N34404:837
Human nature in its fourfold state ... In several practical discourses
Human nature in its fourfold state ... In several practical discourses. / By Mr. Thomas Boston, late Minister of the Gospel at Etterick.
N34404:837
Human nature in its fourfold state ... In several practical discourses. / By Mr. Thomas Boston, late Minister of the Gospel at Etterick.
Modern spelling is a reading aid: the words are the author’s, only the spelling is modernized. Original shows the page as printed, with the transcription marks.
but then joy shall not only enter into us, but we shall enter into it, and swim for ever in an ocean of joy: where we will see nothing but joy, whithersoever we turn ⟨p. 313⟩our eyes. The presence and enjoyment of God and the Lamb will satisfy us with pleasures for evermore: and the glory of our souls and bodies, arising from thence, will afford us everlasting delight. The spirit of heaviness, how closely soever it cleaves to any of the saints now, shall drop off then: their weeping shall be turned into songs of joy, and bottles of tears shall issue in rivers of pleasures. Happy they who now sow in tears, which shall spring up in joy, in heaven, and bow their heads there with a weight of glory upon them.
Thus far of the society in this kingdom of the saints.
X. In the last place, The kingdom shall endure for ever. As every thing in it is eternal, so the saints shall have an undoubted certainty and full assurance of the eternal duration of the same. This is a necessary ingredient in perfect happiness: for the least uncertainty, as to the continuance of any good with one, is not without some fear, anxiety and torment; and therefore is utterly inconsistent with perfect happiness. But the glorified shall never have fear, nor cause of fear, of any loss: they shall be ever with the Lord, 1 Thess. iv. 17. They shall all attain the full persuasion, that nothing shall be able to separate them from the love of God; nor from the full enjoyment of him, for ever. The inheritance reserved in heaven is incorruptible; it hath no principle of corruption in itself, to make it liable to decay, but endures for evermore: It is undefiled: nothing from without can mar•its beauty, nor is there any thing in itself to offend those who enjoy it: And therefore it fadeth not away; but ever remains in its native lustre, and primitive beauty, 1 Pet. i. 4. Hitherto of the nature of the kingdom of heaven.
X. In the last place, The kingdom shall endure for ever. As every thing in it is eternal, so the saints shall have an undoubted certainty and full assurance of the eternal duration of the same. This is a necessary ingredient in perfect happiness: for the least uncertainty, as to the continuance of any good with one, is not without some fear, anxiety and torment; and therefore is utterly inconsistent with perfect happiness. But the glorified shall never have fear, nor cause of fear, of any loss: they shall be ever with the Lord, 1 Thess. iv. 17. They shall all attain the full perswasion, that nothing shall be able to separate them from the love of God; nor from the full enjoyment of him, for ever. The inheritance reserved in heaven is incorruptible; it hath no principle of corruption in itself, to make it liable to decay, but endures for evermore: It is undefiled: nothing from without can mar•its beauty, nor is there any thing in itself to offend those who enjoy it: And therefore it fadeth not away; but ever remains in its native lustre, and primitive beauty, 1 Pet. i. 4. Hitherto of the nature of the kingdom of heaven.
SECONDLY, Proceed we now to speak of the admission of the saints into this their kingdom; where I shall briefly touch upon two things, (1) The formal admission, in the call unto them from the Judge, to come to their kingdom (2.) The quality in which they are admitted and introduced to it.
I. Their admission, the text shows to be by a voice from the throne; the King calling to them from the throne, before angels and men, to come to their kingdom. Come and go are but short words: but they will be such as will afford matter of thought to all mankind, through the ages of eternity; since upon the one depends everlasting happiness, and upon the other everlasting misery. Now our Lord bids the worst of sinners, who hear the gospel, Come: but the most part will not come unto him. Some few, whose hearts are touched by his Spirit, do embrace the call, and their souls within them say, Behold, we come unto thee: they give themselves to the Lord, forsake the world and their lusts for him; they bear his yoke, and cast it not off, no not in the heat of the day, when the weight of it (perhaps) makes them sweat the blood out of their bodies. Behold the fools! saith the carnal world, whither ⟨p. 314⟩are they going? But stay a little. O foolish world! From the same mouth, whence they had the call they are now following, another call shall come which will make amends for all, Come, ye blessed of my Father, inherit the heaven.
I. Their admission, the text shews to be by a voice from the throne; the King calling to them from the throne, before angels and men, to come to their kingdom. Come and go are but short words: but they will be such as will afford matter of thought to all mankind, through the ages of eternity; since upon the one depends everlasting happiness, and upon the other everlasting misery. Now our Lord bids the worst of sinners, who hear the gospel, Come: but the most part will not come unto him. Some few, whose hearts are touched by his Spirit, do embrace the call, and their souls within them say, Behold, we come unto thee: they give themselves to the Lord, forsake the world and their lusts for him; they bear his yoke, and cast it not off, no not in the heat of the day, when the weight of it (perhaps) makes them sweat the blood out of their bodies. Behold the fools! saith the carnal world, whither ⟨p. 314⟩are they going? But stay a little. O foolish world! From the same mouth, whence they had the call they are now following, another call shall come which will make amends for all, Come, ye blessed of my Father, inherit the heaven.
The saints shall find an expressible sweetness in this call, to come. (1.) Hereby Jesus Christ shows his desire of their society in the upper house, that they may be ever with him there. Thus he will open his heart unto them, as sometimes he did to his Father concerning them, saying, Father, I will that they—be with me, where I am, John xvii. 24. Now the travel of his soul stands before the throne, not only the souls, but the bodies he has redeemed: and they must come, for he must be completely satisfied. (2.) Hereby they are solemnly invited to the marriage supper of the Lamb. They were invited to the lower table, by the voice of the servants, and the secret workings of the Spirit within them; and they came, and did partake of the feast of divine communications in the lower house: but Jesus Christ in person shall invite them, before all the world, to the higher table. (3.) By this he admits them into the mansions of glory. The keys of heaven hang at the girdle of our royal Mediator: All power in heaven is given to him, (Mat. xxvii. 18.) and none get in thither, but whom he admits. When they were living on earth, with the rest of the world, he opened the everlasting doors of their hearts, entered into them himself, and shut them again; so as sin could never re-enter, to reign there as formerly: and now he opens heaven's doors to them, draws his doves into the ark, and shuts them in there; so as the law, death and hell, can never get them out again. The saints in this life were still labouring to enter into that rest: but Satan was always pulling them back, their corruption always drawing them down; in so much that they have sometimes been left to hang by a hair of a promise, (if I may be allowed the expression) not without fears of falling into the lake of fire: but now Christ gives the word for their admission; they are brought in, and put beyond all hazard. Lastly, Thus he speaks to them, as the person introducing them into the kingdom, into the presence-chamber of the Great King, and unto the throne. JESUS CHRIST is the Great Secretary of heaven, whose it is to bring the saints into the gracious presence of God: and to whom alone it belongs to bring them into the glorious presence of God in heaven. Truly heaven would be a strange place to them, if Jesus was not there: but the Son will introduce his brethren into his Father's kingdom;
The saints shall find an expressible sweetness in this call, to come. (1.) Hereby Jesus Christ shews his desire of their society in the upper house, that they may be ever with him there. Thus he will open his heart unto them, as sometimes he did to his Father concerning them, saying, Father, I will that they—be with me, where I am,
they shall go in with him to the marriage, Matth. xxv. 10.
II. Let us consider in what quality they are introduced by him.
First, He brings them in as the blessed of his Father: so runs the call from the throne, Come ye blessed of my Father, &c. It is Christ's Father's house they are to come into: therefore he puts them in mind, that they are blessed of his Father; dear to the Father, as ⟨p. 315⟩well as to himself. This is it that makes heaven home to them; namely, that it is Christ's Father's house, where we may be assured of welcome, being married to the Son, and being his Father's choice for that very end. He brings them in for his Father's sake, as well as for his own: they are the blessed of his Father; who, as he is the fountain of the Deity, is also the fountain of all blessings conferred on the children of men. They are these to whom God designed well from eternity. They were blessed in the eternal purpose of God, being elected to everlasting life: at the opening of the book of life, their names are found written therein. So that, bringing them to the kingdom, he doth but bring them to what the Father, from all eternity, designed for them; being saved by the Son, they are saved according to his (i. e. the Father's) purpose, 2 Tim. i. 9. They are these to whom the Father has spoken well. He spake well to them in his word, which must now receive its full accomplishment. They had his promise of the kingdom, lived and died in the faith of it: and now they come to receive the thing promised, Unto them he has done well. A gift is often in scripture called a blessing: and God's blessing is ever real, like Isaac's blessing, by which Jacob became his heir: they were all by grace justified, sanctified, and made to persevere unto the end; now they are raised up in glory, and being tried, stand in the judgment: what remains then, but that God crown his own work of grace in them, in giving them their kingdom, in the full enjoyment of himself for ever? Finally, They are these whom God has consecrated: the which also is a scripture notion of blessing, 1 Cor. x. 16. God set them apart for himself, to be kings and priests unto him; and the Mediator introduceth them as such to their kingdom and priesthood.
Secondly, Christ introduceth them as heirs of the kingdom to the actual possession of it. Come, ye blessed, inherit the kingdom. They are the children of God, by regeneration and adoption: And if children, then heirs, heirs of God, and joint heirs with Christ, Rom. viii. 17. Now is the general assembly of the first-born before the throne: their minority is overpast, and the time appointed of the Father for their receiving of their inheritance is come. The Mediator purchased the inheritance for them with his own blood; their rights and evidences were drawn long ago, and registered in the Bible; nay, they had insoftment of their inheritance in the person of Jesus Christ, as their proxy, when he ascended into heaven, whither the forerunner is, for us, entered, Heb. vi. 20. Nothing remaineth, but that they enter into personal possession thereof, which begun at death, is perfected at the last day: when the saints, in their bodies as well as their souls, go into their kingdom.
Secondly, Christ introduceth them as heirs of the kingdom to the actual possession of it. Come, ye blessed, inherit the kingdom. They are the children of God, by regeneration and adoption: And if children, then heirs, heirs of God, and joint heirs with Christ, Rom. viii. 17. Now is the general assembly of the first-born before the throne: their minority is overpast, and the time appointed of the Father for their receiving of their inheritance is come. The Mediator purchased the inheritance for them with his own blood; their rights and evidences were drawn long ago, and registred in the Bible; nay, they had insoftment of their inheritance in the person of Jesus Christ, as their proxy, when he ascended into heaven, whither the forerunner is, for us, entered, Heb. vi. 20. Nothing remaineth, but that they enter into personal possession thereof, which begun at death, is perfected at the last day: when the saints, in their bodies as well as their souls, go into their kingdom.
Lastly, They are introduced to it, as these it was prepared for from the foundation of the world. The kingdom was prepared for them in the eternal purpose of God, before they or any of them had a being, which shows it to be a gift of free grace to them. It was. ⟨p. 316⟩from eternity the divine purpose, that there should be such a kingdom for the elect; and that all impediments which might mar their access to it, should be removed out of the way; and withal, by the same eternal decree, every one's place in it was determined and set apart, to be reserved for him, that each of the children coming home at length into their Father's house, might find his own place awaiting him and ready for him; as at Saul's table David's place was empty, when he was not there to occupy it himself, 1 Sam. xx. 25. And now that the appointed time is come, they are brought in to take their several places in glory, set apart and reserved for them, till they should come at them.
Lastly, They are introduced to it, as these it was prepared for from the foundation of the world. The kingdom was prepared for them in the eternal purpose of God, before they or any of them had a being, which shews it to be a gift of free grace to them. It was. ⟨p. 316⟩from eternity the divine purpose, that there should be such a kingdom for the elect; and that all impediments which might mar their access to it, should be removed out of the way; and withal, by the same eternal decree, every one's place in it was determined and set apart, to be reserved for him, that each of the children coming home at length into their Father's house, might find his own place awaiting him and ready for him; as at Saul's table David's place was empty, when he was not there to occupy it himself, 1 Sam. xx. 25. And now that the appointed time is come, they are brought in to take their several places in glory, set apart and reserved for them, till they should come at them.
USE. I shall shut up my discourse on this subject, with a word of application, (1.) To all who claim a right to this kingdom, (2.) To these who have indeed a right to it. (3.) To these who have not a right thereto.
First, Since it is evident, there is no promiscuous admission into the kingdom of heaven, and none do obtain it, but these whose claim to it is solemnly tried by the great Judge, and, after trial, sustained as good and valid; it is necessary that all of us impartially try and examine, whether, according to the laws of the kingdom, contained in the holy scriptures, we can verify and make good our claim to this kingdom? The hopes of heaven, which most men have, are built on such sandy foundations, as can never abide the trial; having no ground in the word, but in their own deluded fancy: such hopes will leave those who entertain them, miserably disappointed at last. Wherefore it is not only our duty, but our interest, to put the matter to a fair trail, in time. If we find, we have no right to heaven indeed, we are yet in the way; and what we have not, we may obtain: but if we find we have a right to it, we will then have the comfort of a happy prospect into eternity; which is the greatest comfort one is capable of in the world. If ye enquire, How ye may know whither ye have a right to heaven, or not? I answer, ye must know that by the state ye are now in. If ye are yet in your natural state, ye are children of wrath, and not children of this kingdom: for that state, to them who live and die in it, issues in eternal misery. If you be brought into the state of grace, you have a just claim to the state of glory; for grace will certainly issue in glory at length. This kingdom is an inheritance, which none but the children of God can justly claim: now we become the children of God, by regeneration and union with Christ his Son; and if children, then heirs, heirs of God, and joint heirs with Christ, Rom viii. 17. These then are the great points, upon which one's evidences for the state of glory do depend. And therefore I refer you to what is said on the state of grace, for clearing of you as to your right to glory.
If you be heirs of glory, the kingdom of God is within you, by virtue of your regeneration and union with Christ. (1.) The kingdom ⟨p. 317⟩of heaven has the throne in thy heart, if thou hast a right to that kingdom: Christ is in thee: and God is in thee; and having chosen him for thy portion, thy soul has taken up its everlasting rest in him, and gets no kindly rest but in him; as the dove, until she came into the ark. To him the soul habitually inclines, by virtue of the new nature, the divine nature, which the heirs of glory are partakers of, Psal lxxiii. 25. "Whom ha•e I in heaven but thee." "And there is none upon earth that I desire besides thee," (2.) The laws of heaven are in thy heart, if thou art an heir of heaven, Heb. viii. 10. I will put my laws into their mind, and write them in their hearts. Thy mind is enlightened in the knowledge of the laws of the kingdom, by the Spirit of the Lord, the instructor of all the heirs of glory: for whoever may want instruction, sure an heir to a crown shall not want it. It is written in the prophets; and they shall all be taught of God. John vi. 45. Therefore though father and mother leave them early, or be in no concern about their Christian education, and they be soon put to work for their daily bread; yet they shall not lack teaching. Withal thy heart is charged, and thou bearest God's image, which consists in righteousness and true holiness, Eph. iv. 24. Thy soul is reconciled to the whole law of God, and at war with all known sin. In vain do they pretend to the holy kingdom, who are not holy in heart and life; for without holiness no man shall see the Lord, Heb. xii. 14. If heaven is a rest, it is for spiritual labourers, and not for loiterers. If it is an eternal triumph, they are not in the way to it, who avoid the spiritual warfare, and are in no care to subdue corruption, resist temptation, and to cut their way to it, through the opposition made by the devil, the world, and the flesh. (3.) The treasure in heaven is the •hief in thy esteem and desire, for it is your treasure, and where your treasure is, there will your heart be also, Marth. vi. 21. If it is not the things that are seen, but the things that are not seen, which thy heart is in greatest care and concern to obtain; if thou art driving a trade with heaven, and thy chief business lies there; it is a sign thy treasure is there, for thy heart is there.
But if thou art of these, who wonder why so much ado about heaven and eternal life, as if less might serve the turn: thou art like to have nothing ado with it at all. Carnal men value themselves most on their treasures upon earth; with them, the things that are not seen, are weighed down by the things that are seen, and no losses do so much affect them as earthly losses: but the heirs of the crown of glory will value themselves most on their treasures in heaven, and will not put their private estate in the balance with their kingdom: nor will the loss of the former go so near their hearts, as the thoughts of the loss of the latter. Where these first-fruits of heaven are to be found, the eternal weight of glory will surely follow after; while the want of them must be admitted, according to the word, to be an uncontestable evidence of an heir of wrath.
But if thou art of these, who wonder why so much ado about heaven and eternal life, as if less might serve the turn: thou art like to have nothing ado with it at all. Carnal men value themselves most on their treasures upon earth; with them, the things that are not seen, are weighed down by the things that are seen, and no losses do so much affect them as earthly losses: but the heirs of the crown of glory will value themselves most on their treasures in heaven, and will not put their private estate in the balance with their kingdom: nor will the loss of the former go so near their hearts, as the thoughts of the loss of the latter. Where these first-fruits of heaven are to be found, the eternal weight of glory will surely follow after; while the want of them must be admitted, according to the word, to be an uncontestible evidence of an heir of wrath.
Secondly, Let the heirs of the kingdom behave themselves suitable to their character and dignity. Live as having the faith and hope of this glorious kingdom: let your conversation be in heaven, Philip. iii. 20. Let your souls delight in communion with God while ye are on earth, since ye look for your happiness in communion with him in heaven. Let your speech and actions savour of heaven: and, in your manner of life, look like the country to which ye are going; that it may be said of you, as of Gideon's brethren, Judges viii. 18. Each one resembled the children of a king. Maintain a holy contempt of the world, and of the things of the world. Although others, whose earthly things are their best things, do set their hearts upon them; yet it becomes you to set your feet on them, since your best things are above. This world is but the country, through which lies your road to Immanuel's land; therefore pass through it as pilgrims and strangers; and dip not into the incumbrances of it, so as to retard you in your journey. It is unworthy of one born to a palace, to set his heart on a cottage, to dwell there: and of one running for a prize of gold, to go off his way, to gather the stones of the brook: but much more is it unworthy of an heir of the kingdom of heaven, to be hid among the stuff of this world, when he should be going on to rece••• his crown. The prize set before you, challengeth your outmost zeal activity and diligence; and holy courage, resolution, and magnanimity, become those who are to inherit the crown. Ye cannot come at it, without sighting your way to it, through difficulties from without, and from within: but the kingdom before you is sufficient to balance them all, tho' ye should be called to resist even unto blood. Prefer Christ's cross before the world's crown; and wants in the way of duty before ease and wealth in the way of sin; Choose rather to suffer affliction with the people of God, than to enjoy the pleasures of sin for a season, Heb. xi. 25. In a common inn, strangers (perhaps) fare better than the children: but here lies the difference, the children are to pay nothing for what they have got; but the strangers get their bill and must pay completely for all they have had. Did we consider the wicked's after-reckoning for all the smiles of common providence they meet with in the world, we would not grudge them their good things here;
If you be heirs of glory, the kingdom of God is within you, by virtue of your regeneration and union with Christ. (1.) The kingdom ⟨p. 317⟩of heaven has the throne in thy heart, if thou hast a right to that kingdom: Christ is in thee: and God is in thee; and having chosen him for thy portion, thy soul has taken up its everlasting rest in him, and gets no kindly rest but in him; as the dove, until she came into the ark. To him the soul habitually inclines, by virtue of the new nature, the divine nature, which the heirs of glory are partakers of, Psal lxxiii. 25. "Whom ha•e I in heaven but thee." "And there is none upon earth that I desire besides thee," (2.) The laws of heaven are in thy heart, if thou art an heir of heaven, Heb. viii. 10. I will put my laws into their mind, and write them in their hearts. Thy mind is enlightened in the knowledge of the laws of the kingdom, by the Spirit of the Lord, the instructor of all the heirs of glory: for whoever may want instruction, sure an heir to a crown shall not want it. It is written in the prophets; and they shall all be taught of God. John vi. 45. Therefore though father and mother leave them early, or be in no concern about their Christian education, and they be soon put to work for their daily bread; yet they shall not lack teaching. Withal thy heart is charged, and thou bearest God's image, which consists in righteousness and true holiness, Eph. iv. 24. Thy soul is reconciled to the whole law of God, and at war with all known sin. In vain do they pretend to the holy kindgom, who are not holy in heart and life; for without holiness no man shall see the Lord, Heb. xii. 14. If heaven is a rest, it is for spiritual labourers, and not for loiterers. If it is an eternal triumph, they are not in the way to it, who avoid the spiritual warfare, and are in no care to subdue corruption, resist temptation, and to cut their way to it, through the opposition made by the devil, the world, and the flesh. (3.) The treasure in heaven is the •hief in thy esteem and desire, for it is your treasure, and where your treasure is, there will your heart be also, Marth. vi. 21. If it is not the things that are seen, but the things that are not seen, which thy heart is in greatest care and concern to abtain; if thou art driving a trade with heaven, and thy chief business lies there; it is a sign thy treasure is there, for thy heart is there.