A Prospect of Heaven, Treatise · Chapter 6
CHAP. VI. Sheweth, that the perfect Glory and Happineſs of the Saints is inviſible for the preſent.
SECT. I.
IN the next place I ſhall ſhew you, that the full dignity, glory, and happineſs of the Saints is not apparent: Now we are the Sons of God, but it doth not yet appear what we ſhall be, but when he ſhall appear we ſhall be like him, &c. 1 John 3.2. Our Salvation is hid in this life, Our life of glory is hid with Chriſt in God. Col. 3.3. All the flouriſhing beauty of the Wine, is all the dead time of the Winter hidden in the root of the Vine; Chriſt our Head, our Brother, our Ausband, our Saviour, is keeper of the Crown of glory; it is hid in Chriſt for the preſent, therefore it doth not appear: and it is hid with Chriſt in God; in God objective, becauſe of our happineſs principally conſiſteth in the viſion of God, or cauſaliter, becauſe all our glory is derived from God; or elſe in God, that is apud Deum, in the power of God to beſtow it at his pleaſure; there is glory and happineſs hidden in Chriſt for us. Upon the meditation hereof the Pſalmiſt cries out, Pſal. 31.19. O how great is thy goodneſs which thou haſt laid up for them that fear thee? how great? it is particula admirativa. Bruno Nimis ſupra quam dici poteſt, admirativè cum nimio pondere. Bruno.interprets it thus. How great is thy goodneſs? it is ſo wonderful, that the tongue of an Angel cannot expreſs how great it is; but this goodneſs is laid up, it is in the Hebrew foreign which thou haſt hidden, which thou haſt in ſecret preſerved; ſo that it is not as yet apparent what goodneſs it is. Eye hath not ſeen, nor ear heard, neither hath it entred into the heart of man to conceive what things God hath prepared for them that love him, 1 Cor. 2.9. This St. Paul ſpake, who in that divine rapture into the Third Heaven ſaw a flaſh of the Tranſcendent glory of the Saints. The glorious beauty of Heaven and Earth is the object of the eye, yet no eye ever ſaw ſuch glory: our ears hear more then our eyes can ſee; we hear of glorious things done in all parts of the World, and yet no ear ever heard of ſuch glory: our hearts can conceive more then our eyes can ſee, or ears can hear, or we can fancy greater things then can be preſented to the eye; yet we cannot conceive the glory of the Sons of God. Our glory doth not appear; we have treaſures of happineſs, but they are hidden in the field: our Tranſcendent happineſs is like a curious piece of Arras roled up, not put down, and expoſed to the view of men; we are glorious Stars, but yet we do not appear above the Horizon, the Earth doth interpoſe it ſelf between us and the ſet Sun, and hides his light from us; ſo theſe earthy bodies of ours do interpoſe themſelves between us and our glory, that it cannot be ſeen. The happy and glorious eſtate of the Children of God doth not now appear;
1. Not to the Wicked: the glory and beauty of the Saints in this life is internal and ſpiritual; The Kings Daughter is all glorious within, Pſal. 45.13. They are full of riches of glory and ſtrength, but it is in the inner man, Eph. 3.16. And ſo it is not obvious to carnal eyes, which if it were, it would turn the moſt ſenſual Epicures into mortified Saints: but the wicked want a ſpiritual eye to diſcern ſpiritual glory; Gods people are worth Millions of men, but they are Gods hidden ones, Pſal. 83.3. The world knoweth them not, becauſe they know not God, 1 John 3.1. And as Moſes his face when it ſhone, had a vail over it; ſo the glory of grace hath a vail over it, that not a glimpſe of it appeareth to the wicked, much leſs doth the life of endleſs glory appear to them. Theſe things do hide the glorious condition of the godly from the wicked:
1. Their outward troubles, their outward mean and baſe condition obſcureth their glory, ſo that wicked men think godlineſs to be a contemptible thing: What hid the Majeſty of Chriſt from the eye of the Jews? why was he a man rejected and deſpiſed among men? it was the baſeneſs of his outward condition that hid the glory of the only begotten Son of God: he came in the form of a Servant among the Jews, who expected his coming in Princely pomp; it was alſo the many troubles he endured for our ſins, becauſe he was Crowned with a Crown of Thornes, and had not a Crown of Glory upon his Head, therefore his glory did not appear: the carnal and blind Jews thought the promiſed Meſſiah when he came, would not be thus miſerable, and ſo generally hated as Chriſt was: thus when the wicked ſee godly men almoſt overwhelmed with troubles, and even buried in the Gulf of outward calamities, and look upon them as of all men the moſt miſerable and deſpicable, they preſently think there is no glory in an holy life. The miſeries of the Saints are publique, their advantages walk in the dark; men ſee what they ſuffer, but doubt of what they hope for; and in the judgment of Infidels their Religion paſſeth for an impoſture, becauſe the good things it promiſeth are inviſible, but the evils it threatens are ſenſible and preſent. We are ſaith Auguſt.Auguſt. Pſal. 36. like thoſe great Trees, which during the ſharpneſs of the Winter, are naked of all their leaves; their life is encloſed in their roots, their vigour is retired into their Sap, and all their Soul and vegetation they have, is hid from the eyes of the beholders; but their death is conſpicuous, every branch publiſheth; it and all the miſchiefs the Winter hath brought upon them, are ſo many arguments to make us doubt of their life. Thus it is with God's Children; they are dead, and they are alive, but their Life is in a Cloud, their Death manifeſt; the perſecutions they ſuffer, the temptations they encounter, the conflicts they undergo, perſwade wicked and unbelieving perſons, that their Life is but a languiſhing and doleful Death; but their vigour is over-ſhadowed, their glory is hid with Chriſt in God: and as the Spring muſt needs return to convince the ignorant, that a Tree that hath loſt its leaves in the Winter, is not dead, ſo muſt the general Reſurrection happen to aſſure the unbelieving World, that the Life of a Chriſtian perſecuted by the World is hid with Chriſt in God.
2. Becauſe there is no outward excellency in grace, therefore their glory cannot appear to wicked men; nothing pleaſeth a carnal eye but external excellency, and grace hath little of that. St. James Jam. 2.tells us, That gay clothes and a gold Ring is in more eſteem then Faith; but Chriſt goes contrary to the World. Cyrus, in his ſpeech to his Soldiers, told them that were Footmen, if they would follow him, he would make them Horſemen: he told them that were Horſemen, if they would follow him, he would ſet them over Chariots: if they were Rulers of Villages, he would give them Cities: if of Cities, he would make them Rulers of Provinces. Chriſt Preached otherwiſe, He that will be my Diſciple, let him deny himſelf, and take up his Croſs: let him deny his honours, and become baſe for my ſake: let him deny his riches, and become poor for my ſake: let him deny his life, and become miſerable: what happineſs, what glory is there, will a wicked man ſay? I can ſee no excellency in Piety, if this be the portion of God's Children. Grace indeed is like the Ark, which within was over-laid with pure Gold, and a pot of Manna was in it, but the out-ſide was covered with Badgers-skins, and Sheep-skins: ſo grace is inwardly overlaid with pure Gold, cloathed with glory, and within it there is a pot of Manna, even joy unſpeakable; Yet becauſe the outſide of grace is covered with Badgers skins, and wicked men do judge according to the outward appearance, therefore the inward excellency and glory thereof doth not appear to them.
3. Becauſe wicked men think that holy men, becauſe they are miſerable in this life, belong not to God, and that their miſeries here are but the fore-runners of eternal ſorrows. It is a good ſaying of Mercer, Hoc eſt ingenium Mundi, ut quibus videt deum extrinſecus maledicere maledicit, & quibus extrinſecus benedicere benedicit. Mercer.This is the guiſe of the World, that it thinks thoſe to be curſed of God, whom he ſeems to croſs with outward troubles; and to think that they are the only bleſſed men, whom he ſeems to bleſs with outward things. Wicked men think that the love and hatred of God appeareth in outward things, and that becauſe all things go well here, and every thing ſucceeds according to the deſires of their hearts, they verily preſume, that God by theſe outward diſpenſations intends no leſs then their eternal happineſs: and becauſe they ſee that very often trouble upon trouble falls upon the godly, they think they are Hypocrites, and ſo God will deal with them to all Eternity. Alas! the World is blind, the God of this World hath blinded their eyes, that the future glory of God's Children doth not appear to them: they little think that where the godly man's miſery endeth, there the happineſ… of the wicked endeth; and where the wicked m… … miſery beginneth, there the hap… … th… … …ginneth: It is Peter Martyr's … …icked are called the inhabitant… … therefore are compared to … …odly are called So journers and … …nderers in a ſtrange land, and … …ared to the Planets: the Pl… … Weſt to Eaſt in a contrary mo… … …rs do ſet where the Planets ri…e … …icked and the godly that move i… … the one riſeth where the o… … …th the glory and happineſs … then the glory of th… … …appineſs doth appear.
SECT. II.
.2 THE glory of the Saints doth not yet appear to themſelves, it is not yet manifeſt what they ſhall be, the fullneſs and perfection of their glory and happineſs cannot be comprehended by them; they muſt enter into their Maſter's Joy, before they can fully ſee what glory belongeth to them: God muſt make them perfectly glorious, before their glory will appear. Joſua might have ſpies from Canaan, that might bring with them a bunch of Grapes, but yet they could not ſhew him the abundance of Vineyards, the Rivers of honey and milk, till he came into Canaan to poſſeſs it: ſo God's Spirit may bring joy and comfort from Heaven, and make the Sons of God to taſte of Heaven, as Joſua did of the delicacies of Canaan in the Wilderneſs: or the Spirit of God may open a cranny that the Sons of God may peep through, and behold a glimpſe of their future glory; but their eyes can never be ſo fully opened while they are in the fleſh, as to behold the greatneſs of their glory, and the perfection of their happineſs.Gorran. Our glory is like a candle held in our hands, covered with our fingers, through which, but a little of the light can be ſeen. Indeed in ſome ſort our glory is revealed in the Goſpel, in that we know that it ſhall be; but the fullneſs of it is ſealed up to the day of Redemption, then ſhall it appear what the Saints are: Therefore in Jude ver. 6. the day of Judgment is called the Great Day, (eſpecially) becauſe it ſhall be a day of great Light; now it is Light that makes the day, and the more light the more day; now in this day of Judgment there ſhall be abundance of light, a full diſcovery of things and perſons, then ſhall the happineſs of the Saints be more fully manifeſt, and things ſhall really then appear as they are; the greateſt diſcoveries here are imperfect to that which they ſhall be on that day; then God ſhall make it appear to all the World who are, and who are not the Sons of God; then ſhall all hidden things be made manifeſt, Luk. 12. 2. That is the time for the declaration of the righteous judgment of the Lord, Rom. 2.5.
SECT. III.
THE excellent glory of the Saints is hidden from them, for theſe reaſons:
Reaſ. 1. Becauſe God would try his Children, whether they would truſt him or no. Whether they would believe his promiſes of happineſs, and caſt themſelves upon God for the accompliſhment of his promiſes of eternal happineſs. Where were faith if God ſhould make their future glory to appear to them otherwiſe then by promiſe that they ſhall be glorious? Should God take his Children, and carry them up upon a Mount, as he did Moſes, and there ſhew them their future glory; or take them up into the Third Heaven, as he did Paul, and there let them enjoy the beatifical viſion; how ſhould faith be the ſubſtance of things hoped for, how ſhould faith then be the evidence of things not ſeen? what are the things the Saints hope for? is it not life everlaſting? is it not unſpeakable glory? is it not their compleat happineſs? and are not theſe the things that are not ſeen? if theſe things were in view already, if theſe things did appear to them as the Sun, how could faith be the ſubſtance of things hoped for? how could it be the evidence of things not ſeen? no, God will not here ſuffer their glory to appear, but will have them live the life of faith in his promiſes of glory and eternal happineſs, before he will open Heaven to them, and give them an actual poſſeſſion of the heavenly Manſions, and ſet the glorious Crown of Righteouſneſs upon their heads.
Reaſ. 2. Becauſe God would try whether we would be content to ſuffer for him, and to do any thing for him; whether we would be willing to deny our ſelves, to become the objects of ſcorn and contempt; whether we would walk in his ways, though they are ſomewhat ruggid, and hedged in with ſharp thornes; whether we (as Moſes) would chuſe rather to ſuffer afflictions with the people of God, then to enjoy the pleaſures of ſin for a ſeaſon; whether we would prize the reproaches of Chriſt above riches, more then the Treaſures of Egypt, and be content with his promiſe of future glory. If the future glory and unſpeakable happineſs of God's Children ſhould for the preſent be made manifeſt; if God ſhould open the windows of Heaven as he did to Stephen, when he was to be ſtoped and let us ſee the glory of God, and Jeſus ſtanding at the right hand of God, having Crowns of glory in his hands, and Robes of honour, and Palms of Victory in his hands, to beſtow upon ſuch as would endure reproach for his Name-ſake, and ſuffer any thing whatſoever God calls them to, there is no queſtion but the ſight of this glory would make us all ready to be ſtoned with Stephen, to be ſawn aſunder with Iſaias, to be impriſoned with Joſeph, to ſuffer with the people of God with Moſes; then we ſhould eſteem every reproachful contempt for Chriſt's ſake more precious then the faireſt Jewels: but God doth not ſuffer our future glory to appear, becauſe he will try if men will ſuffer for him, and do his will, and truſt themſelves for glory hereafter: they that will ſing the Song of Moſes and of the Lamb, in the next life, muſt ſwim through the Sea of glaſs mingled with fire in this life, Rev. 15.2. Every one that looks for glory in the next life, muſt make account of the Croſs, more or leſs in this life; the way to Heaven is ſtrewed with Croſſes, and we muſt think it rather an honour then a labour to follow Chriſt our Maſter, as Alexander's Souldiers followed him through Mountains of Snow.
Reaſ 3. Becauſe a future manifeſtation of their glorious happineſs, will make more for the glory of Chriſt, then if it did now appear, 2 Theſ. 1.10. When he ſhall come to be glorified in his Saints, and to be admired in all them that do believe, at the day of Judgment. That day of horror, that day of ſhame, is the day of the manifeſtation of the glory of Chriſt, and of the glory of the Saints of God; then Chriſt will be wonderfully glorified in the glorification of his Saints; and then Chriſt ſhall be admired in all them that do believe. The Angels, all the Saints, the Wicked, and the Devils themſelves, will be filled with admiration, and be aſtoniſhed at the infinite love of Chriſt, in beſtowing ſuch glory upon all Believers. Wicked men will be aſtoniſhed at it, and admire Chriſt in their glory, when they ſhall ſee thoſe poor contemned men among them to be ſo glorified above their expectation; what will wicked men ſay? what! is yonder man in Heaven? I did ſcorn him, I did deſpiſe him upon the Earth: What will another ſay? Is that man in Heaven? I ſaw him burnt at a Stake; I ſaw this man impriſoned, that man baniſhed; this man worried, that man caſt out of all that he had; and now, behold their glory! behold their happineſs! They will ſee and wonder at it, to ſee what glory and honour Chriſt hath cloathed them with; then will they cry out, we never thought to ſee ſuch poor deſpiſed wretches (whom we accounted the offſcouring of the world) to be in ſuch glory: ſo likewiſe, how will the Saints themſelves admire Chriſt? how will they ſtand wondering at themſelves, that they ſhould be ſo glorious, ſo happy? how will they admire the love of Chriſt, that ſhould freely beſtow ſuch unſpeakable love upon them? then will the Saints ſay to Chriſt, Lord, what am I, that thou ſhouldeſt thus honour me? what glory doſt thou caſt upon ſuch a worm as I am? Lord, I have ſuffered but little for thee, I have done nothing for thee, that thou ſhouldeſt thus glorifie me.
Reaſ. 4. Therefore their glory doth not yet appear, becauſe the Sons of God, while they are in theſe earthly houſes, are not fit for ſuch glory; mortality is no fit ſubject to have immortal glory to be put upon it; theſe mortal Bodies of ours, are not fit to be inveſted with the Robes of incorruptible honour: yea, theſe Bodies of ours, wherein ſin liveth, are not fit to enjoy communion with God, who is of purer eyes then to behold any unclean thing; no, there muſt be a diſſolution of theſe earthly tabernacles; mortality muſt be ſwallowed up of life; this corruptible, muſt put on incorruption; this mortal, muſt put on immortality; then, and not before, ſhall the ſurpaſſing glory of the Saints appear: as Chriſt ſaith, we muſt not put new wine into old bottles, nor patch an old garment with a piece of new cloth; thus Chriſt will not put the ſoul-raviſhing joys of Heaven into theſe old bottles; nor will he patch up theſe fading periſhing Bodies with the glory of Angels.
Reaſ. 5. That he might quicken their deſires after their glory; that our hearts may pant after thoſe Water-brooks, thoſe Rivers of Pleaſure; that we may cry out with Monica, the Mother of St. Auguſtine, in her raviſhing contemplation of Heaven, volemus in Coelum, volemus in Coelum; let us fly, let us fly into Heaven: or as Auſtin himſe…f, fontem vitae, ſitio, eſurio; I thirſt, I greedily long after the fountain of life.