The Glory and Happiness of the Saints in Heaven, Chapter 5
CHAP. V.
Of the Efficient Cauſe of the Saints Happineſs in Heaven, namely the Free Grace of God. Of the Meritorious Cauſe of the Saints Happineſs, namely the Death and Sufferings of the Lord Jeſus Chriſt. Of the Final Cauſe of the Saints Happineſs, namely, the Glory of God. Holineſs the Saints great Qualification for Heaven. Wicked Men unſuitable to the Work of Heaven, and to the Reward of Heaven; both which are Holy. In Heaven there is both an Eternal Work for Saints to be Employed in, and an Eternal Reward for Saints to Enjoy.
THat which is next to be diſcourſed of in the handling of this Subject of the Saints Happineſs, according to my propounded Method, is the conſideration of that Happineſs in the ſeveral cauſes of it.
Now in ſpeaking unto this head, I ſhall diſcourſe a little upon theſe three particulars. The Efficient Cauſe of the Saints Happineſs in Heaven. The Meritorious Cauſe of that Happineſs. And laſtly, the Final Cauſe thereof.
Firſt, The Efficient Fundamental Cauſe of the Saints Happineſs in Heaven, and that is the Free Grace of God. Now for this the Scripture is very full Epheſ. 2.4, 5, &c. But God who is rich in Mercy; for the great love wherewith he loved us. Even when we were dead in Sins and Treſpaſſes, hath quickened us together with Chriſt, (by Grace ye are ſaved) And hath raiſed us up together, and made us ſit together in Heavenly places in Chriſt Jeſus. That in the Ages to come, he might ſhew the exceeding Riches of his Grace in his kindneſs towards us through Chriſt Jeſus. For by Grace are ye ſaved through Faith, and that not of your ſelves, it is the Gift of God. So in Rom. 6.23. The Gift of God is Eternal Life through Jeſus Chriſt our Lord. All is from the free Grace of God. And though this Happineſs of the Saints be the higheſt that can be beſtowed upon any, yet is it that which is given freely. What ſays our Lord, Luke 12.32. Fear not, little Flock, it is your Fathers good pleaſure to give you the Kingdom. This is to act like a God, to give moſt bountifully and yet moſt freely. To give the higheſt and beſt Gifts, and yet to give them freely and undeſervedly. Thus God gives himſelf, Heaven, Glory, and Eternal Life freely. All that he doth for his people, from their firſt Converſion on Earth, unto their Eternal Glorification in Heaven, is all from his own free Grace and Good Will. Their Converſion is of Grace, James 1.18. Of his own good will begat he us by the Word of Truth. Their Juſtification is of Grace, Rom. 3.24. Being juſtified freely by his Grace. Their Sanctification alſo is of Grace, Titus 2.11, 12, 13. The Grace of God that hath appeared unto all men, teacheth us that denying all ungodlineſs and worldly luſt, we ſhould live Soberly, Righteouſly, and Godly in this preſent evil World. Yea, their Glorification alſo is of Grace, Rom. 9.23. That he might make known the Riches of his Glory on the Veſſels of Mercy, that he had afore prepared unto Glory. The work of Heaven is to Praiſe and Glorifie God for ever; and nothing will draw forth the Praiſes and Thanksgivings of the Saints there ſo much, as the conſideration of the freeneſs and richneſs of his Grace and Love. When a Soul is brought to Heaven meerly by the free Grace and Love of God, and ſees that Happineſs it there enjoys, and ſhall do to all Eternity, is beſtowed upon it on no other account, but from the free and undeſerved Grace and Mercy of God. Oh how doth this enlarge and fill ſuch a Soul with Praiſes unto God, and ſo will do to all Eternity, becauſe free Grace and Mercy hath done it.
Secondly, There is the Meritorious Cauſe of the Saints Happineſs in Heaven, and that is the Death and Sufferings of the Lord Jeſus Chriſt. Not their Works, not their Prayers, their Tears, their Faſtings, their Alms deeds, no nor their Sufferings alſo. To make our Good Works the Purchaſe of Heaven, is a great wrong to the Blood of Chriſt. Who ever thinks by their Doing or Suffering, to merit Heaven and Salvation, they put their Duties and Services in the place of Chriſt; for he, and he only hath deſerved Heaven and Glory for us. It is true, Good Works are the Cauſey or Path-way in which we muſt walk towards Heaven, but they are not the Meritorious procuring Cauſe of our obtaining Heaven, that is only the Blood of Chriſt. Our Duty is to be zealous of Good Works, but when we have abounded moſt in the practice of them, we muſt rely on the Merits and Satisfaction of Jeſus Chriſt, for God's acceptation of them, and for our Happineſs and Glorification after them. All that we do of our ſelves, ſhews us to be ſinful Servants: and all that we do when aſſiſted by the Grace and Spirit of God, makes us ſtill to be but unprofitable Servants, becauſe we have done no more than what was our Duty to do. All our Duties and Services, even the beſt of them, are both Defective and Defiled, Defective of the good that God commands, and Defiled with the Evil that God forbids: now that which is Defective and Defiled, cannot be Meritorious: that which deſerves Eternal Wrath and Vengeance in the doing of it, cannot by the doing of it, procure everlaſting Grace and Favour. There are none of our Prayers we ſend up unto Heaven, but ſtand in need of the Interceſſion of Chriſt to make them prevalent with God. None of our Tears ſhed for offending of God by Sin, but wants the Blood of Chriſt to waſh them, or elſe they are but puddlewater. None of our Sighs but muſt be perfumed with the Incenſe of Chriſt, or elſe they are no better than howling in the Ears of God. Conſcience can pick a thouſand holes in the beſt Duties that ever any of us tendered unto God, and what then doth God ſee in them, who is a thouſand times greater than our Conſciences, and knows all things. Heaven and Glory accompany Grace and Holineſs, not by virtue of any inherent Worth and Excellency in them to deſerve ſo great a Happineſs; but by virtue of a Promiſe that God hath made that thoſe that do perſevere in Grace and Holineſs, ſhall inherit Eternal Life and Glory. God was a free Promiſer, and he might have choſe whether he would have made his People a Promiſe of Heaven and Happineſs; and if he had not Freely and Graciouſly done it, it was not all their Duties, nor all their Sufferings, no nor all their Graces, that could have deſerved or procured that Happineſs for them. But ſince God hath ſo Freely and Graciouſly been pleaſed to make a Promiſe to his People of Heaven and Glory, he is now become a Debtor to his own Promiſe, and he will be True and Faithful in keeping of his Word. And thus we are to underſtand thoſe Scriptures that ſpeak of the Juſtice and Righteouſneſs of God, as that in 1 John 1.19. If we confeſs our ſins, he is Faithful and Juſt to forgive us our ſins. So God is not unrighteous to forget your Labour of Love. So 2 Theſ. 1.6. It is a Righteous thing with God, to recomperſe Tribulation to them that trouble you; but to you who are troubled, reſt. So 2 Tim. 4 6. Henceforth is laid up for me a Crown of Righteouſneſs, which the Lord, the Righteous Judge, ſhall give unto me at that day. In all theſe places, Juſtice and Righteouſneſs is not to be taken for Commutative Righteouſneſs; but for the Righteouſneſs of God's Promiſe and Fidelity: and God is ſaid to be a Righteous God in theſe places, becauſe he will keep his Word, and make good his Promiſes made unto his People. And to note it by the way, what abundant matter of Joy and rejoycing doth this afford unto thoſe who have true Grace; though but in a ſmall degree, yet if it be in Truth, here is great comfort unto ſuch Souls, becauſe Grace doth not as a Natural Cauſe produce Glory; but by the Covenant and Promiſe of God; and ſo the weakeſt Grace may plead this as well as the ſtrongeſt; and the loweſt Believer may ſay, I have as good and as faithful a Promiſe for Heaven and Happineſs, as the ſtrongeſt. He that gives a Cup of cold water to a Prophet in the Name of a Prophet, and becauſe he belongs to Chriſt, he ſhall not loſe his Reward, no not the Reward of Heaven and Glory. But yet ſtill all a Believers merit, with reſpect to the Love and Favour of God here, and the Eternal enjoyment of him in Heaven, is in Jeſus Chriſt; his Death and Sufferings is that which obtains all for him. Rom. 5.1, 2. Being juſtified by Faith, we have Peace with God, through our Lord Jeſus Chriſt; and rejoyce in Hope of the Glory of God. So in 1 Pet. 1.4, 5. Bleſſed be the God and Father of our Lord Jeſus Chriſt, which according to his abundant Mercy, hath begotten us again unto a lively Hope, by the Reſurrection of Jeſus Chriſt from the dead, to an inheritance incorruptible, undefiled, and that fadeth not away, reſerved in Heaven for us. And the Bleſſed Apoſtle St. Paul, who doubtleſs, (after his Converſion) was as Holy a man as ever lived, yet all his Glorying and Rejoycing, all his Faith and Confidence, was only in Chriſt; I deſire to know nothing among you, but Jeſus Chriſt and him Crucified. Cor. and in Phil. 3.3, 9. I count all things but loſs and dung, for the excellency of the Knowledge of Chriſt Jeſus my Lord. For whom I ſuffer the loſs of all things; and count them but dung that I may win Chriſt, and be found in him, not having mine own Righteouſneſs which is of the Law, but that which is through the Faith of Chriſt, the Righteouſneſs of God by Faith. This was all St. Paul gloried in, that upon which he built his Hopes and Expectations of Heaven and Happineſs; not upon any good works he had done, but upon what Chriſt had done and ſuffered for him, though he had whereof to Glory, as himſelf ſaith, yet he looked upon all as nothing, and deſired only to be found in Chriſt. And whatever Conceit or Opinion ſinners may have of themſelves, and of the Merit of their Duties and Services, in their Health and Proſperity, when Death and Judgment according to their Apprehenſions, ſeems to be many years diſtant from them; or whatever men may ſay in the heat of a Diſpute concerning the Merit of their good Works; yet certainly, they will be of another mind, when Death lays hold of them with its cold hands, and when an awakened Conſcience is hurrying them on to make their appearance before the Tribunal of the great God, the Righteous Judge of Heaven and Earth. There are few if any that are ſo bold and preſumptuous as to boaſt of their Merits upon a Death-bed. No, Death and Judgment convince and alter mens minds, making them ſpeak quite another Language than what they did formerly. It is not then, Lord deal with me according to my Deſerts, but Lord deal with me according to thy Mercy. Blot out mine Offences O Lord, not according to the Merit of a dying ſinner, but according to the Merit of a dying Saviour. This, this is the Language of a ſinner upon a Death bed. Then a Bellarmine will confute himſelf and cry out, Oh it is ſafeſt truſting to the Merit of Jeſus Chriſt.
Thirdly, The final Cauſe of the Saint's Happineſs is the Honour and Glory of God. We read Luk. 2.13, 14. when our Lord Jeſus came into the World on this very Errand, that he might obtain eternal Redemption and Salvation for Sinners; the Angels thoſe extraordinary Ambaſſadors of Heaven, proclaim the Tydings thereof to the Shepherds; ſaying, Glory to God in the Higheſt, on Earth Peace, and good Will towards Man. Not only is Man commanded to do all things for the Glory of God, but God himſelf doth all he doth with reſpect to his own Glory. As for Man, God made him for himſelf; and it is highly rational, that as the enjoyment of God is Man's higheſt Happineſs, ſo his Glory ſhould be his chief end; and unleſs this be a chief Ingredient into all our Duties and Services, they are neither acceptable to God, nor comfortable to us. The Scripture commands this as our great Duty, that we make the Glory of God our ſupreme End in all our Actions, Matth. 5.16. Let your Light ſo ſhine before Men, that they may ſee your Good Works; for what end, that they may glorifie your Father that is in Heaven. So, 1 Cor. 10.31. Whether ye eat or drink, or whatever ye do, do all to the Glory of God. Yea, in Heaven where the Saints ſhall be fully and compleatly happy; yet ſhall it be their eternal Exerciſe, to aſcribe Bleſſing, Honour, Glory, and Praiſe unto him that ſits upon the Throne, and to the Lamb for evermore, Rev. 5.13. And not only is Man commanded to do all that he doth to the Glory of God, but God himſelf doth all he doth with reſpect to his own Glory. The Work of Creation, the Works of Providence, the Work of Redemption; they are all tranſacted here in Time, and perfected in Eternity, that God thereby may be glorified.
Our next Enquiry ſhall be concerning the great Qualification of the Saints for Heaven, and that is Holineſs.
Now by Holineſs, I mean not any one ſingle Grace wrought in the Heart of a Believer; but the univerſal Operation or Conjunction of all the Graces of the Spirit of God, wrought in the Soul of a Saint. Holineſs is a real, inward, thorough Change wrought in the whole Man by the powerful Operation of the Spirit of God, whereby not only the Heart is purged from the Love of all Sin, and the Life from the Dominion and Practice thereof; but it is that alſo whereby the whole Man is carried out in Ways of Duty and Obedience, in the daily Exerciſe of Grace, till it be brought to eternal Glory in Heaven.
Now that Holineſs is the great Qualification of a Saint for Heaven, the Scripture abundantly manifeſts, Pſal. 15.1. Lord, who ſhall dwell in thy Tabernacle? Who ſhall aſcend into thy Holy Hill? The next Words tell us, He that walketh uprightly, and worketh Righteouſneſs, and that ſpeaketh the Truth in His Heart. Matth. 5.6. Bleſſed are the Pure in Heart, for they ſhall ſee God. Heb 12.14. Follow Holineſs, without which no Man ſhall ſee the Lord. Heaven is ſo holy a Place, that no unclean thing ſhall in any wiſe enter therein. Acts 26.18. To open their Eyes, and to turn them from Darkneſs to Light, and from the Power of Satan unto God, that they may receive forgiveneſs of Sins, and an Inheritance among them that are ſanctified. Sanctification and Holineſs is the great Qualification of all thoſe that ſhall partake of the Happineſs of Heaven. Not that Holineſs is the meritorious Cauſe of that Happineſs; no, that is nothing but the Blood of Chriſt; Holineſs is only that which qualifies, and makes a Believer fit to partake of the Happineſs of Heaven. And this is the meaning of the Apoſtle, Col. 1.12. Giving Thanks to God and the Father, who hath made us meet to be partakers of the Inheritance of the Saints in Light. There is an abſolute neceſſary connexion between Holineſs and Heaven; Holineſs is Heaven, and Heaven is Holineſs. Holineſs is Heaven begun, and Heaven is Holineſs conſummated; they are but one and the ſame thing, though greatly differing in degrees: Holineſs in a Saint here, is mixed with Sin and Corruption, and ſo is imperfect in this Life. But now in Heaven, Holineſs ſhall be without Imperfection; there is nothing to oppoſe, or hinder the Holineſs of a Saint: Holineſs is there come to its full Growth and higheſt Perfection; for there is Holineſs, and nothing but Holineſs. Now Grace and Holineſs in a Saint here, being the ſame with that Glory that is the expected Conſummation of a Saint's Happineſs hereafter; it ſhews the great neceſſity that there is, that all that deſire to be happy hereafter, ſhould endeavour to be holy here.
Now how Holineſs qualifies for Heaven, and why it is ſo neceſſary to the obtaining of Heaven, will appear in two Particulars: One is, becauſe Holineſs and Heaven are one and the ſame thing: And the other is, becauſe of the great unſuitableneſs between Heaven and an unholy Soul.
Firſt, There is an agreeableneſs, yea, a ſameneſs between Holineſs and Heaven. The Glory of Heaven lies not in this; that a Saint ſhall there outſhine the brightneſs of the Sun; that there he ſhall not be expoſed to Heat, to Cold, to Nakedneſs or Want; that there he ſhall be free from Diſeaſes, Sickneſs, and Death it ſelf; that he ſhall not ſtand in need of Meat, Drink and Clothing; no, nor that he ſhall always be in the hearing of melodious Songs, and Hallilujahs of Saints and Angels. Theſe Things indeed are in Heaven, and a part of the Happineſs thereof, as every thing that the heart of Man can deſire or imagine, that is truly excellent doth make up the Happineſs of that bleſſed State. But that which chiefly conſtitutes. Heaven, is Holineſs; there is a holy God, there is a holy Place, there is holy Company and Society; yea, every thing that is holy, and nothing but what is holy. There it is that holy Souls ſhall be for ever united to a holy God, by a continual fervour of holy Love; there it is that they ſhall always holily depend upon God, by holy and heavenly Acts of Faith and Hope. There it is that they ſhall eternally obey God with a holy Joy and Delight; and all this with the ſame holy Love, Faith, Hope and Joy, which they did put forth towards God here upon Earth; only in Heaven, theſe Graces ſhall be advanced and exalted above all thoſe Imperfections and Frailties that in this Life did attend them. This now is the Glory of Heaven; and indeed what greater Glory can there be, than this; Holineſs being the Glory of God himſelf: Thus Moſes ſtiles God in his triumphant Song, Exod. 15.11. Where he tells us, though he be a God that is fearful in Praiſes, and infinite in Power; yet that wherein he is moſt glorious, is his Holineſs: Who is a God like unto thee, O Lord, amongſt the Gods? Who is like unto thee, glorious in Holineſs, fearful in Praiſes doing Wonders? And what is the Glory of the Saints in Heaven, but only a Reflexion of the Glory of God caſt upon them? Now as God is in an eſpecial manner glorious in his Holineſs, ſo are they glorious in their Holineſs. And what then will become of all the hopes of wicked and profane Sinners, whoſe Hearts are full of Hatred and Malice, not only againſt thoſe that are holy, but againſt Holineſs it ſelf; witneſs their impious and profane ſcoffing at Holineſs; their perſecuting all thoſe that make a ſtricter Profeſſion of it than themſelves? What a ſtrange kind of Heaven do theſe Men hope for? and how miſerably do they deceive themſelves? for if Grace and Glory, if Holineſs and Heaven be one and the ſame thing, as they are; then certainly all the hopes of ſuch wretched Sinners, are built upon a rotten Foundation: For how can they that hate and perſecute a little Holineſs in a Saint on Earth, where it is mingled with much Sin and Corruption, take delight in Heaven, where there are greater meaſures and degrees of Grace and Holineſs, than all the Saints that ever lived here upon Earth did, or could attain to in this World; yea, where there is nothing elſe but Grace and Holineſs? In vain, O Sinner, doſt thou wiſh or hope for a Heaven, where there is nothing but Eaſe and Pleaſure; a Place where thou may'ſt be above all thy Cares and Fears; where thou may'ſt enjoy a conſtant Freedom from all thy Pains and Diſtreſſes, that now afflict and torment thee; ſuch a Heaven as this is impoſſible; God never made any ſuch, nor canſt thou in reaſon expect it; but contrarywiſe know thou muſt to thy Terror and Amazement, that the great God hath joyned ſin and the curſe ſo cloſe together, that Heaven it ſelf would be no Sanctuary to ſecure thee, either from the ſtinging Horrors of an Evil, and now too late awakened and accuſing Conſcience; nor from the ghaſty and tormenting Fears of Wrath and Hell, if ſin and guilt ſhould enter with thee into that Holy Place.
Secondly, Holineſs is a neceſſary Qualification for Heaven, becauſe without it there is no ſuitableneſs between us and Heaven. All true Pleaſure and Delight is cauſed from the ſuitableneſs that there is between the Object and the Power or Faculty in man that receives it. It is therefore a pleaſant thing for the Eyes to behold the Light, and ſo is it alſo for the Ears to hear melodious ſounds, becauſe theſe Objects are ſuited unto thoſe Sences, which otherwiſe would not be delightful to them; as we ſee in thoſe that are Blind and Deaf; the one takes no Pleaſure in the Light, nor the other in Muſick. And ſo it is with us in reference unto Heaven, there is nothing there would be Pleaſant and Delightful to us, did not God before hand prepare and ſuit our Souls by his Grace unto that Glory, that ſhall there be revealed to us. Hence we find the Apoſtle, Col. 1.12. Giving thanks unto God, who by a work of Sanctification had made them meet to be partakers of the Inheritance of the Saints in Light. To illuſtrate this a little further, there is a two fold unſuitableneſs between every wicked man and Heaven; he is unſuitable to the work of Heaven, and he is unſuitable to the Reward of Heaven, both which are Holy.
Firſt, Every wicked man is unſuitable to the work of Heaven. What ſhall be the work of Holy Souls in Heaven, but to admire and adore; to Bleſs and Praiſe, and with Pleaſure and Delight to Love and Serve God for ever: This is that joyful work wherein Saints and Angles ſhall ſpend an Eternity in. And canſt thou, O Prophane Sinner, who haſt all thy life time accuſtomed thy ſelf to wallow in ſin and uncleanneſs, impoſe ſuch a cheat upon thy Soul, as to think thou ſhalt be able to croud into the number of that Holy and Bleſſed Company in Heaven, and there joyn with them, in thoſe Holy and Bleſſed Works, that will be the Delight of thoſe Holy ones to all Eternity? If Sanctification and Holineſs be the only Qualification that manifeſts any do belong to that Holy Place, What ſhall we then ſay unto all wicked and prophane ſinners, who not only take no Delight in the practice of Holineſs; but unto whom the thoughts of it are grievous and burthenſome: who are ſo far from keeping up in their minds conſtant Meditations of Holy things, accompanied with ſtrong and lively affections towards them; that they know no Task or Burthen ſo heavy upon them, nor ſo affictive to them, nor that they undertake ſo unwillingly, as the Duties of Holineſs and Obedience? Oh what a trouble to them is it ſometimes to be drawn, though but to the external performance of Holy Duties? witneſs their ſo ſeldom engaging in them, with their ſo ſlight and careleſs management of them. If I ſhould now enquire what is the reaſon of all this; why truly, that which lies at the bottom of all, is, an unholy Heart, an unſanctified Nature: and what would ſuch as theſe do in Heaven? would not that Holy place be a Hell rather than a Heaven to them? a place of Torment rather than a place of Happineſs, it being that place where Saints and Angels ſpend an Eternity in the moſt Holy fixed Contemplations, and moſt ardent Love of God? And ſurely they that cannot bear the weak and imperfect Holineſs of the People of God here without railing at it, as a piece of unneceſſary and peeviſh preciſeneſs, will never be able to bear that perfect ſpotleſs Holineſs that is in Heaven. In this World, wicked men at once both vex and laugh at the Purity and Holineſs of the Saints: inwardly they vex and fret at it, though outwardly in their Speeches and Countenances, they laugh and deride it. Yea, and to ſome it is, (though it be a Deviliſh) Contentment to them, that they can reproach the Defects of the Godly. Should ſuch as theſe enter Heaven, while they are ſuch, Heaven would be a place of exact Torture and Torment to them, becauſe there they would find nothing of that Sin and Wickedneſs which is agreeable to their corrupt Hearts and Natures, but contrarily, all that Purity and Holineſs, which they hate; yea, and nothing but perfect Purity and Holineſs, which hath no defects for them to abuſe. O the woful and deplorable, but withal certain and unavoidable Miſery of all unregenerate, unſanctified perſons; for tho' Heaven be a place of unconceivable Bliſs and Happineſs, yet Heaven it ſelf cannot make ſuch as they are happy. Tell me, O all ye wicked and prophane wretches, who think no time miſpent or loſt, but what is thrown away in Holy Duties, that grudge at every word ſpoken in Prayer, that think much of every ſand in the Glaſs that runs at a Sermon, and unto whom every Summons to the publick Service of God is as unacceptable as their Paſſing Bell; that cry, when will the Sabbath be gone, and the Ordinances be over? What would you do in Heaven, or what can ſuch unholy hearts as yours do there, where a Sabbath ſhall not be barely as long as a day, or a week, or a year, but as long as Eternity it ſelf? where there ſhall be nothing but a continual performance of Holy Duties and Services, without ſo much as one ſpare minute, or a vain thought, or an idle word for ever? where whatſoever you ſhall hear, ſee or converſe with, ſhall be all Holy. And let me add this, by how much the more perfect the Holineſs of Heaven is, than what the Holineſs of the Saints here on Earth was; by ſo much the more irkſome and intolerable will it be to the wicked: for if their ſore Eyes cannot endure the light of a Star, how will they be able to bear the dazling brightneſs of the Sun?
Secondly, Wicked men are not only unſuitable to the Work of Heaven, but they are unſuitable to the Reward of Heaven. The Work of Heaven is Holy and Spiritual, and ſo is the Reward of Heaven a Holy and Spiritual Reward; and it lies chiefly in two things, both of them unſuitable to a wicked and carnal heart: one is a clear and conſtant Viſion of the Great and Bleſſed God; and the other is an unconceivable entireneſs of Communion and Fellowſhip with him. Now of all things in the World, theſe are the things, which as unboly Perſons are unacquainted with; ſo of all things in the World, they cannot endure, to ſpeak of each of theſe briefly.
Firſt, For the Reward of Heaven, that conſiſts in a clear conſtant Viſion of the Great God, this a Sinner cannot bear. Nothing is more terrible to a guilty Sinner, than the ſight of a Righteous and Holy God. The Scripture acquaints us, that many of God's own People have had dreadful apprehenſions of God upon ſome, though but reſtrained diſcoveries that he hath been pleaſed to make of himſelf unto them. Thus Job in Job 42.5, 6. I have heard of thee by the hearing of the Ear, but now mine Eye ſees thee, wherefore I abhor my ſelf and repent in Duſt and Aſhes. So the Prophet Eſay cries out, Woe is me for I am undone becauſe I am a man of unclean lips, and mine eyes have ſeen the King, the Lord of Hoſts. And when our Saviour put forth his Divine Power in the working of a Miracle, the Glory of it was ſo terrible, that Holy Peter cries out Luke 6. Depart from me O Lord, for I am a ſinful man. What was it now that made theſe Holy Men ſo full of fear and trembling upon theſe diſcoveries of God? Why, it was only from a likeneſs that was in them unto Wicked men, from thoſe remainders of Sin and Corruption that ſtill abide in them, whereby they too much reſemble ungodly men, which Grace in this life cannot perfectly deſtroy. Adam in Innocency had not, nor have the Saints in Heaven any ſuch dreadful apprehenſions of God. No, Adam then did, and the Saints in Heaven ſhall for ever enjoy the ſmiles of God's face beaming forth upon them. If now the faint and weak diſcoveries of God, that he hath made of himſelf unto Holy Men, be ſo aſtoniſhing; O what a confounding ſight will it be unto Sinners, to have all the Glorious Attributes of God break forth in a full flaſh of Lightning, not only upon the Faces, but into the Conſciences of Sinners, and when particularly among the reſt of them, they ſhall behold that dreadful Attribute, his provoked Juſtice, not only ſworn but armed with Power, and bent for their Deſtruction. Is this ſuch a Sight of God, (and wicked men ſhall behold no other) as will make Heaven deſirable unto Sinners? ſurely it is not. O that ſuch would think of it before it be too late!
Secondly, Another part of the Reward of Heaven ſtands in that unconceivable entireneſs of Communion and Fellowſhip with God, which the Saints there enjoy. This is their great Happineſs both on Earth and in Heaven; Holy David therefore tells us, He had none in Heaven but God, and that there was none on Earth that he deſired in compariſon of him. And the Apoſtle ſpeaking of himſelf and other Believers, ſaith, Their Fellowſhip was with the Father, and with his Son Jeſus Chriſt. And O how ſweet and delightful are thoſe intercourſes, that paſs between God and Holy Souls in the Duties of his Worſhip and Service! O what bleſſed exchanges of Love for Love! what returns of Obedience and Praiſe for Grace and Mercy received, which is the ſweetneſs of every Duty, and that which powerfully draws and engages Holy Souls to the daily performance of them! And in Heaven in ſelf, the fulneſs and perfection of the Saints Happineſs is, that there they ſhall be for ever with the Lord. Now theſe Spiritual and Heavenly Enjoyments wicked men are not only unſuitable to, but they are things which they alſo hate, they were ever ſtrangers to them here on Earth, and how then ſhall they be fit for them in Heaven. Certainly for wicked men to be tyed up to ſuch Spiritualities as theſe, will make Heaven it ſelf but an uncomfortable place to them.
But though wicked Men are neither fitted for the Work nor ſuited to the Reward of Heaven; yet is there both a Work and a Reward in Heaven, that remains to be performed and enjoyed by the People of God. That Heaven is a Place of Reſt, Eaſe, and Refreſhment, is the common and received Notion that all Men have of it; but that is not all that the Happineſs of Heaven is made up of: For it is not only a place of Reſt; but it is alſo a place of Working. It is true, the Work there is not toilſome and laborious, but ſweet and pleaſant, and that makes the Saints delightfully ſpend an Eternity therein. In Heaven therefore the Saints are to perform an eternal Work, as they are there to enjoy an eternal Reward; both go to the making up the Happineſs of Heaven.
Firſt, In Heaven there is an eternal Work for the Saints to be employed in. Much hath been ſaid concerning that Happineſs, which the Saints ſhall enjoy in Heaven, and more is there of Sweetneſs and Excellency in it, than Words can expreſs: But yet we are not ſo to conceive of the Happineſs thereof as ſome ignorant Perſons do groſsly imagine and wiſh to themſelves, as if Heaven were a Place where the bleſſed Inhabitants thereof were altogether unactive and unemployed, enjoying only their Eaſe and Reſt; and ſo, void of Cares and Fears, paſſed away an Eternity. This may be the low and brutiſh Apprehenſions that profane Sinners may have concerning Heaven; but they are ſuch as are no way becoming the Glory and Dignity, the Honour and Happineſs of that holy Place; for that Reſt the People of God ſhall enjoy in Heaven, is an operative, working Reſt, or it is Reſt and Exerciſe at once; for though in Heaven the Saints do reſt from their labours, yet they do not reſt from their working. Now if any ask what that Work is, in which the Saints ſhall be employed in Heaven. I anſwer, they ſhall always be bleſſing and praiſing of God there, according to that in Rev. 5.13. Bleſſing, Honour and Glory unto him that ſits upon the Throne, and to the Lamb for evermore. Continually are thoſe bleſſed ones beholding, admiring and adoring of God, and burning in Love to each other, and mutually rejoicing all in God, and in one another. This now is that eternal Work that a Saint ſhall be for ever employed about, in his everlaſting Reſt: a Work ſo full of Pleaſure and Delight, that it cannot be intermitted or forborn by the Saints to Eternity.
Secondly, In Heaven there is an eternal Reward that ſhall be beſtowed upon the Saints. A Reward ſo great, and ſo glorious, as is beyond the Thoughts and Imaginations, much more beyond the Words and Expreſſions of poor mortal Creatues to diſcover. When all hath been ſaid of it that can be, ſtill is there ſomething of Glory and Excellency, of Sweetneſs and Delight in this glorious Reward, that exceeds all Expreſſions and Apprehenſions: Rack and torture the whole Creation; extract the Quinteſſence of all the Glory, Beauty, Excellency, and Goodneſs that is in all the Creatures in the World; and let it be the Enjoyment of one Man for his Happineſs; yet all this is but a ſhadowy repreſentation of that Glory and Happineſs that the Saints ſhall enjoy hereafter. Let the Deſires, Thoughts, and Imaginations of Angels and Men; be bent upon imagining and contriving what it is they could deſire, that would make the condition of any one happy in the Fruition of it; the heavenly Reward there, ſhall be a participating of that Happineſs, or that which is infinitely better and beyond it. The Deſires of Men's Souls may run out after great things; which if they can attain, they queſtion not but the Enjoyment of them will make them happy. But Men's Imaginations can go much farther, even to the coveting after that in their Thoughts, that they cannot tell how almoſt to deſire: But let the Deſires and Imaginations of Men's Souls be enlarged and widened never ſo greatly and inſatiably after a Happineſs that may ſatisfieand content them; yet ſtill they come infinitely ſhort, both in Deſire and in Imagination, of what ſhall be the heavenly Reward. And if Deſires, if Thoughts, if Imaginations cannot reach the Greatneſs of this Reward: Surely all Words, though nttered with the greateſt Eloquence, to repreſent the Greatneſs: and Excellency thereof, muſt fall infinitely ſhort of it. So many good things are contained in this Reward, that they exceed Number: So great things, that they exceed Deſire; and ſo precious, that they exceed Eſtimation. Nay, this Reward of the Saints is ſo great and glorious, that it exceeds both the Faith and Hope of a Chriſtian. The People of God believe, and truſt in God for great things; and God loves to have the Hopes and Expectations of his People greatned and enlarged towards himſelf. Of Abraham it is ſaid, that againſt Hope, he believed in Hope, or above Hope. But in this great and glorious Reward of the Saints in Heaven, we cannot believe above Hope; that is, we cannot believe above the great things that are hoped for. Whatever we believe and hope for in Heaven; that which the Saints ſhall enjoy there, will be above it and beyond it. It is true, at preſent we know not what theſe great things are; but when we come to Heaven, we ſhall certainly find that they exceed both our Faith and our Hope. And to add no more, the Greatneſs and Glory of this Reward, is that which exceeds all thoſe Expreſſions, which the Spirit of God, in Scripture, is pleaſed to ſet forth the the Greatneſs and Glory of it to us by. Great Things are there ſpoken concerning this Happineſs of the Saints: But there is ſtill abundantly more to be revealed and enjoyed, than what that Holy Book hath diſcovered to us; ſo great ſhall be the Reward of the Saints in Heaven, that it exceeds Words, exceeds Thoughts, exceeds Faith, exceeds Hope: It is too great for Words to expreſs, too great for Thoughts to conceive, too great for Faith to believe, too great for Hope to expect: For though Faith believes the Truth, and Hope expects the Certainty of the things promiſed; yet Faith doth not believe, nor doth Hope expect the Greatneſs and Fulneſs of what ſhall be hereafter enjoyed by the Saints: For ſaith the Evangelical Prophet, from whom the Apoſtle makes uſe of the ſame Words, Iſa. 64.4. and 1 Cor. 2.9. Since the beginning of the World, Men have not heard, nor perceived by the Ear; neither hath the Eye ſeen, O God, beſides thee, what he hath prepared for them that love him, and wait for him. So great ſhall this Happineſs of the Saints in Heaven be, that it can never be known but by Enjoyment. There ſhall be nothing to Eternity, that ſhall be afflictive or troubleſome; but an aggregation, or meeting together of every thing that is pleaſing and delightful, with the continuance of them for ever. That is a ſweet Scripture, and gives us the fulleſt Deſcription of that State of Bleſſedneſs, in ſo few Words, Rev. 21.17. He that overcometh, ſhall inherit all things, and God will be his God. And what can be ſaid more to make any one happy? For in this Scripture, we have both the certainty of a Saint's Reward, and the Fulneſs of it; the certainty of his Reward, in theſe Words, He ſhall inherit, I will be his God: The fulneſs of it, in theſe Words He ſhall inherit all things, and God will be his God; and who can tell what God is, or what it is to have this God to be our God; and truly no more are we able to tell what it is to have the Heaven of God to be ours; and as God himſelf, ſo the Heaven in which God dwells; both which ſhall be the Reward of the Saints hereafter, by reaſon of their infinite Greatneſs and Glory, are better known to us by what they are not, than by what they are; and we may beſt conceive of that Recompence of Reward that the Saints ſhall partake of in Heaven, when we are told there is nothing there that may affright or afflict us, nothing that may grieve, moleſt, or trouble us; but an everlaſting Enjoyment of the higheſt and ſweeteſt Delight, and Satistaction, that the now, but much more then, vaſt and capacious Soul of Man can receive, deſire, or in agine. Art thou now. O Soul, oppreſſed with the grievous and intolerable burthen of thy Sins, thoſe daily, though alſo unavoidable Infirmities, by which thou diſhonour eſt God, grieveſt his Spirit, woundeſt thy own Conſcience; under which thou crieſt out, as a Man diſtracted: O wretched Man that I am, where, and by whom ſhall I find Deliverance: Why, aſſure thy ſelf, the Old Man ſhall never more moleſt thee in Heaven; there is no Entrance for this Body of Sin and Death into Life: All the motions and ſtirrings of Sin ſhall forever ceaſe in that eternal Reſt. Art thou now overwhelmed with Grief and Sorrow; and doth the ſmart of one Affliction no ſooner wear off, but the bitterneſs of another comes in the room of it; and is there thus daily a Succeſſion of them one after another, for the Trial and Exerciſe of thy Patience: So that thou may'ſt ſay, thou art continually a Man of Sorrows, and acquainted with Grief; as thy Lord and Maſter was before thee? Why, in Heaven God ſhall wipe away all Tears from thy Eyes, and Sorrow and Sighing ſhall for ever fly away. Art thou now continually haraſſed with Temptations? Will not the Evil One let thee reſt Day nor Night, but is perpetually haunting thee with horrid and blaſphemous Thoughts, as black as Hell it ſelf can invent? In Heaven thou ſhalt not only be out of the reach of his fiery Darts, but ſhalt have an everliving Fountain within thy Soul, that ſhall be eternally ſpringing up in ſuch ſpiritual Contemplations and heavenly Raptures, beyond whatever thou wert acquainted with in thy State of Mortality, even when thou wert in the moſt ſpiritual and heavenly Frame. Art thou here under Clouds and Deſertions? And doeſt thou walk up and down mournfully and diſconſolately for want of the Light of God's Countenance, and the manifeſtations of his Love and Favour towards thee? Doth God ſeem to hide his Face from thee in Anger and Diſpleaſure, ſo that thou roareſt and crieſt out by reaſon of the Diſquietneſs of thy Soul? Why, in Heaven all thoſe Clouds ſhall vaniſh away, and thou ſhalt have ſuch clear and full Diſcoveries of God's Love and Favour, and the Light of his Countenance ſhall beat ſo fully and everlaſtingly upon thee, that it is impoſſible thou ſhouldſt be under the leaſt Fears or Doubtings thereof for ever: For thou ſhalt then no more ſee him through a Glaſs darkly, but Face to Face, without any interruption or obſcurity to all Eternity. This now is ſomething of that great and glorious Reward, that ſhall be beſtowed upon the Saints in Heaven; but the fulneſs and perfection of it cannot be known but by Enjoyment.