and condition of this glorified saint, at whose funeral we are here
The Best Things Reserved Until Last
"An inheritance incorruptible, and undefiled, and which fades not away, reserved in heaven for you." 1 Peter 1:4
I have chosen this text upon a double ground.
1. To make a diversion of immoderate sorrow and grief from my own spirit and yours, who are most nearly concerned in this sad loss. And,
2. Because it will afford us matter most suitable to the blessed state and condition of this glorified saint, at whose funeral we are here met.
In the inscription, verses 1 and 2, you have first a holy salutation, showing first by whom this epistle was written, namely, Peter, an apostle of Jesus Christ; secondly, to whom it was written. Now they are described two ways: first, by their outward condition, "strangers, scattered throughout Pontus, Galatia, Cappadocia, Asia, and Bithynia." There are divers opinions about these strangers—but the most common and received opinion among the learned is, that Peter wrote this epistle to the converted Jews, scattered through the provinces in Asia, who met with much opposition and affliction for the gospel's sake. Secondly, they are described by their spiritual and inward condition, which is set forth,
(1.) By the fundamental cause of it, namely, election of God.
(2.) By the final cause, namely, sanctification of the Spirit unto obedience.
(3.) By the subservient cause, namely, reconciliation, conferred in obedience and sprinkling of the blood of Jesus Christ.
In the third verse you have, (1.) A very stately prelude, and such as can hardly be matched again, "Blessed be the God and Father of our Lord Jesus Christ." (2.) You have regeneration or effectual calling described, and that
[1.] First, By the principal efficient cause thereof, which is, "God the Father of our Lord Jesus Christ."
[2.] By the impulsive cause thereof, the mercy of God, which is described by the quantity of it, "abundant."
[3.] By the immediate effect thereof, a "lively hope," the singular cause whereof is showed to be the resurrection of Jesus Christ from the dead, 1 John 3:2-3. Now hope is called a lively hope,
[1.] Because it makes a man lively and active for God and goodness.
[2.] Because it cheers, comforts, and revives the soul. It brings, it breeds, it feeds, it preserves spiritual life in the soul. This lively hope is like Myrtilus' shield, which after the use he had of it in the field, having it with him at sea, and suffering shipwreck, it served him for a boat to waft him to shore, and so preserved his life. This lively hope is a shield ashore, and an anchor at sea.
[3.] It is called a lively hope, in opposition to the fading, withering, dying hopes of hypocrites, and profane people, "Whose hope is as a spider's web," "the crackling of thorns under a pot."
A Christian's hope is not like that of Pandora, which may fly out of the box, and bid the soul farewell; no, it is like the morning light: the least beam of it shall commence into a complete sunshine; it shall shine forth brighter and brighter until perfect day; but the
hypocrite's hope, the presumptuous sinner's hope is like a cloud, or the morning dew.
Now, in my text you have the object about which this "lively hope" is exercised; and that is, "an inheritance incorruptible, and undefiled, and which fades not away" [What these words import I shall show you when I open that doctrine which I intend to stand upon at this time], "reserved in heaven for you."
There are three heavens: the first is the airy heaven, where the fowls of heaven do fly; the second is where the stars of heaven are; the third is the heaven of the blessed, where God appears in eminency, and where Christ shines in glory; and this is the heaven the text speaks of.
The text will afford several points—but I shall only name one, which I intend to stand on at this time, and that is this,
DOCTRINE. God reserves the best and greatest favors and blessings for believers until they come to heaven.
The Best Rest is Reserved for Believers
Until They Come to Heaven.
This life is full of trials, full of troubles, and full of changes. Sin within, and Satan and the world without, will keep a Christian from rest, until he comes to rest in the bosom of Christ. The life of a Christian is a race—and what rest have they that are still a-running
their race? The life of a Christian is a warfare—and what rest have they that are still engaged in a constant warfare? The life of a Christian is the life of a pilgrim—and what rest has a pilgrim, who is still a-traveling from place to place? A pilgrim is like Noah's dove, which could find no rest for the sole of her foot. The fears, the snares, the cares, the changes, etc., which attend believers in this world, are such that will keep them from taking up their rest here on earth. A Christian hears that word always sounding in his ears, "Arise, for this is not your resting-place, because it is polluted." Micah 2:10. A man may as well expect to find heaven in hell, as expect to find rest in this world!
It was the complaint of Ambrose, What misery do we undergo in this life? What storms and tempests do we endure? with what troubles are we tossed? Who is spared? Man's sorrows begin when his days begin, and his sorrows are multiplied as his days are multiplied; his whole life is but one continued grief; labor wears him, care tears him, fears toss him, losses vex him, dangers trouble him, crosses disquiet him, nothing pleases him. In the day he wishes—Oh, that it were night; and in the night—Oh, that it were day! Before he rises he sighs; before he washes he weeps; before he feeds he fears; under all his abundance he is in wants, and "in the midst of his sufficiency he is in straits," Job 20:22; his heart, as Gregory Nyssene speaks, is not so much quieted in those things which it has, as it is tormented for those things which it has not.
In a word, all the rest we have in this world, is but a very short nap— compared to that glorious rest which is reserved in heaven for us: Heb. 4:9, "There remains therefore a rest to the people of God." There remains a rest to the people of God, or as the Greek has it, a sabbatism, a celestial rest, an eternal rest, a Sabbath that shall never have end. Rest is a jewel very desirable on earth—but we shall not
wear it in our bosoms until we come to heaven. Rest is beyond this world; and it is beyond this world that the fruit of rest is to be had.
I shall show you, observing brevity, the excellency of that rest which is reserved for believers in heaven. As,
(1.) First, It is a superlative rest; a rest that infinitely exceeds all earthly rest. All other rest is not to be named in the day wherein this rest is spoken of. Some have purchased rest, for a time, with silver and gold—but this is a rest that all the gold and silver in the world can never purchase. Over this rest is written—not the price of gold, but the price of blood, yes, the price of the best and noblest blood that ever ran in veins. That rest we have here on earth, must needs be a poor, low-priced rest, where the health of the body is preserved with much watchfulness; being preserved, is also lost; being lost, is recovered with much labor; and yet being recovered, is always in danger and doubtfulness, what will become of it. Our estate in this world is not a fixed estate; what then is our rest? Our very living is but a passing away; our lives are full of troubles, and they fill our souls full of unquietness.
After the Trojans had been tossing and wandering in the Mediterranean Sea, as soon as they espied Italy, they cried out with exulting joy, "Italy! Italy!" and so when saints, after all their tossings and restlessness in this world, shall come to heaven, then, and not until then, they will cry out, Rest, rest, no rest to this rest! But,
(2.) Secondly, The rest reserved in heaven for believers is a universal rest, Rev. 14:13, a rest from all sin and a rest from all sorrow; a rest from all afflictions and a rest from all temptations; a rest from all oppressions, and a rest from all vexations; a rest from all labor and pains, from all trouble and travail, from all aches, weaknesses, and diseases. There is no crying out, O my bones! O my back! O my
sides! O my head! O my heart! Our rest here in this world, is only in part and imperfect. Here on earth we have rest in one part and pain in another, quiet in one part and torment in another. Sometimes when the head is well, the heart is sick; and sometimes when there is peace in the conscience, there is pain in the bones. Here on earth many return us hatred for our love, and this hinders our rest. Here on earth we are apt to create cares and fears for ourselves, and this hinders our rest. Here on earth we are very apt to give offence, and as apt to take offence, though none be given—and this hinders our rest, 1 Cor. 10:32. Sometimes we have rest abroad and none at home; sometimes rest at home and none abroad, Job 7:13-16. Our rest here on earth is imperfect and incomplete—but our rest in heaven shall be most perfect and complete; there the inward and the outward man shall be both at rest, etc. But,
(3.) Thirdly, It is an uninterupted rest; it is a rest which none can interrupt. Here on earth sometimes sin interrupts our rest. Sometimes temptations interrupt our rest. Sometimes divine withdrawings interrupt our rest. Sometimes the sudden changes and alterations which God makes in our conditions interrupt our rest. Sometimes the power, and sometimes the policy, and sometimes the cruelty of wicked men interrupts our rest. Sometimes the crossness of friends, sometimes the deceitfulness of friends, sometimes the loss of friends, and sometimes the death of friends interrupts our rest. One thing or another is still interrupting our rest!
Oh! but in heaven there shall be no sin, no devil, no sinner, no false friends; there shall be nothing, there shall not be the least thing that may interrupt a saint's rest; indeed, heaven could not be heaven, did it admit of anything that might interrupt a saint's rest. Heaven is above all winds and weather, storms and tempests, earthquakes and heartquakes. There is only that which is amiable and desirable; there
is nothing to cloud a Christian's joy, or to interrupt a Christian's rest. When once a soul is asleep in the bosom of Abraham, none can awake him, none can molest or disturb him. Here in heaven—is joy without sorrow, blessedness without misery, health without sickness, light without darkness, abundance without want, beauty without deformity, honor without disgrace, ease without labor, and peace without interruption or perturbation. Here shall be—eyes without tears, hearts without fears, and souls without sin. Here shall be no evil to molest the soul; here shall be all good to cheer the soul, and all happiness to satisfy the soul! What then can possibly interrupt the rest of the soul? But,
(4.) Fourthly, As it is an uninterrupted rest, so it is a peculiar rest; it is a rest peculiar to sons, to saints, to heirs, to beloved ones. Psalm 127:2, "So he gives his beloved rest," or as the Hebrew has it, dearling, or dear beloved, quiet rest, without care or sorrows. The Hebrew word denotes the more quietness and rest. This rest is a crown which God sets only upon the head of saints. This rest is a gold chain that he only puts about his children's necks. This rest is a jewel which he only hangs between his beloveds' breasts. This rest is a flower which he only sticks in his darlings' bosoms. This rest is a tree of life which is proper and peculiar to the inhabitants of that heavenly country. This rest is children's bread—and shall never be given to dogs.
Here on earth wicked men have their good things; their peace, their rest, their quiet, etc., their heaven; while the people of God are troubled and disquieted on every side. But the day is a-coming wherein the saints shall have rest, and sinners shall never more have a good day, never have an hour's rest more; their torments shall be endless and ceaseless.
The old world had their resting-time—but at last God's patience and justice, tired and abused, put an end to their rest, by washing and sweeping them to hell with a flood; and then Noah, and those righteous souls who were with him, had their time of rest and peace; and so shall it be with sinners and saints at last, etc. But,
(5.) Fifthly, The rest reserved for the saints in heaven, as it is a peculiar rest, so it is a rest that is universally communicable to all the sons and daughters of God. "And to you who are troubled, rest with us," says the apostle Paul; "rest with us," with us apostles, with us saints, and with all the family of heaven together, 2 Thess. 1:6-7. Here on earth some saints are at liberty, when others are in prison; here some sit under their own vines and drink the blood of the grape, while others have their blood poured out as water upon the ground, etc. But in heaven they shall all have rest together, the believing husband and the believing wife shall rest together; and believing parents and believing children shall rest together. Here on earth one has rest, when the other has not—but there they shall all rest together. There the painstaking preacher and the diligent hearer shall rest together; there the gracious master and the pious servant shall rest together, etc. Isaiah 57:2, "He shall enter into peace, they shall rest in their beds, each one walking in his uprightness; they shall rest in their beds," or as some read it, they shall rest in their bee-hives, expressing the Hebrew by the Latin; cubile signifies a beehive, as well as a couch or bed. Look, as the poor wearied bees do rest all together in their bee-hives, in their honey-houses—so all the saints shall rest together in heaven, which is their bee-hive, their honey-house; and oh what a happy rest will that be, when all the saints shall rest together! But,
(6.) Sixthly and lastly, It is a permanent, a constant rest. Of this rest there shall be no end. It is a rest that shall last as long as heaven
lasts; yes, as long as God himself shall continue. Time shall be no more, and this world shall be no more—but this rest shall remain forever! Rev. 10:6, 2 Pet. 3:10, et seq.
The rest of the people of God in this world is transient, it is inconstant. Now they have rest, and at another time they have none; now a calm, presently a storm; now all is in quiet, at another time all is in an uproar. Their rest in this world is like a morning cloud and the early dew, which is soon dried up by the beams of the sun, Hosea 6:4. Since God has cast man out of paradise, out of his first rest—he can find but little rest in this world. Sometimes the unfitness of the creature troubles him. Sometimes the fickleness of the creature vexes him. Sometimes the treachery of the creature enrages him. And sometimes the lack of the creature distracts him. When in his heart he says, Now I shall have rest, now I shall be quiet, then troubles and changes come—so that his whole life is rather a dreaming of rest than an enjoying of rest. Oh! but in heaven the rest of the saints shall have no end; there shall be nothing that can put an end to their rest, there shall be everything that may conduce to the perpetuating of their rest. Heaven would be but a poor base thing—did it not afford a perpetual rest!
The Best Knowledge of God is Reserved for Believers Until They Come to Heaven.
I readily grant that even in this world the saints do know the Lord, inwardly, spiritually, powerfully, feelingly, experimentally, transformingly, practically; but yet, notwithstanding all this, the best
knowledge of God is reserved for heaven, which I shall evidence by an induction of particulars, thus:
(1.) First, they shall have the clearest knowledge and revelation of God in heaven. Here on earth our visions of God are not clear; and this makes many a child of light to sit and sigh in darkness, Lam. 3:44. God veils himself, he covers himself with a cloud. Man, when he is silent concerning God, seems to be something—but when he begins to speak of God, it plainly appears that he is nothing.
Simonides being asked by Hiero, the tyrant, what God was, asked a day to deliberate about an answer; but the more he sought into the nature of God, the more difficult he found it to express; therefore, the next day after being questioned, he asked two days, the third day he asked four, and so from that time forth doubled the number; and being asked why he did so, he answered, that the more he studied, the less he was able to define what God was, so incomprehensible is his nature.
Our visions of God here on earth are dark and obscure. Augustine, asking the question, what God is? gives in this answer: Surely it is he, who, when he is spoken of cannot be spoken of; who, when he is considered of cannot be considered of; who, when he is compared to anything cannot be compared; and when he is defined, grows greater by defining of him. It is observable, that it was not the Lord which the prophet Ezekiel saw, it was only a vision, Ezek. 1:28. In the vision it was not the glory of the Lord which he saw—but the likeness of it; nay, it was not the likeness of it—but the appearance of the likeness of the glory of the Lord, which made him to fall on his face, as not being able to behold it. Sin has so weakened, dazzled, and darkened the eye of our souls—that we cannot bear the sight of the
glory of the Lord, nor the likeness of it, no! nor the appearance of the likeness, of it.
But when believers come to heaven, then they shall have a more clear vision and sight of God: 1 Cor. 13:12, "Now we see things imperfectly as in a poor mirror, but then we will see everything with perfect clarity. All that I know now is partial and incomplete, but then I will know everything completely, just as God knows me now." Now we see God obscurely, as in a poor mirror—but then we shall see him distinctly, clearly, immediately; we shall then apprehend him clearly, though, even then, we cannot comprehend him fully. Some sense those words, just as God knows me now, thus: Look, as God knows me after a manner agreeable to his infinite excellency, so shall I know God according to my capacity, not obscurely—but perfectly, as it were, face to face; and this is the greatest height of blessedness and happiness.
Then, all veils shall be taken off, and we shall have a clear prospect of God's excellency and glory, of his blessedness and fullness, of his loveliness and sweetness. All masks, clouds, and curtains, shall be drawn forever, that saints may clearly see the breadth, length, depth, and height of divine love, and that they may clearly see into the mystery of the Trinity, the mystery of Christ's incarnation, the mystery of man's redemption, the mystery of providences, the mystery of prophesies; and all those mysteries which relate to the nature, substances, offices, orders, and excellencies of the angels, those princes of glory, who still keep their standings in the court of heaven; and all those mysteries that concern the nature, immortality, spirituality, excellency, and activity of our own souls; beside a world of other mysteries which respect the decrees and counsels of God, the creation of the world, the fall of Adam, and the fall of angels.
Now the most knowing men in the world are much in the dark about these things; but when we come to heaven, we shall have a close and a clear sight and knowledge of them. Then we shall know—as we are known; we shall see God face to face. Oh blessed sight! to behold the King of angels, the Holy of holies, the God of heaven, the Ruler of the earth, the Father of the living! Oh blessed vision and contemplation, wherein we shall see God in himself, God in us, and ourselves in God! But,
(2.) Secondly, As in heaven they shall have the clearest knowledge of God, so in heaven they shall have the fullest knowledge of God. Here on earth our knowledge of God is weak, as well as dark—but in heaven it shall be full and complete. "Here we know but in part; but there we shall know as we are known," 1 Cor. 13:12. As the apostle speaks, here on earth we are able to take in but little of God. Either sin or Satan, or else fears, doubts, and scruples, or else the pleasures or profits, the comforts or contentments of this world—do so defile the soul, and so fill the soul, that it is able to take in but very little of God. "How little a portion," says Job, "is heard of him!" Job 26:14. It is but a portion, a little portion, that we can conceive of him. The Hebrew is a little bit, nay, it is said, a little piece of a word, or particulam alicujus, a little piece of something, that we do hear of him.
"I have many things to say unto you," says Christ, "but you cannot bear them now," John 16:12. Man is a poor, low, weak creature, and is not able to bear any great or full discoveries of God. As weak shoulders cannot bear heavy burdens, nor weak stomachs digest strong meats; no more were they able to bear the revelation of many high, spiritual, precious, and glorious truths—which Christ was willing to discover to them. Those who have weak eyes, or who have a defect in their eyes, cannot discern things aright. Now we have all
weak eyes, we have all one defect or another in our eye, which hinders us from a full sight and knowledge of God, and of his excellency and glory.
Oh! but in heaven, we shall have a full and perfect knowledge of God; there shall be no sore eyes, no clouds, no mists to hinder us from a full sight of the Sun of righteousness. In heaven, our understandings shall be full of the knowledge of God, our minds full of the wisdom of God, our wills full of the righteousness and holiness of God, and our affections full of the love and delights of God.
Here on earth we have but weak and shallow apprehensions of God— but there, as Bernard speaks sweetly, God will fill the soul with light of wisdom, the heart with righteousness, and the mind with perfect tranquility.
If a man did dwell within the body of the sun, surely he would be full of light; if a man did dwell in the midst of a fountain, surely he would be filled with that fountain; so when the saints come to heaven, they shall dwell as it were in the body of the Sun of righteousness; and therefore they cannot be but full of light; they shall dwell in the midst of the fountain of life; and therefore they shall surely be full of the fountain. But,
(3.) Thirdly, The sight and knowledge that we shall have of God in heaven, will be immediate, 1 Cor. 13:12. Here on earth our knowledge of God is mediate; here on earth we see him—but it is either through the mirror of his word, or the mirror of his works. Sometimes through the mirror of his word God shows himself; sometimes through the mirror of prayer God gives some representation of himself to his people; sometimes through the mirror of the Lord's supper he reveals some rays and beams of his
glory. All the sight and knowledge that we have of God in this world is through some mirror or other. Now there is a vast difference between seeing an object directly, immediately, and in its own proper colors—and beholding it through a mirror. The sight of an object through a mirror is very weak and unsatisfying. One direct view of the Lord, one immediate sight of God, will infinitely transcend all those sights and views that we have had in this world, either through the mirror of his word, or the mirror of his works, either through the mirror of ordinances, or the mirror of the promises, or the mirror of providences, Mat. 5:8.
One real direct sight of a friend or relation, does more cheer, quiet, and satisfy us, than a thousand representations of them in pictures. In heaven we shall see God face to face, without the interposition of men or means; and this direct and immediate sight of God, is that which makes heaven to be heaven to the saints. All the glory of heaven would be but a poor low thing in the eye of a saint, had he not a direct and immediate sight of God there. In heaven all mediums shall be removed, all mirrors shall be broken, and the glorified saint shall behold God with open face; all curtains being forever withdrawn from between God and the soul. The redeemed in heaven are like the holy angels, who are still beholding the face of God, Mat. 18:10. As God is still a-looking upon them as the jewels of his crown, so they are still crying and looking upon God as their heaven, yes, as their great all, and that by a direct and immediate act of their souls. But,
(4.) Fourthly and lastly, The sight and knowledge that they shall have of God in heaven, shall be permanent and constant. While on earth, saints have a happy sight of God, and at another time they have lost it; this hour they have a precious sight of God in the mount, and the next hour they have lost this sight. "Behold, he who should comfort
my soul stands afar off," Lam. 1:16; and "he has covered himself with a cloud, that our prayers cannot pass through," Lam. 3:44. Our visions of God here on earth are transient and vanishing. The visions, the glimpses of majesty and glory which Moses and Peter saw in the mount, were not permanent but transient; their sun was quickly clouded, and both of them soon after were found walking in the dark; and therefore well says Augustine, Happiness may be obtained here —but here on earth we cannot have permanent happiness.
Oh but in heaven, our sight of God, our knowledge of God shall be permanent, it shall be lasting; there shall be no sin, no cloud, no mist, no curtain, to hinder us from a constant sight and vision of God; there we shall see God clearly, fully, eternally! The spouse's question, "Did you see him whom my soul loves?" Cant. 3:3, shall never be heard in heaven, because God shall be always in their eye, and still upon their hearts; nor Job's complaint, "But if I go to the east, he is not there; if I go to the west, I do not find him. When he is at work in the north, I do not see him; when he turns to the south, I catch no glimpse of him. But he knows the way that I take; when he has tested me, I will come forth as gold." Job 23:8-10. Heaven would not be heaven, were not God always present with the soul. Did not the soul live in a constant sight and apprehension of God—all the glory of heaven could not make a heaven to a glorified soul.
The Best and Choicest Presence of God
and Chist is Reserved Until Last.
(1.) In heaven saints shall have the greatest and the fullest presence of God. No man in this world has so complete and full a presence of God but he may have a fuller one; but in heaven the presence of God shall be so full and complete, as that nothing can be added to it to make it more complete. Sometimes sin, sometimes Satan, sometimes the world, sometimes resting in duties, sometimes the weakness of our graces--hinder us from enjoying a full presence of God here on earth; but in heaven there shall be nothing to interpose between God and us; there shall be nothing to hinder us from enjoying a full and complete presence of God. It is this full presence of God, which is the heaven of heaven, the glory of all our glory. An imperfect and incomplete presence of God in heaven would darken all the glory of that state. It is the full and perfect presence of God in heaven, which is the most sparkling diamond in the ring of glory; and this you shall have. But,
(2.) They shall have a soul-satisfying presence of God in heaven. They shall be so satisfied with the presence of God in heaven, that they shall say, We have enough, we have all, because we enjoy that presence which is virtually all, which is eminently all, which is all light, all life, all love, all heaven, all happiness, all comforts, all contentments, etc. Psalm 17:15, "As for me, I will behold your face in righteousness; I shall be satisfied, when I awake, with your likeness."
Though the spiritual and gracious presence of God with the saints in this world does much cheer and comfort them—yet it does not satisfy them. They are still crying out, More of this blessed presence! oh more of this presence! Lord, less money will serve, so we may but have more of your presence! less of the creature will serve, so we may have but more of your presence! Psalm 42:1-2, Psalm 63:1-3. As the king of Sodom said unto Abraham, "Give me the
people, and take the goods to yourself," Gen. 14:21, so say gracious souls, Give us more and more of the presence of God—and let the men of the world take the world and divide it among themselves.
Divine presence is very inflaming; a soul who has but tasted the sweetness of it cannot but long for more of it; as those who had tasted of the grapes of Canaan longed to be in Canaan; and as the Gauls, who, when they had tasted of the sweet wine which was made of the grapes that grew in Italy, they were very eager after Italy, crying out, "O Italy! Italy!" So precious souls that have experienced the sweetness of divine presence, they cannot be satisfied with a little of it—but in every prayer this is the language of their souls—Lord! more of your presence! and in every sermon they hear—Lord! let us have more of your presence! and in every sacrament they receive— Lord! give to us more of your presence!
Nay, this gracious presence of God, which they enjoy here on earth makes them very earnest in their desires and longings after a celestial, a glorious presence of God and Christ in heaven--which presence alone can satisfy their souls. Look! as the espoused maid longs for the marriage day; the apprentice for his freedom; the captive for his ransom; the traveler for his inn; and the mariner for his haven--so do souls that are under the power and sweet of God's gracious presence long to enjoy his glorious presence in heaven, which alone can fill and satisfy their immortal souls.
So says Bernard, As what I have, if offered to you, pleases not you without myself, so, O Lord; the good things we have from you, though they refresh us—yet they satisfy us not without yourself Lord! I am willing to die, to have a further discovery of yourself.
And so says Augustine, You have made us, O Lord, for yourself, and our hearts are unquiet until they come unto you.
And so when Modestus, the emperor's lieutenant, threatened to kill the pious Basil, he answered, If that be all, I fear not; yes, your master cannot more pleasure me than in sending me unto my heavenly Father, to whom I now live, and to whom I desire to hasten.
And says another, Let all the devils in hell beset me round, let fasting macerate my body, let sorrows oppress my mind, let pains consume my flesh, or heat scorch me, or cold freeze me; let all these, and whatever can come, happen unto me--just so that I may enjoy my Savior.
Augustine wishing that he might have seen three things, Rome flourishing, Paul preaching, and Christ conversing with men upon the earth; Bede comes after, and correcting this last wish, says, Yes— but let me see the King in his beauty, Christ in his heavenly kingdom; by all which you see that it is not a spiritual presence—but the glorious presence of God and Christ in heaven, which can satisfy the souls of the saints. It was a great mercy for Christ to be with Paul on earth—but it was a greater mercy, and a more satisfying mercy, for Paul to be with Christ in heaven, Philip. 1:23. They enjoy much, who enjoy the presence of God on earth—but they enjoy more who enjoy the presence of God in heaven; and no presence below this presence can satisfy a believing soul. But,
(3.) Thirdly, As they shall enjoy a satisfying presence of God in heaven, so they shall enjoy a constant, a permanent presence of God in heaven. Here on earth God comes and goes—but in heaven the King of glory will be always present: 1 Thes. 4:17-18, "Then we who are alive and remain shall be caught up together with them in the clouds, to meet the Lord in the air, and so shall we be ever with the Lord. Therefore comfort one another with these words." It is the
constant presence of God in heaven, that makes a heaven of comfort to blessed souls. Should this sun ever set, should this presence ever fail--heaven would be as dark as hell, yes, heaven would be another hell.
Here on earth, Jonah complains that he was cast out of God's presence, and the church complains, that he who should comfort her soul, stands afar off. No saint enjoys the gracious presence of God at all times alike. Those who enjoy most of this presence may say of it, as Jacob spoke of Laban's countenance, I see, said he, your Father's countenance is not towards me as before, Gen. 31:5; so may they say, Oh we see, Oh we feel, that the presence of God is not with us as before! Oh what a warming, what a cheering, what a quickening, what an enlivening, what a comforting, what a melting, what an encouraging, what an assisting presence of God we once had! Oh but it is not so now with us! we who used always to be upon Christ's knee, or in his arms--are now at a distance from him; he who used to lie day and night as a bundle of myrrh between our breasts--has now covered himself with a cloud, Cant. 1:13. Oh we cannot see his face, we cannot hear his voice, as in the days of old! etc.
But now in heaven, saints shall enjoy a constant presence of God; there shall not be one momentin all eternity, wherein they shall not enjoy the glorious presence of God. Indeed, it is this constant presence of God in heaven, which puts a glory upon all the saints' glory. Heaven, without this constant presence of God, would be but as a court without a king, or as the sky without the sun. And thus you see that the best and choicest presence of God and Christ is reserved for heaven!
The Perfection of Grace is Reserved for
Glory
Though our graces are our best jewels—yet they are now imperfect, and do not give out their full luster; they are like the moon, which when it shines brightest, has a dark spot: 1 Cor. 13:9-10, "For we know in part, and we prophesy in part. But when that which is perfect is come, then that which is in part shall be done away." "Here we are all as an unclean thing, and all our righteousnesses are as filthy rags," Isaiah 64:6. Oh the stains, the spots, the blots, the blemishes, which attend our choicest graces and services! Our best personal righteousness is stained with much unrighteousness. Perfection of grace and holiness is reserved for heaven, Eph. 5:25-27; Jude 24; Eph. 4:13. In the work of conversion, God lays the foundation of grace in the souls of his people—but the putting on the top-stone is reserved for heaven. Grace here on earth is but a king in the cradle—but in heaven it will be a king upon its throne.
For the making this truth more fully out, I will only instance in the joy of the saints, and that thus:
[1.] First, The joy of the saints in heaven shall be pure joy. Here on earth--our joy is mixed with sorrow, our rejoicing with trembling. Psalm 2:11: Mat. 28:8, "The women departed from the sepulcher with fear and great joy." This composition of two contrary passions is frequently found in the best hearts. Here on earth the best have sorrow with their joy, water with their wine, vinegar with their oil, pain with their ease, winter with their summer, and autumn with their spring, etc. But in heaven, they shall have joy without sorrow, light without darkness, sweetness without bitterness, summer without winter, health without sickness, honor without disgrace,
glory without shame, and life without death. "God will wipe away every tear from their eyes. Death will exist no longer; grief, crying, and pain will exist no longer, because the previous things have passed away." Revelation 21:4 But,
[2.] Secondly, As they shall have in heaven pure joy, so they shall have in heaven fullness of joy. Here on earth all joy is at an ebb—but in heaven is the flood of joy, there is fullness of joy: Psalm 16:11, "In his presence is fullness of joy, and at his right hand are pleasures for evermore." Here shall be joy above joy, joy surmounting all joy. Here shall be such great joys, as no geometrician can measure; so many joys, as no arithmetician can number; and so wonderful, as no rhetorician can utter, had he the tongue of men and angels. Here shall be joy within you, and joy without you, and joy above you, and joy beneath you, and joy about you. Joy shall spread itself over all the members of your bodies, and over all the faculties of your souls. In heaven, your knowledge shall be full, your love full, your visions of God full, your communion with God full, your enjoyment of God full, and your conformity to God full, and from thence will arise fullness of joy.
If all the earth were paper, and all the plants of the earth were pens, and all the sea were ink, and if every man, woman, and child, had the pen of a ready writer--yet they would not able to express the thousandth part of those joys which saints shall have in heaven. All the joy which we have here in this world is but pensiveness, compared to that joy which we shall have in heaven. All the pleasure which we have here in this world is but heaviness, compared to that joy which we shall have in heaven. All the sweetness which we have here in this world is but bitterness, compared to that joy which we shall have in heaven. "No eye has
seen, no ear has heard, and no mind has imagined what God has prepared for those who love him." 1 Corinthians 2:9. But,
[3.] Thirdly, The joy of the saints in heaven shall be a lasting joy, an uninterupted joy. Here on earth their joy is quickly turned into sorrow, their singing into sighing, their dancing into mourning. Our joy here on earth is like the farmer's joy in harvest, which is soon over, and then we must sow again in tears, before we can reap in joy. David's joy was soon interrupted: "When I felt secure, I said, "I will never be shaken." But when you hid your face, I was dismayed." Psalm 30:6-7. Now David had the oil of joy and gladness, and by and by the spirit of heaviness and sadness: "Restore to me the joy of your salvation," Psalm 51:12. Jacob had much joy at the return of his sons with grain from Egypt; but this joy was soon interrupted by his parting with his dear Benjamin.
I might show you this truth in other instances, as in Abraham, Job, and other saints. Surely there is no believer but who finds that sometimes sin interrupts his joy, and sometimes Satan disturbs his joy, and sometimes afflictions and sometimes desertions eclipse his joy; sometimes the cares of the world, and sometimes the snares of the world, and sometimes the fears of the world, mar his joy. Sometimes great crosses, sometimes hard losses, and sometimes unexpected changes--turn a Christian's harping into mourning, and his organ into the voice of those who weep. Some worm or other is always a-gnawing at the very root of our joy--like the worm which made Johan's gourd to wither.
Some say of Rhodes, that there is not one day in the year in which the sun shines not clearly on them. Surely there is hardly one day in the year, yes, I had almost said one hour in the day, wherein something or other does not fall in to interrupt a Christian's joy.
But now in heaven the joy of the saints shall be constant. Nothing shall come in to disturb or to interrupt their joy. Psalm 16:11, "In your presence is fullness of joy, and at your right hand are pleasures forever more." Mark, for quality--there are pleasures; for quantity-- fullness; for dignity--at God's right hand; for duration--for evermore. And millions of years multiplied by millions, make not up one minute to this eternity of joy which the saints shall have in heaven! In heaven there shall be no sin to take away your joy, nor any devil to take away your joy, nor any man to take away your joy! John 16:22, "Your joy no man takes from you."
The joy of the saints in heaven is never ebbing—but always flowing to all contentment. The joys of heaven never fade, never wither, never die, nor are they ever are lessened or interrupted. The joy of the saints in heaven is a constant joy, an everlasting joy, in the root and in the cause, and in the matter of it and in the objects of it. Their joy lasts forever whose objects remains forever. Isaiah 35:10, "And the redeemed of the Lord shall return, and come to Zion with songs, and everlasting joys upon their heads; they shall obtain joy and gladness, and sorrow and sighing shall fly away."
In this world not only the joy of hypocrites and the joy of profane people—but also the joy of the upright, is oftentimes "as the crackling of thorns under a pot," or as the blaze of a brush faggot, now all in a flame, and as suddenly out again; or as the least ephemeron, which dies on the day it is born. But the joy of believers in heaven shall be like the fire on the altar, which never went out. When Caesar was sad, he used to say to himself, Remember--you are Caesar! So when your hearts are sad and sorrowful, oh! then think of these everlasting joys which you shall have in heaven. But I must hasten.
The Best Society, the Best Company, is
Reserved Until Last.
It is reserved until believers come to heaven: Heb. 12:22-24, "You have come to Mount Zion, to the city of the living God, the heavenly Jerusalem, and to thousands of angels in joyful assembly. You have come to the assembly of God's firstborn children, whose names are written in heaven. You have come to God himself, who is the judge of all people. And you have come to the spirits of the redeemed in heaven who have now been made perfect. You have come to Jesus, the one who mediates the new covenant between God and people, and to the sprinkled blood, which graciously forgives instead of crying out for vengeance as the blood of Abel did."
Here we shall be citizens of heaven, fellows of angels, co-heirs with Christ, citizens with saints, and of the household of God. Oh blessed sight, to behold the King of angels, the holy of holies, the God of heaven, the Ruler of the earth, the Father of the living! Woe to me, says one, who am not where the holy saints are; for their life is out of all gun-shot and danger of death, their knowledge without error, their love without offence, and their joy without any annoyance.
The dignity and diversity of the inhabitants of heaven does much set forth the glory of heaven. This earth, this world, is full of sinners— but heaven is full of saints; this world is full of men—but heaven is full of angels; this world is full of friends and enemies—but in heaven there shall be only friends and sons. Here on earth the nobility and majesty of the guest casts a great deal of honor and splendor upon
the royal palace where they meet. No company so noble, so sweet, so desirable, so delightsome, so comfortable, so suitable as this.
[1.] Here all shall be of one mind, of one judgment. In heaven there shall be no discord, no wrangling, no quarreling, no dividing. Here all shall think the same things, and speak the same things, and do the same things. Now, Turks and pagans can agree, and bears and lions, wolves and tigers, can agree; nay, a legion of devils can better agree in one body, than a handful of saints can agree in one city, in one nation, etc. There was a temple of Concord among the heathen; and yet how rare is it to find a temple of concord among those who are the temple of the Holy Spirit? While there was a contest among the birds about a rose found in the way, a mischievous owl came in the night and carried the flower away; you know how to apply it.
But in heaven there shall be no arguments, no contests, no debates, no disputes—but as the curtains of the tabernacle were all looped together, so all the saints in heaven shall be all looped together in one mind, in one judgment, and in one way.
[2.] All the saints in heaven shall be of a sweet golden disposition. Grace in a harsh unhewn nature, is like a diamond set in iron. Here on earth the different dispositions of saints does much hinder that sweetness of communion which otherwise would be among them. Here on earth some are of a sour disposition, or of a cross and rugged temper—but in heaven all saints shall be of a sweet, a soft, a silken disposition; which will exceedingly sweeten that royal communion. Here on earth, grace in a man of a harsh disposition is like a brass ring upon a leprous finger; and grace in a man of a sweet disposition is like a gold ring upon an alabaster hand. Now in heaven
all the saints shall be of a golden disposition, yes, of a God-like disposition, which is the sweetest, the noblest, the choicest. But,
[3.] In heaven the saints shall have a constant enjoyment of one another. As they shall ever be with the Lord, so they shall ever be one with another. Here on earth they meet and part—but in heaven they shall meet and never part. Now it is their life to meet and their death to part; now it is their heaven to meet, and their hell to part. But in heaven they shall be always in one another's eye, and in one another's arms. 1 Thes. 4:17-18.
Themistocles, having a piece of ground to sell, appointed the crier to proclaim, that whoever would buy it, would have a good neighbor. The saints in heaven shall be always sure of good neighborhood, they shall never lack good company. In this world Abraham and Lot must live asunder—but there they shall always live together. Diogenes of old searched for an honest man with a candle, because of the scarcity of them; but heaven shall be always full of such saints, as shall shine as so many stars, yes, as so many suns in glory.
[4.] The saints shall have a real, a personal, a particular knowledge of one another in heaven. Here on earth we know but a few saints—but in heaven we shall know all; there shall be no stranger in heaven. Now this truth I shall make good by some arguments brought to hand, and by the addition of others. Take them thus—
(1.) Adam, when he was in his innocency, knew Eve to be bone of his bone, and flesh of his flesh, as soon as he saw her, though he had never seen her before, Gen. 2:23. Now certainly our knowledge in heaven shall be more ample, full, and perfect—than ever Adam's was in innocency. Therefore without all question, the saints shall know one another in heaven. Luther, the night before he died, discoursing
with his Christian friends, the question was put, Whether the saints should know one another in heaven? Luther held the affirmative, and this was one of the reasons he gave to prove it, that Adam knew Eve as soon as ever he saw her, and that not by discourse—but by divine revelation, and so shall all the saints know one another in heaven. But,
(2.) The disciples, Peter, James, and John, being in the mount at Christ's transfiguration, though they had but a taste, a glimpse of the glory of heaven—yet they knew Moses and Elijah, though they were dead many hundred years before, Mat. 17:1-4. Now if the disciples, in an unglorified condition, knew Moses and Elijah, then certainly when saints shall be in a full glorified condition, they shall know them and all the rest of that royal family. Here they knew Moses from Elijah, and Elijah from Moses, whom they never saw before; and therefore we need not doubt but in that state of blessedness, wherein God shall be all in all, and wherein we shall know as we are known—we shall have a particular and personal knowledge of one another.
Chrysostom says, that in heaven we shall point out the saints, and say, Lo, yonder is Peter, and that is Paul; lo, yonder is Abraham, the great believer, and yonder is Jacob, who as a prince prevailed with God; lo, yonder is Moses, who was the meekest man in all the world, and there is Job, who was the patientest man in all the world; lo, there is Joshua and Caleb, who followed the Lord fully, and there is Jeremiah, who was once in the dungeon; lo, there is Jonah, who was once in the whale's belly, and there is Daniel, who was once in the lions' den; lo, yonder is John the beloved disciple, who used to lie in the bosom of Christ; and there is Mary, who has chosen the better part. But,
(3.) The saints shall rise with the same bodies that now they lay down in the grave; and if so, then doubtless they shall know one another in heaven: the husband the wife, the wife the husband; the father the child, and the child the father; the pastor his people, and the people their pastor; the master his servant, and the servant his master. Now that the saints shall rise with the very same individual body is clear: "But as for me, I know that my Redeemer lives, and that he will stand upon the earth at last. And after my body has decayed, yet in my body I will see God! I will see him for myself. Yes, I will see him with my own eyes. I am overwhelmed at the thought!" Job 19:25-27. Job did fully believe that the same physical body, would rise again.
Paul says, "This corruptible must put on incorruption, and this mortal must put on immortality," 1 Cor. 15:53. The apostle did, as it were, lay his hand upon his own body; and then says he, this corruptible body, and not another, this mortal, and not another, shall be raised when the trumpet sounds. It cannot stand with the unspotted justice and holiness of God, that one body should sow— and another body should reap, which never sowed; that one body should labor, toil, sweat, suffer—and another body which has done none of this should carry the reward.
Tertullian says, that the same body will rise again, for the resurrection is not of another body—but of the same that dies; not a new creation—but a raising up; the self-same body shall certainly rise again, else were it a raising up of a new, rather than a raising again of the old. It cannot stand with equity and right, that one body should sin and another body should suffer. No righteous judge will allow a victorious person to die, and another who never fought to have the crown of his deservings. It is but justice that those very eyes which have dropped many a tear before God—should be wiped by God. I
say those very eyes, and not another pair of new-made eyes. It is but justice that that very tongue which has blessed God, should be blessed by God. It is but justice that those very hands which have been much in doing for Christ, and those very lips which have been much in praising of Christ, and those very backs which have been laded with many heavy burdens for Christ, and those very feet which have been in the stocks for Christ, and which have run in the ways of Christ—should at last be raised and crowned by Christ.
This truth you may see clear in the glorious resurrection of Christ from the dead; that very same body which was wounded, crucified, and slain—that very same body did rise again. Christ could very easily, if he had pleased, in three days, nay, in three hours, ay, in three moments, have cured his wounds—but he would not; to confirm his disciples, and to show that he had the very same body which was wounded and crucified for their sins, for their sakes. Therefore he bids Thomas to reach his finger, and behold his hands, and to reach his hand to thrust it into his side, John 20:27; Luke 24:36-47; whereby Christ made it evident, that that very same body of his which was wounded, crucified, and buried—was raised, and not another; and therefore as in the head the same body which died rose again, so shall it be with all his members in the great day of the resurrection. Now seeing that we shall rise again with the very same individual or physical bodies which we lay down in the grave, we need not question but that we shall know one another in heaven. But,
(4.) That knowledge which may most increase the joy and comfort of the saints, shall certainly be in heaven—but that is a perfect personal knowledge of each other; therefore there shall be a particular personal knowledge of one another in heaven; the husband shall know the wife, the wife the husband, the father the child, and the child the father, etc.
I have read a story of Augustine, how that a widow grieving for the loss of her husband, to comfort her, he told her that it was but a short time that they were parted, and that of all people, she would enjoy her husband most in heaven; nay, says he, you shall not only know your husband—but all the elect shall know you, and you shall know all them. The personal knowledge of the saints on earth, does exceedingly increase our joy and comfort; it makes this wilderness to be a paradise. "Those who fear you will be glad when they see me," says the Psalmist, Psalm 119:74. Yes Seneca, the heathen, saw so much excellency that morality put upon a man, that he says, that the very looks of a good man delight me.
Ah! how often are the saints delighted, warmed, and gladdened by hearing well of other saints, whose faces they have never seen! and when God gives them the honor to see their faces, and to enjoy their presence, oh how does this advance their joy, and increase their comfort. What a heaven does this make on this side heaven to their souls! Oh, then, what tongue can express, what heart can conceive, what pen can describe, the unspeakable joy and comfort which will be raised in the hearts of the saints—upon that perfect, particular, personal knowledge that the saints shall have one of another in heaven? Heaven would be but an uncomfortable place, if the saints there should be strangers one to another. The faces, the words, the ways, the works of strangers, are very little pleasing and delightful to us here on earth; what would they then be in heaven? But,
(5.) The saints, in the day of account, shall know those wicked men, who shall be indicted, arraigned, condemned, and judged by Jesus Christ. This great day will be a declaration of the just judgment of God. In this great day, every wicked work, and every wicked worker, shall be brought to light; and indeed it would be but in vain to bring evil works to light, if the evil worker is not also brought to the light.
In this great day the saints shall see and know Cain in his person, they shall be able to point at him, and say, Yonder stands that bloody Cain who slew his brother Abel, because he was more righteous than he. And there stands Pharaoh, the great oppressor of God's Israel, who stood it out against heaven itself; and look, there stands bloody Saul, who lost his crown, his kingdom, his soul, his all, by disobedience; and there is Haman, who was feasted with the king one day, and made a feast for crows the next; lo, there stands Pilate, who condemned Christ; and there is Judas who betrayed Christ. In this great day that word shall be made good, every man shall appear to account for the works that he has done in his body, 2 Cor. 5:10; so that both wicked works and wicked workers shall plainly appear before our Lord Jesus and all his saints, who with him shall judge the world. Now certainly, if the saints shall know the wicked in that great day, they shall then much more know one another; when they shall all sit as fellow judges round about Jesus Christ the righteous judge, to pass a righteous sentence upon all unrighteous souls. But,
(6.) Christ tells the Jews that they shall see Abraham, Isaac, and Jacob, and all the prophets in the kingdom of God. All the saints shall have communion with Abraham, Isaac, and Jacob, in the kingdom of God; they shall have communion with them, not only as godly men—but as Abraham, Isaac, and Jacob. The phrase of seeing Abraham, Isaac, and Jacob in the kingdom of heaven, does doubtless import thus much, that they shall be known personally and distinctly from all other people in the kingdom of heaven. Saints in heaven shall be able to point at Abraham, and say, There is Abraham, who was the great pattern for believing; and there is Isaac, who was a sweet pattern for meditating; and there is Jacob, who had the honor and happiness of prevailing with God. The saints' happiness in heaven shall be greatly increased by mutual communion, and by their personal knowledge of one another in that blessed state. But,
(7.) Lastly, In heaven the saints shall know as they are known, 1 Cor. 13:12, Exod. 33:12. Now God knows all the saints, personally, particularly, corporally, yes, he knows them all by name; and so doubtless all the saints in heaven shall know one another personally, and by name—else how shall they know as they are known? Here in this world we know one another many times only by report, or by writing, or by face—but in heaven we shall know one another by name. As God knows us now—so we shall know one another in heaven; and this is none of the least parts of glory, that we shall know one another in glory; yes, that we shall know one another personally, and by name; the serious consideration of which may much support us, and comfort us under the sad losses of our friends and relations in the Lord.
The Glorifying of Our Bodies is Reserved
Until Last.
I shall a little hint unto you the glory and blessedness of the bodies of the saints when they shall all meet in heaven. I shall not focus upon the privative blessedness of glorified bodies, which consists in their freedom from all defects, deformities, diseases, and distempers which here on earth they are subject to. Here on earth our bodies stand in need of clothes to cover them, food to feed them, sleep to refresh them, medicine to cure them, air to breath them, and houses to shelter them—from all which glorified bodies shall be free, Rev. 7:16-17. But I shall only speak of the positive blessings and heavenly endowments which glorified bodies shall be invested with. As,
(1.) They shall be like the glorious body of Christ. Philip. 3:21, "He will take these weak mortal bodies of ours and change them into glorious bodies like his own, using the same mighty power that he will use to conquer everything, everywhere." Our bodies shall be as endearing and lovely, as bright and glorious—as the body of Christ is. Chrysostom says, that the bodies of the saints shall be seven times brighter than the sun. Certainly saints shall be as handsome-bodied and as lovely-featured as Christ is. Though their bodies are sown in dishonor—yet they shall be raised in glory, 1 Cor 15:43. If Stephen's face did shine as if it had been the face of an angel, that is, bright and glorious, Acts 6:15; and if there were such a luster and glory upon Moses' face, that the children of Israel were afraid to come near him, and he forced to put a veil upon it until he had done speaking with them, Exod. 34:29-36; I say, if there were such a glory upon the face of these two mortals, Oh then! how will the faces and bodies of the saints glitter and shine when their bodies shall be made conformable to the glorious body of Jesus Christ! "Then the godly will shine like the sun in their Father's Kingdom!" Matthew 13:43.
Certainly, as the light and glory of the sun does far exceed the light of the least twinkling star—so much and more shall the glory of the saint's bodies excel that glory and splendor which was upon the faces of Moses and Stephen. The bodies of the saints in heaven shall be surpassingly lovely, well-favored, beautiful, and amiable. Plutarch, in the life of Demetrius, says, That he was so fair of face and countenance, as no painter was able to draw him. I am sure that I am not presently able to paint out the beauty and glory which shall be upon the bodies of the saints in that day of glory, wherein the saints shall shine as so many suns. But,
(2.) Their bodies shall be spiritual. 1 Cor. 15:44, "It is sown a natural body, it is raised a spiritual body." Their bodies shall be