Moses Choice, Treatise · Part 3 · Chapter 52
CHAP. LII. The happineſs of Gods people in the Perpetual Sabbath that they ſhall enjoy.
NOw the laſt thing in the Explication is, to 7.ſhew wherein the happineſs of the Saints conſiſts, is that Perpetual Sabbath that they ſhall keep with God, whereof this Sabbath is but a Type, Heb. 4. 9. Sabbaths here are comfortable, and we have felt ſome ſweet, and ſome comfort in ſome Sabbaths; but take all the comfort that ever you had in all the Sabbaths you have had here, and put all into one, that would be a comfortable Sabbath; but that perpetual Sabbath that ſhall be hereafter, will be the accompliſhment of all thoſe Sabbaths, and that will be ſweet. Now I ſhall expreſs my ſelf in theſe ſix or ſeven particulars, to ſhew the happineſs of Gods people in that perpetual Sabbath.
Firſt, they ſhall be exerciſed in the higheſt employments 1.that any creature can be exerciſed in, or that they are capable to be exerciſed in: The happineſs of a creature conſiſts much in that which it is exerciſed in; as there is a great deal of difference between the happineſs of a Noble-man in Court, and the happineſs of one that is employed onelyonly in cleanſing channels, and the meaneſt employment that is, becauſe their exerciſe is different; the one is exerciſed about buſineſs that concerns a King, and a State, and the other is imployed about mean things; therefore according as the exerciſe is, that any creature is raiſed to, ſo is the dignity and excellency of that creature: Now we are exerciſed in mean things here, in compariſon of what we ſhall be hereafter, and yet our buſineſs here in making proviſion for the fleſh, in getting meat, and drink, and clothes, and money, is ſweet; but though out of obedience to God, we ought to go on comfortably in our callings and places wherein God hath ſet us, becauſe God calls us to theſe low mean things, yet we are to account them a mean condition, in regard of that which our natures are capable of, it is but a ſore travel that is laid upon man, and this ſhall not ſatisfie us, as if we were capable of no higher things; but when we ſhall be raiſed to be buſied about the higheſt employments that a created ſubſtance is capable to be buſied about, that muſt be comfortable; as the Pſalmiſt ſpeaks, The high Pſa. 145. 6praiſes of God ſhall be in their mouthes: They ſhall be always buſied in the high contemplations of God, and of the Trinity; and they ſhall be always ſinging praiſes to God, and to him that ſits upon the throne, and to every Verſe of the Song that they ſhall ſing to the Lamb, there ſhall be a Selah put to it; it muſt be glorious, becauſe this is the higheſt glory that God hath, not onelyonly from his works here, but from all the counſels of his wiſdom about the great myſtery of redemption, from all his works in Heaven, and the higheſt glory, that he hath from all the communications of himſelf to the Saints in Heaven, in his praiſes that they ſhall be exerciſed in: all the happineſs that we have from God here, is a way of ſubſerviency unto the actual praiſing of God; there whatſoever God communicates to his creature, the top of all is not that the creature ſhould have it, but that it ſhould reflect the praiſe of all upon God. The end of all that God does in the world is his glory that he ſhall have in Heaven, and the end of all he does in Heaven, is the actual working of the ſouls of his Saints upon himſelf.
Secondly, the happineſs of the perpetual Sabbath, 2.may be expreſſed in this, in that the ſouls of Gods people ſhall be always up, and fit for theſe high works: God calls us many times to moſt excellent things, to be exerciſed about himſelf, but our hearts are not fit for theſe exerciſes; ſometimes we finde our hearts enlarged, and when our hearts are up, we take delight in holy exerciſes; but at other times, how hardly are we drawn to them? and we are weary in obedience, and count it a ſlavery, thoſe exerciſes are heavy to us; but there is a time coming, when our hearts ſhall be always up, never to ſeek, but ſhall be always upon the higheſt pin, enflamed with heat continually: as it is an heavy curſe for a mans heart to be ſuitable and fitted for temptation, when a temptation ſhall come; ſo it is a wonderful bleſſing to be fitted for any holy employment, when we are called to it; this there ſhal be always in the Saints in heaven, in keeping this their perpetual Sabbath. It is reported of Anſelm, as he was walking out of his houſe, he ſaw a bird, that was fluttering to fly up, and could not get up, but fell down, and looking upon it wiſhly, he ſaw a ſtring tyed to the leg, and a ſtone at the end; upon this his heart broke, and he bemoaned himſelf, This is my condition, ſays he, though ſometimes I would fain get up in holy exerciſes with God, O but this burthen of ſin, and weight of ſin, is like a ſtone, and preſſes me down, when I am got up a little way, I am pull'd down again, my heart is ſeldom fitted for holy exerciſes: So it is with us uſually, though through Gods grace there are ſome wings to move up a little, yet this weight and burthen of ſins preſſes us down, and makes us unfit for holy duties; let us go humbly a while under that ſore burthen, but know we ſhall be freed from it ere long.
Thirdly, the happineſs of the Sabbath conſiſts in this, there ſhall be no intermiſſion, but they ſhall continue 3.day and night (though there ſhall be no night) then we ſhall not go to duty and break off again, and go again, and break off again, no, there ſhall be no other imployment; though the duties of Gods worſhip here be of an excellent nature, yet we are not to ſpend all our time in them; but then there ſhall be nothing elſe to ſpend one moment of time in to all eternity.
Fourthly, there ſhall be no wearineſs; though we do ſpend ſome time in holy exerciſes here, we are 4.quickly weary before we have done, Though the ſpirit be willing, the fleſh is weak; but when we ſhall have been praiſing of God millions of years, we ſhall be as freſh at the end of them, as at the firſt moment; when we are exerciſed in holy duties with others, it is good to conſider of their weakneſs, whether they be able to hold out, and joyn with us; but there we ſhall not need fear wearineſs in our ſelves, or any others.
Again, we ſhall ſee nothing elſe done by no body elſe: Here we get together, and ſing, and pray, and 5.hear the Word, and this is comfortable; but we ſee the Sabbath broken by others, and that damps our hearts; but there is a Sabbath coming ſhall be ſo kept, as we ſhall ſee none break it, but every one we have to deal withal ſhall keep it: But yet by the way, it is better in a place where it is not altogether ſo well kept, and is in a riſing way, then in a place where it is better kept for the preſent, but is in a declining way; but though it be a grief to us to ſee the Sabbath broken, yet know, there is a Sabbath coming that we ſhall keep, and none ſhall break it.
Again, the happineſs of the Sabbath conſiſts in this, to keep this Sabbath in theſe high exerciſes, 6.when ſo many thouſands ſhall be yelling and roaring under the wrath of an infinite God; they ſhall conſider, we are now in the preſence of God, keeping a Sabbath unto him, as the children of the Bridechamber, ſinging ſongs of triumph to him that ſits upon the throne for ever; whereas others are caſt out from God, and are roaring and yelling under the burthen of the wrath of an infinite God, and that might have been our portion: This addes to the glory of the Saints; and therefore the Scripture hath this expreſſion, Without ſhall be dogs: That expreſſion is taken from the maner of the Iews marriages, uſually they were in the night, and the Bridegroom and his Bride and their company were taken in with torches and delight into the Bride-chamber, others were without without light, & not taken into the chamber: ſo in Heaven, ſome ſhall be taken to be exerciſed in theſe glorious things, and others are caſt out: as would it not adde much to ones happineſs, to think thus with ones ſelf; I am now going into a place where I ſhall have abundance of mirth and joy with my friends; and others in the mean time lie in the cold, ſtarving in the dungeon, and I might have been there as well as they: if a man ſhould go along with the King in triumph, and be at the right hand of the King in glory, and as he goes by, he ſhould hear a company of poor wretches out of a dungeon, crying, yelling, this ſets out his glory: ſo to be at that time, thus exerciſed in thoſe heavenly employments, when as others ſhall be curſing themſelves, and the time that they were born, and blaſpheme the name of God: it is a comfort to a company of gracious hearts when they are got together in holy exerciſes, to think there are others in the Tavern, drinking and ſwilling, and blaſpheming: what difference is between our condition this day, and their condition? this does mightily refreſh ones heart, and enlarge it to praiſe God for his mercy; and ſo in Heaven the Saints ſhall know every inſtant when they are keeping this Sabbath; others are howling under the wrath of God, and curſing the time they were born.
Laſtly, this Sabbath is to be kept in our Fathers houſe: we ſhall not ſing the ſongs of Zion in a ſtrange Land, but in our Fathers houſe. Thoſe godly perſons in the times of the Maccabees, accounted themſelves happy, that they might worſhip and ſerve God though in the Dens, and Caves of the Earth; it will be more happineſs to ſerve God in Heaven, and in our Fathers Houſe. I remember I read of one Marcellus a godly man, being caſt into a ſtinking place, he did make that his Temple to God, and perfumed it with his prayers, and after the Chriſtians built a Temple in that place; and ſo we may make a filthy dungeon a Temple; but if it be comfortable to be exerciſed in holy duties in the moſt filthy and vile places, much more comfortable ſhall it be when we come to Heaven, in our Fathers houſe. In Rev. 15. we read of thoſe that ſung the ſong of Moſes, they ſtood upon the ſea of glaſs mingled with fire; to ſing the ſong of Moſes, though it be upon the ſea of glaſs, this uncertain life of ours full of trouble, it is comfortable, but to ſing it in our Fathers houſe, will be comfortable indeed; though we do meet with troubles here, yet if we can enjoy the Sabbath, we comfort our ſelves, but we ſhall have a better Sabbath then theſe, even a perpetual Sabbath in our Fathers houſe; put theſe together, and you ſhall ſee what this perpetual Sabbath is that Gods people ſhall have O gaudium ſuper gaudium, gaudium vincens omne gaudium, extra quod non eſt gaudium, Aug. Sol c 35.in heaven. Now put all together that we have ſaid negatively, comparatively and poſitively, the perfection of their natures, their bodies, and ſouls, and whole perſons; their glory at the day of judgement, their poſſeſſion of heaven, their having God to be their portion, their communion with Chriſt, their communion with the Angels and Saints, and this perpetual Sabbath that they ſhall keep, and do but apprehend what infinite joy muſt flow from all theſe; theſe are as the ſeveral ſtreams of this Paradiſe of God. In Gen. 2. we read of Paradiſe that God made for Adam, and there were four ſtreams that were to water it; this Paradiſe of Heaven have theſe ſeven ſtreams to water it, to make the Saints happy; do but conſider what infinite joy muſt flow from all theſe put together; every one does cauſe joy, but put The excellency of the Saints joy in heaven.them all together, and the joy that comes from hence is a moſt pure joy, and a moſt ſpiritual joy, and a full joy, and a divine joy.
Firſt, pure; that is, not onelyonly free from any mixture 1. Uſque adcò nulia cſt ſincera volupts, Sclicitumque aliquid lae tis interve ait.of ſorrow, but without any thing that ſhould ſully it, without any ſin: Here all our pleaſures are mixed.
And ſpiritual: If it were to rejoyce in the good that our bodies ſhall have, it were admirable joy, but the joy ſhall not be ſo much in regard of the happineſs of our bodies, but in regard that God is our portion, it ſhall be ſpiritual; yea, the happineſs of our 2.bodies ſhall be ſpiritual and ſupernatural.
And it ſhall be full: How full muſt it needs be, 3.they ſhall enter into their joy, becauſe the joy cannot enter into them: We rejoyce in believing with joy unſpeakable and glorious: If the ſeed time be ſo glorious, how glorious will the harveſt be? ſays Cyprian, Non guſtabunt, ſed ſatiabuntur & implebuntur.They ſhall not taſte, but they ſhall be abundantly ſatisfied with the fatneſs of thy houſe: The fatneſs of Gods houſe in the world does abundantly ſatisfie the ſouls of Gods people, but the fatneſs of Gods houſe hereafter, how will that ſatisfie them? The people of God ſhall have ſuch objects to rejoyce in, as is the eſſential glory of God, and all the glory that is put upon him by all his creatures, and all the good they have by Gods communication of himſelf to them, and all the glory of one another: Look how many Saints ſhall be in heaven, they ſhall rejoyce in every ones happineſs as in their own; their own happineſs will cauſe joy, but ſo many Saints as ſhall be happy, ſo many times ſhall their joy be double, and therefore it muſt be full joy: Comfort proceeds from the ſuitableneſs between the faculty and the object; now here is the greateſt ſuitableneſs between the faculty and the object that can be, becauſe here is not onelyonly good in the Concreat, but goodneſs in the Abſtract; and union with goodneſs it ſelf, is more then union with a good thing. Surely the joys of heaven muſt needs be great, becauſe a little taſte of them here that the Martyrs have had, hath made exquiſite tortures, grievous and dreadful pains, not onelyonly tolerable, but comfortable.
And it is Divine joy: It may be ſaid to be Divine in three reſpects: Firſt, it comes from God: Secondly, 4.it is in God: Thirdly, it is with God. Firſt, it comes from God, being cauſed by the Spirit of God, 1.and that is another maner of joy then the men of the world have. Secondly, it is in God, rejoycing in 2.God, and that is other maner of joy then rejoycing in meat and drink: Look what difference there is between the excellency that is in God, and the excellency that there is in meat, and drink, and idle ſports, ſo much difference is between the joy that Gods people have in God, and the joy that wicked men have in the creature: And it is divine, in regard that it is joy with God, it is the ſame joy that God himſelf hath; 3.carnal hearts rejoyce one with another in ſenſual things, but God does not rejoyce in thoſe things you rejoyce in, but the Saints in heaven ſhall be exerciſed in the ſame joy that God himſelf hath, and rejoyce in the ſame things that God ſhall rejoyce in; to have the beams of our joy mingle with the beams of Gods joy, and ſo to have Gods joy and ours put into one, that muſt needs be admirable joy. Notwithſtanding this joy of the Saints ſhall be thus glorious, yet the utmoſt happineſs of man conſiſts not in it; though joy be a neceſſary concomitant to mans bleſſedneſs, yet mans bleſſedneſs conſiſts not in it. We do not ſeek Si delectatio ſit ultimus finis, tum actus aliquis elicitus voluntat is poteſt eſſe ultimus finis, ſed non—Nam objectū voluntatis eſt finis, ſicut objectum viſus eſt color, it a ut impoſsibile eſt, quòd primum viſibile fit ipſum videre, quia omne videre eſt alicujus objecta viſibilis, ita impoſsibile eſt quòd primum appetibile quo… eſt finis ſit ipſum vell… Tho. 1. 2. q. 1. Art. 1. ad ſecund. Apprehenſio ſenſitiva non attingit ad communem rationem boui, ſed ad aliquod bonum, particulare quod eſt delectabile, & ideo ſecundum appetitum ſenſitivum operationes ſunt propter delectationem, ſed intellectus apprehendit univerſalem rationem boni ad cujus conſequutionem ſequitur delectatio, unde principaliùs intendit bonum quàm delectationem. Thom. 1. 2. q. 4. Art. ad. 2. ſecond.the enjoyment of God, that we might delight in this enjoyment, but we ſeek delight in the enjoyment, becauſe the enjoyment is the greateſt good.
And beſides all this, there are ſome circumſtances that ſerve to ſet out all that I have ſaid yet further, and to make the happineſs of Gods people yet more glorious.
Firſt, it is a prepared happineſs, that happineſs that God hath had his thoughts upon from all eternity, and laid the ground of it from all eternity, God hath been working from all eternity to provide this.
Secondly, in that it comes to the people of God, by ſuch a glorious way, as the purchaſe of Jeſus Chriſt, that I have it, and that I have it by ſuch a glorious way, that will be exceeding comfortable.
Thirdly, that we who are ſo vile, and ſo wretched, and ſo abominable as we are in our ſelves, that we who by nature are but firebrands of hell and fuel for eternal wrath, that we ſhould be raiſed to ſuch a height of happineſs.
Fourthly, that we are ſo few: Not many wiſe, nor rich, nor noble, but the mean ones of the world, that there ſhould be ſo many of the world, and the great ones of the world caſt out, and a handful of poor contemptible people ſhould be raiſed to this glory, this is a mighty aggravation of the happineſs of Gods people.
Fifthly, that this ſhould be a reward for that which 5.we owe in a way of obedience; we owe all our ſervices in a way of obedience to God, and we may ſay, When we have done all, we are unprofitable Servants; and that we do, we are bound to do as creatures, and yet that God ſhould reward that which we owe to him in a way of obedience, this aggravates the happineſs of the Saints: as if a Maſter ſhould give his Servant all his eſtate for doing that which he is bound to do: We have more then wages here, then how much more is that we ſhall have hereafter?
Again, that which God is pleaſed to reward, it is 6.but poor mixt ſervice: take our duties at the beſt, they are ſuch as deſerve Hell; there is no one act, but if God ſhould obſerve what is amiſs, you deſerve to be caſt from God for ever for it; now when we rather deſerve that God ſhould caſt us down to Hell, yet that God ſhould reward us with all this glory, what a glorious thing is this?
Again, that the Lord is pleaſed to make this ſure to us: if God had left it to uncertainty, and bidden 7.us work, it might be well with us, and may be he will think of us, this might have been a comfort to us: but that God is pleaſed to binde himſelf thus, and to make all ſure: As if a King ſhould make his Crown & Kingdom ſure to a poor wretch, in the way of reward for a poor ſervice; ſo does God, he makes this glory ours by reward, in a way of Covenant and Teſtament; by Covenant, ſuch a Covenant as he does not only cauſe to be written in his word, but in our hearts; & we have witneſs of this in heaven and earth, three bear witneſs in heaven, and three in earth; and he gives us ſeals to confirm this Covenant, and he confirms it by an Oath, he ſwears by himſelf, becauſe there is no greater to ſwear by; and he makes it ſure by way of Teſtament: Covenant we think we may break, but that which is given by Teſtament, and confirmed by the death of the Teſtator, that is ſure, and thus hath God made it ſure unto us.
Again, all things that do befal us in this world, 8.and all the ways of Gods providence, do but tend to the furtherance of us to our reward, and to the encreaſe of our reward, and that is the wonderful happineſs of Gods people, this ſhould ſweeten all conditions: If I be in a meaner condition then another, yet this is in order to my reward, and this is more then if I had a Kingdom in the world, if it were not in order to that; but whatſoever I have in the world, though never ſo hard to fleſh and blood, it is in order to this, this ſatisfies.
Again, this reward is near, we ſhall not ſtay long 9.for it: If God required of us to be burning a thouſand years, and then to have it, we had yet cauſe to rejoyce; but it is at hand, and nearer at hand to us in this latter age of the world, then to our Fore-fathers; God hath but a few things to do in the world, to gather but a few more of the Gentiles, and his own people the Jews, and to pull down Antichriſt, and then all is done: The time is ſhort, ſays the Scripture; the word that is tranſlated ſhort, in 1 Cor. 7. 29. is a Metaphor taken from a piece of cloth that is foreign.rolled up, onelyonly a little left at the end; ſo God hath rolled up all his works, onelyonly he hath a little left at the end, and then all this glory ſhall appear; the frame of Heaven and earth does but ſtand till that time, and if that time were come, the frame of Heaven and earth ſhould preſently be diſſolved, and the ways of Gods providence in this world ſhould be at an end, the Heavens and earth groan for this time. It is ſaid of Doctor Taylor, when he was near at the ſtake, he fetch'd a leap, and ſaid, I have but two ſtiles to my Fathers houſe. We in our way here are as Travellers, ſome ride it may be a little faſter, and get to the Inn firſt, and then another comes a quarter or half an hour after, but it is but a ſhort time in compariſon; he hath promiſed, and he will come quickly, with the glory of his Father, and all the glory of Heaven with him.
And then this ſhall be after all our troubles: As Painters firſt draw all black, and then the other 10.beautiful colours; ſo all our troubles here are but as the black ground-work, to make our glory the more Italiam, Italiā primus conclamat Achates, Italiam ſocii laeto clamore ſalutant.beautiful hereafter: To ſee land after a long and dangerous voyage, how joyful is it? As the Trojans, after they had been wandring a long time in the Mediterranean and Aegean Seas, as ſoon as they eſpied Italy, they cryed out with exulting joys, Italy, Italy; how much more the Saints after they have paſſed 11.this troubleſom world, and come to Heaven, what Semper erunt, quòd ſunt aternae gaudia vitae, Gaudenti quoniam cauſa erit ipſe Deus, Proſper in Epigram.acclamations of joy will the heavens ring of? Heaven, Heaven.
Laſtly, all theſe things are eternal; this puts an infiniteneſs of worth upon every particular: How was Haman puffed up by Eſthers inviting of him to one Banquet? How ſhall the hearts of the Saints be taken with that eternal Supper of the Lamb? Obed-Edom was bleſſed in having the Ark but three moneths in his houſe, how bleſſed they who ſhall have Gods not onelyonly gracious but glorious preſence eternally? And ſo I come to the fourth particular, which was propounded in the handling of this point; namely,
4. Wherein lies the power of the conſideration of the recompence of reward to help a man through ſufferings. Much hath been ſaid, but more may be ſaid, to ſhew that there is a mighty power in it to enable the heart to ſuffer any thing for God; it is that which hath mightily wrought upon the Saints of God heretofore: That is an obſervable place that we have concerning Chriſts Transfiguration, and Chriſts Agony: when he was transfigured upon the Mount, and his glory was ſhewed, even a glimpſe of the glory of Heaven; Chriſt took with him onelyonly three Diſciples, Peter, James and Iohn; afterward when Chriſt was to come to his Agony, when his ſoul was heavy to death, and he ſweat clods of blood, he onelyonly took thoſe three Diſciples that had ſeen him in his glory, to ſee him in his ſufferings; to ſhew, that thoſe that know what the glory of Chriſt means, thoſe are the fitteſt to joyn with Chriſt in his Agony, and to endure the greateſt ſufferings that they can meet withal. See in Dan. 7. there is mention made of a cruel Tyrant that ſhould make War with the Saints, and ſhould perſecute Gods people, that devoured and brake in pieces, yet there were ſome that ſhould bear out all, that ſhould have the Kingdom given them, and God ſhould reward them gloriouſly; Who are they? at the 22 verſe, The Saints of the moſt high: ſo you read it, or, The Saints of the higheſt; not onelyonly of the higheſt God, but of the higheſt places, of the higheſt things, they are thoſe to whom the Kingdom ſhall be given, thoſe Saints that did ſee the moſt glorious things of the Kingdom of God, they had the reward, for they held out in ſufferings, but others, whoſe hearts were low in the earth, they did not hold out.
So thoſe that ſhould hold out in the time of Antichriſt, and ſhould not worſhip the Beaſt, Rev. 13. 6, 7, 8. were ſuch as dwelt in Heaven. He opened his mouth in blaſphemy againſt God, to blaſpheme his Name, and his Tabernacle, and them that dwelt in Heaven: in many places of the Revelations, Heaven is taken for the Church of God, and the People of God, and ſo Interpreters take it here: And it was given to him to war with the Saints, and to overcome them: but though he prevailed againſt the Saints to kill them, yet he could not prevail againſt them that dwelt in Heaven to worſhip him: but all that dwell upon the Earth ſhall worſhip him; all that know no higher good then the Earth, they ſhall follow Antichriſt and worſhip him. Here we ſee the reaſon why people will not endure the ſufferings inflicted by the Beaſt, but follow the Beaſt, & have his mark either upon their foreheads openly, or in their hands ſecretly, becauſe they do not apprehend the glory of Heaven; but if they can come to ſee thoſe glorious things of Heaven, though Antichriſt do perſecute them, they would not worſhip him: in theſe latter times of the world Antichriſt will prevail to get many to worſhip him, but the ſight of theſe glorious things will keep us we ſhall not worſhip him. In Rev. 12. the Church who is compared to a Woman that was cloathed with the glory of the Sun, ſhe had the Moon, and all ſublunary things under her feet: When the ſoul is ſeeking after the glory of Heaven, and that is always in its eye, this cauſes it to have the Moon, by which is ſignified all things below that are ſubject to changes, under its feet. I read of a Martyr that was whipped, and almoſt ſcourged to death, and then being led to the execution, he met with his Mother, who being a godly gracious woman, did not fall of tearing her hair, and rending her cloathes as other women uſed to do; but cryed, Son, Remember eternal life; look up to Heaven, and ſee him that reigns there: Hence we ſee that having an eye to the recompence of reward, does make the heart to chooſe the Choice of Moſes, To ſuffer affliction with the people of God, and to eſteem the reproach of Chriſt greater riches then the treaſures of Egypt; you ſee there is a great deal of power and efficacy in it; but wherein does this power conſiſt? In divers particulars.