dead that die in the Lord, they rest from their labours." What needs working when they have their reward? What needs fighting, when the crown is set on their head? They rest from their labours.-4. Suffering. Believers are as a lily among thorns; as the dove among the birds of prey. The wicked have an antipathy against the righteous, and secret hatred will break forth into open vio Parents divide a portion of sorrow to their children, and yet leave enough for themselves, Job v. 7, "Man is horn to trouble," he is heir to it, it is his birthright,-you may as well separate weight from lead as trouble from the life of man, Quid est diu vivere, nisi diu torqueri? Aug. King Henry's emblem, a crown hung in a bush of thorns; there is a far greater proportion of bitterness than pleasure in this life, Prov. vii. 17, "Ilence, Gal. iv. 29, "He that was born after the have perfumed my bed with myrrh, aloes and cinnamon." For one sweet ingredient there were two bitter; for the cinnamon, there were myrrh and aloes. A man's grace will not exempt him from troubles, Gen. xlvii. 9, "Few and evil have the days of the years of my life been." Though he was a godly patriarch,—though he had met with God, Gen. xxxii. 30,-he named "the name of the place Peniel, for I have seen God face to face," -yet he had his troubles; "Few and evil," &c. There are many things to imbitter life and cause trouble, and death frees us from all. -1. Care. The mind is full of perplexed thoughts, how to bring about such a design, -how to prevent such an evil: the Greek word for care, comes from a primitive in the Greek, that signifies to cut the heart in pieces.' Care doth discruciate the mind, waste the spirits; no such bitter bread as the bread of carefulness, Ezek. xii. 19. Care is a spiritual canker which eats out the comfort of life; death is the cure of care.-2. Fear. Fear is the ague of the soul which sets it a shaking; 1 John iv. 18, "There is torment in fear." Fear is like Prometheus's vulture, it gnaws upon the heart. There is a mistrustful fear,—a fear of want; and a distracting fear,--a fear of danger; and a discouraging fear, a fear God doth not love us. These fears leave sad impressions upon the mind; now at death a believer is freed from these torturing fears; he now knows he is passed from death to life; he is as far from fear, as the damned are from hope; the grave buries a Christian's fear.-3. Labour, Eccl. i. 8, " All things are full of labour." Some labour in the mine; others among the Muses; God hath made a law, "In the sweat of thy face thou shalt eat bread," but death gives a believer a quietus est; it takes him off from his day-labour, Rev. xiv. 13, Blessed are the flesh, persecuted him that was born after the is a Bochim; Rachel wept for her children; | is a dormitory or place of rest to the saints, QUEST. 2. But how shall we know that we shall gain all this at death, to be freed from sin and trouble, and to have our bodies united to Christ in the grave? ANS. If we are believers, then we gain all this at death. "To me," saith Paul, "to die is gain:" to me, quatenus, a believer. Are we such? Have we this blessed faith? Faith, wherever it is, is operative. Lapidaries say there is no precious stone but hath virtutem insitam,-some hidden virtue in it: Use 1st. See here that which may make a so I may say of faith, it hath some secret true saint willing to die; death will set him virtue in it,-it anchors the soul on Christ,— out of gun-shot,-free him from sin and it hath both a justifying and sanctifying virtrouble; there is no cause of weeping to tue in it,-it fetcheth blood out of Christ's leave a valley of tears; the world is a stage sides to pardon, and water out of his sides to on which sin and misery are acted. Be- purge,-it works by love,-it constrains to lievers are here in a strange country, why duty,-it makes the head study for Christ, then should they not be willing to go out of the tongue confess him, the hands work for it? Death beats off their fetters of sin, and sets them free. Who goes weeping from a gaol? Besides our own sins, the sins of others. The world is a place where Satan's seat is; a place where we see God daily dishonoured. Lot-who was a bright star in a dark night-his righteous soul was vexed with the unclean conversation of the wicked, 2 Pet. iii. 7. To see God's sabbaths broken, his truths adulterated, his glory eclipsed, is that which wounds a godly heart. This made David cry out, Ps. cxx. 5, "Wo is me that I dwell in Mesech, that I sojourn in the tents of Kedar!" Kedar was Arabia, where were Ishmael's posterity; this was a cut to David's heart to dwell there. O then be willing to depart out of the tents of Kedar! II. The bodies of believers are united to Christ in the grave, and shall rest there till the resurrection. They are said to sleep in Jesus, 1 Thess. iv. 14. The dust of believers is part of Christ's body mystical. The grave him. I have read of a father who had three sons, and, being to die, left in his will all his estate to that son who could find his ring with the jewel which had a healing virtue. The case was brought before the judges; the two elder sons counterfeited a ring, but the younger son brought the true ring, which was proved by the virtue of it, whereupon his Father's estate went to him. To this ring I may compare faith: there is a counterfeit faith in the world, but if we can find this ring of faith which hath the healing virtue in it to purify the heart, this is the true faith which gives us an interest in Christ, and entitles us to all these privileges at death, to be freed from sin and sorrow, and to have our bodies united to Christ while they are in the grave. 3. I should now come to the third privilege at death, the souls of believers pass immediately into glory. Where I shall lead you to the top of mount Pisgah, and give you a short view of the glory of heaven. A BELIEVER'S PRIVILEGE AT DEATH. PHIL. i. 21. And to die is gain. III. Ar death the souls of believers pass men made perfect see God. This sight of into glory. Death brings malorum omnium God will be very glorious, as when a king ademptionem,―omnium adeptionem; death on his coronation-day shows himself in all is the daybreak of eternal brightness. And his royalty and magnificence. here I shall lead you to the top of Mount Pisgah, and give you a glimpse of the holy land. QUEST. 1. What is comprehended in glory? ANS. Glory is status omnium bonorum aggregatione perfectus, BOETIUS. It is a perfect state of bliss which consists in the accumulation and heaping together all those good things which immortal souls are capable of. And truly here I am at a loss; all that I can say falls short of the celestial glory! Apelles's pencil cannot delineate it,-angels' tongues cannot express it,—we shall never understand glory fully, till we are in heaven, -only let me give you some dark views, and some imperfect lineaments of that state of glory saints shall arrive at after death. 1. The first and most sublime part of the glory of heaven is the full and sweet fruition of God: ipse Deus sufficit ad præmium, Avd. We are apt to think the happiness of heaven is in being free from pain and misery, but the very quintessence of happiness, is the enjoyment and fruition of God; this is the diamond ring of glory. God is an infinite inexhaustible fountain of joy; and to have him, is to have all. Now the enjoyment of God implies three things. 1. It implies our seeing of God. 2. Our loving of God. 3. God's loving us. 1st. The enjoying of God implies our seeing of God, 1 John iii. 2, "We shall see him as he is:" Here we see him as he is not mutable, mortal; there as he is. QUEST. 2. How shall we see God? ANS. 1. We shall see him intellectually, with the eyes of our mind. This divines call the beatifical vision: we shall have a full knowledge of God, though not know him fully. If there were not such an intellectual sight of God, then how do the spirits of just A. 2. We shall corporally behold the glorified body of Jesus Christ: and if it be a pleasant thing to behold the sun, Eccl. xi. 7, then, how blessed a sight will it be to behold the Sun of Righteousness,-to see Christ clothed in our human nature, sitting in glory above the angels! Solomon saith, "the eye is not satisfied with seeing," Eccl. i. 8, but sure the eyes of saints will be satisfied with seeing that orient brightness which shall shine from the beautiful body of Christ. It must needs be satisfying, because through Christ's flesh some rays and beams of the Godhead shall gloriously display themselves. God's excellent majesty would overwhelm us; but through the veil of Christ's flesh we shall behold the divine glory. A. 3. Our seeing God will be transforming. We shall so see him as to be in some measure assimilated and changed into his image, 1 John iii. 2, " We shall be like him." If, when Moses was with God on the mount, and had but some imperfect sight of his glory, Moses' face shined,' Exod. xxxiv. 35, how shall the saints glorified shine, being always in God's presence, and having some beams of his glory put upon them? "We shall be like him." One that is deformed, may look on beauty, and not be made beautiful; but the saints shall so see God, as that sight shall transform them into his likeness, Ps. xvii. 15, "When I awake, I shall be satisfied with thy likeness." Not that the saints shall partake of God's essence: for as the iron in the fire is made fiery, yet remains iron still, so the saints, by beholding God's majesty, shall be made glorious creatures, but yet creatures still. A. 4. Our seeing of God in heaven will be unweariable. Let a man see the rarest sight that is, he will soon be cloyed; when sighing, they weep over their sins and afflictions, then their water shall be turned into wine,-then the vessels of mercy shall be filled and run over with joy,-then they shall have their palm-branches and harps in their hands, Rev. xiv. 2, in token of their triumphs and rejoicing. 2. The second thing comprehended in glory, is the good society there. First, There are the angels; every star adds to the light, he comes into a garden, and sees delicious walks, fair arbours, pleasant flowers, within a little while he grows weary, but it is not so in heaven, there is no surfeit,-ibi nec fames nec fastidium, BERN. The saints will never be weary of their prospect, viz. of seeing God; for, God being infinite, there shall be every moment new and fresh delight springing from God into the souls of the glorified. 2d. The second thing implied in our enjoy--those blessed cherubims will welcome us to ing God, is our loving of God. It is a saint's grief that his heart is like the frozen ocean,that he can melt no more in love to God: but in heaven the saints shall be like seraphims, burning in divine love; love is a pleasant affection; "fear hath a torment in it," 1 John iv. 18; love hath joy in it. To love beauty is delightful: God's amazing beauty will attract the saint's love, and it will be their heaven to love him. 3d. The third thing implied in enjoying God, is God's loving us. Were there glory in God, yet, if there were not love, it would much eclipse the joys of heaven: but "God is love," 1 John iv. 16. The saints glorified cannot love so much as they are loved. What is their love to God's? What is their star to this sun? God doth love his people on earth, when they are black as well as comely; they have their imperfections; O how entirely will he love them, when they are without " spot or wrinkle!" Eph. v. 27. paradise. If the angels rejoiced so at the conversion of the elect, how will they rejoice at their coronation! Secondly, There is the company of the saints, Heb. xii. 23, "The spirits of the just men made perfect.” QUEST. 3. Whether shall the saints in glory know each other? ANS. Certainly they shall; for our knowledge in heaven shall not be diminished but increased. We shall not only know our friends and godly relations, but those glorified saints which we never saw before; it must be so; for society without acquaintance is not comfortable, and of this opinion were St Austin, Anslem, Luther. And indeed the scripture seems to hint so much to us; for, if Peter in the transfiguration knew Moses and Elias, whom he never saw before, Mat. xvii. 4, then surely in heaven the saints shall know one another, and be infinitely delighted in each other's company. 3. The third thing comprehended in glory, 1. This is the felicity of heaven, to be in is perfection in holiness. Holiness is the the sweet embraces of God's love; to be beauty of God and angels; it makes heaven; the Hephzibah, the delight of the King of what is happiness but the quintessence of Glory; to be sunning ourselves in the light holiness? Here a Christian's grace is imperof God's countenance. Then the saints fect, he cannot write a copy of holiness shall know "the love of Christ which pass- without blotting. He is said to receive but eth knowledge," Eph. iii. 19. From this primitias Spiritus,-the first fruits of the glorious manifestation of God's love, will Spirit,' grace in fieri, Rom. viii. 23; but at flow infinite joy into the souls of the bless-death believers shall arrive at perfection of ed: therefore heaven is called "entering grace; then this sun shall be in its meridian into the joy of our Lord," Matt. xxv. 12. The seeing of God, the loving of God, and being beloved of God, will cause a jubilation of spirit, and create such holy raptures of joy in the saints, as is unspeakable and full of glory, 1 Pet. i. 8. In Deo quadam dulcidene delectatur anima, imo rapitur, AUG. Now the saints spend their years with splendour; then shall they not need to pray for increase of grace, for they shall be as the angels, their light shall be clear as well as their joy full. 4. The fourth thing in glory, is dignity and honour; they shall reign as kings; therefore the saints glorified are said to have their insignia regalia, their ensigns of royalty, their white robes and their crown, 2 Tim. iv. 7. Cæsar, after his victories, in token of honour, had a chair of ivory set for him in the senate, and a throne in the theatre; the saints, having obtained their victories over sin and Satan, shall be enthroned with Christ in the empyrean heaven. To sit with Christ denotes safety; to sit on the throne, dignity, Ps. cxlix. 9, "This honour have all the saints." in fear of losing it, it would eclipse and embitter the joys of heaven; but eternity is written upon their joys; the garland made of flowers of paradise fades not, 1 Pet. v. 4. I have read of a river which they call the dayriver, in which time it runs with a full torrent, but at night it is dried up; such are all earthly comforts, they run with a full stream all the day-time of life, but at the night of death they are dried up; but the saints glori5. The fifth thing in glory, is the harmony fied shall drink of the rivers of pleasure for and union among the heavenly inhabitants. evermore, Ps. xvi. 11. Eternity is the The devil cannot get his cloven foot into hea-heaven of heavens; in fine gaudium erit sine ven; he cannot conjure up any storms of con- fine, BERN. The joys of heaven as overflowtention there; there shall be perfect union; ing, so everflowing. there Calvin and Luther are agreed; there is no jarring string in the heavenly music; there is nothing to make any difference, no pride or envy there. Though one star may differ from another, one may have a greater degree of glory, yet every vessel shall be full: there shall the saints and angels sit as olive-plants round about their Father's table in love and unity. Then shall they join together in concert, then shall the loud anthems of praise be sung in the heavenly choir. 6. The sixth thing in glory, is a blessed rest, Heb. iv. 9, "There remaineth therefore a rest." Felix transitus a labore ad requiem. Here we can have no rest, tossed and turned as a bail on racket, 2 Cor. iv. 8, "We are troubled on every side." How can a ship rest in a storm? But after death the saints get into their haven. Every thing is quiet in the centre; God is centrum quietativum animæ, as the schoolmen, "the centre where the soul doth sweetly acquiesce." A Christian, after his weary marches and battles, shall put off his bloody armour, and rest himself upon the bosom of Jesus, that bed of perfume; when death hath given the saints the wings of a dove, then they shall fly away to paradise and be at rest. QUEST. 4. When do believers enter upon possession of glory? ANS. They pass immediately after death into glory. Some hold, with the Platonists and Lucianists, that the soul dies; but many of the sober heathens believed the soul's immortality. The Romans, when their great men died, caused an eagle to be let loose, and fly about in the air, signifying hereby that the soul was immortal, and did not die with the body. Christ tells us the soul is not capable of killing, Luke xii. 4, therefore not of dying. And as the soul doth not die, so neither doth it sleep in the body for a time; if the soul be at death absent from the body, 2 Cor. v. 8, then it cannot sleep in the body. There is an immediate passage from death to glory; it is but winking, and we shall see God, Luke xxiii. 43, "To-day shalt thou be with me in paradise." By paradise is meant heaven. The third heaven into which Paul was rapt, (which all hold to be the heaven of the blessed) was called paradise, 2 Cor. xii. 4. Now saith Christ to the thief on the cross, "Today shalt thou be with me in paradise." His body could not be there, for it was laid in the grave; but it was spoken of his soul, that it should be immediately after death in heaven. Let none be so vain as to talk of pur needs no fire of purgatory, but goes immediately from a deathbed into a glorified state. 7. The seventh thing in glory, is eternity, 2 Cor. iv. 17, " An eternal weight of glory."-gatory; a soul purged by Christ's blood, 1st, Glory is a weight: the Hebrew word for glory (quod significat pondus) is a weight: God must make us able to bear it.-2dly, An eternal weight. Glory is such a manna as doth not breed worms. If the saints' glory in heaven were but for a time, and they were Use 1st. See what little cause believers have to fear death, when it brings such glorious benefits; "to me to die is gain!" |