perfect sence meaning by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Glory Blessednesse and a state made up of the confluence of all good things suitable to it 1. The lustre beauty and light of the Body is called Glory hence 1 Cor. 15.41 there is one Glory of the Sun another of the Moon and another glory of the Starrs 2. The Perfections and endowments of the mind are called glory as it is Dan. 4.36 my reason and my glory and hence Christian joy is said to be a joy unspeakable full of glory 3. lastly height wealth and a full prosperous estate is called Glory hence the liberty of the children of God is termed a Glorious liberty Rom. 8.1 and in this full comprehensive acception we may take glory here for this future reward wants nothing of that which deserves the name of Glory 1. This Glory shall appeare in the body as the Apostle tels us Phil. 3.21 1. This reward is a Glory 1. Of Bodies who shall change our vile body that it may be fashioned like to his glorious body The particulars are power honour beauty incorruption whereby shall be abolished all diseases weaknesses wearinesses deformities corruption paine death of which last the Apostle expresly tels us 1 Cor. 15.26 the last enemy that shall be destroyed is death 2. The soule shall be made glorious in the perfection of all its faculties thus 1 Cor. 13.10 2. Of the Soule but when that which is perfect is come then that which is in part shall be done away from which will arise perfection of Love and all other graces faith and hope swallowed up in full fruition the feare of sin quite taken away for all sin arising either from corruption of the mind judgement or rebellion of the will and affections when the most noble faculties of the soule shall be void of defect and the inferiour affections of disorder there can there will be no place or occasion for sin 3. Of estate Lastly they shall enjoy a Glory of estate too that is riches honour praise joy they shall have a Crown of righteousness and what can the most covetuous ambition long for more the praise that is from God what greater Euge can we desire that joy which cannot be taken away and what pleasure can be greater then that which doth still fill us with raptures those not transcient but eternall when our Jubilee shall be everlasting and our consolation endlesse we shall then find and enjoy that which cannot here be found or the world bestow a full and perfect satisfaction of mind for the naturall desire of the soule shall be then fulfilled and the creature attaine to the end it was made for And this content will appeare the more full and satisfactory if you consider two things 1. the place 2. the time Quamdiu In Heaven 1. The place shall be the Heaven of Heavens where the Throne of God is where his Majesty and Glory is most fully revealed 2. The Duration of time shall be forever set out in the promise eternall life and described 2 Cor. 4.18 but the things which are not seen are eternall Hens Arist Sacer. Some Ecclesiasticall writers are very confident that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 used in a high and heavenly sence signifies majestatem divinam or presentiam majestatis divinae and therefore is Nonnus the Greek Paraphrast of the Gospell of Saint John blamed by Hensius that he expresses 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the glory of Christ by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that glory of the only begotten of the Father is saith he the Deity or divine Majesty of the Son of God indeed where Moses desires to see the glory of God Exod. 33.18 He is answered by God no man can see my face and live the Glory of God is the face of God and this is God Himselfe And now being that our future reward consists in seeing of God as is expressed Mat. 5.8 Blessed are the pure in heart for they shall see God And as the Apostle tells us 1 Thess 4.17 We shall be ever with the Lord they may well be said to want nothing and presumed to have a glorious body a beautifull soul a perfectly blessed estate and a never interrupted contentment that enjoy the Lord God himselfe the Ocean an originall of all Glory the Author of all happinesse Behold the reward then of Gods Servants how infinite and transcendent it is Mans Blessednesse in the Injoyment of God See the end of all their pious labours the invaluable reward of Religion and the love of God whom none shall serve for nought and what ye shall receive he tells you before hand to encourage your performances this made the Ancient fathers foregoe their inheritances and undervalue the world counting themselves but Pilgrims and strangers for a more durable and happy abode Saint Paul scorned the world and its Treasures as dung for those riches that cannot be taken away and with joy welcomed his dissolution for this admission that he might be with Christ nor need we wonder that so many Saints even courted their deaths if we consider the Glory that was set before them such a glory as none shall faile of that faithfully believes and adores the Giver There remaines the third particular to be now treated of which is the way and manner whereby the Servants of God are made partakers of this glory which is by being received or assumed thereto Thou shalt receive Doctn 1. The Saints receive glory notwithstanding Affliction And here consider it first with relation unto part of the preceding verse neverthelesse and you shall finde this generall doctrine Trouble and Calamity shall not hinder the Saints being received unto Glory This is clear'd out of the promises before spoken of for since God hath engaged his Word and Promise his faithfullnesse obliges both his Justice and Power to make it good and indeed what can hinder the powerfull execution of his righteousnesse The Apostle tells us in triumph Rom. 8. vers 31. If God be for us who can be against us 2. Nothing can hinder Receipt of Glory but that which workes man into disfavour with God and this is sin but as often I told you there is no sin in suffering for rightoousnesse sake but a hapinesse rather as the Apostle tells us 1 Pet. 3 4. and in the 4.14 the spirit of Glory resteth on pious sufferers all our stormes here cannot Shipwrack This no cloud can obscure Heaven from a pious eye or ecclips the glory of his obedience and future felicitie nay not to conceale a nobler mysterie from you calamities are so farre from hindring that they elevate us more to increase our Glory working out for us as the Apostle assures us 2 Cor. 4.17 a farre more eternall and exceeding weight of Glory Calamities increase Glory Which though it may seem not onely improbable but ridiculous in the
God God is not in all his thoughts Psalm 10. vers 9. He hates to be reformed scornes to be Taught swells at reproof and exalteth himselfe above all that is called God This high Proud Temper though we are all very prone and alwaies inclined to yet Prosperity gives it a lift and helps it to swell beyond its bounds Pharoah will readily cry Who is the Lord. Vzziah will grow bold to a sacrilegious incroachment if Prosperity attend upon their proud spirits Sodoms sin is pride fullnesse of bread and contempt of the poor which are usually found joyned together Ezek. 16. vers 49. And therefore in this respect were there no other Great prosperity proving so dangerous and usually threatning Shipwrack against this Rock it may concerne us to weane our thoughts from hunting after superfluous high vanities lest our hearts prove as feilds too liberally rain'd upon Luxuriant and full of high growing weeds And if ever Providence bestowes plenty upon us without either our ambition or seeking it is a peece of highest discretion to keep our souls unswolne and not puft up by the largest injoyments And to this end let us seriously Consider 1. That the greatest worldly prosperity cannot even in reason be any Iustifiable cause of pride because 1. These riches are neither really true nor in themselves valuable The Mammon of unrighteousnesse falsely so call'd is the best title they are worthy of 2. Because they are fleeting and unconstant and carry nothing of Permanency The inconveniences of Pride 2. Reflect on those high inconveniences which this sin is attended with 1. Though it be an humour which the party infected with it may much applaud himselfe in yet all other men count it intolerable do hate and very much dislike it No man can indure pride in another though he be tainted therewith himself 2. The proud man can never finde a faithfull friend nulla inter superbos vera amicitia for how can he participate of this bond of Society and great comfort of life whom scornefull petulant humours render uncapable of intimacy or Trust 3. It puts a man beyond the capacity of vertue and Reformation full vessels admit of no more liquour though you would poure in the best and he whose head is swolne up with these fumes is prepossest and denies admittance to a more sober guest And what ever remedies may be applied for a cure in other diseases will but augment Tbis If God by a Gentle meeknesse deales with a proud spirit he will soone attribute his blessings to his owne wit and merits if God sharply touches him it produces in him little else but a murmur as if he were injuriously dealt with and if his neighbour indeauour his cure he receives his correction with a disgrace and his Counsell with contempt and takes him for an Enemy for this act of love 4. It is a sin which God perfectly hates and consequently betrayes to a certaine punishment A proud look is an abomination in Gods sight Prov. 16.5 And he proclaimes himself a profess'st enemy thereunto and extraordinary judgments even in this life doe usually accompany it It is very remarkeable that amongst the many evidences of omnipotency the Lord himself proclaimes the bringing downe of the proud for one Job 40.11.12 The eyes of the lofty shall be humbled is as certaine Isay 5.15 As that God resisteth the proud but giveth grace to the humble 1 Pet. 5.5 As Pride is the first Sin of these rich prosperous Men here described so the second sin Their second sin violence V. 6. 1. 8. their Manners are corrupted with is Oppression Injury and Rapine which is expres't by two words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 both which though they signify the same thing in event yet with some diversity in the manner The former signifying such oppression as is done by a violent strong hand as Beasts seize on their Prey the other such Rapine as is done by colourable fraud and circumvention These men here like the greater fishes openly devoure the lesse and with those of the old world are filled with violence Gen. 3. If force cannot conveniently do the deed then they turne themselves unto fraud and bring them into their net with circumvention if they cannot conveniently do it by open violence It might well be expected That men who fared so well should live at ease and having more then heart could wish should rest themselves contented and quiet for a Lyon satisfied calmly couches in his den and the Wolfe when his belly is full Lyes still the more deepe and fuller of water a river is the more smooth it is and runs along in a silent channell and they that want nothing might be expected to mind nothing but that peaceable enjoyment of what they already have But that Prosperity and worldly height should work this violence Tumult and disorder is nothing strange This the Prophet of old complained of what snares and traps were set how full of deceipt their houses were who were waxed great and rich Jerem. 5.25 28. David assures us that the Wicked in his pride doth persecute the Poore he murders the Innocent and privily laies wait for bloud and He croucheth and humbleth himselfe that the poore may fall by his strong ones c. Ps 10.2 c. Reas 1 Why great wicked men are commonly violent Some reasons why these great Prosperous men oft grow violent and tempestuous may arise 1. From being oft resisted and stopped in their actings either by Good Lawes or by the strict execution of them when those good men to whose hands they are committed cannot out of conscience and Justice comply with them from hence they break into violence to crush all opposers the second chapter of the booke of Wisdome handsomely describes their violent resolutions vers 10. c. Let us oppresse the poor righteous man let us not spare the widdow nor reverence the ancient gray haires of the aged let our strength be the law of Justice For that which is feeble is found to be nothing worth Therefore let us lie in waite for the Righteous because he is not for our turne He is cleane contrary to our doings He upbraideth us with our offending the Law and objecteth to our infamy the transgressions of our education c. He was made to reprove our thoughts When prosperous wickednesse finds it selfe resisted it swells into a tumult not sparing those whom its mercilesse clutches can light on a Lyon though never so full yet if he be chaft will rouze his fury and a deep current though never so smooth yet stopt in its course or limited in its windings will rage and foame beyond its channel 2. Though there be no opposition yet there is a Reas 2 causelesse though naturall antipathy between these wicked men and those that are Good their crimes doe appeare more black and ugly when innocence stands by and by a vertuous life the deformities of the wicked appeare
evils they have cemmitted in all their Abominations Titus his command of being Patient meek gentle towards all is inforced with a reason from home we our selves also were sometimes foolish disobedient deceived serving divers lusts and pleasures living in malice and envy hatefull and hating one another though after their regeneracy all was happily changed Tit. 3.2 c. Saint Paul once converted acknowledges himselfe mad in persecuting the Christians Act. 26.11 and that which before he gloried in as high Priviledges he now throws away as contemptible looking upon all but as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dung in respect of Christ Thus a true sence of sin and error is attended with an abhorrency of each and will inject sorrowfull thoughts into a man for entertaining either They who to day ignobly boast of their very sins of their Pollitick contrivance may be of another mind to morrow and then as much accuse as they doe applaud themselves now therefore we should neither trust them nor our selves for though we may carry a great confidence and height in our present actings yet we suddenly may and if we belong to God we will repent and have as mean low thoughts of sin and our selves as ever we entertained high ones before Selfe condemnation As for this selfe-condemning worke this may be laid down in reference thereunto That though 1. It be very difficult and hard to be brought to it yet 2. it is but very Just and reasonable in it selfe and 3. it is very Beneficiall and Profitable 1 Difficult worke 1. That it is an hard difficult taske to bring man to such a selfe abhorrency and open acknowledgement of error and sin daily experience makes it evident Though every man is very prone to see a moate in anothers eye and to reprove and highly aggravate anothers faults yet heartily to lay the Imputation of folly and bruitishnesse upon himselfe to confesse errors and ingeniously to acknowledge misdeeds is very Irksome and rare Man having far more inclination to stand in and cover a fault then to own a recantation outward respects weighing down any Inward guilt and as one conceives himselfe obliged to maintaine his opinions either because he will not disparage his wit which invented them or his Judgement which took them up upon trust so present Interest hopes of future advantage and custome makes others very loath to bid adue to those courses they own or to confesse Thyt they have been misled Yet secondly when this difficulty is mastered 2. Just worke there is nothing done but what Justice and reason requires and approves of There being in every error and heresy a poison and deformity which makes it Justly Odious and in every sin that filth and crookednesse which may justly call for our highest detestation the most loathfull expressions are too cleane to shew its corruption and those titles of folly Rebellion Witch craft and Madnesse wherewith it is set off do impart how highly Inexcusable it is and how greatly they deviate from Equity and reason who give it entertainment Thirdly As it is Just 3. Very profitable so it is a most profitable worke and may much conduce towards happiness 1. It will make constant to vertue For 1. He who is brought to a sight of his Sin and detestation of errour will for the future strive after a constancy and perseveringly adhere to vertue and truth Though promises and threats may have a large influence upon the soul to Reformation yet they worke only upon the affections and that which pleaseth to day may displease to morrow that which we put a great value upon now may through the inconstacy of our affection lie worthlesse and neglected a little after whereas if once error appears in its owne colours by evidence of the light of truth the soul will not be easily induc'd to imbrace it for the object of the understanding being truth and of the will that which is good the will cannot follow evil as such nor the understanding assent unto error under that notion hence it is that if man at any time receive a lie it is sub specie veri and if he follow sin it is represented as good and profitable And this is that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the deceitfullnesse of sin when it makes it's approaches under a maske and appears cloath'd with profit pleasure or preferment for should it court us in it's owne black hue and lay open it 's beastly deformities it would prove a sure remedy for our love none would come within the reach of being seduced by it 2. It intitles to the promises to humility and confession 2. This worke once throughly wrought upon the foul makes the person capable of special respect and mercy from God which may be evidenc'd by these two arguments First may be drawne from that vertue which immediately gaines it's birth flows there from and is generated thereby and that is humility It being clear that he who out of a sence of sin accuses and condemns himself do's thereby humble himself and the more humble and low a man is in his owne esteem the more acceptable is he to God who gives grace to the humble If Ahab who sold himself to wickednesse gird himself in sack cloath his very humiliation shall finde some regard and be recompenc'd with the reprieve of a Judgement though peremptorily denounc't how much more then shall apeculiar mercy attend them Whose humiliation flowes more from a true Judgment of their owne deserts and imperfections then from the passionate fear of a scourge and an evil threatned 2. Confession and self-accusation hath a peculiar promise of mercy and forgivenesse how oft is stubborne Israel invited to those acknowledgments with promise of an acceptance I acknowledged my sin unto thee and mine iniquity have I not hid I said I will confesse my transgressions unto the Lord. And thou forgavest the iniquity of my sin Psal 32. vers 5. The Prophet is commanded upon this ground to let Israel know her Abominations Ezek. 16.1 The Apostle assures us that if we would Judge our selves we should not be Judged but when we are Judged we are chastned of the Lord that we should not be condemned of the World 1 Cor. 11.31 32. And if we confesse our sins he is faithful and just to forgive us our sins and to cleanse us from all unrighteousnesse 1 Joh. 1.9 And therefore we may safely hence conclude 1. Vse That we ought to receive those with great respect whose indeavours aime at the bringing of us to a true sight of our errors and sins The Apostle may well expostulate with the Galatians for their strange reception of his freedome Am I therefore your enemy because I tell you the truth Gal. 4.16 His reproofe of their errors and impartial dealing in their good begets a disesteeme both of him and his message and they look upon him as an enemy Though It had been far more consenant to Justice and