. . . Such a sight the eye of faith should have of that glorious
holy land, and of the heavenly Jerusalem, as would make us long to be
on the other side Jordan, in that land of promise, the glory of all lands.
But if it be not too bold and curious, I would,
irst, Enquire and see, if we may find the Heaven where all this happiness
and glory is; the place where the God of glory has this so glorious a
residence, and habitation of his throne; where he in such splendor and
majesty, such beauty and love, manifests himself in vision to saints and
angels, the inhabitants of that glory, and courtiers round about him.
Where, and how far off of us soever it is, I may at once be allow'd
to say, it is in the third Heaven. I cannot approve of their divinity,
who tell us, Heaven is in every place, and every place is Heaven.
If this were true, we might as properly be said to descend into Heaven,
as ascend up to that glory. Though God be every where, yet does he not
manifest himself equally every where.
In Hell he is manifesting his terrible justice; on earth he is shewing
his tender mercy; in Heaven he is displaying his beautiful glory. To find
out the third Heaven we may consider,
I. The first, which is the space from the earth to the sphere of the
moon, where the birds, and the clouds fly, from whence come the rain,
the snow and hail; and hence we read, the fowls of Heaven, the clouds
of Heaven, and the rain, snow and hail, are said to fall, or come down
from Heaven.
2. The second is the firmament, which are the continent of the sun,
moon and stars, where they regularly move.
This Heaven, astronomers tell us, is distinguish'd into several orbs
and spheres, in seven of which seven special stars are said to move; and
all, or the greatest part of the rest of the sparkling diamonds are thought
to be fix'd in the eight; but herein they are not agreed, for there are
three orbs more fancied to move above the eight.
3. But the third Heaven is the vast subject of my present meditations; that
Heaven which is the habitation of God's holiness and glory: The high and
holy place, where he is most excellently present, by the clearest manifestations
of his divine perfections.
This highest Heaven was in the beginning created without any pre-existent
matter, but so was not the other inferior Heavens. For the moon, the stars,
the light, yea, the sun, and Adam, with the beasts, the fish, the fowls,
and the rest of the various species of creatures, were all, in their creation,
taken from the chaos, which, when first commanded into being, was without
form, and void.
This magnificent palace of the God of glory, not made with hands, was
built by himself, for the chief seat and throne of his empire; a throne
high and lifted up, in splendor and glory infinitely above all possible
imagination.
'Tis the chief residence of the King of kings, and is rightly call'd
Heaven of Heavens, being both the largest of all the Heavens, and the
most beautiful body of the whole creation. A palace becoming the majesty
of God to dwell in, and to keep his court there for ever.
The third Heaven is the stately dwelling of angels, and the spirits
of the just made perfect. All the angels in their first creation had their
blissful mansions in this glory.
Though the elect angels are sent forth from this their grand habitation
into our world, to be ministring spirits, as there is occasion, both for
them that are, and that shall be heirs of this glory; yet while they are
down with us they know well enough where their dwelling is, and the way
thither.
In how little a time they can come hither, and be back again at home,
is not for us mortals to know; but I am apt to think in a shorter space
than the most imagine, though the distance between the third heaven and
the earth is next to infinite.
This third Heaven is that paradise of glory which the soul of our blessed
Lord and Saviour was received into, immediately after his uttering these
words upon the cross, It is finish'd, and he had bow'd his head, and given
up the ghost; and which the soul of one of the thieves, crucified with
him, was that day received up into.
The almighty, powerful grace of Jesus, had wrought an effectual saving
change in him, even while he was hanging upon the cross.
Though his body was now dying, an unregenerate sinner, and guilty of
very capital crimes, yet before he expir'd and dy'd before his body was
actually dead, his soul was made spiritually alive. The seed of eternal
life was, by the almighty, all-gracious husbandman, cast into his soul,
and made to grow much sooner, and to a greater wonder, than Aaron's rod
was made to bud, and bring forth blossoms, and fruit, which was to sit
him for that paradise of glory in the third Heaven, which our dying Saviour
promis'd him he should that day be received into, and be with him.
'Twas this third Heaven which excellent Enoch had the honour of being
translated into, both soul and body together, without being made to pass
through the gloomy entry, or dark valley of the shadow of death. And this
is that Heaven which the holy prophet Elijah was carried up into in so
great state and triumph, attended by a ministration of glorious angels.
These dear favourites of Heaven were freed from the wages of sin, kept
out of the reach of the precursors of the grave, exempt from a bed of
pain and languishing, carry'd directly into the glory of paradise.
And this is the third Heaven, where the human nature of our
Lord and Saviour ascended up into, leading captivity captive, with the
shouts and acclamations of an heavenly host, who welcom'd him into that
glory, after he had finish'd the work of our Redemption, where he sits
at the right hand of God, making continual intercession for us.
This third Heaven is that paradise of glory which the apostle Paul had
the honour of being caught up into (as some suppose at the time of his
conversion) where he heard most rapturous words; words in such a stile,
so vastly differing from, and infinitely transcending all mortal language,
and in such lofty extatick strains, as was not possible to be made intelligible
to any in this world.
The blessed inhabitants round about the throne of God, and the Lamb,
in that paradise, are so near to the sacred Three in One, and their sights
of him so astonishingly delightful, that the expressions of their joys
and gratitude, in their anthems and adorations, are infinitely further
beyond all manner of mortal comparisons and similitudes, than the third
Heaven is distant from the earth, and therefore impossible to be utter'd
by any mortal creature, or brought down to our shallow understandings
in this life.
And here may it not exercise our greatest wonder, that such a thing as
sin could ever enter the angelick nature; that any of those spirits could
be guilty of the least treasonable action, intention, or thought, against
their great Creator and glorious Sovereign? That they should so far revolt
from him, and rebel against him, as most justly to forfeit his smiles
and favour, and be banish'd his court and kingdom for ever? That they
should instantly be made prisoners, have heavy chains put upon them, and
sentenced to an eternal punishment?
Had we not certain of their sinning, 'twould be judg'd a thing impossible
that they ever could. What their sin was, and how it came to pass, is
to us at present unknown. This mystery of their iniquity is one of the
secrets to be revealed in the other life: In Heaven 'tis clearly seen.
Secondly In pointing up to the place where Heaven is, a few words
have dropt from my pen of its beauty and glory; but I am now to attempt
a more copious, and particular search into this glorious kingdom, prepar'd
for the elect from the foundation of the world.
As while we are here on earth we can find out, or comprehend but very
little of the heavenly glory, so that little we do perceive, or rather
conjecture of that glorious state, enters in at the door of our senses
to our understandings; for while the soul dwells in a body of flesh it
can't take in, or conceive of any thing, otherwise than by comparisons
and images, and therefore the celestial world is represented to us under
the notion of things here below, even the most admired and desirable of
all earthly enjoyments.
But the brightest images, and most elegant figures, by which the word
of God describes the happy state above, we must believe fall infinitely
short of its real worth and glory. And we are to fix it in our hearts,
that God's great design by these representations, is to strike our imaginations,
and thereby to engage our attention, to consider the transcendent excellency
of that glory, so as to excite us to the utmost care, that we give all
diligent heed both to the securing our title to, and to the daily advancing
in our meetness for that glorious inheritance.
1. I think it not here my province, nor shall I take into any consideration,
the different opinions of some great men, concerning that visionary sight
which the apostle John had in his two last chapters of his revelations.
But such a magnificent description is there given us of the New Jerusalem,
as can't be read with any attention, without a pleasing admiration and
wonder.
The walls are great and lofty; the materials precious, green jasper,
with veins like the coral red.
The building is uniform and noble, the streets of the city are pure
gold, like transparent glass.
The foundations are embellish'd with all manner of precious stones.
The twelve gates are twelve entire pearls, at each of which stands centinel
a glorious angel.
And adorn'd with the throne of God, and most highly favour'd with the
continual presence of his glory, and that of our blessed Saviour, which
so illuminate this holy city, that there's no need of either sun, or moon,
nor any other created light.
A river of water of life, clear as chrystal, proceeding out of the throne
of God, and of the lamb, flowing through the midst of the city.
On the banks of the river grows the tree of life, bearing every month
the greatest variety of fruits, and the leaves of the tree are for the
healing of nations.
Let us, with the great apostle, look by faith to this heavenly Jerusalem,
where are an innumerable company of angels, and the spirits of just men
made perfect, and (what is infinitely better) where is God the judge of
all, and Jesus the mediator of the new covenant.
2. This is the house of God, an house not made with hands,
but of God's own erecting, built by the might of his power, for the honour
of his Majesty, and happiness of them whom the King of kings shall delight
so far to honour, as to take them into these everlasting habitations.
3. This third invisible Heaven is an incorruptible inheritance.
Though both the Earth, and the Heavens in our sight, be the most permanent
of all visible creatures; yet are they corruptible things, slowly waxing
old as a garment, continually decaying, and must at last perish.
As a vesture, when worn out, is cast off, and exchang'd for another,
so shall with the substance, or, at least, the present frame of the visible
Heavens and Earth be folded up, and laid aside for a new Heaven and a
new Earth; which I am sometimes apt to think will continue no longer than
the close of the thousand years glorious reign of our Lord and Saviour,
at the end of which time, I will suppose, he may deliver up the kingdom
of the Father, when the said kingdom shall be taken up into the third
Heaven, the present subject of my pen.
But this is, with all humility, submitted to the much more penetrating
thoughts of my superiors in all heavenly understanding, acknowledging
my sight herein is next to blindness.
But if it should prove, according to this conjectural hint, what a glorious,
fixed, eternal inheritance, must the third Heaven be for saints and angels
!
And as this inheritance is for ever incorruptible, the inhabitants thereof
are incorruptible also, never, never, subject to any manner of decay:
Their dwelling place is fitted for them, and they for their habitation.
4. 'Tis a holy inheritance, without the least spot of impurity, incapable
of any thing like defilement and pollution.
'Twas quite the reverse that was said of the land of Canaan, the inheritance
of the children of Israel; for when they enter'd and dwelt in that goodly
land, they defiled it with their abominations.
So soon as sin ever enter'd into part of the angels, they were cast
out of that pure glory with such a vengeance, as never must they more
have any footing there.
Nor can any unclean, filthy sinner, enter into that glorious place;
so holy, that none but those that have clean hands, and pure hearts, shall
ever have admittance there.
5. 'Tis an inheritance that fadeth not away.
How lovely is the blooming spring! how inviting the gardens, fields,
and meadows, in all their summer cloathing! Solomon in all his glory was
not array'd like the Lilly; could not compare for beauty with what the
God of nature puts upon the least flower our eyes behold with so much
pleasure.
But how soon is all this beauty faded! how quickly all this glory gone!
and yet we sooner cloy and grow weary, with that short liv'd beauty, and
fragrancy. But the heavenly inheritance retains for ever its vigor, and
gratefulness, never causes satiety or weariness.
In that glorious land there is no winter, 'tis always spring and summer
there, for ever in their verdure and glory, never wither or decay.
Yea, there is for ever an encreasing spring of such fruits and productions
still appearing, always growing, as fill the inhabitants with everlasting
new wonders of joy and delight.
6. 'Tis called the inheritance of the saints in light, "to signify the
glory and joy of the place, for light has splendor, and conciliates chearfulness,
and is a fit emblem of both." The light of that world above (God and the
Lamb) shine so bright and glorious, that in comparison of it, the brightest
noon-day in the world below, is a dungeon of Egyptian darkness.
7. We are assured by our Saviour, that in his Father's house are many
mansions; room enough for the most commodious entertainment, not only
of those that are already there, but all that ever shall be received into
these everlasting habitations.
8. 'Tis call'd the excellent glory, a glory excelling beyond all human
thought, surpassing all the glory of this world.
No mention shall be made of Solomon's glory, nor the thrones of the
monarchs of the earth, at the once naming this transcendent glory above.
The moon shall be confounded, and the sun asham'd instantly shall vanish
and disappear, at the approach and sight of this excelling glory.
9. 'Tis call'd the Heaven of Heavens, as the Book of Canticles is call'd
the Song of Songs, being the most excellent of all the songs that ever
were pen'd. And the place within the vail, call'd the holy of holies,
or holiest of all. And Christ, call'd the King of kings, and Lord of lords,
in that he excels the greatest monarchs of the earth, infinitely beyond
all human conception; so this glory above is call'd the Heaven of Heavens,
in that it is vastly the highest, the largest, and most glorious.
The light of a candle is more like the sun in the firmament, than that
shining globe does resemble the brightness of the Heaven of Heavens. If
all the starry sky shone as bright as the body of the sun, there would
be no comparison between that Heaven, and the Heaven of Heavens, for light
and glory. It is call'd the Heaven of Heavens, which is the highest comparison,
"to instruct, and astonish us with the amplitude and glory of the place."
10. This third Heaven is call'd paradise, which signifies a
pleasant, delightful garden, in allusion to Eden, planted by the hand
of God, for the pleasurable entertainment of our first father Adam, so
long as he continued in his created innocence.
And though for his sin he was turn'd out of that earthly paradise, and
lost it for himself and his posterity; yet the truth and substance of
Eden is the paradise above, which does farther surpass Adam's garden,
than that did exceed the feeble enclosure of the poorest cottage in the
world. The first Adam lost the earthly paradise, but the second Adam has
obtain'd an heavenly one, purchas'd this infinitely better for us, at
the dear price of his most precious blood.
11. This third Heaven is call'd the joy of our Lord. If the saints can
now by faith glory in tribulation; if by faith can rejoice to be counted
worthy to suffer shame for the name of Christ; if they can take joyfully
the spoiling of their goods, in the knowledge by faith of their treasure
in Heaven; if in the want of all outward enjoyments they can rejoice in
the Lord, and joy in the God of their salvation; if though now they see
not Christ, yet believing, they rejoice with joy unspeakable and full
of glory; if through now as sorrowful, yet always rejoicing; if while
in this world, at so great a distance from that world of bliss, they can
rejoice in hope of the glory of God; if the faith and hope of those pure
joys above be at present so refreshing and transporting, what will the
vision and possession of that glory give them, where there is fulness
of joy, and pleasures for evermore!
12. And further, it is reasonable to believe, that an inheritance purchas'd
at so vast a price, as was paid down by our dearest Lord, must needs be
commensurate with the merit of his own wonderful sufferings, both in his
life, and death.
As we cannot comprehend the greatness, the infinite greatness of his
sufferings, in both body and soul, which was the price he paid; so the
glory to be possess'd by the saints, as the reward of what he has done
and suffer'd for us, is equally passing all human comprehension.
13. And it may also as justly be concluded, that the possession of the
saints in Heaven, for the glory and joys of it, will be suitable to the
greatness of the power, and of the love of God to them. And that those
whom his grace has exalted to that extraordinary height of honour, to
be taken into his family, and made his children, shall have an inheritance,
for the glory and felicity of it, agreeable to their near and noble relation.
Thirdly, The joys of the saints in the heavenly state. And here consider,
1. First, the inhabitants of Heaven have no little joy, in beholding the
infinite difference there is made between them, and the damned lying under
the wrath of God.
(1.) The elect angels, while they look upon them that are fallen, have
not forgot, but perfectly remember, they were once their holy brethren,
belong'd to their happy society in glory, but for their sin are cast down
to Hell, under an irrevocable eternal anathema, from all communion with
God, and them.
Let us think here, while the elect angels in Heaven behold themselves
in their primitive purity and felicity, and look upon the other angels,
as having left, and for ever lost their original holiness and happiness,
while they behold themselves in the blissful love, they see the other
under the terrible wrath of God: While they find, and feel themselves
in Heaven, they see and know the other are in Hell.
They once were companions, and fellow-members with them, of their holy
glorious church in Heaven, yet for their sin, and they know what the sin
is, for which they are cut off from the congregation of the Lord; and
also know, what their not falling with them is owing to, that they should
be preserv'd in their primitive purity and happiness, and confirm'd in
this glorious state, what joys and exultations must we conceive they are
fill'd with! and what thankful returns pay they unto God for his preserving
them in their creation-purity and glory, when so many of their fellow-angels
were suffer'd by sin to fall into Hell!
(2.) Nor have only the holy angels a sight of this vast difference between
them and those that are fallen, but the saints also, I conceive, have
the same sight of the difference made between them, and their fellow-apostate
off-spring of Adam, as under the wrath of God in Hell.
The sight they have , of what odious creatures sin has made them, and
what exquisite torments they are suffering for it; and at that instant
remember, they were once in the same wretched estate, as guilty, and filthy
by nature as they, and must have been as miserable in Hell as they, if
infinite grace had not made the difference, with what joys does the sight
fill them! and what praises offer they up to God for his love to them
in the dear Redeemer!
That Jesus should lay down his precious life, his invaluable life, a
ransom for them; and that the holy Spirit should make a particular application
of Christ's precious blood to their souls in their effectual calling.
What a power was exerted when they were converted from Sin to Jesus!
2. Secondly, The happiness and joys of saints in Heaven will
arise from their reflecting on the wise, powerful, faithful, kind, preserving
providence of God, in his conducting, and carrying them safely through
all the difficulties and dangers they met with in this world.
They will often look back on all the way the Lord led them through this
wilderness world, with wonder and pleasure.
As the children of Israel, after they were come into the land of promise,
had their yearly feast of tabernacles, in remembrance of their travelling
with their tents through a howling wilderness, a terrible desart, wherein
were fiery serpents, and scorpions, and drought, &c. So the saints, when
they get to Heaven, the promis'd land of Emanuel, will keep their joyful
feast in remembrance of all the way, which the Lord their God led them
through this wilderness world. When they will see (what now they can hardly
believe) that the worst days stages of life, they ever found in all their
weary journey, they were led in a right way to the city of habitations.
What we know not now we shall know hereafter, if not before; yet when
we come to Heaven we shall have interpreted to us all the riddles of divine
providence.
In that day, in that world, the saints shall look back into this, and
clearly behold the most cloudy day, the darkest dispensations, the sharpest
trials and afflictions, that ever they groan'd (and which many times were
ready to faint and sink) under, their God was working for their good.
But with what joy will they then behold the faithfulness of that love,
the power and skilfulness of that hand, which out of the eater brought
forth meat, and out of the strong brought forth sweetness; out of darkness
brought forth light, and out of evil brought forth good.
And even by suffering some sin suddenly to overcome once, that many
and greater sins might be overcome, and destroy'd for ever.
So marvellous and glorious a sight will this be to the saints in Heaven,
that what a shout for joy will they give in that day! crying out, what
hath God wrought! where are we at length come!
3. Thirdly, The happiness and joys of Heaven, we find in scripture,
describ'd as the saints last, great, and everlasting sabbath. Heb. IV.
9. There remaineth therefore a rest to the people of God, (or a sabbatism)
i.e. a cessation from all toil and labour.
The first seventh day from the creation of the world, in which God rested
from all his works, he blessed, and sanctified, to be observed weekly,
and every week as his holy sabbath. The gentlemen who finish'd Mr. Pool's
annotations, judge this weekly sabbath to be a type of the last great
sabbath which shall be kept in Heaven for ever with the Lord.
The land of Canaan also, call'd God's rest, is thought by the same gentlemen,
to be a shadow of Heaven above, this rest that remains for the people
of God.
And as every working-day in the week we are to do all our work, the
work we owe to God, our neighbour, and our selves, so as the whole week's
work must be done against the return of the sabbath, it teaches, and loudly
calls upon us to see, that we do the whole of that work which our God
has appointed us in this world: That no part of our work be left undone,
when our working days of time are at an end: That we be ready, have all
in a due preparation for the last, great, and glorious sabbath of the
Lord.
It instructs us also to expect to meet with great fatigues and hardships
in our weary journey through this wilderness world, in our way to the
heavenly land of rest.
We must humbly submit to our present toils, and heartily engage in all
the care and labour we are call'd unto in this world, considering it is
part of the curse introduc'd by sin, and pronounc'd upon poor fallen man.
In sorrow we must eat of the fruits of the ground all the days of our
lives. And in the sweat of our face we must eat our bread, until we return
to the dust out of which we were taken.
But there it is, that the wicked cease from troubling, and there the
weary are at rest.
There the prisoners rest together, they hear not the voice of the oppressor;
the small and great are there, and the servant is free from his master.
And there the weary saints rest in their beds, sleeping in Jesus till
the last trump shall be blown.
There they rest from their labours, and their works do follow them.
There lie at rest their long weary bodies, and there they are to remain
till the resurrection morning.
But their weary souls take flight, and wing it away to a glorious rest
indeed: While absent from the body to present with the Lord, where they
are for ever freed from all the fatigue and care that attended them while
in this life.
But the perfection of that state of rest which will follow
their glorious resurrection, who can here conceive? When their bodies
and souls shall be re-united, and participate in Heaven, the joys which
shall fill them, in their assurance of an eternal immunity from their
many burdens and labour, and all manner of uneasiness both in body and
mind.
But here it cannot reasonably be supposed, that this rest, or keeping
of a sabbath in Heaven, will be kept by the people of God, in a cessation
of all action of body and soul; far from any thing like it, who would
desire to spend thus an eternity? We ought not, we do not, we would not
spend our present sabbath thus in idleness, since it is the only day in
the week which God has set apart to be spent in the solemnities of his
worship, and without an observance of it, in the acts of sincere devotion,
we neither answer his end in the sanctification of it, nor are prepar'd
to keep that everlasting sabbath in Heaven, which will be spent in adorations,
and praises given to God and the Lamb, in the highest strains of love
and joys.
And if our sabbath here on earth (which is but a shadow of that remaining
in Heaven) be so desirable, not so much for its being a day of cessation
from worldly labours, as the engagements of our souls, and all within
us, in the acts of divine worship, and meeting with our God in Christ,
in the assemblies of his saints; what a sabbath then is that in glory,
and how do the saints and angels keep that everlasting day! If one sabbath
day here, in God's courts, is better than a thousand week-days in any
other place, what must that sabbath day be above in Heaven; that day which
shall never have an end!
Fourthly, How great, must we conceive, are the joys of Heaven, when
we consider they are most pure, without any mixture of grief and sorrow?
No groan or sigh is heard in these blissful mansions; no weeping eye
is seem among those blessed inhabitants; no pains nor sickness in any
of their bodies, nor the least disturbed thought in any of their minds.
All tears are wiped off all faces there; the causes of them are for ever
fled away and gone.
The most refin'd comforts of this life are blended with many kinds of
trouble; what we find from within our selves, what we meet with from relatives
and friends, and also from both open and secret enemies, how uneasy often
is our situation! how little contentment, or satisfaction, have we in
any of our earthly enjoyments! into the sweetest of them are pour'd so
much of waters of Marah, that they seldom go down with any pleasant gust.
The truth hereof we have ever found, by sad experience, and shall do so
to our dying day; but in Heaven there are no such complaints as these,
nor the least alloy put into the joys of the heavenly inhabitants.
Happy society above! how vehemently do I desire to be with you; how
freely would I leave the sweetest comforts of this life, for those unmix'd
joys which you possess! how gladly would I, this moment, bid adieu to
my nearest relatives, and dearest friends, with all my most tempting enjoyments
in this world, in an exchange for those pure surpassing pleasures, of
which you are in the possession!
But, oh! my God, as it is most reasonable that I should, so thou knowest
I very sain would be intirely resign'd to thy all-wise, and holy will
in all things, to be willing to stay in thy vineyard so long as thou hast
any work for me to do here for thee. Thou wilt call me hence in they won
time, the time of thy prefixing, and I am sure that time of thine is best
for me to leave this weary world, and come home to thee, to enter into
the infinite joys of thee, my Lord. Therefore my pen says, and my heart
says also, they will be done.
5. Fifthly, The joys of Heaven must needs be vastly great, for we are
sure, that sin neither has, nor ever shall have any thing to do, in that
most pure holy world.
Sin, cursed sin, is the procuring cause, both of the sorrows, and miseries
of this life, and of the damned's woes and torments in Hell for ever.
But though sin stole once into Heaven, I cannot tell how; and crept
into paradise, by the malice and subtlety of the serpent, I may venture
to say, into the heavenly paradise above, neither sin nor satan shall
ever enter more.
No sinful pricking briar, no sinful grieving thorn, shall ever do more
hurt in this God's heavenly mountain.
Were not Heaven purely holy, it would be, it could be, no Heaven at
all; 'twould not deserve the name of Heaven; there could not be the least
true happiness or joys in that holy place. The least defilement or stain
of sin, any soul sinful spot, would mar the beauty, and banish the joys
of those glorious, blissful mansions.
The happiness and joys of the heavenly inhabitants, consists
in their resemblance of God; in all those excellencies term'd his moral
perfections; their being made like him renders the sight and enjoyment
of him in glory, so pleasing and delightful to them.
Frightful, odious sin, defac'd our likeness to God, in which we were
at first created; and 'tis the office of the holy Spirit to renew this
image of God on our souls, which is, indeed, absolutely necessary to make
us capable of joy, and felicity in the sight, and immediate presence of
his glory, in Heaven above.
In the nature of the thing it cannot be otherwise; for if the powers
of an unregenerate soul be not turn'd, and apply'd to proper objects,
'tis not possible for it to be in a happy and agreeable situation; no,
not in the midst of Heaven.
For supposing such a sinner were admitted into glory, and fix'd among
the saints and angels in that happy place, what joy and pleasure could
he find? For though he were in Heaven, and Hell would be in him. While
surrounded with holy adorations, and joyful songs to God and the Lamb,
what a disagreeable sound would this be in his ears!
The sight and presence of that holy, joyful assembly, would cover him
with shame and strange confusion, or make him gnaw his tongue, and gnash
his teeth in mad desperation.
But how would the sight of that God be born by him, with whom he has
ever been at enmity? How could he subsist in the presence of him who is
a consuming fire to all such sinners as he? His guilty conscience, that
never dying worm within his breast, and the severity of infinite justice,
he would feel feeding upon him, in every place, and every moment. He might
as well attempt the fleeing from himself, as from his guilt, his shame,
and torments.
But for the angels that never sinn'd, and saints redeem'd by the Blood
of Christ, and sanctified by the holy Spirit, who have a right unto, are
made meet for, and in possession of the heavenly inheritance, made partakers
of the divine nature, and fitted for the divine presence, and joys of
his love in glory, what rapturous pleasures must they every moment find,
and feel at his right hand for evermore!
Oh, happy creatures! what a blessed place and state are you in! for
ever out of the reach of sin's approach to you, or the least fear of its
ever coming near you. No danger of your ever falling from your happiness
and joys. No tree is now growing, nor ever shall be planted in your paradise,
to try and prove you; nor any serpent steal in among you to tempt and
destroy you; no sin, nor any enemy, shall ever break in to rob or molest,
to disturb, or give you the least uneasiness, in your delightful enjoyments.
Ye are in sure and quiet possessions; holiness and peace are
in all your borders. Joy and gladness, hallelujahs and songs are heard,
and shall be for ever heard in the midst of you.
6. Sixthly, The transcendent joys of Heaven will further appear, by
considering the vast knowledge and understanding which the blessed there
are advanced unto.
The wisest of men are most of all sensible of their unhappiness, while
in the present state, of so much error and ignorance. And their pursuits
of knowledge (though sometimes in things of no great importance) with
so much diligence and eagerness, as often to neglect themselves, forgetting
the necessities of their frail bodies, to the breaking their constitutions,
fully proves, they look upon knowledge as contributing much to their happiness
and satisfaction.
The esteem we have for men, according to the different measures we conceive
they possess of wisdom and understanding, shews all are agreed in this,
whatever they differ in, that knowledge does not a little ennoble and
recommend a man. There is a truth in what the wise king Solomon tells
is, Eccles. i. 18. In much wisdom is much grief; and he that encreaseth
knowledge encreaseth sorrow.
Yet in how many respects soever a wise man's grief and sorrow may sometimes
be encreas'd, either from the envy of other men inferior to him; from
the impatient reflections on his past folly and ignorance, or from his
present perplexing doubts, and fears of mistakes; or from those distempers
of body, occasion'd by his far too many cold nights study, and long fasting,
'tis most certain, and which experience has confirm'd beyond all question,
that there is no little pleasure in our comprehending those truths, which
we have been searching after with the closest application.
What surprizing infinite pleasures then, must we conceive, the saints
in Heaven shall be entertain'd with for ever, in the clearest discoveries
of those glorious mysteries that ever have been hid from us, and will,
to the end of the world, be cover'd in obscurity, so as never to be found
out by the most penetrating minds!
In Heaven the God of glory himself is seen face to face. While on earth
we shall not, we cannot, but in Heaven we shall clearly see and know the
mystery of the Trinity, the Three in One, and One in Three; the mystery
of God in our nature, how the divinity and humanity of Christ are united
in one person. The mysterious union between Christ and his church. The
union of our souls and bodies. The mystery of divine providence from the
beginning to the end of time. The many deep things contain'd in the holy
scriptures, never likely to be fully known in this life, about some of
which there have been so many flaming contests, kindled with strange fire,
and with a spirit of infallibility on both sides, enough to make the truly
humble to blush and tremble.
But all the saints mistakes and imperfections here, are in Heaven remov'd,
and for ever done away. What we cannot see here we shall see there; what
we know not now we shall know hereafter. Have patience, my brethren, till
that day, and be on neither side at present too confident. We all see
now through a glass darkly, have charity till we come to Heaven, where
we shall see clearly.
7. Seventhly, We may have yet a further view of the joys of Heaven,
by considering the happiness assign'd to the saints in soul and body,
and which at the joyful resurrection-day both shall participate the pleasures
of the heavenly glory.
'Tis true, the bodies of the saints are sown in corruption, yet shall
they be raised in incorruption; though sown in dishonour, they shall be
raised in glory; though sown in weakness, they shall be raised in power;
and that which is sown a natural body, shall be rais'd a spiritual body.
At the transfiguration of our Saviour here on earth, how glorious did
his body appear; but how much more amazingly bright must he shine up in
Heaven!
Now we have as great assurance as the holy scriptures can give us, that
our blessed Saviour will change our vile body, that it may be fashion'd
like to his glorious body, according to the working whereby he is able
even to subdue all things to himself.
When the bodies of the saints, for the matter of them, shall
be thoroughly purged and refin'd, and the form of them made beautiful
and glorious, like the glorify'd body of our Saviour now in Heaven, what
lovely vehicles will they be of their happy joyful soul! and how well
fitted and qualified will they both be for eternity, and the delightful
employment of that never ending duration!
Our poor souls have so burdensome, and weary a situation, at present,
in these their mean tabernacles, as fetches many a heavy groan from them;
and when in the exercise of faith, they greatly long for a speedy remove
into a new, and better house to dwell in; but at the happy resurrection,
when our souls shall see what pure, what beautiful, and glorious habitations
they are changed into, who can now conceive the pleasures there will be
in that day of their re-union?
How welcome will the body be to the soul! and as welcome the soul to
the body. How sweetly will they greet each other at this their meeting!
what mutual endearments will there be between them! and both of them then
resembling their blessed Saviour in beauty and glory, and at his right
hand, where they will find their consummate happiness and joys for ever.
8. Eighthly, The agreeable society of saints and angels in glory, I
conceive, add much to the joys of the heavenly state.
'Tis true, there are frequent times which God has made our duty, while
in this world, for retirement; to withdraw our selves for meditation and
prayer, to him in secret, has ever been experienc'd by saints both pleasant
and profitable. But the popish fancies, of the privileges and advantages
of perpetual solitude, give the lye to what God expressly declared soon
after the creation of Adam.
Gen. ii. 18. That he saw it not good for him to be alone; which, no
questions, has a further meaning than to conjugal society, as seems evident,
among other things, from our faculty of speech, by which we can communicate
very useful ideas to one another.
It must be granted, that society, if disagreeable, is not likely to
give men any pleasure or profit, but great uneasiness. But we having a
capacity of being touched with one another's passions, 'tis manifest,
in our original constitution, we were design'd for society, and thereby
to be both serviceable to each other, and enjoy various benefits, which
in this life we can no other way be partakers of than in a community;
and those who are govern'd by the laws of reason and religion, find both
how necessary society is, and the advantages reap'd thereby.
And though, if we get to the perfect state above, we shall not need,
in many respects, the assistances which make society to useful and necessary
here below; yet even in Heaven, among the different orders of glorify'd
creatures, both of men and angels, I make no doubt, they will contribute
to the advancement of each other's happiness and joys.
The natural propension we have to conversation is satisfied here on
earth, more or less, according to the agreeableness of our companions;
and both the profits and pleasures thereof are encreased, proportionately
as our society excel in every thing that is truly praise-worthy and heavenly.
How useful and delightful then must be the society of that innumerable
company of angels, and general assembly, the church of the first born,
whose names are written in Heaven, the spirits of just men made perfect!
where purity, free from the appearance of sin; where humility, free from
the least pride; where sincerity, free from all hypocrisy; where faithfulness,
free from all deceit; where confidence, free from all jealousy; where
harmony, free from all discord; and, where perfect peace, and intire love
reign, and will reign in the hearts of that blessed society for ever and
ever!
I can't tell how old the maxim is, that companions in sin here shall
be companions in suffering hereafter, and why? But for an augmentation
of their woes and torments. And is there not as good ground to conclude,
that companions in grace and holiness, shall be companions in glory and
happiness? And for this very end, that their society may be for an increase
of their heavenly joys.
The saints communion with God in glory, as Mr. Stennett well observes,
will not hinder their society from being both delightful and profitable
to each other, any more than our communion with him here, interferes with
the good offices we render each other in civil or religious communities,
to which we appertain, and with the advantage and pleasure we reap from
thence.
9. Ninthly, The happiness of Heaven, and joys of the saints
there, consists also, in their being constantly, and intirely satisfy'd
in all the faculties of their souls.
Now let us a little consider here, that so vast are the cravings of
an immortal soul, as the whole world could not satisfy its infinite desires.
Had we the conquests of the great Alexander, and enjoy'd we the glory
and pleasures of king Solomon, our desires would be greater than all our
enjoyments; we should then be as uneasy and restless as ever, and forced
to cry out, from sad experience, that all these things we had in possession,
were nothing but vanity and vexation of spirit.
Before the soul can be intirely satisfied its desires must be regular,
and its love plac'd upon proper objects, objects infinitely lovely.
Now God in Christ being the only fountain, and centre of all true happiness
and joys, the love of the soul must be so fix'd upon him, as to desire
nothing but himself, and what is like him, and for his sake.
Through grace, the saints in this life have placed their love upon him,
and their desires are going out after him; yet at present there's a remaining
disorder, and great imperfections in both: And so long as the poor soul
continues in such a situation, how should it enjoy the happiness of a
full satisfaction? But in Heaven all these disorders are perfectly cured,
and all imperfections done away.
The greatest comforts of saints in this world, are in the faith and
hope of their arrival at that state of perfect happiness in the world
to come, where they shall not feel any thing within them, nor find any
thing without them, to give them the least uneasiness, where their hopes
shall end in most blissful enjoyment. All their desires intirely satisfied,
their love unspeakably delighted, and their joys compleat, in the fruition
of infinite felicities, in the sight and presence of God in glory.
Lastly, What I must add is, that man being design'd by his maker to
subsist for ever, he must, to render him compleatly happy, be secured
of the continuance of the happiness he is in. The heavenly joys above
are not only so great in their degree, but as lasting in their duration.
The sinful pleasures of this world are empty and precarious; the longest
life in them is but for a season, compared to a vapour, that in a moment
disappears; but the pure pleasures in Heaven are most certain, and the
blessed there secured in them to all eternity. The inhabitants of those
blissful mansions are for ever out of the reach of danger, and the least
fear of ever being depriv'd of their happiness and joys.
As 'tis the Hell of Hells to the damned, that they are sure their woes
and torments shall never have an end; so 'tis the Heaven of Heavens to
the blessed in glory, that they are certain their happiness and joys shall
last for ever.
Should I here, by way of supposition, draw out time to the length I
have done in describing the damneds torments; were the saints in glory
to know or fear, there should ever be an end of their happiness, what
a damp must we think this would be to the pleasures of the heavenly inhabitants?
Were it possible for them to mourn and weep, every thought of this would
fetch tears from their eyes, and take away the sweetest of their joys
in that happy world.
I would here speak a few words, by way of answer to two or three questions,
which (though not often) I have met with in my time of life.
I. One is, Whether the saints shall know each other in Heaven?
i.e. Whether husbands and wives, parents and children, pastors and people,
shall know one another in glory, so as to remember the relation they stood
in to each other, and their intimate christian acquaintance, and serviceableness
in promoting one another's happiness; or those good offices by which,
through divine grace, while in this world, they were helpful one to another,
in the way to Heaven and glory? If I take not too great a liberty, I would
here offer the few things following as my humble opinion.
(I.) If this knowledge may be any addition to the joys of saints in
glory, so far as it can be so, I make no question, they shall have this
knowledge one of another in Heaven.
(2.) The apostle Paul having been honour'd, as a very eminent instrument
in the hand of God, for the conversion of multitudes of souls from sin
to Christ, he could not, at certain times, forbear, upon that account,
to make an heavenly boast of them.
And in his epistle to the Thessalonians he speaks in behalf of himself,
and the rest of the apostles, in a very raised strain.
For what is our hope, or joy, or crown of triumph? Are not even ye in
the presence of our Lord Jesus Christ at his coming.
For ye are our glory, and joy.
Now, if the apostle Paul, and the other apostles, did not unquestionably
expect to see, and know those christians in the glorify'd state above,
whom they had been made spiritual fathers to here below, I cannot conceive
how they could expect them to be their crown of rejoicing and triumph,
at the coming and kingdom of our Lord Jesus Christ.
And so far, as near and dear relatives, in both nature and grace, have
here on earth been helpful to each other in the way to Heaven, I much
incline to think they shall both meet and know each other there; and their
mutual endearments in grace; the remembrance of their helpfulness, what
kind and seasonable assistance they lent each other in their way through
this world, will be no little addition to their joys and triumphs in the
glorious world above.
(3.) We cannot reasonably think the knowledge we have here
will be lessen'd there, but greatly increased, yea, so vastly inlarged,
that we shall not only know them in Heaven whom we knew on earth, but
I am much perswaded, we shall be long enough there to know all the inhabitants
of the numberless mansions in our heavenly Father's house, even the whole
family.
I say, we shall be long enough there to know the whole of our Father's
family; for I make some question of our having this knowledge of them
at our first arrival among them, but we shall soon get a large acquaintance,
and which will be continually inlarging, till we shall distinctly know
every one of them, both men and angels.
This need not seem so wonderful as Adam in his innocence having so vast
a created understanding, and knowledge of all the living creatures, both
beasts of the field, and fowls of the Heaven, as to give names to them,
according to their several natures.
For his state, in the earthly paradise, was but a shadow of the true
paradise of glory; and his knowledge, even before his fall, was, I think,
incomparably inferior to the lowest class of saints in the heavenly paradise
above.
(4.) We shall not know one another there in that low, carnal, and imperfect
way, which we do here.
What the apostle says concerning our Saviour, I think holds true of
all the saints in glory with him: A few of them though we have known after
the flesh, yet henceforth know we them so no more.
All natural relation, and all natural affection, are swallow'd up in
Heaven, by a relation and affection as far surpassing that of nature,
as the third Heaven is high above this earth. At present with what pressing
griefs, and cutting sorrows, do many poor godly parents behold some of
their children! and what deep wounds are made in their breasts, when any
such prodigals are snatch'd away from them by death! Strength of pious
parental affections in the thoughts, of whither they are gone, what is
become of their immortal souls, what their portions must be to all eternity,
is ready to break their hearts, and bring them down with sorrow to the
grave.
But all this affection arising from nature, is in Heaven swallow'd up
by an infinitely nearer, and dearer relation above.
What grief soever you, godly parents, suffer from your ungodly children,
while you have them with you; or how heavy sorrows soever, for the few
days of life, you feel in their being taken away from you by the fatal
stroke of death, yet so soon as ever you get to Heaven you shall never
have the least sorrow more about them, no, even though you were to know
(if you shall know) your children, or any of them, are gone to Hell.
And the same we may be certain of, concerning our other relatives and
friends, when we are got to Heaven, our sorrows arising now from our love
to them, and fears about their eternal estates, are then at an end; our
groans for them are then over, and all our tears for them are then wip'd
for ever from our eyes. For,
(5.) We shall then be as the angels of God in Heaven, and must needs
be as far from the least sorrow, for the miseries of nearest relatives,
and dearest friends, which we once had in the world, as the holy angels
were at the loss of those angels who fell by sin from Heaven to Hell.
No question, the elect angels had a far purer, and stronger love for them
that revolted, before their apostacy, than we can have for our dearest
relatives and friends, in the present state of imperfection, and yet,
when they sinfully left their holy habitations, the holy angels were not
overwhelm'd with sorrow, nor touch'd with any thing else than holy indignation
at their horrible rebellion, and highly justifying that righteous sentence,
which the dread sovereign (against whom they sinn'd) pass'd, and executed
upon them, in that astonishing rebellious morning, when they were cast
out of Heaven, and banish'd to Hell for ever. But,
(6.) If it be ask'd, how we shall know our christian relatives and friends
in Heaven? I think we may almost venture to say, it will not be by the
features of the face; or countenance, for the alteration of the whole
fabrick of the body will be so great, when chang'd and fashion'd like
the glorify'd body of our Lord and Saviour now in Heaven, as I conclude,
it can't reasonably be thought, that we shall by this sight come to know
one another in glory.
Nor can I give very much into their thoughts, who fancy we shall know
our relations and friends in Heaven by their voice; for I incline to think,
our voice will be as much alter'd as our countenance.
In my thoughts, we are more likely to know one another in Heaven by
discourse in conversation, than by features and voice.
I judge it very probably, that we and our relations, and old friends,
will meet in Heaven, and at certain seasons entertain one another most
agreeably, by looking back into this world, and recounting the wise and
gracious methods of divine providence, in the safe conducting us through
this dismal wilderness to the heavenly Jerusalem, working the worst evils
we met with in the way for our greatest good,
yet I am apt to think the sun of righteousness, that glorious
objective light of Heaven, will shine with such radiant beams into our
souls, as we, by virtue thereof, shall have so vastly large and clear
a subjective, intellectual light and knowledge, as very soon to know in
Heaven our relatives and friends, without needing the supposed help of
their features or voice.
The knowledge of them is nothing, in comparison of what we shall know
in glory.
What is the seeing and knowing of our relations and friends in Heaven,
compared with the sight of the God of glory there? To behold the sacred
Trinity in Unity, so far as is possible for the infinitely glorious Three
in One to be made manifest to the blessed society above, where they are
feasting their wondering souls, in beholding the boundless, endless perfections
of Jehovah's nature and attributes, and the admirable secret works of
creation and providence, which will take up an eternity for our looking
into: The beauteous glories of which will, through never ending ages,
be still discovering new wonders, to the raptuous surprises of the heavenly
inhabitants.
In a word, when Peter, James, and John, were with our blessed Saviour
upon mount Tabor, they soon knew Moses and Elias as they were talking
with our Lord, which may confirm us, we shall not be long in Heaven e're
we come to know each other there; and, why not our old friends and relatives,
as well as those we never saw in this world?
2. Another question I have sometimes met with is, Whether there are
different degrees of happiness and joys in Heaven?
This, with me, is out of all dispute, and yet we need nothing doubt,
that every saint in glory is perfectly happy.
In neither soul nor body have any of them the least deformity, without
a sinful spot or wrinkle, or any such thing.
They are all fair and glorious within; in the beauties of holiness are
more beautiful than Tirzah, more comely than Jerusalem.
All the inhabitants of that city are conform'd to the lovely image of
Christ, each one resembling their King.
While in the present imperfect state we find, to our grief and sorrow,
so many sins remaining in us, and so many temptations haunting, alluring,
and obstructing us, both in the worship of God, and in the duties we owe
to our fellow-christians and neighbours, that too seldom we can do the
thing we would, and never so well as we would.
There is no burden lying upon saints in this world, so heavy as the
body of sin, which they carry about them.
How many groans does it fetch from their souls? And what vehement longings
are there in them for a final perfect deliverance?
What with the sins I feel in my self, and what I find unsought for in
my fellow-christians, and that abominable wickedness I see in the world,
the cries of the oppress'd, the cruelty of the oppressors, the pride and
covetousness, the wrath and malice, the strife and envy, with all other
kind of sins, prevailing in all places every where, makes me cry out,
and say with the Psalmist, Oh! that I had wings like a dove, for then
would I flee away and be at rest. Lo! then would I wander afar off, and
remain in some lonesome wilderness, there to end my few weary days of
life in solitude.
But now in Heaven all are saints, perfectly holy: None but pure creatures
are there.
The unsanctified sinner shall never come upon that holy ground.
None but they who have clean hands and pure hearts, shall enter that
holy hill of the Lord, nor ever set a foot there. None are fit for that
blessed general assembly above, but pure holy ones; neither shall any
but such be ever admitted members of that holy society.
When we enter the fates of that holy city, our souls, which
have so long hunger'd and thirsted after heavenly purity, shall there
be fill'd. Our utmost desires after righteousness and true holiness shall
be intirely satisfy'd. We shall there see our holy, lovely Jesus, behold
him openly as he is, and in the sight of his glory we shall be changed
into his likeness.
But though all the saints in glory have such perfect blessedness as
they neither desire, nor are capable of greater happiness and joys, yet
I strongly incline to think, as there are different sizes of capacities,
or that some saints in glory are capable of containing more of that infinite
fulness of joy with God, than others there can receive; so it seems to
me likely, that they shall possess more of those rivers of eternal pleasures
at his right hand, than other saints in Heaven can contain.
As when vessels of various sizes are cast into the sea, there must,
we know, be a great difference in the quantity of water that they receive,
and yet every one fill'd with the same liquid to the brim.
And thus, 'tis not likely, that babes taken from the womb, or from the
breast, directly into Heaven, should be capable of so great a glory there,
as saints of a long standing in the church, who have for many years study'd,
and labour'd hard in the work of the gospel; born various heavy afflictions;
done much for God, brought much glory to his name, been instrumental in
his hand for the conversion, and building up of many souls.
The truth hereof further appears, by the parable of our Saviour, that
the distribution of rewards in the day of judgment will be according to
the improvements we make of that portion which our Lord and Master now
intrusts us with. We find in that parable our Lord supposing, that one
of his servants, with the same stock, made double the improvement that
another had done, and on him he bestow'd a double reward. We must not
think, that wither of them merited, or deserv'd the favours they were
honour'd with: But thought the rewards were bestow'd in a way of grace,
through the purchase of the blood of Jesus, yet were they differently
given, according to the different improvements which they made of that
stock put into their hands.
The prophet Daniel, if I mistake him not, sees this truth, when he says,
And many of them that sleep in the dust of the earth shall awake, some
to everlasting life, and some to shame and everlasting contempt.
And they that be wise shall shine with a glory like the brightness of
the firmament (which yet is inferior to the sparkling diamonds there)
and they that turn any to righteousness shall shine with a distinguishing
lustre, as the star for ever and ever.
Now, if there will be such a visible difference in the glories of the
saints at their resurrection, that they who turn many to righteousness
shall then shine with a brighter glory, than they who are only wise for
the salvation of their own soul,
I think there is good reason to conclude, there will be a difference
in the glory and joys of the saints in Heaven; and especially, if we attend
those words of the prophet, That they who turn many to righteousness shall
not only shine at the resurrection as the stars, but that they shall so
shine for ever and ever.
The apostle Paul seems to have the same view, of the different glories
of the saints at the great resurrection-day, in his representing them
according to the difference which there is in the luminaries of Heaven.
There is one glory of the sun, another glory of the moon, and another
glory of the stars; for one star differeth from another star in glory.
So also is the resurrection of the dead.
3. Another question which some inquisitive christians have desired an
answer to is, Whether the knowledge and happiness of Heaven will be as
great the first moment of the saint's entrance there, as for ever after?
or, Whether there will be an endless encrease of their knowledge and joys?
As it does not yet appear what we shall know, nor what joys we shall
possess in Heaven, so I dare not here take the liberty in conjecture,
that some (vastly my superiors) have done, and yet with great probability
of truth; only thus far, in my thoughts, I may venture to go (and a few
words shall here suffice me.)
That as God is boundless, and endless in the glories of his perfections,
so it seems to me utterly impossible, for the highest class of saints
and angels to take in at once, all that he has design'd to manifest, and
communicate to the heavenly inhabitants, which therefore they shall, and
must partake of gradually, as they can bear it, in an endless succession.
As they improve in their understandings they must needs grow in their
joys.
Here our ignorance, our various prejudices, and proneness to mistakes,
in the impatient pursuits of knowledge, often carried us to take error
for truth, and embrace shadows instead of the substance; so as after we
have weary'd our selves in quest of truth, we perceive we miss'd what
we have been in search after; and how confident soever we were for a while,
that we had found the truth we sought for with great application, and
may be in some time we see reason (with blushing) to alter our judgments.
But in Heaven we shall find whatever we desire, or seek to understand,
without toil or labour, without fear of mistaking, or uneasiness of doubting;
all will appear evident to demonstration, in the light and clearness of
vision. The rapturous pleasure which this must give us, will charm us
on, through the endless ages of eternity, in these completions, without
desiring and hour's avocation from this imployment, besides what we shall
spend in divine adorations and praises, which the perpetual new discoveries
will most sweetly extort from us to God, and the Lamb, for ever and ever.
4. The closing this last paragraph has brought to my thoughts another
curious (if not too curious) question, which sometimes is propounded for
an answer; which is,
That this world being represented in scripture, and sound by experience,
to be a place of toil and labour, and Heaven describ'd as a place of rest,
can we think there is any work in those blessed regions of sweet repose?
or, If there is any imployment there, What business can it be?
'Tis true, Heaven is described as a place of rest, but then the meaning
must be, a rest from sin and sorrow, a rest from weariness and pain, a
rest from all toil and fatigue, a rest from all labours of body, and conflicts
of mind, which we undergo in the present state of trial and probation.
But who can dream of Heaven's being such a place of rest, as renders
our active powers useless in that active world? Where all the holy angels,
those ministring spirits, have constant various imployments, and which
they are engaged in with unspeakable joys and delights; while beholding
the face of God, they with almost an impatience, listen to the voice of
his word, which they no sooner hear and know, than they fly with inconceivable
pleasure and celebrity to execute his commands, on the longest errands
he is pleas'd to send them, into all the parts of his known, and unknown
creations.
I question not, that in Heaven we shall frequently be engaged
in sweet contemplation, but not for ever confin'd to that unactive posture
of thinking; nor for no longer seasons, than we shall be fill'd so full
of heavenly joys, love, and zeal, in the sight of what we shall learn
by contemplation, as will animate all the powers of our souls, and sweetly
constrain us to engage in other duties, which we are at present strangers
to, and many more services than ever we were call'd to in this world.
God was pleased to appoint forms of worship under the law, to be practis'd
by his people, very much different from, and inferior to the worship which
he has appointed us under the New Testament.
Many of the institutions of his service, in those ages of the world,
were but shadows, and typical of gospel grace (the good things then to
come) and the more spiritual worship, required of us under this dispensation.
Though such parts of worship that belong to natural religion will, no
question, be perform'd in Heaven; yet what other honours he shall appoint
to be paid him, in the glorious world above, we poor mortals here below
are strangers to, and so must be till we come there.
But it seems to me somewhat likely (though this is humble conjecture)
that his positive stated worship in Heaven will infinitely farther transcend
the purest forms of worship in the world, than the gospel worship excels
that appointed under the Old Testament.
Heaven, in the holy Scriptures, is represented to us, as full of the
high praises of God, which are offer'd up to him with the greatest humility.
All his infinite, endless perfections, all the wonderful works of his
whole creation, visible and invisible; the unsearchable wisdom of his
powerful, and kind providence, all the mysteries of his everlasting love
and grace; his love to the elect angels, that kept, and were confirm'd
in their created purity and happiness, and his merciful kindness to those
redeem'd from among men, and made companions with the angels in glory.
All that God is, all that ever he has done here on earth, and all that
ever he has done, and ever will do in Heaven, throughout the ages of eternity,
will furnish all the hosts of Heaven with a never ending variety of new
matter for divine praise.
And hence we read of their singing a new song, such a song, as none
could learn but themselves; which neither for the matter of them, nor
the heavenly raptures of the fingers, can be imitated by any in this strange
land of our captivity.
What there may be of prayer and lecturing in that world, no mortal on
earth can certainly tell; but something like what Dr. Watts conjectures
in his excellent treatise of Heaven, carries in my thoughts some probability
of evidence.
Though I cannot think the heavenly inhabitants will be imploy'd in one
continu'd act of worship, yet both the vast variety of that worship which
they shall perform to God, and all the other business they are to be engaged
in for his glory, will be suitable to their nearness to his presence,
and high throne, and their happiness, and joys which they were possess.
I must now think of drawing to a close, but before I can consent to
the laying by my pen, I would set a few things before the reader's eyes,
and which I unfeignedly desire may be set as a seal upon his heart, and
as a signet upon his Arm.
As you are born in time, so you do know, or must know, that you were
born for eternity; and though you are as yet in this, you must shortly
be in the other world, and fix'd in one of the places which I have some
sort been describing, Heaven or Hell; one of those two must most certainly
be your long home, where you must take up your last, and everlasting abode.
Should I ask you now, which of these homes you choose, I doubt not your
answer would be, oh! Heaven, Heaven, without the least hesitation; or,
in the language of Balaam, let me die the death of the righteous, and
let my last end be made happy in Heaven for ever. This is a natural, and
very easy answer to give me.
But I further, and more closely ask you, Have you any good ground to
hope for the death of the righteous? Are you righteous by imputation?
Are you righteous in your inward disposition? and, Are you righteous in
your conversation, in the frame of your hearts, and course of your lives?
For I must here tell you, and 'tis no more than what the holy Scriptures
tell you,
That the unrighteous shall not inherit the kingdom, this everlasting
kingdom of God.
And here how seriously should it be consider'd, and laid to heart,
That such unrighteous ones we are all by nature, for as such there are
none righteous, no not one. And such unrighteous sinners we remain, till
an effectual mysterious change be wrought in our souls, by the powerful
working of the Lord the holy Spirit, by a power superior to our own.
So great a change is this, as may well be call'd by our Saviour a new
birth, or the being born again, and so absolutely necessary is this work
of regeneration, as without it there is an utter impossibility of ever
entering into this heavenly kingdom.
And where-ever this change is wrought in the heart, 'twill certainly
appear in the life and behaviour. The tree is known by its fruit; the
fruit will discover it.
Therefore be not deceiv'd, nor flatter your selves with false deluding
hopes of Heaven and happiness; be not so foolish or mad, to build your
hopes of Heaven upon untrusty sand, till you find, too late, your fatal
mistakes, when gone beyond the reach of mercy and help. The strongest
perswasions may be the strongest delusions.
'Tis not a confidence of being happy in the other life, but
the foundation on which it is built, that our safety for a blessed immortality
depends. I write not this to stagger sincere believers, nor in the least
to weaken their faith and hope, far be it from me. We can't have too strong
a faith, nor too firm a hope of heavenly joys, provided we prove the truth
of those excellent graces of the good Spirit in us, by the fruits of them,
in our daily pressing after purity in heart and life, even as God is pure,
and in all dutiful obedience to his commands; without which our faith
is dead, and our hope will prove, at last, as the giving up of the ghost.
First, Those who shall be receiv'd at last into our Lord and Master's
joys, being by nature dead in sins, are made spiritually alive, by which
they have the eyes of their understandings open'd, to see they were both
dead and blind, and they then tremblingly behold the ruins that sin has
brought upon themselves and all mankind: The miserable forfeitures which
by the first sin was made, and of all the miseries it has let into the
world, both respecting this life, and eternity after it.
Secondly, This irradiation by the eye of faith, gives them to see and
understand, that though through the first sin we forfeited both our happiness,
and dwelling in the garden of Eden; though driven, shut, and lock'd out
of that once beautiful, and fragrant enclosure of God's own planting,
that paradise here below, which was a shadow and emblem of the glorious
paradise in the third Heaven, yet our blessed Lord Jesus has by his precious
blood purchas'd for us an infinitely more glorious, and surpassingly beautiful,
and delightful inclosure, and everlasting dwelling place in the heavenly
paradise above; the truth and substance of that earthly garden here below.
And what is to be had in everlasting remembrances, they see the freedom
from that condemnation, which all men fell under, through the first transgression;
and the guilt of all actual sin, which is the killing fruit, growing from
that poisonous root; as also eternal punishment, the fatal consequent,
and just reward of sin, together with the obtaining of this heavenly inheritance,
are all wholly owing to that which was done in the life, and undergone
in the death of our blessed Redeemer and Saviour.
Thirdly, In this light they not only see, that this glorious heavenly
inheritance, was purchased for us by the blood of Jesus, but also, that
we were bought with the same most dear, most precious price, for that
inheritance.
Fourthly, In this light they also see, that not only Heaven above, and
the possessions there for us, and we for those possessions, cost our blessed
Saviour thus inexpressibly dear; but also all the grace, both for our
title to, and to make us meet for those eternal, blissful mansions, cost
our blessed Lord Jesus this dear price of his blood.
Redemption, regeneration, justification, and sanctification, as well
as glorification, cost our dearest Lord a sorrowful life, and a cursed
death.
Fifthly, In this light they have such a sight of their lost estate by
nature, and (in due time) of the way of salvation by the Redeemer, as
often makes them go into secret places to mourn, and wrestle with God
in strong cries, in a way peculiar to those in whom he has begun the good
work of his grace, to prepare for this glory.
Sixthly, In this marvellous light they are not only brought to see their
greatest need, and somewhat of the worth, of this only Saviour, but through
Grace are help'd by faith to lay hold of him, to give themselves up to
him, to be saved and taught by him; to be ruled and govern'd by him; and
with full purpose of soul, in his strength, as he shall be pleased to
help and enable them, to resolve that they will be faithful in their obedience
to him to their expiring moments.
Seventhly, And now, in this glorious light, this Saviour and Lord is
seen by faith, to be most lovely, altogether lovely, and is become so
precious to their souls, that all earthly things are grown cheap and mean
in their esteem.
And now the holy Scriptures, the holy ordinances, and holy people of
God, are very dear to them. Where-ever they perceive the image of their
dear Saviour, even though of different denominations, how much are they
inhanc'd in their esteem and love!
Eighthly, They are now contrite and tender-hearted, and so zealous of
the honour of God, and desirous of the good of souls, that they are greatly
griev'd at the sin and wickedness they behold round about them. How much
do they long for the conversion of their relatives, friends and neighbours,
and what joy at any appearance of such a change, do they feel!
Ninthly, They have a daily feeling, groaning sense, of that body of
sin and death which they carry about them, and through grace are praying,
watching, and striving against that sin, or those sins which most easily
beset them, and so are perfecting holiness in the fear of God; and still
breathing after that blessed state in Heaven, where they shall sin no
more, nor sorrow any more; where sin the cause, and sorrow the effect
of sin, shall together be remov'd, and done away for ever.
Tenthly, And as divine grace helps them to get any ground against sin,
and victory over the temptations of satan, to make any advances in a meetness
for this glory and joys, how do they rejoice in the testimony of their
consciences, that by divine grace they are help'd to walk in their conversations,
in sincerity before God, and in uprightness before an eagle-eyed ill-natur'd
world?
And though in this heavenly course of life they daily meet with tribulations,
yet can they, and do they, rejoice in hope of this glory of God.
Now, what say you to these few hints set before you? Have you had the
experience of them in your own hearts, and do you practise them in your
lives? Have you had the taste of such divine things, and felt the power
of them, so as sin is become most odious, and Christ most precious to
your souls?
If you are enemies to them, or ignorant of them, and careless about
them; if sin, and the poor little things of this vain world, are preferr'd
to them; if the riches, the honours, and pleasures of this life, have
the ascendancy in your affections; why then, for the Lord's sake, and
for your soul's sake, I beseech you, consider the utmost danger you are
in this moment: For should you, in your present state and condition, leave
this world; should you be snatcht away into eternity, before there be
a real change in your hearts and lives, I am as certain as I can be of
any thing in the world, that you are lost, and undone for ever and ever.
But, if you are startled in your consciences at what you have been reading;
if your past sins, and a future approaching judgment, look with frowns
and threats upon you; if the fears of missing Heaven, and falling into
Hell, have seized you, so as you would gladly now submit to any thing,
and do any thing possible, that you might obtain the pardon of your sins,
and salvation of your souls: Then, What can I say to you better; what
encouragement can be so agreeable and welcome to you, as that which the
apostle Paul and Silas gave the trembling jailer? Believe on the Lord
Jesus Christ, and thou shalt be saved.
Here, if you ask me, what I mean by believing in Christ? I answer, the
Holy Spirit must explain this better than I, or any mortal can do to you.
But so far as I can satisfy you herein, at present, in a few words (and
such as you I know are not for many) take as following.
'Tis the receiving, and giving up your selves to Christ, as
your Saviour and Lord; the trusting in him as a Saviour, and what he has
done and suffered, for all needful grace here, and glory hereafter, and
the submitting to him as your Lord, in all he has requir'd in his word,
being ready to do whatsoever he has commanded, so far as he is pleased
to give you understanding into his will, as declared in the holy Scriptures,
and shall graciously enable you by his holy Spirit.
A few words to saints, and I will soon have done.
You believers in Jesus, you adopted children of God, you heirs of the
heavenly kingdom.
The present nearness, and honour of your relation, and those eternal
joys prepar'd and reserv'd for you, and which, in a short Time, you shall
be possess'd of in Heaven for ever, should fill you with that admiration
at the divine favour, and that zeal for the divine honour, as 'tis sometimes
to me, no less wonder than grief, that your mouths are no fuller of his
high praises, and your lives no more to his glory. Where are your hearts?
What do you mean to think so little, and speak so seldom of Heaven, and
heavenly things? Is your treasure in Heaven, where then should your hearts
be? Is Heaven your home, where should be your conversation?
Oh! convince the world round about you, much more than you do, that
though you dwell among them, you are none of them, but men of another
spirit, and other lives, and bound in sober earnest, for another, which
is an heavenly country.
Compel them to see, that you, in many respects, excel them; let your
sober, humble, christian behaviour, command their esteem for you, and
the truth you profess, and force them to condemn themselves, that they
are, and live the reverse of you, till, if possible, they may be won to
embrace Christ, and the ways of truth, which now many think, and speak
meanly of, through what they take notice of in your lives.
THE JOYS OF HEAVEN. Cry mightily for the holy Spirit to help you, that
the light of your pious conversations may shine brighter before the world,
so God would have more glory, and you more peace in life, and a more stedfast
hope in your death, in the believing views of your abundant welcome entrance
into the everlasting joys of Heaven. The END.
