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lies hid, will certainly in due time spring up, and put forth itself, and will bud, and blossom, and will bring forth rich fruit. These riches are the true riches. This is that good which God reserves for his friends. God distributes silver and gold and such like things among his enemies, because he slights them and regards them not. They are contemptible things in his eyes, as we throw husks to swine. But he has reserved better things for bis children, of which no ungodly man, though a prince or monarch, shall partake. This is the ground which Christians have of peace and pleasure in this world. However, the saints cannot always take comfort, and do not always taste the sweetness that there is in store for them, by reason of the darkness and clouds that sometimes interpose. But though they may walk in great darkness for a long time, yet they are happy notwithstanding.
2d. They sometimes in this world have the actual enjoyment of peace and pleasure that are most excellent. Sometimes the clouds that are in the way are removed and Christians are enabled to behold the ground they have for rejoicing. Though God's glory and love be often hid from them, as it were with a vail, or at least, so as to hinder a clear view of it, yet God sometimes is pleased to remove the vail, to draw the curtain, and to give the saints sweet visions. Sometimes there is, as it were, a window opened in heaven, and Christ shows himself through the lattice; they have sometimes a beam of sweet light breaking forth from above into the soul; and God and the Redeemer sometimes come to them, and make friendly visits to them, and manifest themselves to them. Sometimes Christians have seasons of light and gladness for some considerable period, and at other times their views are more transient. Sometimes their light and joy arise in reading of the holy scriptures, sometimes in hearing the word preached, sometimes at the Lord's table, sometimes in the duty of prayer, sometimes in Christian conference, sometimes in meditation when they are about their occupations, as in the time of more set and solemn meditations; and sometimes in the watches of the night.
Those spiritual joys and pleasures which believers possess in this world, are chiefly of three sorts.
1. The joy which they have in a sense of their own good estate; in the sense they have of the pardon of their sins, and their safety from hell; and a sense of the favour of God, and in the hope they have of eternal life.
2. The joy and delight which they have in the apprehension and view of God's excellency and love. The joy of a Christian does not consist merely in the sense of his own good estate, as natural men often are ready to imagine ; but there is an excellent, transcendent, soul-satisfying sweetness that sometimes fills the soul in the apprehension of the excellency of God. The soul
dwells upon the thought, fixes on it, and takes complacence in God as the greatest good, the most delightsul object of its contemplation. This pleasure is the sweetest pleasure that a Christian ever feels, and is the foretaste of the pleasures of heaven itself. Herein sometimes the saints do boast of the clusters of Canaan. This sort of joy is evidence of sincerity above any other joy, a more sure evidence than a rejoicing in our own good estate. From the joy which the Christian has in the view of the glory and excellency of God; the consideration of the love of God to him cannot be excluded. When he rejoices in God as a glorious God, he rejoices in him the more because he is his God, and in consideration of there being an union between him and this God; otherwise, if there were a separation, the view of God's excellency, though it would raise joy one way, would proportionally excite grief another. God is sometimes pleased to manifest his love to the saints, and commonly at those times, when a Christian has the greatest views of God's excellency, he has also of his love; the soul is spiritually sensible of God as being present with it, and as manifesting and communicating himself; and it has sweet communion with God, and tastes the sweetness of his love, and knows a little what is the length, and breadth, and depth, and height of that love which passeth knowledge.
3. The third kind of joy is found in doing that which is to the glory of God. The true love of God makes this sweet and delightsul to the soul. The joy of a Christian not only arises in knowing and viewing, but also in doing; not only in apprehending God, but also in doing for God. For he loves God not only with a love of complacence, but a love of benevolence also; and as a love of complacence delights in beholding, so does a love of benevolence delight in doing for, the object beloved. The peace and pleasure which the Christian has in these things, is far better and more desirable than the pleasures that this world can afford, and especially than the pleasures of wicked men, and that on the following accounts.
1. There is Light in this pleasure. The peace and pleasures of wicked men have their foundation in darkness. When wicked men have any quietness or joy, it is because they are blind and do not see what is their real condition. If it were not for blindness and delusion, they could have no peace nor comfort in any thing. There needs nothing but to open a wicked man's eyes, and let him look about him and see where he is, and it would be enough to destroy all the quietness and comfort of the most prosperous wicked man in the world. But on the contrary, the peace of a godly man, is a peace that arises from light; when he sees things most as ibey are, then he has most peace; and the distress and trouble which he sometimes feels, arise from clouds and darkness. When
a godly man is in the greatest fear and distress, if he did not know what a happy state he were in, he would at the same time rejoice with unspeakable joy; so that his pleasure is not founded, like that of wicked men, in stupidity, but in sensibleness; not in blindness, but in light, and sight, and knowledge.
2. There is Rest in this pleasure. He that has found this joy, finds a sweet repose and acquiescence of the soul in it. It sweetly calms the soul and allays its disappointments. Christ says, Mauh. xi. 28, “Come unto me all ye that labour, and are heavy laden, and I will give you rest." There is a sweet contentment in it; the soul that tastes it, desires no better pleasure. There is a satisfaction in it. The soul that has been wandering before, when it comes to taste of this fountain, finds in it that which satisfies ils desires and cravings, and discovers that in it which it needs in order to its bappiness. John iv. 14. “Whosoever drinketh of the water that I shall give him, shall never thirst: but the water that I shall give him, shall be in him a well of water springing up into everlasting life.” It is quite otherwise with the pleasures of ungodly men. There is no true rest in them, they are not enjoyed with inward quietness, there is no true peace enjoyed within, neither do they afford contentment. But those wicked men that have the most worldly pleasures, are yet restlessly inquiring, “Who will show us any good ?” " The wicked are like the troubled sea, when it cannot rest, whose waters cast up mire and dirt." Wicked men in the midst of their enjoyment of pleasure have no true rest, neither do their reflections on it afford rest; but only remorse of conscience, and disquietude of soul, under the guilt that is contracted. But the pleasures of the godly afford rest in the enjoyment, and rest and sweetness in the reflection; it ofentimes calms and refreshes the soul to look on past comforts.
3. There is Life in it. It is a pleasure that strengthens and nourishes and preserves the soul, and gives it life, and does not corrupt and destroy and bring it to death, as do sinful pleasures. The pleasures of the wicked are poison to the soul, they tend to enfeeble il, to consume it; and kill it. But the pleasures of the godly feed the soul, and do not consume it; they strengthen, and do not weaken it; they exalt, and do not debase it; they enrich, and do not impoverishit. Death and corruption are the natural fruit of the pleasures of sin, but life is the fruit of spiritual plea
Gal. vi. 8. “For he that soweth to his flesh, shall of the flesh reap corruption : but he that soweth to the spirit, shall of the spirit reap life everlasting.” The life in which this joy consists and to which it tends, is the most excellent life, and the only life worthy of the name; it is spiritual, and the beginning of eternal life: this pleasure is a fountain springing up to everlasting lise. John iv. 14.
4. There is Substance in it. This pleasure is not a mere shadow, an empty delight, as earthly pleasures are, but it is
substantial joy. The pleasures of sin last but a little season, ke they are the crackling of thorns under a pot, or as the blazing
meteors of the night, that appear for a moment, and then vanish. But this pleasure is like the durable light of the stars or the sun. Worldly pleasures are easily overthrown; a little thing will spoil all the pleasures of a king's court. Haman, in the midst of all his prosperity and greatness, could say, “ Yet all this availeth me nothing, so long as I see Mordecai the Jew sitting at the king's gate.” But the joys of the saints are such
as the changes of time cannot overthrow. If God lifts up the In light of his countenance, this will compose and rejoice the heart
under the saddest tidings. They joy in afliction. Their enemies cannot overthrow this joy ; the devil and even death itself cannot overthrow it; but oftentimes it lives, and is in its greatest height, in the midst of the valley of the shadow of death. When in the most tormenting death, how often have the martyrs sung in the midst of the flames, and under the hands of their cruel tornientors! Job xxxv. 10. “ But none saith, where is God my Maker, who giveth songs in the night.”
5. There is Holiness in it. It is the excellency of these joys that they are holy joys. They are not like the polluted stream of sinful pleasures, but they are pure and holy. Rev. xxii. 1. “And he showed me a pure river of water of life, clear as crystal, proceeding out of the throne of God, and of the Lamb." These pleasures do not defile the soul, but purify it ; they do not deform, but beautify it; they not only greatly delight the soul, but render it more excellent; they impart something more of God, more of a divine disposition and temper, dispose to boly actions, and cause the soul to shine as Moses' face did when he had been conversing with God in the mount, and as Stephen's face, which was as the face of an angel, when he saw heaven opened, and the Son of man standing on the right hand of God. . Thus these pleasures make the soul more excellent, and more divine, as well as more happy.
6. There is sometimes Glory in it. God sometimes unvails his face, and lets in light more plentifully. This is a delight and joy, the excellency, and sweetness, and admirableness of which cannot be expressed. It is a kind of glory that fills the soul. So excellent is its nature, that the sweetest earthly delight vanishes into nothing, and appears as base and vile as dross and dirt, or as the mere mire of the street. It is bright above all that is earthly, as the sun is brighter than the glowworm. Of this, the apostle takes notice. i Peter i. 8.“ Whom having not seen, ye love; in whom, though now ye see him
not, yet believing, ye rejoice with joy unspeakable and full of glory.”
Secondly. I proceed to consider the happiness of the saints in Death. It may seem a mystery to the world that men should be happy in death, which the world looks upon as the most terrible of all things; but thus it is to the saints. Their happiness is built upon a rock, and it will stand the shock of death: when the storm and floods of death come with their greatest violence, it stands firm, and neither death nor hell can overthrow it. Here,
1. Death is rendered no death to them. It is not worthy of the name of death. As the life of a wicked man is not worthy of the name of life, so the death of a godly man is not worthy of the name of death. It is not looked upon as any death at all in the eyes of God, who sees all things as they are, nor is it called death by him. Hence Christ promises, that those who believe in him shall not die. John vi. 50, 51. “ This is the bread which cometh down from heaven, that a man may eat thereof and not die. I am the living bread which came down from heaven; if any man eat of this bread, he shall live for ever: and the bread that I will give is my flesh, which I will give for the life of the world.” It is no death to the saints, because it is no destruction to them. The notion of death implies destruction, or perishing in it; but the godly are not destroyed by death, death cannot destroy them; for as Christ says, they shall never perish. John iii. 15. “ That whosoever believeth in him should not perish, but have eternal life.” A godly man, when he dies, in no wise perishes. There is no end put to his life as a Christian, for that is a spiritual life that remains unquenched by death. A wicked man, when he dies, dies indeed, because then an end is put to all the life which he has; for he has no other life but temporal life; but the life of a Christian is hid with Christ, and safely laid up with him in heaven; and therefore death cannot reach his life, because it cannot reach heaven. Death can no more reach the believer's life than Christ's life. No death can reach Christ our life now, though he died once: but now he has for ever sat down at the right hand of God. He says, for the comfort of his saints, Rev. i. 18, “I am he that liveth and was dead: and behold I am alive for evermore, Amen; and have the keys of hell and death." Death not only cannot destroy a Christian, but it cannot hurt him; Christ carries him on eagle wings aloft on high, out of the reach of death. Death, with respect to him, is disarmed of his power: and every Christian may say, “O death, where is thy sting?" Death was once indeed a terrible enemy, but now he has become weak. He spent all his strength on