And thus you may ſee the bleſſed condition of Gods people, when they come to the recompence of reward. We have ſomething here, and we rejoyce in it, and bleſs God for it; but thoſe ways that God hath to communicate himſelf to his people hereafter, are glorious ways. O that our hearts were raiſed to look after that communication of God that we ſhall have hereafter! O thoſe baſe and droſſie ſpirits that we have! Becauſe we receive ſome goodneſs of God here, we are ready to be quieted here, and reſt here, as if God had nothing to communicate to the Children of men, but that we have here. See the vileneſs of our hearts, we are here ready to reſt upon the loweſt things that God communicates, and do not ſo much as riſe in our hearts to the higheſt things that are communicated here; but a chriſtian heart ſhould riſe higher then the moſt excellent things that are here in the world; namely, to the moſt bleſſed things that are hereafter; let us ſhew our ſelves that we are men of hopes to enjoy God after another maner then here.
Many do not deſire enjoyment of God; let them have the creature, they never think of any communication of God ſo much as through the creature, whereas a true Chriſtian that hath grace, he receives nothing in the world, but he thinks with himſelf, how have I God here? how does God communicate himſelf to me in meat and drink, and cloathes, and friends, and the like? it is well if you go thus far, but you muſt go higher; are there not choyce mercies? O yes, there are bleſſed things communicated through the ordinances, through prayer, and the word, and ſacraments, there are bleſſed things; few mens hearts look ſo high as to look to the communication of Gods choyce mercies in this world; but a gracious heart riſes higher, & does as it were bathe it ſelf with thoſe refreſhments that are to come: through Gods mercy I have the creature, and the communication of God through that; and I have the ordinances, and Gods choyce mercies communicated through them; but there are glorious things to be communicated hereafter, and thoſe my ſoul rejoyces in. Now God does communicate himſelf onelyonly in that way which is ſuitable to our condition; now we are but narrow veſſels, and have but narrow mouthes, and are not capable of that greatneſs of Gods communication; but time will come when as God will communicate himſelf in a more glorious maner, and in that I bleſs my ſelf; and therefore I will not regard any of Gods communication of himſelf to me here, but in order unto that glorious communication of God to me hereafter. And thus we have ſeen ſomething of the recompence of reward, comparing it with what we have here. Now ſecondly, we are to compare it with the condition of Adam in the eſtate of Innocency.
As for the eſtate of Adam in Paradiſe, it was a 2.bleſſed condition, yet far under the happineſs of the Saints in the recompence of the reward. For Adams body was but natural, and his Paradiſe was but a natural Paradiſe; and a poſſibility there was he might loſe his happineſs: and if he ſhould have ſtood, there ſhould not have been that glorious diſtinct working of the three Perſons of the Trinity about mans happineſs, that there now is: and therein eſpecially lies the difference.
Thirdly, compare it with the Angels, and you ſhall 3.finde in Scripture ſome expreſſions of the happineſs of the Saints, beyond the happineſs of the bleſſed Angels themſelves. For the union that the Saints ſhall have with the Deity, is a nearer union in divers reſpects, then the union that the Angels have with the Deity: and the righteouſneſs wherewith the Saints ſtand righteous before the Lord, is an higher righteouſneſs, then Adam or the Angels ſhould have been in.
Firſt, the union that the Saints have with the Deity, 1.is a nearer union then that of the Angels. Firſt, the humane nature in general, that is advanced to an higher dignity then all the glory of the Angels put together: Becauſe there is an Hypoſtatical union between the humane Nature and the Divine in Chriſt. Again, we have many expreſſions in Scripture of the union of Saints with the Deity; whereby it appears, their union is nearer then the union of the Angels: They are called the friends of Chriſt; They are ſaid to have fellowſhip with Ieſus Chriſt, 1 Cor. 1. 9. They are the Brethren of Chriſt, They are Co-heirs with Jeſus Chriſt; There are no ſuch expreſſions of the Angels. And yet, there are nearer expreſſions of their union; they are the Spouſe of Chriſt, the Bride; the Angels are but as the ſervants. They are the members of Chriſt, and are made one with Chriſt: They are thoſe that are to be one with the Father, as the Father and the Son are one: Iohn 17. 21. Chriſt there prays, As thou Father art in me, and I in thee, that they alſo may be one in us: he never prayed ſo for the Angels. Laſtly, they are ſaid to be loved of the Father, with the very ſame love wherewith he loved the Son: now though God loves the Angels, yet it is not ſaid that he loved them with the ſame love that he loved his Son: Theſe are the expreſſions we finde in Scripture, concerning the near union that the Saints have with the Deity in ſome reſpects beyond the Angels; but of the union of the Saints with the Deity, we ſhall ſpeak of more when we come to ſpeak of the reward poſitively. And then the righteouſneſs wherewith they ſtand righteous before God, is greater then the righteouſneſs of Adam in Paradiſe, or the Angels; becauſe it is the righteouſneſs of the ſecond Perſon of the Trinity; and that is of an higher nature, and a more glorious righteouſneſs, then the righteouſneſs of any meer creature. Now the righteouſneſs of the Angels, though it be perfect in its kinde, yet it is not a righteouſneſs of ſuch an high nature, as that righteouſneſs which is the Son of God. And thus of this recompence of reward comparatively.