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
in being call'd thereto The thought of this made the Beaten Apostles glory in their stripes and triumph in their being counted worthy to suffer for his Name Acts. 5.41 His goodnesse in his promises 2. Thus as the Commands of Gods Covenant so the high and noble promises of it do most eminently proclaime Gods goodnesse to his Church Thus Israel in a reliance on Gods promise of being theirs may easily defy all opposition and Christs Church is heartned on with high and unvaluable promises To be made pertakers of the Diuine nature 2 Pet. 1.4 An happy remission of sin a blessed reconcilement to an offended God and eternall life do every where offer themselves in a gracious tender to his Church Gods Goodnesse in giving his visible Church a conditionall right to the Promises 3. Gods goodnesse to his visible Church is further evident in that they have a conditionall Right to those precious rarities all being theirs if they performe the Condition Remission is theirs if they believe so is Salvation too if they truly Repent Col. 21. c. Heb. 4. Lastly Gods Mercy is eminent in his Church in his Gratious Provision of meanes sufficient for the performance of the condition In giving meanes sufficient for the performance of the condition The spirituall armour is impenitrable and the weapons of this Nobler Warfare not to be blunted by opposition Satan may soone be uncas't and his strongest holds ruined about his eares by right handling these powerfull Instruments Here is a glorious dispensation of light to direct and of Grace to inable and the Covenant is not onely a bare manifestation of Gods lawes but also a more Inward Ingravement of them upon the Heart Heb. 8. vers 10. From all which it may be safely concluded that the Honour of Gods Commands the Inestimable value of the Promises the right granted and the Grace afforded to his Visible Church doe most eminently Proclaime his high active goodnesse thereunto SECT II. Gods Goodnesse to Israel as a Type of the Invisible Church AS Israel in the capacity of a Nation and of a Visible Church hath largely tasted of Gods Goodnesse so Thirdly as an elect and peculiar people and so as a type of Christs Invisible Church doe most eminently triumph therein The name Israel imparts not only a society visibly owning the profession of true Religion but it expresses the Church invisible It being more to be Israel then to be of it Rom. 9.6 hence the Apostle bestowes his peace and blessing upon the Israel of God These are they whose heart and mouth sweetly conspire in an harmony sincerely obeying Christs Gospell whose circumcision is not without whose purified soules distill themselves in acceptable streames both to God and others 1. Pet. 1.22 23. These are they whom the prophet here more especially reflects upon as the object of Gods peculiar Goodnesse to whom he allows the description of a cleane heart It s Originall 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifying that which is Purged Purifyed choice and sanctifyed void either of drosse or corruption This is the necessary qualification of a true Israelite a soul sincerely affected with the truth of Religion and acting in a suitable intire obedience not contented with the outward marks which discriminate onely from Aliens a bare admission or a naked profession only of Christianity but cleansing its hand purifying its heart this alone can justly challenge the Title of the Israel of God which is termed Invisible not but their free innocent lives their exemplary persons their resolute profession appeares visibly to the world in an open luster but because there lies a costly mine within which mans eye cannot reach unto Their hearts are naked only to their Maker and their faith and sincerity soare upon too high and too refined wings to be master'd by the dulnesse of sense Their better part though eyd by God yet is Invisible to man That Gods goodnesse peculiarly attends this True-cleane-hearted Israel will be evident If we consider First 1. In giveing them an Actuall right to That whatever Goodnesse is dispenc'd to Israel as a Nation or as a visible Church formerly mentioned doth belong unto this pure hearted Israel 2. Besides all this The Israel of God hath not only a potentiall conditionall right unto the solemne priviledges of the Gospell but they are Cround with an actuall immediate right and these children of Promise have an high and actuall communion with the Father and the Sonne 1 Joh. 1.3 Their Justification is past and their pardon sealed Rom. 8. and being adopted have pass't from Satans darker territories to a Kingdome of light Col. 1.12 the chain'd Lion crouches at their feet as overcome 1 Ioh. 2.14 they have burst asunder deaths frozened barrs Ioh. 5.24 and claime all things as theirs since they are Christs Christ is Gods 1 Cor. 3.23 This is their happy unparalleld estate at present which ariseth from the performance of the condition They have truely Repented vigorously believed and sincerely obeyed and so are Christs spouse Branches of that noble Vine and members of his body And therefore the Apostle Rom. 11.22 might well turne to the Ingrafted branches with an Ecce Behold the goodnesse of God to thee a goodnesse actuall present and performed Peace of Conscience Thirdly They have that which sweetly flowes from hence the quiet repose of a cheerfull conscience Rom. 8.6 breathing out a Joy unspeakable and full of Glory 1 Pet. 1.8.11 They are owned in adversity 4. Though calamities be common and those sufferings which Gods servants may groane under may render them highly contemptible and though they may be lookt upon as Sheep markt out for the slaughtering knife though profanesse may scoffingly insult over their meanesse yet neither the most amazing Perills the most disconsolate Poverty the sharpest Persecution can in their ugliest visage scare a true Israelite from Gods favour or worke a divorse from his love in Christ 5. In the Greatest Pressures and narrowest difficulties they can be urged with They have a peculiar accesse to God they are animated with a peculiar boldnesse of accesse to God Rom. 5.2 for although as all flesh may present their prayers and Gods stile may be an hearer of them yet there is a freer recourse and a more easie admission to the Father of Sons then of Servants and Strangers 6. Hence we may meet with Counsells commands and Exhortations which are proper only and peculiar unto them They have peculiar commands and exhortations As that they grow in grace 2 Pet. 3.18 which presupposing a regenerate being cannot reach to others Tbat they rejoyce alwaies Phil. 1.26 and that their very temptations should be imbraced with a smile Jam. 1.2 which cannot be applicable to all the world affording too many who have sufficient cause to turne to howling and teares when their desolation comes Christs feare not little flock Luk. 12.32 doth not well suite with wolves Nor can the Apostles Be
It is want of fewell which puts out the fire and they who either hope not or cast away their confidence do it either out of Ignorance of or because they are destitute of those inducements which might perswade them to continue in their Faith and Hope God perswads first by rationall arguments In this God perswades 1. by Rationall Arguments which are so evident strong and convincing as that they inforce a Reasonable man to conclude the certainty of his Portion the continuance of his duty in holding fast his hope and confidence to the end These arguments have been before largely insisted upon drawn from the Power and Justice of God from the souls Immortality from Gods promise and its confirmation by God himselfe and Jesus the Mediator of the new Covenant 2. By experiences of his mercy 2. God perswades and therein fortifies our faith and hope by giving experiencies of his mercy and Goodnesse in particular deliverances in this world Our Saviour perswades to a dependance on God by sensible experiments of the Lilies growth and the Ravens being carefully fed The Apostle tells us that experience worketh hope and hope maketh not ashamed Rom. 5.4 5. He that hath once delivered us from danger breaths into us an hope that he will do so againe 2 Cor. 1.10 God strengthens And though in the framing of these Conclusions from Arguments and experiences Reason may seem to have the worke yet it acts so as illuminated by the Spirit and word of God and consequently these perswasions are from God 2ly As God strengthens by perswasion 2ly By influence so by a supernatural influence he breaths life into his owne As 1. By a present erecting of the minde 1. Of Readinesse of mind in pressing anxieties so as in the midst of anxiety and trouble they shall actually cast their eye upon God and bend their soul towards him as their strength For we may observe that there is a great difference between knowing what ought to be done what is mans duty in such and such a case before hand And the having of a ready present mind which shall inable and move him at an instant and pressing occasion Peter was well informed of his duty when he answered Though all men would forsake thee yet will not I. And yet when the Temptation came when he saw his Master betrayed into wicked mens hands his remembrance of so confident a promise faild him he was at such a losse and confounded that he denied him whom he was resolv'd to owne with his life and came not to himself till Christ with a looke recalled him When Davids servants forgetting all duty and humanity thought of stoning David his Spirit was raised up and his reflexions ready and present and he incouraged himself in the Lord his God and ran unto that sure refuge in his distresse This was that which Christ promised his Apostles should be armed with and without premeditation should be such as their adversaries should not withstand it And this likely was that which the Apostle meant when he sayes at his first answer the Lord did strengthen him a solid firme readinesse of mind and liberty of speech to tender such an Apology as manifested his Innocence 2. By assurance 2ly God doth influentially strengthen by impressing in the soul an assurance of the truth of his promise and their interest therein This is that which is termed the first fruits and earnest of the Spirit and the seal whereby we are sealed unto the day of redemption whereby substantially and fully they are ascertained that God is theirs from which perswasion there sweetly streames a joy unspeakable and full of glory 3. By supply of strength 3ly Besides all this he furnishes his Servants with an unknowne supply of supernatural vigour He gives power to the faint Isay 40. vsrs 28. c. and strenghtens them not onely by a consideration of his power which may command vigour from us but by the power supernaturally infus'd by the Spirit in the inner man God tells saint Paul that his grace is sufficient that is a special comunication of strength should be allowed him to vanquish Temptation This is that which the Martyrs had an eminent experience of their adversaries fawning perswasions were too low to dissetle them from those firmer ones which Gods truth afforded Their assurance of Gods faithfulnesse and their owne Interests prevailed against the offers of life and preferment made by seducers and when they were rould in flames and stretcht in those tortures the bare thought whereof makes flesh and blood to tremble they were animated with a celestial influence and their drooping Spirits were inlivened with an unspeakable courage wherein they triumpht far above their owne thoughts or the malice of their bloody executioners If therefore there be so unexpressible a comfort Vse 1 so sure an assistance in the having of God for our Rock it may concerne us in these confused disheartning times 1. To have an humble constant recourse to God that he would strengthen the feeble knees uphold the fainting hearts that he would assure us of his love and as occasion offer it self to give us courage and resolution to dye for him and to deale with us according to that power and grace which is sufficient for us 2. That we so live as not to commit those Impieties Vse 2 which shall bereave us of our strength for 1. Sin brings with it guilt and disturbance of conscience from whenceproceed fears and disquiets so as that the wicked flies when none doth persue 2. When calamity ariseth God ordinarily leaves wicked-men to cope and wrestle with it thereby their fond weaknesse is discover'd and when this whirle-wind this anguish and distresse seiseth upon them he denies any assistance to their greatest importunities therefore they will soon be trod down and over-whelmed by the storme 3. Wicked men do not alwayes sinke by a bare permission onely but God do's oft multiply the terrors and fears of gracelesse and Irreligious men this was that hornet which he sent before to plague the Egyptians the Caananites with this he threatned rebellious Israel with Deut. 32.25 And this is the portion of sinners 3. Let us indeavour to receive strength from God Vse 3 after the most excellent and effectual manner namely by supernatural influence which may be affected by receiving those perswasions of God and by assenting unto them 4. For though of the two that of influence be the more effectual way and infallible because many know what is their duty and assent thereunto yet occasionally omit to do what is required out of amazement forgetfulnesse or height of passion wherewith in distracting occurances they may be surprised but where God infuses vigour there the happy effect of strength will follow yet ordinarily God strengthens those onely who are perswaded and do believe and if men harden their hearts against the word they shut them also up against the Spirit I
great variety amongst which those properly are the objects of justice which are 1. Morally Good or bad 2. such as are done willingly without outward constraint or necessity for no man is called to Judgement for actions of mere nature as eating when we are hungry nor for such as are meerly simply and absolutely involuntary But because some men give themselves wholy to the service of God and to the obedience of his Law and others againe make it their businesse onely to be prophane ungodly and out of a proud luxurious impiety care for neither God nor Man and being that both these run their severall roades and keep on without change both they and their Actions become lyable to Justice Now farther that God is Providentially just that he takes notice of the actions of men that he put a difference between them and renders accordingly two things amongst many fully evince 1. That there is such a vertue as this amongst men which bears not its selfe alike to all agents but rewards some and punisheth others and this is commanded by the Law of nature proved in reason required by necessity as being the very pillar of all humane society and as necessary to the World as the Sun or life it self now if this vertue be here amongst men on earth we may well conclude it much more eminently and perfectly in God who is all sufficient there being no excellency in the Creature which is not infinitly in God and derived from him and therefore we cannot in reason conceive or expect he should be alike to all 2. The experience and testimony of all ages which give us abundant examples of the visible notorious punishments of wicked men and the remarkeable blessings upon some that have been his servants and the same History and experience tells us of some yea thousands that not onely receive not their reward but are porsecuted afflicted defamed as it is Rom. 3. vers 39. For thy sake we are killed all the day long we are accounted as sheep for the slaughter And Heb. 11. vers 36. and others had tryall of cruell mockings and scourgings yea moreover of bonds and imprisonment Sealing their faith and obedience with that blood which they cheerfully poured out as a tribute of their hopes and a witnesse of their more glorious expectation It being a certaine and infallible conclusion That being there is a God which Judgeth the Earth there is verily likewise a reward for the righteous which the Apostle was sure of when hee tells us 2 Thessal 1.6 It is a righteous thing with God to recompence tribulation to them that trouble you And if it be objected that it is rationally conceiveable that man might do all this without reward because God may command without proposing of a reward and man in reason ought to obey though there be none I answer 't is true indeed but yet since God hath so manifestly declared himself just so as none that beleeves a God disbeleeves his Justice and his Justice is in rewarding the good as well as punishing the evil doers it followes that as sure as God is just if well doers have not their reward in this life they shall have it after So on the otherside the wicked that escape their punishment here shall meet with it hereafter And if it be further objected this may seem to conclude in the behalf of such good men as suffer for righteousnesse sake but what shall we say of them that enjoy their portion in this life as did Josuah and many other powerful and famous men I answer God indeed is debtor to none the blessings received in this life are more then can be deserved and yet they come far short of true and full blessednesse which is not to be found here below nor will the blessings they receive in this life more prevent a more full and future felicity then in joying the first fruits debars the reaping of a full harvest Here they have a grape or two but shall hereafter the whole vintage here they have but in part and by way of earnest a glimpse onely of that glory which hereafter shall be more perfectly revealed And thus much briefly of the arguments which to every soul that is reasonable and Religious proves the future reward of Gods Servants drawne from the universal consent of the wisest and best men the power of God the immortality of the soul the natural desire of happinesse and the answer of providence to that desire and lastly the undoubted Justice of Almighty God But besides these arguments Special reasons peculiar to Gods Servants which the Servants of God have in common with others for support of their faith in this particular they have grounds which are peculiar unto them as being taught of God and having a more sure word of Prophecy given by inspiration from him The particulars of which I shall reduce to this one generall head 1. Gods promise It is the promise of God that he will glorify and reward his Servants after this life and from this promise thus presupposed the argument will be this Who is faithfull As sure as God is faithful and true as sure as he can neither lie nor deceive so sure is it that he will receive his Servants to glory I shall not need to spend many words to prove that God is true and faithfull for shall we not allow and attribute unto God that which we require and commend in man or can we in reason and justice affirme falshood or untruth of God which both reason and Justice teach us to abhorre in the Sons of men with whom we deal and if we find amongst them some that are exact observers of their word much more may we say of God with Balaam Num. 23.19 God is not a man that he should lie neither the Son of Man that he should repent hath he said and shall he not do it Or hath he spoken and shall he not make it good Assuredly they that know and beleeve there is a God cannot but beleeve he is faithfull and true and will performe his promise And for the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of this that God hath promised eternall life is cleer It was much that God revealed to the ancient Patriarchs to Abraham was the promise made and what this promise was the Apostle tells us Heb. 11.10 For he looked for a Cry which hath foundations whose builder and maker is God and Verse 16. But now they desire a better Countrey that is an Heavenly this promise was typified by the Sabbath by the Land of Canaan and rest therein and upon the knowledge of this Moses scorned Egypt Job triumphed on his dunghill with I know that my Redeemer liveth Job 19.25 The Jewes overcome their sufferings and welcom'd misery on these hopes at it is Heb. 11. vers 36 37 c. And it was Davids consolation here thou wilt receive me to glory But in the fulnesse of time Jesus Christ came
eys of carnall men that apprehend and esteem nothing more contemptible then a suffering persecuted Christian yet the grounds of it are 1. That Calamities prove as Phisick to purge out the old leaven of corruption that may remaine vexatio dat intellectum trouble makes men more wise and less secure or unadvised and therefore David tells Psal 119. before I was afflicted I went astray but now have I kept thy word 2. They give occasion to the exereise of many eminent and excellent vertues which otherwise would not appeare They worke strong confidence manifest patience assured experience and the Hope which maketh not ashamed it is much to believe and obey but to suffer for the name of Christ will be a greater increase of Glory according to the mercifull providence that gives unto him that hath and more abundantly to him whose works are more abounding in the Lord. And these thoughts taught the Apostle to overcome all his suffrings when he tels 2 Cor. 4.8 that his troubles could not make him despaire because he knew the glory that attended them Calamities rob worldlings of that which they count their felicity casts a cloud on their brighest enjoyments and makes their treasures unpleasant a powerfull argument would they but consider it that felicity consists not in the fruition of these sublunary things and is not to be found in such fading possessions but no trouble can deprive us of our future Glory no imprisonment can sequester Heaven nor any losle bereave us of an invaluable Reward Why then should we be as men without hope what cause can there be either of despaire or disbeliefe our confidence is better seated then to be so shaken our hopes are just if our Consciences be pure nor can we suspect the truth of our future hapinesse whilst we cheerfully lay hold on Jesus the Author thereof waiting for his appearance whom the world may as soon divert and hinder from coming to Judgement as from bringing along with him the reward of the faithfull 2. Doctr. Saints are meer Passive Receivers of Glory A second generall conclusion from these words is this That the Servants of God are meerly passive receivers of Glory at the hand of God for the Prophet saies not I will ascend or mount up and assume glory to my selfe but in a more humble straine Afterward thou wilt receive me to Glory And how litle the best of meere men doe or can contribuhe to their own advancement unto glory how worthily they may be accounted meer Receivers thereof not efficients or Agents therein these following reasons may evince 1. To and before the attainment to Glory there is required a double Resurrection in either of which how small is mans efficiency will be known by the particulars One is that which in the phrase of Scripture is called the first Resurrection Revel 20.6 and though that which is there spoken of is not it may be that which I meane yet that which I now intend may well borrow that name I meane Conversion Regeneration and Sanctification by Grace For observe The estate of unconverted men is described by this expression amongst many others that they are dead in trespasses and sins Eph. 2.1 where also the contrary estate is exprest by a quickning and being raised in another place by the having a new life but alive unto God by Jesus Christ Rom. 6.11 And that conversion and regeneration must go before Glory is made evident to us Rom. 8.8 They that are in the flesh cannot please God and vers 9. if any man have not the spirit of Christ he is none of his and in the 30. verse of the same chapter he tells us that calling and Justification which do both comprehend full conversion is before being Glorifyed Now that in Conversion man is meerly passive is not able to convert himself I need no other proofs then that of death Resurrection which expressions tell us that as Lazarus contributed nothing to his own revivall so in conversion man is of himselfe breathlesse t is the life of Grace must restore him and produce so powerfull a change as a returne from sin and a more endlesse death the same thing is also intimated by Regeneration new creation man makes not himselfe it is God that worketh in us to will and to doe of his good pleasure Phil. 2.13 If then man be passive in resurrection and conversion which is the meanes to glory he cannot bring himselfe to glory but is a Receiver of it as of grace Secondly unto Glory it is requisite that there be a Resurrection of the Body from the grave and the power of death of which the Apostle gives us a large account 1 Cor. 15. from whence observe 1. That though the soule live after death yet can we not properly say the whole person is in glory whilst the body is in the grave and sees corruption Now glory is promised to the whole person Secondly Though the soule be capable of a better well being in Heaven then this life can afford yet is it not in its perfect and compleat estate without the body as having a naturall desire and inclination to be united to it wherein as it had its first being so with it it desires stil to be Thirdly the necessity and lasting dominion of death was brought in by sin and till all the effects of sin be done away there cannot be full glory and therefore man cannot be compleatly happy till he can triumphantly say O death where is thy sting O grave where is thy victory Now there is no worke nor wisdome in the grave when man returnes to his dust againe the body submits to a dissolution and enlivens that corruption and dishonour it was borne to This is a privation totall from which no returne can be made by mans own efficiency for how can he revive himselfe that is altogether livelesse or act to his own recovery that is insensible and movelesse in this then is man a mere passive receiver And thus much of the first reason Reas 2 The second Reason is taken from the modus agendi Gods manner of working man receives and God gives but what is the ground of Gods giving and the manner is it necessary nay is it not free and voluntary of his owne good will pleasure in this we may well say with the Apostle Rom. 9.16 it is not of him that willeth nor of him that runneth but of God that sheweth mercy Object And if it be objected that there is in the soule of man naturally a desire of blessednesse which providence is engaged to answer Answ I answer Providence answers the naturall desire of each species and Kind by and in the individuals and to this end the individualls must be such as they were created else providence is not obliged as it is not engaged to make this or that Tree worm-eaten fruitfull Had man continued in that Estate which creation set him in it might be thought
leave O Christian soul to warm thy affection 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to enkindle this coale of desire into a brighter flame It is a command from God by these few following considerations 1. Will a command from God be any motive this was usually ever prevalent with men of reason and piety and indeed deservedly for what is more fully and justly binding then the will of God which in this is expresse and full 1. Thou art commanded to know and acknowledge God 1 Chron. 28.9 Know thou the God of thy Father and serve him with a perfect heart And Act. 17.30 God hath cammanded all men to repent of what but ignorance and Atheisme they were so much guilty of 2. An injunction of his service and obedience Eccles 12.13 Fear God and keep his commandments And Deuter. 10.12 Serve the Lord thy God with all thy heart and with all thy soul 3. To beleeve love confide and hope in him Deuter. 30.20 Love the Lord thy God and cleave unto him for he is thy life c. and therefore called the great commandment and in the Judgement of a Pharisee more then whole burnt Offerings and Sacrifices the holy Scripture is full of precepts in this kind and I might be endlesse 2. Will the Answer of the object to the desire of the soule prevail with thee 2. Because there is in God what answers the desires of the Soul This is the great magnetisme of the world the powerful motive of all humane actions the enjoyment of our desires One glories in his treasures another in his wit or strength because of this thought or seeming of correspondency This attracts the eye to beauty the eare to Musick and the mind to pleasure ties the knot both of marriage and friendship faster the hopes of this quickens the World and makes mens endeavours lively how many cold Winters and parching summers did Jacob passe for his Rachel how much doth the ambition of learning and knowledge invite us to Some plough the Ocean others the ground no industry will prove idle if once set a worke and encouraged by either actual possible or probable hoped-for-correspondence of the object presented to its desires And yet how oft are men deceived how often is the event of much reading sorrow when the things learned prove false or vaine how often do men chuse that which is bad or love that which is but a meer outside a painted beauty confide in a broken reed and find nothing but breach of hopes which then prove either vanity or vexation But now O Christian this object God will not deceive thee there is in him that fullnesse and excellency of perfection as shall answer all the faculties of thy soul and the vast desires thereof Doest thou desire to know him he is truth it self and a truth so far revealed as shall content thy understanding and settle thy Judgment doth thy will chuse him and by a pious resolution resigne it self to his service and obedience He is goodnesse it selfe and all his commands discover it full of righteousnesse and life is thy love and hope in him onely He can fill thy hopes with abundant mercies and answer thy love in raptures of perfection fruition and glory there is in him that which will not onely satisfy but transcend all thy desires 3ly Because God loves man 3ly Will love beget love this is usuall sympathy meetes with it's like and as face answers face in a glasse so doth affection and proves mutuall This then seemes even to confirme us for Gods desire and delight is in the Children of Men. The Lord delights to shew judgment righteousnesse and loving kindnesse in the Earth Jer. 9.24 Except such of thy affections as carry imperfection such as are hope fear c. Which in respect of man are not attributed to God take all those that are more noble and excellent and these are from God to man he knowes and foreknowes his Rom. 8.29 Elects and and chuseth them Ephes 1.11 Praedestinates them unto good and loves them with a love of heighth depth and breadth incomprehensible in token of which love he sent his Son to be our Saviour and deliverer a great love for God so loved the World that he gave his onely begotten Son Joh. 3. vers 16. A commended love God commendeth his love towards us in that whilest we were yet sinners Christ died for us Rom. 5. vers 8. A manifest love in this was manifest the love of God toward us 1 Joh. 4.9 From whence the Apostle confidently concludes that if we ought to love one another much more God 4ly Will benefits procure love common gratitude 4ly Because God is good and beneficial to Man which every man in reason is obliged to proclaime this here is then an infinit obligation me thinks Gods goodnesse to the Creatures in general and his various disbursments of his favour and bounty towards them may well represent him a fit object of humane desires I am sure the Psalmist argues Psal 36.5 6 7 8. Because Heaven and Earth and the very brutes are regarded by God Man may well trust in him But if this seeme an argument of too remote a concernment draw neerer look upon thy self as a Man remember it was from God thou received'st that life which thou now so mis-employest from him it was he that formed thee so curiously in the wombe that fenced thee with bones and sinewes and covered thee with skin and who hath ever since preserved that life from those dangers it deserved and strengthened it under those infirmities it still labours with But a powerfull gracious God 2. Look upon thy self a Christian by profession and recollect the blessings thou art thereby a partaker of the Gospell of Christ a Mystery the wisest in the World never knew the Sacraments which are the seals of his love a forme of worship enjoyned in the Church neither burdensome as was the Ceremonial yoke of the Jewish Law nor superstitious as were the customes of the gentiles 2. Reflect upon and view they self as a beleiver and therewithall consider that he that spared not his owne Son but gave him will with him give unto thee all other things weigh well thy praedestination unto glory choice and appointment unto salvation thy justification remission of sins the fatherly corrections support in adversity guidance by counsell first fruites of the spirit and assurance of future glory if these things will not mold thy heart and transport it to the love of God I know not what will And now consider what temper are their souls made of who have not God in all their thoughts flinty Marble hearts are too good an expression to call them fools brutes or prodigies in nature is likewise too mild there is somewhat in them worse then that the very Divels are composed of and that is Atheisme But I hope I shall not need to be bitter in this kind every soul will I hope consider these things