2. They shall not only see this glorious person, as at a distance, but they shall be admitted to be near him, and to converse with him. This sight of his glory and loveliness will fill them with the most exalted love, which love will cause them to desire conversation; and they shall be admitted to it, to the full of their desires, and that at all times. Two things may be observed concerning this converse with Christ, to which the saints shall be admitted in heaven.
1. It shall be most free and intimate. There shall be nothing to forbid them or deter them. Though Christ is so glorious a person, in so exalted a state in heaven, being Lord of heaven and earth, yet he will treat them as brethren, and they shall converse with him as friends. He will also honour them and advance them to the dignity of kings, that they may be fit to converse with so glorious a King. Rev. i. 6. "And hath made us kings and priests unto God and his Father; to him be glory and dominion for ever and ever, Amen." Christ, when on earth, treated his disciples with great familiarity and freedom, he treated them as friends. John xv. 15. "I call you not servants; for the servant knoweth not what his lord doeth: but I call you friends; for all things that I have heard of my Father I have made known unto you." So in heaven he will not keep them at a greater distance, but admit them nearer; because they shall be fitted to be nearer to him and to converse more intimately with him. O how happy will it render them to have so great and honourable a person treating them with such grace and condescension!
Though they shall see the awful majesty of Christ, that will not make them afraid, because they will see his love, and grace, and condescension, equal to his majesty.
2. This converse shall be most full and satisfying. This is evident from that most emphatic expression of the church being "the bride, the Lamb's wife.1 " He will open the infinite and eternal fountain of his love to them, and will pour forth that fountain into their hearts. This love will be as a pure river of water of life, a river of pleasures, constantly flowing into the souls of the saints, that shall be in them as rivers of living water. And they shall also in their converse with Christ manifest their love to him: their hearts shall flow out in an unceasing stream, or ascend continually in a rapturous transport of love. Of those things we can say but little now; yet sometimes when God helps us we can conceive of them a little, but it is but a little at the most.
6. The saints in heaven shall see God. They shall not only see that glorious city, and the saints there, and the holy angels, and the glorified body of Christ; but they shall see God himself. This is promised to the saints. Matt. v. 8. "Blessed are the pure in heart, for they shall see God." 1 Cor. xiii. 12. "For now we see through a glass darkly; but then face to face: now I know in part; but then shall I know even as also I am known." This is that which is called by divines, "the beatific vision," because this is that in which the blessedness of the saints in glory does chiefly consist. This is the fountain, the infinite fountain of their blessedness. The sight of Christ, which has already been spoken of, is not here to be excluded, for he is a divine person; the sight of him in his divine nature therefore belongs to the beatifical vision. This vision of God is the chief bliss of heaven, and therefore I would speak of it a little more particularly. And,
1. As to the faculty that is the subject of this vision. It is no sight of any thing with the bodily eyes; but it is an intellectual view. The beatific vision of God is not a sight with the eyes of the body, but with the eyes of the soul. There is no such thing as seeing God properly with the bodily eyes because he is a spirit: one of his attributes is, that he is invisible. 1 Tim. i. 17. "Now unto the King eternal, immortal, invisible, the only wise God, be honour and glory for ever and ever." Colos. i. 15. "Who is the image of the invisible God, the first-born of every creature." Heb. xi. 27. "By faith he forsook Egypt, not fearing the wrath of the king; for he endured, as seeing him who is invisible." This highest blessedness of the soul does not enter in at the door of the bodily senses; this would be to make the blessedness of the soul dependent on the body, or the happiness of man's superior part to be dependent on the inferior. The beatific vision of God is not any sight with the bodily eyes, because the separate souls of the saints, and the angels which are mere spirits, and never were united to body, have this vision. Matt. xviii. 10. "Take heed that ye despise not one of these little ones: for I say unto you, that in heaven their angels do always behold the face of my Father which is in heaven." It is not in beholding any form or visible representation, or shape, or colour, or shining light, in which the highest happiness of the soul consists; but it is in seeing God, who is a spirit, spiritually, with the eyes of the soul. We have no reason to think that there is any such thing; as God's manifesting himself by any outward glorious appearance, that is, the symbol of his presence in heaven, any otherwise than by the glorified body of Christ. God was wont in the Old Testament, oftentimes to manifest himself by an outward glory, and sometimes in an outward shape, or the form of a man. But when God manifested himself thus, it was by Christ; it was the second person of the Trinity only that was wont thus to appear to men in an outward glory and human shape. John i. 18. "No man hath seen God at any time; the only-begotten Son, which is in the bosom of the Father, he hath declared him." But since Christ has actually assumed a human body, there is no need of his assuming any aerial form or shape any more. The Deity now became visible to the bodily eyes in a more perfect manner by his having a real body. The saints that shall see Christ in heaven in his glorified body, much more properly see Christ than if they only saw an assumed shape, or some outward glorious appearance, as the symbol of his presence; for now, that which they see is not only a glorious appearance by which Christ is represented, but the real Christ; it is his own body. The seeing God in the glorified body of Christ, is the most perfect way of seeing God with the bodily eyes that can be; for in seeing a real body, which one of the persons of the Trinity has assumed to be his body, and in which he dwells for ever as his own, the divine majesty and excellency appear as much as it is possible for them to appear in outward form or shape. The saints do actually see a divine person with bodily eyes, and in the same manner as we see one another. But when God showed himself under outward appearances and symbols of his presence only, that was not so proper a sight of a divine person, and it was a more imperfect way of God's manifesting himself, suitably to the more imperfect state of the church under the Old Testament. But now Christ really subsists in a glorified body; those outward symbols and appearances are done away, as being needless and imperfect. This more imperfect way therefore is altogether needless, seeing Christ there appears as a glorified body.
This seems to be one end of God's assuming a human body, viz. that the saints might see God with bodily eyes; that they may see him, not only in the understanding, but in every way of seeing of which the human nature is capable: that we might see God as a divine person as we see one another. And there is no need of God the Father's manifesting himself in any other glorious form; for he that sees the Son, sees the Father, John xiv. 9. and that because he is the image of the invisible God. Coloss. i. 15. Heb. i. 3. "Who being the brightness of his glory, and the express image of his person, and upholding all things by the word of his power, when he had by himself purged our sins, sat down on the right hand of the Majesty on high." But if there be any outward symbol by which God the Father represents himself in heaven; seeing that is not the beatific vision, for that is a far more imperfect way of seeing God than seeing him with the eye of the soul; the soul is capable of apprehending God in a thousand times more perfect and glorious manner than the eye of the body is; the soul has in itself those powers whereby it is sufficiently capable of apprehending spiritual objects without looking through the windows of the outward senses. The soul is capable of seeing God more immediately, and more certainly, and more fully and gloriously, than the eye of the body is.
2. The act of vision. And,
1. It will be an immediate sight, it will be no apprehension of God's excellency by acquiring it from his works; neither will it be such a spiritual sight of God as the saints have in this world, seeing him in his word and making use of his ordinances, which is called seeing "through a glass darkly." Then they shall see him "face to face." 1 Cor. xiii. 12. They shall not only see the glory of God as reflected from other things, but they shall see him as we see the sun, by his own light in a clear hemisphere. It will be an intuitive view of God. What knowledge the saints have of God in this world is like the twilight before sun-rising; it is not the direct light of the sun, but the light of the sun reflected, and it is comparatively a dim light; but hereafter the saints shall enjoy the perfect day, they shall see God as we immediately behold the sun after it is risen above the horizon, and no cloud or vapour in the heavens to hinder its sight.
2. It shall be, according to men's capacity, a perfect sight. It shall not be a perfectly comprehensive sight, because it is impossible that a saint's mind should comprehend God; but yet it shall be perfect in its kind, it shall be perfectly certain, without any doubt or possibility of doubt. There shall be a view of God in his being, and in his power, and wisdom, and holiness, and goodness, and love, and all-sufficiency, that shall be attended with intuitive certainty, without any mixture of unbelief, and with much greater certainty than any sight with the bodily eye. And then it shall be perfectly clear without any view of darkness. Now, how much darkness is there mingled with that spiritual sight, which the saints have of God's glory in this world! But then, there shall be no obscurity, nothing to cloud the understanding, or to hinder the clearness of the view. God shall be hid with no veil, neither shall there be any veil in the heavens. And this sight shall be most enlarged; they shall see vastly more of the glory of God than any of the saints do in this world; the souls of the saints shall be like the angels in extensiveness of understanding.
3. The object of this vision: concerning which I observe,
1. They shall see every thing in God that tends to excite and inflame love, i. e. every thing that is lovely, every thing that tends to exalt their esteem and admiration, to warm and endear the heart. They shall behold the infinite excellency and glory of God, shall have a blessed-making sight of his glorious majesty and of his infinite holiness; shall see as those angels do, of whom we read in Isa. vi. 3. "That, standing before the throne, they cry, Holy, holy, holy is the Lord of hosts," and shall behold the infinite grace and goodness of God. Then shall that glorious fountain and ocean be opened fully to their view; then shall they behold all its excellency and loveliness, they shall have a clear sight of his immense glory and excellency.
2. They shall see every thing in God that gratifies love. They shall see in him all that love desires. Love desires the love of the beloved. So the saints in glory shall see God's transcendent love to them; God will make ineffable manifestations of his love to them. They shall see as much love in God towards them as they desire; they neither will nor can crave any more. This very manifestation that God will make of himself that will cause the beatific vision, will be an act of love in God: it will be from the exceeding love of God to them that he will give them this vision, which will add an immense sweetness to it. When they see God so glorious, and at the same time see how greatly this God loves them, what delight will it not cause in the soul! Love desires union. They shall therefore see this glorious God united to them, and see themselves united to him. They shall see that he is their Father, and that they are his children. They shall see God gloriously present with them; God with them; and God in them; and they in God. Love desires the possession of its object. Therefore they shall see God, even their own God; when they behold this transcendent glory of God, they shall see him as their own. When they shall see that glory, power, and wisdom of God, they shall see it as altogether engaged for them; when they shall see the beauty of God's holiness, they shall see it as their own, for them to enjoy for ever; when they see the boundless ocean of God's goodness and grace, they shall see it to be all theirs.
4. The manner in which they shall see and enjoy God; and that is as having communion with Christ therein. The saints shall enjoy God, as partaking with Christ of his enjoyment of God; for they are united to him, and are glorified and made happy in the enjoyment of God as his members. As the members of the body partake of the life and health of the head, so the saints in glory shall be happy as partaking of the blessedness of the Son of God; they being in Christ, shall partake of the love of God the Father to Christ. And as the Son knows the Father, so they shall partake with him in his sight of God, as being as it were parts of him. As he is in the bosom of the Father, so are they in the bosom of the Father; as he has immense joy in the love of the Father, so have they, every one of them in their measure, the same joy in the Father's love.
Herein they shall enjoy God in a more exalted and excellent manner than man would have done if he had never fallen; for doubtless that happiness, that Christ himself partakes of in his Father's bosom, is transcendently sweet and excellent; and how happy therefore are they who are admitted to partake of that portion of delight with him!
5. The agent by whom this vision of God shall be communicated; viz. the Holy Spirit. As it is by the Holy Spirit that a spiritual sight of God is given in this world, so it is the same Holy Spirit by whom the beatific vision is given of God in heaven. The saints in heaven are as dependent on God for all their happiness, and all their holiness, and all their light, as those on earth; there all is from God by his Holy Spirit, just as it is here. They shall have the beatific vision of God because they will be full of God, filled with the Holy Spirit of God. The Holy Ghost is the pure river of water of life that proceeds from the throne of God and the Lamb, spoken of in Rev. xxii. 1.
6. The effects of this vision. And these are, that the soul shall be inflamed with love, and satisfied with pleasure.
1. It shall be inflamed with love. The soul shall not be an inactive spectator, but shall be most active, and in the most ardent exercise of love towards the object seen. The soul shall be as it were all eyes to behold, and yet all act to love. The soul shall be as full of love as it shall be of light, and of both it shall be as full as it can hold. The understanding will be in its most perfect act in beholding, and the will will be in its most perfect act in loving. This love will be perfectly such as it ought to be. It shall be perfectly humble, the soul shall be in its place at all times, adoring at God's feet, and yet embraced in the arms of his love. This love shall excite them to praise. And therefore, singing praises and hallelujahs shall be that in which they shall unweariedly be employed.
2. This sight of God shall satisfy the soul with pleasure. So great will the joy be that the soul will desire no greater. It shall be as full of grace, as the large desires of the soul can receive. So sweet shall it be, that the soul will desire nothing sweeter. So pure and excellent will it be, that the soul will desire nothing better. Ps. xvii. 15. "As for me, I shall behold thy face in righteousness: I shall be satisfied, when I awake, with thy likeness." When the soul beholds the glory and love of God, it shall be at the same time filled with the glory and love of God; it shall receive satisfying pleasure, for it shall receive God. God will communicate, and as it were pour forth, himself into the soul. And with what inexpressible sweetness and complacency will the soul open itself to be thus filled, as the flowers open before the sun to be filled with his light and pleasant influences!
Having thus considered wherein the eternal happiness of the saints consists, I proceed next to consider some circumstances of it.
1. It will add sweetness to the happiness of heaven, that it is all the fruit of free grace, and the dying love of Christ. The saints in this world are of that spirit that they choose the way of salvation by free and sovereign grace; and salvation in this way seems better and sweeter by far, than if they could have it by their own works. Much more will this exceedingly heighten the sweetness of their happiness when they are in heaven, when their love, and their humility, will he perfect, when they will be abundantly more sensible than they are now, what vile creatures they were in this world; and when they consider to what exceeding glory God has advanced them, what a sweet admiration will it excite in them of the free and boundless grace of God! And what a sweetness will it add, that all this glorious blessedness which they possess, is not of themselves, but is the fruit of the love of that glorious person whom they shall then see in his glory, the fruit of his dying love, that it was bought by his own precious blood! It adds greatly to the value of a gift, if we receive it from a dear friend as a token of his love; but how greatly then will heaven be the more prized by the saints, when they consider it as the fruit of his love who is so glorious and excellent, and who is so exceedingly beloved by them!
2. It will give them the greater sense of their own blessedness, when they contemplate the misery of those who are finally lost, and consider how exceedingly different is their own state. The saints will witness the misery of the wicked, they shall see their state at the day of judgment, they shall see them at the left hand with devils, shall hear the sentence pronounced, and see it executed. This shall greatly heighten the sense of their own happy state, when they consider how different their own state is, how differently God has dealt with themselves from what he has done with the wicked; when they see how dreadful the misery is from which they are delivered, and which they must have unavoidably suffered, had not God graciously redeemed them; when they consider that they deserved this misery as well as those that suffer it, but that Christ has of his free grace redeemed them. This will give exalted thoughts of the free grace of God, and cause them exceedingly to admire it, and will greatly heighten their exercises of love to him who has been so gracious to them, and consequently will heighten their joy in his love. As the damned when they contemplate the happiness of the saints in heaven will find their own misery aggravated, so the saints in heaven when they contemplate the misery of the damned in hell, will feel a greater sense of their own happiness.
3. There are different degrees of happiness and glory in heaven. As there are degrees among the angels, viz. thrones, dominions, principalities, and powers; so there are degrees among the saints. In heaven are many mansions, and of different degrees of dignity. The glory of the saints above will be in some proportion to their eminency in holiness and good works here. Christ will reward all according to their works. He that gained ten pounds was made ruler over ten cities, and he that gained five pounds over five cities. Luke xix. 17. 2 Cor. ix. 6. "He that soweth sparingly, shall reap sparingly; and he that soweth bountifully shall reap also bountifully." And the apostle Paul tells us that, as one star differs from another star in glory, so also it shall be in the resurrection of the dead. 1 Cor. xv. 41. Christ tells us that he who gives a cup of cold water unto a disciple in the name of a disciple, shall in no wise lose his reward. But this could not be true, if a person should have no greater reward for doing many good works than if he did but few. It will be no damp to the happiness of those who have lower degrees of happiness and glory, that there are others advanced in glory above them: for all shall be perfectly happy, every one shall be perfectly satisfied. Every vessel that is cast into this ocean of happiness is full, though there are some vessels far larger than others; and there shall be no such thing as envy in heaven, but perfect love shall reign through the whole society. Those who are not so high in glory as others, will not envy those that are higher, but they will have so great, and strong, and pure love to them, that they will rejoice in their superior happiness; their love to them will be such that they will rejoice that they are happier than themselves; so that instead of having a damp to their own happiness, it will add to it. They will see it to be fit that they that have been most eminent in works of righteousness should be most highly exalted in glory; and they will rejoice in having that done, that is fittest to be done. There will be a perfect harmony in that society; those that are most happy will also be most holy, and all will be both perfectly holy and perfectly happy. But yet there will be different degrees of both holiness and happiness according to the measure of each one's capacity, and therefore those that are lowest in glory will have the greatest love to those that are highest in happiness, because they will see most of the image of God in them; and having the greatest love to them, they will rejoice to see them the most happy and the highest in glory. And so, on the other hand, those that are highest in glory, as they will be the most lovely, so they will be fullest of love: as they will excel in happiness, they will proportionally excel in divine benevolence and love to others, and will have more love to God and to the saints than those that are lower in holiness and happiness. And besides, those that will excel in glory will also excel in humility. Here in this world, those that are above others are the objects of envy, because that others conceive of them as being lifted up with it; but in heaven it will not be so, but those saints in heaven who excel in happiness will also in holiness, and consequently in humility. The saints in heaven are more humble than the saints on earth, and still the higher we go among them the greater humility there is; the highest orders of saints, who know most of God, see most of the distinction between God and them, and consequently are comparatively least in their own eyes, and so are most humble. The exaltation of some in heaven above the rest will be so far from diminishing the perfect happiness and joy of the rest who are inferior, that they will be the happier for it; such will be the union in their society that they will be partakers of each other's happiness. Then will be fulfilled in its perfection that which is declared in 1 Cor. xii. 22. "If one of the members be honoured all the members rejoice with it."
This happiness of the saints shall never have any interruption. There will never be any alloy to it; there never will come any cloud to obscure their light; there never will be any thing to cool their love. The rivers of pleasure will not fail, the glory and love of God and of Christ will for ever be the same, and the manifestation of it will have no interruption. No sin or corruption shall ever enter there, no temptation to disturb their blessedness: the divine love in the saints shall never cool, there shall be no inconsistency in any of them, the faculties of the saints shall never flag from exercise; and they will never be cloyed, their relish for those delights will for ever be kept up to its height, that glorious society shall not grow weary of their hallelujahs. Their exercises, though they are so active and vigorous, will be performed with perfect ease; the saints shall not be weary of loving, and praising, and fearing, as the sun is never weary of shining.
5. And to sum up this whole description, there shall never be any end to their glory and blessedness. Therefore is it so often called eternal life, and everlasting life. We are told that at the day of judgment, when the wicked shall go away into everlasting punishment, the righteous shall enter into life eternal. Matt. xxv. 46. The pleasures which there are at God's right hand, are said to be for evermore; Psal. xvi. 11. And that this is not merely a long duration, but an absolute eternity, is evident from that which Christ has said, that those who believe on him shall not die. John vi. 50. Rev. xxii. 5. In the description of the new Jerusalem it is said, "And they shall reign for ever and ever.2 " The eternity of this blessedness shall crown all. If the saints knew that there would be an end to their happiness, though at never so great a distance, yet it would be a great damp to their joy. The greater the happiness is, so much the more uncomfortable would the thoughts of an end be, and so much the more joyful will it be to think that there will be no end. The saints will surely know that there will be no more danger of their happiness coming to an end, than there will be that the being of God will come to an end. As God is eternal, so their happiness is eternal; as long as the fountain lasts, they need not fear but they shall be supplied.
APPLICATION.
1. Hence we learn how great a mercy conversion is, because it confers upon him who is exposed to eternal misery a right to all this blessedness. Man, as he is naturally, is very far from this blessedness; we came into the world wretched, miserable, undone creatures, in cruel bondage to sin and Satan, under guilt and under wrath, and at enmity against God, the fountain of blessedness, and in a state of condemnation to everlasting destruction. But when a man is converted there is a great change made in his state; he is that day passed from death to life, he is brought out of that state of woe and misery into a sure title to glory, honour, and peace for ever. When once a man is converted all this blessedness that we have heard of is his, he has an absolute right to it, God's word is passed for it, his faithful promise is given. Heaven and earth shall pass away, but that promise of God shall not fail, but shall be fulfilled: their witness is in heaven, and their record on high. On that day in which a man is converted he enters into a blessed state, he is sure to be a blessed person as long as he lives; and he has a right to all that blessedness we have heard of, at death, and in a state of separation, and at the day of judgment, and to that glory which the saints have in their state of consummate glory and blessedness. This teaches how great and how blessed a change conversion is in its consequences, and what cause have they who have good ground to think that they have been the subjects of it, to bless, and praise, and extol the name of God, when they consider what a situation they were once in, and what a happy state they are now in; for the bringing them out of that miserable state into so glorious a state is owing only to free and sovereign grace. 1 Cor. iv. 7. "Who maketh thee to differ from another? and what hast thou that thou didst not receive? Now, if thou didst receive it, why dost thou glory as if thou hadst not received it?"
2. Hence we may learn the folly of those that are cold and slack in seeking salvation, seeing that the glory and happiness of those who are saved is so exceedingly great. How unreasonable is it to expect to obtain that which is so great without effort! Men will seek worldly riches and honours that are worth so little, and cannot make them happy, and will soon vanish away, with great and indefatigable labour and diligence; and shall men expect to obtain such eternal glory and blessedness in a slack and cold way of seeking it? How unlike the nature and importance of this blessedness do men treat it that seek it in a cold and careless manner! and can it be expected that God will also treat it so unlike its value, as to bestow it upon such seekers?
3. Hence we may solve the difficulty of some Christians meeting with so much affliction and darkness in the world. Some godly persons are the subjects of very great outward afflictions, and some are the subjects of great spiritual darkness; some truly godly persons spend great part of their lives in the dark, in exercising doubts, and anxious thoughts, and distressing fears. And oftentimes God's people make this an argument against themselves. They argue that if God loved them, and had made them his children, he would never leave them in such darkness and distress, he would give them more of the light of his countenance. They are ready to say with themselves, if God loves me, why does he not give me more comfort, why does he see me in such darkness, and does not comfort me? But what we have heard may solve all the difficulty. If their happiness throughout all eternity be so great, of how little consequence is it what may be their condition for that short moment they continue in this world! What if they are in the dark, what if they walk in darkness and are exercised with great trouble! how little difference will it make, though it be cast into the scales, when weighed against that far more exceeding and eternal weight of glory! It will prove lighter than vanity. If God gives eternal happiness to them, that is evident proof of his love, and all the darkness and sorrow they can meet with in this world are not worthy to be mentioned. All this darkness, how long soever continued, if we compare it with future glory, vanishes into nothing.
4. This subject furnishes solid ground of consolation to the righteous. What can be matter of greater joy and comfort to any person, than to consider that he is entitled to such eternal blessedness? Here is sufficient consolation under all adversity; whatever changes we meet with in the world, this may be matter of abundant comfort under the greatest and heaviest trials. In these things a Christian may well rejoice, though the fig-tree should not blossom, and there should be no fruit in the vine. Having this firm support and consolation, a Christian will not fear though the earth be removed, and the mountains be carried into the midst of the sea.
Let these things, therefore, comfort thee, who fearest and lovest God and trustest in Christ. What a glorious hope, and incorruptible, and undefiled, and never-fading inheritance, are reserved in heaven for thee! Hence I would answer an objection or two, that unbelief in the saint may be ready to make against what has been said.
1. Some may be ready to say, this glory and blessedness are so great and wonderful that it seems too great to be given to such creatures as men are; it seems almost incredible that God should so exalt and advance worms of the dust.
Answer. The death and sufferings of Christ made every thing credible that belongs to this blessedness. If God has not thought his own Son too much for us, what will he think too much for us? If God did not spare him, but gave him even to be made a reproach, and a curse, and a victim to death for us, no blessedness, however great, can be incredible which is the fruit of this. Rom. viii. 32. "He that spared not his own Son, but delivered him up for us all, how shall he not with him also freely give us all things!" If God would so contrive to show his love in the manner and means of procuring our happiness, nothing can be incredible in the degree of the happiness itself: if nothing be too much to be given to man, and to be done for man in the manner of procuring his happiness, nothing will be too much to be given to him as the happiness procured, and no degree of happiness too great for him to enjoy. If all that God does about it be consistent, his infinite wisdom will also work to make their happiness and glory great in the degree of it.
2. Some Christians may still be ready to object. It is not too great to be bestowed on others, yet it seems to me too great to be bestowed on such an unworthy creature as I; it seems incredible that God should ever give such glory to such an one as I am, that am so mean, and so worthless, and vile. I not only was once unworthy, but I am so unworthy still, I am so blind, I have so much sin, and so little goodness, I commit so much sin, and do so little good, that it appears incredible that I should have a title to such blessedness. I can far more easily think that others will possess it than myself.
Answer. It is no way incredible that infinite grace should bestow it on the meanest and unworthiest. God's design is to glorify his free grace, and this is one way by which free grace is glorified, viz. by bestowing such great blessedness on the most unworthy. This is of a piece with the rest. Every thing in the work of redemption is wonderful, and therefore one of the names by which Christ is called, is Wonderful. As grace is wonderful in the means of procurement, viz. giving Christ to die, and wonderful in the degree of happiness procured; so it is wonderful with respect to the subjects of it, that they are in themselves so mean and unworthy.
5. This subject furnishes ground of solemn exhortation to natural men, earnestly to seek this blessedness. And here you may well consider,
1. How poor you are who have no heaven but this world! In this exceeding and eternal glory of which you have heard, you have no lot or portion; you have nothing but a little part of this clod of earth; and what is all that you have worth? If you have a little more land than some of your neighbours, or if you are in a way to make more money than others, if your accommodations are better than others, and you have more worldly conveniences and pleasures than others, or if you are promoted a little higher among men than some others are, what a poor portion is this; and how miserable are you who have no better happiness that you can call your own! How happy do these things make you, what great satisfaction do they yield to you! Are such things as these the rivers of pleasure that you choose for your portion? O, how miserable are you that have your portion in this life! When a few days are passed you must go to the grave and into eternity, and then your glory shall not descend after you; and how wretched are they of whom it may be said, when they have done with worldly enjoyments, that they have received their consolation! Luke vi. 24.
2. To what misery are you exposed! You not only have no lot in this happiness and glory, but you are hanging over endless misery, and are in danger every day of being irrecoverably lost.
3. You have now an opportunity to obtain this blessedness. It is true that now you are exposed to this misery, but yet this glory is offered to you; the time is not past wherein the offer is made; you have yet an opportunity to be made happy for ever. The opportunity you now have to obtain the happiness of another world, is worth ten thousands of this world.
But here I would say something by way of direction in answer to this.
What must I be brought to in order to get to heaven?
Answer. 1. You must be brought entirely to renounce all hope of obtaining heaven by any thing that you can do by your own strength, that you cannot do it either directly or indirectly. Many are sensible that they cannot get to heaven by their own strength directly, but yet they hope to do it indirectly; they hope by their own strength to bring themselves to a disposition to close with Christ, and accept of him for a Saviour; they are hoping to bring themselves to a compliance with the terms of salvation. You must be brought off from all confiding in your own strength; and you must also be brought to renounce your own righteousness as the price of heaven. The consideration of what has been said of the glory and happiness of the saints, may show us the exceeding folly of those that think to purchase so great happiness by their own righteousness. What a vain thought have men of their performances to think them a sufficient price to offer to God to purchase such glory of him! How would God dishonour himself, and dishonour such riches of his own goodness, if he should bestow them on men for their righteousness, and should accept their miserable performances as the price of them!
2. Your heart must be brought to close with him who has purchased heaven. Renouncing all other ways, your heart must entirely close with him, and adhere to him, as the way, the truth, and the life. Your heart must be drawn to him, and it must be pleasing and sweet to you to have heaven as a free gift, as the fruit of mercy and saving grace, and you must assuredly believe that Christ is a sufficient Saviour, and your soul must acquiesce in the way of salvation by him, by his blood and his righteousness, as a wise, holy, sufficient, and excellent way. Your heart must incline to Jesus Christ as a Saviour above your own righteousness and all other ways. Your delight must be in this holy way of salvation.
3. You must choose the God of heaven for your portion. You must be of the same temper and disposition with the psalmist, who says, Psal. lxxiii. 25. "Whom have I in heaven but thee? and there is none on the earth whom I desire beside thee." You must esteem and relish the enjoyment of him far above all other things. You must be brought to see that there is that in the enjoyment of God and communion with him that is far better than all the profits or pleasures of the world. It must be so with you, that if you could have your choice of all kinds of happiness you could devise, and have which you would, and in what degree you would, to all eternity, this would be what you would far prefer.
4. Your heart must be brought sincerely to close with the employments of heaven. In heaven they are not idle, but they are continually employed, and their employments are holy employments; they spend their time wholly in holy exercises; in contemplating on God, in praising and serving him. Rev. xxii. 3. "And there shall be no more curse: but the throne of God and of the Lamb shall be in it; and his servants shall serve him." If ever you go to heaven, your heart must be brought beforehand to such a temper as freely to choose such employments, you must have a relish of them, and must account them excellent and delightful employments.
5. You must be pure in heart, and clean in hands. The pure in heart alone shall see God. Matt. v. 8. They that shall ascend into God's holy hill, are those that are of pure hearts and clean bands. Psal. xxiv. 4. You must hate and abhor all sin, and allow none in your life. Sin must become to you a great burden. You must loathe yourself for it, and fight and strive against it, to purge yourself more and more from it; striving more and more to mortify sin, earnestly desiring and seeking; to be more holy, more conformed to the will of God, and to walk more becoming a Christian.
6. You must be brought to sell all for heaven. Matt. xiii. 44, 45, 46. Heaven must be to you like the treasure hid in a field; or like the pearl of great price. If you would have heaven, you must take it as your whole portion; you must in your heart part with all other things for it, and it must be your manner actually to part with them whenever they stand in the way of your getting forward towards heaven. If you would have heaven, you must sell your worldly profit and your credit, and the good will of your neighbours, and your worldly pleasures and conveniences, and whatever stands in your way. Many flatter themselves that they shall obtain heaven without this, and think they have a right to heaven, though they were never brought to this, but they are sure to find themselves disappointed.
7. You must never expect to go to heaven in any other than a strait and narrow way. Some expect to get to heaven who are not walking in a narrow way. The way they are walking in is a way of indulging their ease, and of shifting off the hard and difficult parts of religion. It is not the way of self-denial, and toil, and laboriousness, but they walk in a broad way, a way wherein they are not pinched, but can go on without labour, or watchfulness, or bearing the cross. But such as these, let their hopes be what they may, and their profession what it may, and their pretences to experiences what they may, are not like to get to heaven. To some, the way that the Scripture has laid out is too narrow and strait; therefore they are endeavouring to get to heaven in a broad way; but it is in vain for you to contrive this. If you can find out any way of getting to heaven that is not a strait and narrow way, it will be a way that you are the first inventor of. If you go thither, you must go in the way of the footsteps of the flock. If you would go to heaven, you must be content to go there in the way of self-denial and sufferings, you must be willing to take up the cross daily and follow Christ, and through much tribulation to enter into the kingdom of heaven.
6. This subject furnishes ground of solemn exhortation to the godly, to strive earnestly after holiness of life. What manner of persons ought you to be in all holy conversation and godliness, who have received such infinite mercy of God, and entertain such glorious hopes; seeing God has admitted you to such happiness, earnestly labour that you may walk in some measure answerably; seeing God has admitted you to the happiness of children, walk as children. Eph. v. 1. Be ye therefore followers of God as dear children; imitate your heavenly Father; be ye holy, for he is holy. Seeing that you are admitted to the blessedness of disciples and friends of Jesus, walk as the friends of Christ, imitate your glorious Lord and Head. Here consider several things: particularly,
1. What great love God hath bestowed upon you in choosing you to such unspeakable blessedness before the foundation of the world. How wonderful was the love of God in giving his Son to purchase this blessedness for you, and how wonderful was the love of the Son of God in shedding his own blood to purchase such glory for you! how ought you therefore to live to God's glory! Let me therefore beseech, by those great mercies of God, that you give yourself up a living sacrifice, holy and acceptable to God, which is your reasonable service. And be not slothful in business, but fervent in spirit, serving the Lord. Give the utmost diligence that you may keep all the commandments of God: study that you may prove what is that good, and acceptable, and perfect will of God; study that in all things you may be found approved: seeing God hath so loved you, strive earnestly that you may bring forth the fruits of the love of God; and seeing Christ hath so loved you, see that you love one another; let love be without dissimulation; be ye kindly affectioned one with another with brotherly love; be of the same mind one towards another, in honour preferring one another; have fervent charity among yourselves. Seeing God hath mercy on you, be ye merciful as your Father which is in heaven is merciful. Look not every one on his own things; be pitiful, be courteous; be ready to distribute, willing to communicate; be kind one to another, tender-hearted, forgiving one another. Christ hath thus loved you while an enemy; therefore recompense to no man evil for evil, but contrariwise blessing; do good to them that do evil to you. Such things as these become those that are the heirs of the glory that we have heard of.
2. Consider how much above the world that blessedness is which God has given; how therefore ought you to live above the world. God has redeemed you out of the world, and therefore do not live as though you had your portion in this life. Live as pilgrims and strangers; as those that are not at home; as fellow-citizens with the saints and of the household of God. Be ye not conformed to this world, but be ye transformed by the renewing of your mind. How dishonourable will it be to you that God had so advanced and entitled you to such glory, to set your heart upon the dust of the earth; how you dishonour the grace of God in giving you such blessedness; and how will you dishonour the blessedness that God has given, no more to set your heart on it, and to set it so much on the world!
3. Consider what a vast difference has God made between you and other men, how vastly different is your relative state from theirs, how much more has God done for you than for them. Seek therefore those things which are above, where God is. Will it not be a shame if one that is entitled to such glory conducts no better than a child of the devil? Consider it seriously; and let it not be asked with reference to you, Matt. v. 47. What do ye more than others? Other men love those that love them; other men do good to those that do good to them: walk worthy of the vocation wherewith ye are called; and let it appear that you are of a spirit more excellent than your neighbour; manifest more love, and more meekness, and more humility, with all lowliness and meekness, with long-suffering, forbearing one another in love; walk worthy of the Lord to all pleasing, strengthened with all might according to his glorious power unto all patience and long-suffering. Put ye on as the elect of God, holy and beloved, bowels of mercies, kindness, gentleness of mind, meekness, long-suffering, forbearing one another, forgiving one another; and let your light so shine before men, that they, seeing your good works, may glorify your Father who is in heaven. Seeing God has given you so much, God and men may well expect of you, that you should be greatly distinguished in your life from other men.