A String of Pearls
The Best Things Reserved Until Last
by Thomas Brooks, June 8, 1657
The REASONS why God reserves the best blessings for
believers until they come to heaven.
Reason 1. Because it is his good will and pleasure
to reserve the best things for his people until last.
Luke 12:32, "Fear not, little flock—for it is
your Father's good pleasure to give you the kingdom." As it is God's good
pleasure to give you a kingdom, so it is his pleasure not to give you the
kingdom until last, 2 Tim. 4:7-8. Our heavenly Father does now give a
kingdom of grace, and will at last also give a kingdom of glory—to
those who walk uprightly, Psalm 84:11. But,
Reason 2. That he may keep the hearts of his
people in a longing and in a waiting frame, for the enjoyment of those great
and glorious things that he has reserved for them until last.
Heb. 13:14, "Here on earth we have no continuing
city—but we seek one to come." The greater and better the things are which
are laid up for us—the more we should long and wait for the happy enjoyment
of them. Abraham waited long for a son, and Hannah waited long for a child,
and Joseph waited long for his advancement, and David waited long for the
crown, the kingdom; and they had all a most happy outcome.
The longer we wait, the better we shall speed; as that
emperor's son said, the longer the cooks are preparing the meat—the better
will be the feast; meaning, the longer he waited for the empire—the greater
it would be. The longer we wait for happiness, the more at last we shall
have of happiness. The great things of eternity are worth nothing, if they
are not worth a longing and a waiting for. But,
Reason 3. God has reserved the best and greatest
things for his people until last—and that because else they were above
all men in the world the most miserable.
1 Cor 15:19, "If in this life only we have hope in
Christ, we are of all men most miserable." Usually none outside of hell—are
so much afflicted, tempted, oppressed, scorned, despised, and neglected—as
they are. Here on earth they have their hell—they have need of a heaven to
come. Here on earth they are clothed with shame—they had need hereafter to
be crowned with honor, or else they would be the unhappiest men in all the
world. Here on earth the life of a believer is filled with many and
multiplied miseries—with miseries of body, with miseries of mind. Multiplied
miseries attend him, at bed and board, at home and abroad. Every condition
is full—and every relation is full—of miseries and calamities! Therefore one
says well, How can this life be loved, which is so full of loathsome
bitterness? Yes, how can it be called a life, which brings forth so many
deaths? Yet he is a fool, says one, who looks upon a godly man
under trouble and sorrow, and thinks him to be unhappy; because he sees only
what he suffers, and does not see what is reserved for him in heaven. If
the best things were not reserved for believers until last, they would have
the saddest portion of all men, namely—a hell here on earth, and a hell
hereafter! And so the ungodly would have but one hell, and saints two—which
would be blasphemy to affirm. But,
Reason 4. God reserves the best things for his people
until last, for the greater terror and horror, conviction and confusion
of wicked and ungodly people, who now revile them, and judge them to be the
unhappiest men in all the world. Oh! but
when the Lord shall in the sight of all the world gloriously own them, and
put royal robes upon their backs, and golden crowns upon their heads—then,
Oh! what shame, what covering of the face, what terror, what trembling—will
possess the hearts of wicked men! The great honor and glory which God will
put upon his people at last, will be to wicked men what the handwriting upon
the wall was to Belshazzar, "His face turned pale with fear. Such terror
gripped him that his knees knocked together and his legs gave way beneath
him!" Dan. 5:1-8. Oh! it will make their countenance to change, their
thoughts to be terrified, the joints of their loins to be loosed, and their
knees dashed one against another!
Now that word shall be eminently made good: "The godly
will see these things and be glad, while the wicked are stricken silent!"
Psalm 107:42. Oh! what trouble of mind, what horror of conscience, what
distraction and vexation, what terror and torment, what weeping and wailing,
what crying and roaring, what wringing of hands, what tearing of hair, what
dashing of knees, what gnashing of teeth—will there be among the wicked,
when they shall see the saints in all their splendor, dignity, and glory!
"When they shall see Abraham, Isaac, and Jacob, and all the prophets in the
kingdom of God—and they themselves shut out forever!" Luke 13:28.
Then shall the wicked lamentingly say, Lo! these are the
men whom we counted fools, madmen, and miserable. Oh but now we see that we
were deceived and deluded! Oh that we had never despised them! Oh that we
had never reproached them! Oh that we had never trampled upon them! Oh that
we had been one with them! Oh that we had imitated them! Oh that we had
walked as they, and done as they, that so we might now have been as happy as
they! Oh but this cannot be! Oh this may not be! Oh this shall never be! Oh
that we had never been born! Oh that now we might be unborn! Oh that we
might be turned into a bird, a beast, a toad, a stone! Oh that we were
anything but what we are! Oh that we were nothing! Oh that now our immortal
souls were mortal! Oh that we might so die, that we may not eternally exist!
But it is now too late. Oh we see that there is a reward for the righteous!
and we see, that by all the contempt which we have cast upon these glorious
shining saints, whose splendor and glory does now darken the very glory of
the sun, Dan. 12:3; we have but treasured up wrath against the day of wrath,
Romans 2:4-7; we have but added fuel to those burning coals, to those
everlasting flames, in which we must now lie forever, Psalm 140:10. "And
they will go away into eternal punishment, but the righteous will go into
eternal life." Matthew 25:46. "And they cried to the mountains and the
rocks—Fall on us and hide us from the face of the one who sits on the throne
and from the wrath of the Lamb!" Revelation 6:16.
Reason 5. The Lord has reserved the best things for
his people until they come to heaven, that so he may save his honor and
secure his glory. Would it make for the
honor and glory of God, to put his children, his servants, upon doing hard
things, and upon suffering great things—and at last to put them off with
nothing? Surely it would not! And therefore the Lord, to save the honor of
his great name, has reserved the best wine until last—the best and choicest
favors for his people until they come to heaven, John 2:10. The sweetest
honey lies at the bottom. I cannot see how God would save his glory, if he
would put his children always upon sowing—and never allow them to reap, 2
Cor. 9:6-7; that they should still be sowing in tears—if at last they would
not reap in joy, Psalm 126:4-6. Men who love but their names and honor in
the world, will not be served for nothing, and will God? Will God, who is
infinitely more tender of his name and honor, than any created being can be
of theirs? Isaiah 42:8, 48:11.
I have read of Alphonsus, a king of Spain, who when a
knight falling into poverty and being arrested for debt, there was a
petition to the king to support him, Ay, said the King, since he
had spent his estate for me, it is reason why he shall be provided for by
me. Men of honor will provide for those who spend themselves in their
service; and will not God? Will not God do as much, yes more, for those who
spend themselves in his service? Surely he will! Heb. 11:16. "They were
looking for a better place, a heavenly homeland. That is why God is not
ashamed to be called their God, for he has prepared a heavenly city for
them!" As if he had said, Had not God prepared for them a city, had he not
made some blessed provision for them—who left so much for him, who did so
much for him, and who suffered such great and bitter things for him—they
might well have complained that they had but a bad bargain of it, and that
God was a hard master; so God would have been ashamed. Had not God made such
happy and blessed provision for those who had run through so many dangers
and deaths for his sake, had he not provided and laid up for them, according
to his promise, and suitable to his greatness and goodness, his dignity and
glory, it would have put God to the blush, to speak after the manner of men.
I have read concerning Dionysius of Sicily, that being
extremely delighted with a minstrel who sang well, he promised to give him a
great reward; and that raised the imagination of the man, and made him play
better. But when the music was done, and the man waited for his reward, the
king dismissed him empty, telling him that he should carry away as much of
the promised reward as himself did of the music, and that he had paid him
sufficiently with the pleasure of the promise, for the pleasure of his song.
But it will not stand with the honor of the King of kings to put off his
servants so poorly, whose prayers, praises, and tears, have been most sweet
and delightful music to him? No, he will act like himself at last—and that
his children know. It encouraged a martyr at the stake—that he was going to
a place where he should ever be a-receiving wages, and do no more work. But,
Reason 6. That he may make his children
temptation-proof, he has reserved for them the best things until they
come to heaven. The great things which God
has reserved for believers in heaven, was that which made those worthies, of
whom this world was not worthy, temptation-proof. The pleasures, the
treasures, the dignities and glories which are reserved for believers in
heaven—make them bravely and nobly to resist all those temptations which
they meet with from a tempting world or a tempting devil.
Augustine blessed God—that his heart and the temptation
did not meet together. By the precious things that are reserved for
believers in heaven—God keeps their hearts and temptations asunder. When
Basil was tempted with money and preferment, says he, Give me money that
may last forever, and glory that may eternally flourish! Satan made a
bow of Job's wife, of his rib, as Chrysostom speaks, and shot a temptation
by her at Job, thinking to have shot him to the heart, "Curse God and die!"
But Job's sincerity and integrity, and his hopes of immortality and glory,
were a breastplate which made him temptation-proof. Ah Christians! do not
you daily find, that the glorious things reserved for you in heaven—do
mightily arm you against all the temptations which you meet with on earth? I
know you do. But,
Reason 7. God has reserved the best things for his
people, until they come to heaven, because they are not in this mortal
and frail condition able to bear, they are not able to take in the glory
that is reserved for them. "For our
light affliction, which is but for a moment, works for us a far more
exceeding and eternal weight of glory!" 2 Cor. 4:17. Glory is such a great,
such an exceeding, such an excessive, such an eternal weight—that no mortal
is able to bear it. We must have better and larger hearts, and we must have
stronger and broader backs—before we shall be capable of bearing that
excellent, exceeding, and excelling weight of glory, which is reserved in
heaven for us! Nay, glory is such a weight, that when the saints shall enter
into it—if then the Lord should not put his everlasting arms under them and
bear them up by his almighty power—it would be impossible they should be
able to bear it themselves!
In this our frail mortal state, we are not able to bear
the appearance, the presence, the glory of one angel—Ah! how much less then
are we able to bear the weight of all that glory which is reserved for us,
and of which I have given you some glimpses in what I have already said.
But,
Reason 8. The Lord has reserved the best things for
his people until they come to heaven, because while they are in this
world they have not come to full age.
Here on earth saints are in their infancy—but when they come to heaven, then
they come to their full age, and then they shall have the inheritance by the
Father of mercies, freely and fully settled upon them. Those in their
childhood are under tutors and governors—but when they come to full age,
then is the inheritance settled upon them. So here on earth, it is not for
us in our infancy, to mount into the clouds, to pierce this fullness of
light, to break into this bottomless depth of glory, or to dwell in that
unapproachable brightness. This is reserved until we come to full age.
And thus I have given you the
REASONS
why God has reserved the best and greatest things for
his people until they come to heaven.
We shall now come to the use and
APPLICATION
of this point to our own souls,
remembering that close application is the very life and soul of teaching.
And as a man does not attain to health by the mere reading and knowing
Hippocrates remedies—but by the practical application of them to remove the
disease; so no man will attain to true happiness by hearing, reading, or
commending what I have spoke or written—but by a close application and
bringing home of all to his own soul. The opening of a point is the drawing
of the bow; but the application of the point is the hitting of the mark, the
bulls-eye; and therefore,
(1.) If God has reserved the best things for believers
until last, then by the rule of contraries—the worst things are reserved
for unbelievers until last. Here on
earth wicked men have their heaven, hereafter they shall have their hell.
The time of this life is the day of their joy and triumph; and when this
short day is ended, then everlasting lamentations, mournings, and woes
follow. "The time came when the beggar died and the angels carried him to
Abraham's side. The rich man also died and was buried. In hell, where he was
in torment, he looked up and saw Abraham far away, with Lazarus by his side.
So he called to him, 'Father Abraham, have pity on me and send Lazarus to
dip the tip of his finger in water and cool my tongue, because I am in agony
in this fire.' But Abraham replied, 'Son, remember that in your lifetime you
received your good things, while Lazarus received bad things, but now he is
comforted here and you are in agony." Luke 16:22-25
Ah sinners! sinners! that day is hastening upon you,
wherein you shall have punishment without pity, misery without mercy, sorrow
without support, pain without pleasure, and torments without end! Psalm
11:6, "On the wicked he will rain fiery coals and burning sulfur; a
scorching wind will be their lot." Psalm 140:10, "Let burning coals fall
upon them; may they be thrown into the fire, into miry pits, never to rise."
Ah, sinners! sinners! what a dishonor would it be to God,
to Christ, to angels, to saints, to heaven—if such wretches as you are
should be admitted into that royal palace, that heavenly paradise above!
Ah! your portion is below, and you are already adjudged
to those torments which are endless, easeless, and remediless, where the
worm never dies, and the fire never goes out, Rev. 14:11. The day is coming
upon you, sinners, when all your sweet shall be turned into bitter; all your
glory into shame; all your plenty into scarcity; all your joys into sorrows;
all your recreations into vexations; and all your momentary comforts into
everlasting torments!
Now you reign as kings, you look big, you speak proudly,
you behave arrogantly, you walk contemptuously; but there is an
after-reckoning a-coming which will appall you—and torture you forever!
The time of this life is your summer; but there is a
winter a-coming upon you, which shall never have end. God could not be just
if your worst were not yet to come; neither could he be just if the saints'
best were not yet to come. The time of this life is the saints' hell, and
the sinners' heaven; but the next life will be the saints' heaven, and the
sinners' hell. But,
(2.) If the best things are reserved for believers
until they come to heaven—patiently wait for the enjoyment of those great
things that are reserved for you in heaven.
Men will wait, and wait long, for some outward good; and will not you for
the best and greatest good? Are there not many things which speak out the
greatness of that glory that is reserved for you? as the price that Christ
has paid for it, and the great and glorious things by which it is shadowed
out to us? as Canaan, Jerusalem, paradise; and the dignity of the
inhabitants, there being none admitted under the degree of a king; and the
great and glorious pledge of the Spirit; and the great care, cost, and
charge that God has been at to prepare and fit souls for the enjoyment of
it. What do all these things speak out—but that the glory which is reserved
for believers is great glory; and is it not then worth a waiting for? Let
not Satan's slaves wait more patiently for a few ounces of gold, than you do
for the kingdom of heaven!
Again, as the things reserved for you in heaven are
great, and therefore wait, so they are certain and sure; and
therefore wait. Oh patiently wait for the enjoyment of them! Heb. 6:16-19.
When the beggar at the door is sure of succeeding, he will wait patiently,
he will wait unweariedly. The glorious things reserved in heaven for you,
they are made sure and certain to you by word, by covenant, by oath, by
blood, by the pledge, by the first-fruits, and by Christ's taking possession
of them in your place, in your stead, Eph. 2:6, John 14:1-4; therefore
patiently wait for the enjoyment of them.
O Christians! it is but a very short time which God has
proposed to be between grace—and glory; between our title to the crown—and
our wearing the crown; between our right to the heavenly inheritance—and our
possession of the heavenly inheritance. Ah, Christians! bear up bravely,
bear up sweetly, bear up patiently—for it will be but a little, little,
little while, before he who shall come will come, and will not tarry, Heb.
10:35-37. And when he does come, he will not come empty-handed; no, when he
comes, he brings his reward with him, Rev. 22:12; when he comes, he will
reward you for every prayer that you have made, and for every sermon that
you have heard, and for every tear that you have shed, and for every hour
that you have patiently waited; and therefore wait patiently until the
promised crown be set upon your head. But,
(3.) If the best things are reserved for believers until
they come to heaven—oh then, let no believer envy nor be troubled at the
outward prosperity and felicity of the men of the world.
What is darkness compared to light, chaff to wheat, dross to gold, gall to
honey, pebbles to pearls, earth to heaven? No more is all the glory and
felicity that wicked men have in this poor world—compared to those great and
glorious things that saints have in reversion; and therefore, O believer,
let not wicked men's prosperity be your calamity!
It is the justice of envy to kill and torment the
envious. Envy—it tortures the affections, it vexes the mind, it inflames the
blood, it corrupts the heart, it wastes the spirits; and so it becomes man's
tormentor and man's executioner at once. Take heed, Christians, take heed of
an envious eye, for that usually looks upon other men's enjoyments through a
multiplying glass, and so makes them appear greater and bigger than they
are; and this increases torment, this often makes a hell.
It is reported of Panormitanus, that a question being
asked before king Frederick, what was good for the eye-sight, and the
physicians answering some one thing, some another, Sannizarius answered,
that envy was very good; at which the company smiling, he gave this reason
for it, because that envy makes all things appear bigger than they are.
Ah, Christians! envy is a serpent, a devil—which should
be abhorred and shunned more than hell itself. O Christian! with what heart
can you envy wicked men's prosperity and worldly felicity—if you do but look
up to your own glory, and seriously consider of their sad reckoning and
future calamity? Dives was one day rustling in his purple robes, riches, and
worldly glory—and the next day he was rolling and roaring in the flames of
hellish misery; and how soon this may be the portion of those you envy, who
can tell? and therefore rather pity them than envy them. None need more
prayer and pity than those who have neither skill nor will to pity
themselves, to pray for themselves; and such are wicked men under their
outward prosperity and worldly glory, Job 21:7-20. But,
(4.) If the best things are reserved for believers until
they come to heaven—oh then let all believers be contented, though they
have but small portions in this world!
He who is an heir to a great estate, though in his childhood he is kept
poor—yet this comforts and contents him, that though things are now poor
with him, it will be but a little while before the inheritance is settled
upon him, and this makes him bear up sweetly and contentedly under all his
needs and straits, Philip. 4:12-14, 1 Tim. 6:6-8. Ah, Christians!
Christians! though for the present your needs may be many, and God may cut
you short in many desirable enjoyments—yet it will not be long before the
crown, the inheritance, be fully settled upon you, and then you shall never
know more what need means; therefore be content with your present condition,
with your present portion, though it be ever so little, ever so lowly. Heb.
13:5, "Keep your lives free from the love of money and be content with what
you have." At this time the Hebrews had been plundered of all their goods,
and goodly things, chapter 10:34, and so had nothing left—yet they must be
content with present things. When they had changed their raiment for rags,
their silver for brass, their plenty for scarcity, their houses for holes
and caves, and dens—yet then they must be contented with present things.
When men cannot bring their means to their minds, then
they must bring their minds to their means, and, when this is done, then a
little will serve the turn. A man needs very little of this world's goods to
carry him through his pilgrimage, until he comes to his home, until he comes
to heaven. A little will satisfy the demands of nature, less will satisfy
grace, though nothing will satisfy a man's lusts! "I have learned to be
content in whatever circumstances I am. I know both how to have a little,
and I know how to have a lot. In any and all circumstances I have learned
the secret of being content—whether well-fed or hungry, whether in abundance
or in need." Philippians 4:11-12
I have read of one Didymus, a godly preacher, who was
blind; Alexander, a godly man, being with him, asked him whether he was not
much troubled and afflicted for lack of his sight? Oh yes! said Didymus, the
lack of my sight is a very great grief and affliction to me; whereupon
Alexander chid him, saying, Has God given you the excellency of an angel, of
an apostle, and are you troubled for the lack of that which rats, and mice,
and brute beasts have?
And so Augustine, upon the 12th Psalm, brings in God
rebuking a discontented Christian thus: Have I promised you these earthly
things? what! were you made a Christian that you should flourish here in
this world? So may I say to Christians who are discontented, disquieted,
and disturbed about the lack of this or that worldly comfort: Why are you
troubled about the lack of this or that worldly enjoyment? you who have a
saving interest in God, an interest in the covenant, a right to Christ, a
title to heaven! You who have so much in hand and more in hope; you who have
so much in expectation and so much in reversion—why do you sit sighing for
the lack of this outward comfort, and complaining for the lack of that
outward contentment, considering what great and glorious things are reserved
in heaven for you?
It was said of the great Duke of Guise, that though he
was poor, as to his present possessions—yet he was the richest man in France
in bills, bonds, and obligations; because he had engaged all the noblemen in
France unto himself by advancing of them. A Christian, though a Lazarus at
Dives's door; yet, in respect of his propriety in God and his interest in
the covenant, he is the richest and the happiest man in all the world; and
why then should he not be content. Well! remember, Christian, that the
shortest way to riches and all worldly contentments is by their contempt.
It is great riches, it is the best riches—not to desire riches; and God
usually gives him most—who covets least.
God often gives the most—to those who seek the least.
Solomon begs a wise heart, and God gives him that, and abundance of gold and
silver and honor, and what not, into the bargain. The best way to have much,
is to be contented with a little.
I have read of Dionysius, how he took away from one of
his nobles almost his whole estate, and seeing him nevertheless continue as
cheerful and well contented as ever, he gave him that again, and as much
more. This is a common thing with God, as Job and many thousands can
witness; the best way to have a pound is to be contented with a penny, the
best way to have hundreds is to be contented with pounds, and the best way
to have thousands is to be contented with hundreds. Ah! you unquiet and
discontented Christian, can you read over that saying of Cato, a heathen,
and not blush? I have neither house, nor plate, nor garments of value in
my hands. What I have, I can use. What I do not have—I am content to be
without; some blame me, because I lack things, and I blame them, because
they are discontent. How many thousand Christians in these knowing and
professing days might this heathen put to the blush! O Christians!
Christians! let the remembrance of the crown, the kingdom, the treasures,
pleasures, and glories—which are reserved in heaven for you, make you bear
up sweetly and contentedly under all your outward needs in this world. But,
(5.) If the best and greatest things are reserved for
believers until they come to heaven—then make not a judgment of the saints'
condition by their present state. If you do,
you will "condemn the generation of the just." What though they are now in
rags—it will not be long before they are clothed in their royal robes! What
though they are now abased—it will not be long before they shall in the
sight of all the world be highly advanced! What though they are now under
many needs—it will not be long before they shall be filled with all
fullness! What though they are now under many trials and afflictions—yet it
will not be long before all tears shall be wiped away from their eyes, and
their sighing turned into singing, "and everlasting joys shall be upon their
heads!"
Therefore do not judge of their condition by their
present state. If you will needs be judging, then look that you judge
righteous judgment, John 7:24; then look more at the latter end of a
Christian than the beginning. Remember the patience of Job, James 5:11, and
consider what end the Lord made with him. Look not upon Lazarus lying
at Dives's door—but lying in Abraham's bosom. Look not to the beginning of
Joseph, who was so far from his dream, that the sun and moon should
reverence him, that for two years he was cast where he could neither see sun
nor moon—but behold him at last made ruler over all Egypt, and reigning
eighty years like a king, Gen. 37:9, 41:40-46. Look not upon David,
as there was but a step between him and death, nor as he was envied by Saul,
and hated by his courtiers—but behold him seated in his royal throne, where
he reigned forty years gloriously, and died in his bed of honor, and his son
Solomon, and his nobles about him.
When Israel was dismissed out of Egypt, it was with gold
and ear-rings, Exod. 11; and when the Jews were dismissed out of Babylon, it
was with great gifts, jewels, and all necessary utensils, Ezra 1. "Mark the
perfect man, and behold the upright; the end of that man is peace," Psalm
37:37. Whatever the needs, the straits, the troubles, the trials of the
saints are in this world—yet their end shall be peace, their end shall be
glorious; the best things are reserved for them until last! Therefore do
not, oh do not judge of their condition by their present state—but rather
judge of them by their future condition, by that glory which is reserved for
them in heaven. But,
(6.) If the greatest and choicest things are reserved for
believers until they come to heaven—then let believers keep up in their
own souls a lively, hopeful expectation of enjoying these great and
glorious things which are laid up for them.
The keeping up of those hopes will be the keeping up of
your hearts. The keeping up of these hopes will be the bettering of your
hearts. The keeping up of these hopes will make every bitter sweet, and
every sweet more sweet. The keeping up of these hopes will make you bear
much for God, and do much for God.
When Alexander went upon a hopeful expedition, he gave
away his gold; and when he was asked what he kept for himself, he answered,
The hope of greater and better things.
Ah! Christians, there is no work so high and noble, there
is no work so hard and difficult, there is no work so low and
contemptible—but the hopes of the great things reserved in heaven for you
will put you upon it.
Galen speaks of a fish called uranoscopus, which
has but one eye, and that is so placed that it is always looking upwards
towards heaven; and so should a Christian's eye of hope be always fixed on
God, on promises, on heaven, on the inheritance of the saints in light, and
on all those precious and glorious things which are laid up for them in that
royal palace where Christ is all in all.
A devout pilgrim traveling to Jerusalem, and by the way
visiting many brave cities, with their rare monuments, and meeting with many
friendly entertainments, would often say, I must not stay here—this is not
Jerusalem, this is not Jerusalem; so says a Christian in the midst of all
his worldly delights, comforts, and entertainments—oh these are not the
delights, the comforts, the contentments which my soul looks for, which my
soul expects and hopes to enjoy. I look and hope for choicer delights, for
sweeter comforts, for more satisfying contentments, and for more durable
riches. "All these people were still living by faith when they died. They
did not receive the things promised; they only saw them and welcomed them
from a distance. And they admitted that they were aliens and strangers on
earth. Instead, they were longing for a better country--a heavenly one.
Therefore God is not ashamed to be called their God, for he has prepared a
city for them." Hebrews 11:13, 16
Ah, saints! ah, souls! Shall the great heirs of this
world live upon their hopes, and keep up their hopes—that their inheritances
shall in time be settled respectively upon them? And will not you, will not
you live upon your hopes, and keep up your hopes of enjoying all the
treasures, pleasures, and glories which are reserved in heaven for you? A
Christian's motto always is, or always should be, I hope for better
things; I hope for better things than any the world can give to me, or than
any that Satan can take from me. A Christian is always rich in hope,
though he has not always a penny in hand. But,
(7.) If
there be such great and glorious things reserved for you in heaven—then
do nothing unworthy of your dignity, nor of that glory which is laid up for
you. Your calling is high, your honor is
great, your happiness is matchless; you have so much in promises, so much in
expectation, and so much in reversion, as cannot be conceived, as cannot be
expressed! Therefore, do not stoop to sin, nor bow down to Satan, nor
comply with the world!
When Alexander was urged to race with some people of
inferior rank, he refused, saying, It was not fit for Alexander to run in
a race with any but princes and nobles. Ah, Christians! are you not more
nobly born? are you not better bred? have you not more royal hopes than to
stoop to lust—or to do as the men of the world do?
Antigonus, being invited to dinner where a notable harlot
was to be present, asked counsel of Menedemus, his tutor, what he should do,
and how he should behave himself? His tutor bade him remember that he was
a prince, that he was the son of a king, and this would preserve him.
Ah! Christians! nothing will preserve you from being base, like the
remembrance of your present dignity, and of that future glory which is laid
up for you.
Ah, Christians! you are kings elected, you are
heirs-apparent of a crown, of a glorious crown, of a weighty crown, of an
incorruptible crown, of an everlasting crown of glory! Oh why then should
you be crowning yourselves with rosebuds? why then should you take up in the
low enjoyments and poor contentments of this world?
It was a noble speech of that heathen Themistocles, who,
noticing something which seemed to be a pearl, scorned to stoop for it—but
bade another stoop, saying, You stoop for this pearl, for you are not
Themistocles. Oh let the men of the world stoop and take up the world,
oh let those whose practice speaks them out to be of the world, and to be
worshipers of that golden calf—the world—let these dance about it, bow down
to it, and take up in it; but let the heirs of heaven divinely scorn to bow
down to earth, or to take up in it, or to be much taken with it. It was a
good saying of Seneca, I am too great, and born to greater things—than
that I should be as a slave to my body.
Ah, Christians! you are too great, and born to greater
things—than that you should be slaves to your bodies, or slaves to your
lusts, or slaves to the world! Can you seriously consider of the great
things which are reserved in heaven for you, and not set your feet
upon those things that the men of the world set their hearts upon?
Can you look up to your future glory, and not blush to be taken with the
glory of this world?
Alexander the Great said to one of his captains who was
named Alexander, Remember the name of Alexander, and see that you
do nothing unworthy of the name of Alexander. So say I, Remember, O
Christian your name; remember your dignity and glory, and see that you do
nothing unworthy of the one or the other. But,
(8.) If the best and greatest things are reserved for the
saints until they come to heaven—then let them desire and long to be
possessed of those blessed things which are reserved in heaven for them.
Oh, how do the heirs of this world long to
have their estates in their own hands! how do they long to have their
inheritances settled upon them! some of them wishing their relations dead,
who stand between them and their inheritances. And others, of a little
better nature, wishing them in the bosom of Abraham, that they might come to
inherit, and that they might suck the sweet, and take up their rest, in
their worldly inheritances. And shall not the saints desire and long to be
in a full and happy possession of that crown, of that inheritance, of those
jewels which are reserved in heaven for them? O Christians! how is it, why
is it, that your heavenly Jerusalem, your mansions above, your glorious
treasures, are not taken by storm, in respect of your earnest wishes and
burning desires after them?
The primitive Christians did so hunger and thirst, look
and long, wish and desire after this heavenly kingdom, this glorious
inheritance, that the Roman State had a jealousy of them—as if they had
impacted their kingdom and their worldly glory. But where is that spirit now
to be found? Most men live now as if there were no heaven, or else as if
heaven were not worth a seeking, worth a desiring; as if heaven were a poor,
despised, contemptible thing.
But ah, Christians! you have learned better; and
therefore be much in desiring and longing to get into that glorious city,
where streets, walls, and gates are all gold, yes, where pearl is but as
mire and dirt, and where are all pleasures, all treasures, all delights, all
comforts, all contentments—and that forever. This word "forever" is a
bottomless depth, a conception without end; it is a word which sweetens all
the glory above, and that indeed makes heaven to be heaven. I can hardly
call him a Christian, who does not long after spiritual realities, and after
the great things that are reserved in heaven for the saints. But,
(9.) If the best and greatest things are reserved for the
saints until they come to heaven—then, Oh let not the men of the world
envy the saints, while they are here in this wilderness.
Ah! sinners, sinners, the people of God have but little
in hand; though they have much in hope; they have but little in the bag
whatever they may have in the bank; they have but little in the cistern
whatever they may have in the fountain; they have but little in possession
whatever they may have in reversion; and therefore do not envy them, James
2:5. Who but monsters will envy the child in his cradle—though he be an heir
to a great estate, inasmuch as it is out of his hand, and he is not in the
possession of it? and yet such monsters this world affords, who are filled
with envy against Christ's precious ones, though their estates are out of
their hands.
Old Jacob speaking of his son Joseph, says, that "the
archers have sorely grieved him, and shot at him, and hated him," Gen.
49:23; and Jerome, expounding the words, notes, that here envy is brought in
with bow and arrows shooting at that which is immaculate, and where there is
no spot to be a mark for it! or else, as an archer sets up some white thing
to be the mark at which he shoots, so it is the whiteness of some good thing
or other, against which envy shoots. Such is the wrath, the rage, the
hatred, the envy of wicked men against the saints, that they will still be
envying of them upon one score or another. Such was Saul's envy to David,
that David chooses rather to live under king Achish, an enemy, than to live
under Saul's envy; nay, such was Saul's envy against David, that when David
played on his harp, to cure him of the evil spirit which haunted him, that
he threw his spear at him to destroy him, choosing rather to be tormented
with an evil spirit, than that David should live. And such was Cain's envy
to Abel, that though he had but one brother, nay, though there was but one
brother in all the world—yet enraged envy will wash her hands in that
brother's blood!
Chrysologus notes of the rich glutton, who would have
Lazarus to be sent to him—that being still cruel and envious towards
Lazarus, he would have him to be sent to hell from the bosom of Abraham, to
the bottomless gulf from the highest throne of glory, to the gnashing and
grinding of torments from the holy rest of the blessed. The truth is,
envy sticks so close to the heart of wicked men, that courtesies to
others provoke it; love and respect to others swell it; and an
eminency in gifts and graces in others enrages it. No man of worth has
ever escaped envy. Envy is like certain flies called cantharides,
which eat on the fairest crops, and most beautiful flowers. Neither my accusers, nor my crimes, says Socrates,
can kill me—but envy only, which has, and does, and will destroy the
worthiest that ever were. And therefore, Socrates wishes that envious
men had more eyes and more ears than others—that so they might be tormented
more than others, by beholding others' happiness.
Well! sinners, if, notwithstanding all that has been
said, you will still be envious against those gracious souls who have but
little in hand, though they have much in hope; if you will be envious
against those who stand between you and wrath, between you and hell; if you
will be envious against those to whom, as instruments, you are indebted for
all the mercies, comforts, and contentments, which you enjoy in this world, then
know, that your envy will torture you, your envy will slay you, your envy
will prepare the hottest, darkest, and lowest place in hell for you! But,
(10.) If the best things are reserved for believers until
they come to heaven, then let not any outward losses trouble you, nor
deject you. What is your loss of a house
made with hands—compared to one eternal in the heavens? What is your loss of
rags—compared to the royal robes above? What is your loss of earth—compared
to the gain of heaven? What is your loss of husband, wife, child,
friends—compared to the enjoyment of God, Christ, angels, and the spirits of
just men made perfect? 2 Cor. 5:1; Rev. 6:11, Rev. 7:9, 13, 14.
When Paulinus Nolanus' city was taken from him by the
barbarians, he prayed thus to God: Lord! let me not be troubled at the
loss of my gold, silver, honor, etc.; for you are all, and much more than
all of these, unto me.
When Demetrius asked Stilpo what loss he had sustained
when his wife, his children, and country were all burned, he answered, that
he had lost nothing, counting that only his own which none could take from
him, namely, his virtues. What an unlovely, what an inappropriate, thing
would it be to see a rich heir, upon the loss of a ribbon out of his hat—to
stand sighing and grieving, vexing and lamenting! Or to see a prince, upon
the burning up of his stables and outhouses—to stand wringing his hands and
beating his breasts, and to cry out, Undone, undone! when his royal
palace is safe, his crown safe, his treasures safe!
As unlovely, yes, a more unlovely and inappropriate
thing, it is to see a saint upon the account of losing wife, child, friend,
etc., to cry out, Undone, undone! no sorrow to my sorrow! no loss to my
loss! when his GREAT ALL is safe—when his crown, his heaven, his
happiness, his blessedness, is safe. But,
(11.) If the best things are reserved for believers until
they come to heaven—then let believers live cheerfully and walk
comfortably up and down in this world.
[Psalm 33:1; Isaiah 41:16; Joel 2:23; Zech. 10:7; Philip. 3:1, 4:4.] Ah! how
cheerfully and merrily do many great heirs live! Though for the present,
things go hard with them—the hopes of a good inheritance makes them sing
care and sorrow away. It is not for the honor of Christ, nor for the glory
of the gospel—to see the heirs of heaven look so sadly and walk so
mournfully and dejectedly—as if there were no heaven, or as if there was
nothing laid up for them in heaven. It does not befit the sons of glory,
with Rachel, to be so much weeping, as to refuse to be comforted, Neh. 8:10.
Do you not remember, O Christian, that the joy of the Lord is your
strength—your doing strength, your bearing strength, your
prevailing strength. What! have you forgotten that "the joy of the Lord
is your strength" to live—and your strength to die? If not, why with Cain do
you walk up and down with a dejected countenance, with a cast-down
countenance?
A beautiful face is at all times pleasing to the eye—but
then especially when there is joy manifested in the countenance. Joy in the
face puts a new beauty upon a person, and makes that which before was
beautiful to be exceedingly beautiful. Joy puts a new luster upon beauty; so
does joy put a luster and a beauty upon a Christian; and upon all his words,
his ways, his works. It was this which made the faces of several martyrs to
shine as if they had been the faces of angels. One observes of Chispina,
that she was cheerful when she was apprehended, and joyful when she was led
to the judge, and merry when she was sent into prison; likewise when she was
bound, when she was brought forth, when she was lifted up in a cage, when
she was heard, when she was condemned. In all these things she rejoiced!
When Caesar was sad, he used to say to himself,
remember—you are Caesar. Ah, Christians! when you are sad and dejected,
think of your dignity and glory; think of all those precious and glorious
things that are reserved in heaven for you.
It does not befit Christians, who have so much in
reversion, to be like Angelastus, who never laughed in all his life but
once; nor like Anaxagoras, who was never seen to laugh or smile from the day
of his birth to the day of his death. Christians, I desire to leave that
serious and solemn word upon your hearts: Deut. 28:47-48, "Because you did
not serve the Lord your God joyfully and gladly in the time of prosperity;
therefore in hunger and thirst, in nakedness and dire poverty, you will
serve the enemies the Lord sends against you. He will put an iron yoke on
your neck until he has destroyed you." Sad souls! it will be your wisdom to
make this scripture your daily companion, and to ponder it seriously in your
hearts, as Mary did the saying of the angel.
God takes it so unkindly at his people's hands—that they
are sad and sighing, lamenting and mourning—when they should be a-rejoicing
and delighting themselves in the Lord for the abundance of his mercies—that
he threatens to pursue them with all sorts of miseries and calamities to the
very death. A sad, dejected spirit—opens many foul mouths which God would
have stopped; and saddens many precious souls whom God would have gladdened;
and discourages many weak Christians and young beginners whom God would have
encouraged and animated! Therefore we need not wonder if God should deal so
sadly and severely with such sad souls, who make little of saddening many at
once, namely, God, Christ, the Spirit, and many precious ones, "of whom this
world is not worthy."
Surely there is infinitely more in the great and glorious
things which are reserved for believers in heaven, to gladden and rejoice
them—than there can be in all the troubles and trials, afflictions and
temptations, which they meet with in this world, to sadden, grieve, and
deject them. Ah, Christians! the great and glorious things which are
reserved in heaven for you, will afford you such an exuberancy of joy—as no
good can match—and as no evil can overmatch! Witness the joy of the martyrs,
both ancient and modern. Oh how my heart leaps for joy, says one
martyr, that I am so near the entering into eternal bliss!
(12.) If the best and greatest things are reserved for
believers until they come to heaven—then let not believers be unwilling
to die; yes, let them rather court death, and when it comes, sweetly welcome
it! 1 Cor. 5:1-2, 7, Philip. 1:21. There
is no way to paradise—but by this flaming sword. There is no way to those
heavenly treasures—but through this dark entry. There is no way to life,
immortality, and glory—but by death. There is no coming to a clear, full,
and constant fruition of God—but by dying.
Augustine upon those words, Exod. 33:20-21, "You cannot
not see my face and live," makes this short but sweet reply, "Then, Lord,
let me die, that I may see your face!" "Shall I die ever?" says one.
"Yes; why then, Lord, if ever, why not now, why not now!" So Andrew,
saluting the cross on which he was crucified, cried out, Take me from
men, and restore me to my Master! Likewise, Lawrence Sanders, when he
was come to the stake at which he was to be burnt, kissed it, saying,
"Welcome the cross of Christ, welcome everlasting life!" [Likewise
Moses, Jacob, and old Simeon, Cowper, Nazianzen, Faninus, Cyprian, young
Lord Harrington, and others, etc.]
Ah, Christians! can you read over those instances, and
not blush, and not be troubled that these worthies should be so ready and so
willing to die, that they might come to a happy fruition of those glorious
things that were reserved in heaven for them—while you are unwilling to die;
while your desires are rather, with Peter, to build tabernacles here, than
to be in a full fruition of God, and in a happy possession of your heavenly
mansions! Mat. 17:4, John 14:2-3.
Ah, Christians, Christians! how justly may that father be
angry with his child who is unwilling to come home; and that husband be
angry with his wife who is unwilling to ride to him in a rainy day, or to
cross the seas to enjoy him? And is not this your case? is not this your
case? I know it is. Well, Christians! let me a little expostulate the case
with you, that if it be possible I may work your hearts into a willingness
to die, yes, to desire death, to long for death—so that you may come to a
full fruition of all that is reserved in heaven for you! (Twenty motives
for Christians to be willing to die--continued in the next chapter).
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