manner of bondage into perfect liberty yet St. Paul opposeth the Creatures to the Elect in those words Not only they but we also And the glorious liberty of the Sons of God is the State into which the Creatures are to be delivered according to their capacity the future glory of the Sons of God being the exemplar of the Creatures glory the Elect are to be delivered primarily the Creatures secondarily the Elect are not meant 3. By Creature we are not to understand those Creatures which are bred of dung and corruption the excrements of Nature neither are we to understand those Creatures which are the effects of God's Curse upon the Creature as a penalty of man's Transgression as Thornes Thistles Briars and such like these shall be turned into nothing but 4. By Creatures we are to understand the Heavens and the Earth and Elements and all the Works of God which he made at first very good in themselves wherein his glory did much appear and were for the great delight content and necessary use of man as living Creatures the Fowles which are the Host and ornament of Heaven the Beasts and all Plants which are the Host and ornament of the Earth These reasons may be given for this opinion Reas 1. Because the Apostle ver 19. speaks indefinitely the Creature Likewise in ver 20.21 But ver 22. as if he would put all out of doubt he saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the whole Creation or omnis Creatura as it is in the margin of your Bibles this is a known rule of interpreting Scripture when there are many words of one and the same thing the latter are the Interpretation of the former 2. Because all the Creatures which in the day of Creation were very good are all equally subject to bondage to vanity and corruption and all the Creatures do desire their own perfection and preservation as well as some Creatures there is no reason why some should be frustrated of these their natural desires and others should not 3. Because they who hold that only the Heavens and the Earth shall be renewed and not other Creatures cannot without reason conceive that the Heavens Earth and Elements can be without their ornaments if so then the Earth would be under greater bondage of vanity then now it is it should then be void of all form and beauty now the reasons which they give for their opinion is because these and not other parts of the World are only capable of immortality But to this I answer that no Creature is in its own nature capable of Immortality the Heavens and the Earth are not Immortality is the meer gift of God and depends not on any thing in Nature therefore if the Heavens Earth Elements shall be restored to an Immortal State as the Schoolmen think God who gives them Immo tallity may allow the same benefit to the other parts of the World for his own glory as unto them all being capable of the gift of Immortality if God bestow it SECT II. Quest 2. SEcondly we are to enquire what is meant by the Creatures deliverance from the bondage of corruption Resp Touching this I find two contrary Opinions both grounded on Scripture and both have learned and godly men for their Patrons 1. Some conceive that the deliverance of the Creation from this bondage is by a total abolition and destruction of the whole Creation the Creature being made for man quatenus viator non comprehensor V.d. Dr Ha kwel's Apologvof the power of God for the government of the World when the Creature ceaseth to be say they then it ceaseth to be subject to vanity and for this their opinion they alledge Job 14.12 where it is said Man lieth down and riseth not till the Heavens be no more Isai 51.6 The Heavens shall vanish away like smoak and the Earth shall wax old like a garment but my salvation shall be for ever and my righteousness shall not be abolished Matth. 24.35 Heaven and Earth shall pass away 2 Pet. 3.10 The day of the Lord will come as a Thief in the night in the which the Heavens shall pass away with a great noise and the Elements shall melt with fervent heat the Earth also and the works that are therein shall be burnt up Which they expound of the substance and qualities of the present Heavens and Earth and all the works in them saying that all shall be burnt to ashes so Piscator Piscat in Loc. From these and the like places they affirm that the substances of Heaven and Earth shall be reduced to ashes to nothing because â—â—â—s said they shall perish they shall pass away â—hey shall be burnt up which importeth annihilation Divers Arguments are brought for the confirmation hereof chiefly from the uselessness of the Creature in that estate when Man shall have no more need of the Creatures why should they be any more what use will there be of the Sun or Stars to enlighten him The Scripture saith in Heaven there shall be no night and those that are there need no Candle neither light of the Sun for the Lord giveth them light c. Revel 22.5 There shall be no need say they of Earth or Water for the refreshment and use of Man of no Beasts or Fowls to feed on of none of the Creatures to serve him when Man shall have a spiritual Body and be raised to an incorruptible state he will be far above the use of these things therefore say they why should these things be that will be of no use at all Moreover the opinion of these men is that after God hath by fire destroyed this present World then will he either out of nothing or out of the ashes create new Heavens and new Earth according to that promise in 2 Pet. 3.13 which is expressed in Isa 66.22 2. There are sundry others that hold that these present Heavens and Earth shall not be destroyed in respect of their substance and being but only in respect of their present state qualities and uses and these haâ—e founded their opinion upon Scripture as that of Psalm 102.26 where the Psalmist speaking of the Heavens saith They shall perish but thou shalt endure c. as a vesture shalt thou change them and they shall be changed He saith they shall perish but here he interprets how they shall perish viz. by mutation or alteration not by destruction alteration of qualities not of substances and the Hebrew word in Piel 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies to innovate alter and restore 2. So St. Paul expoundeth how this present World shall pass away 1 Cor. 7.31 the fashion 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the external figure the state of this present World shall pass away not the substance but the outward shape of the World shall be done away 3. So that of 2 Pet. 3.6 where he compareth the last destruction of the World by Fire to the destruction of the World by Water in Noah's days
the Flood did not destroy the substance of the World but the then present state of it the substance remained after the Flood so the substance shall remain after God hath burnt it with Fire if the World should be wholly destroyed by Fire then the Apostle's comparison were in vain Though the Apostle useth the word perished he is to be understood of the qualities not of the substance as when Silver and Gold is cast into the fire the dross only perisheth but the substance remaineth so when God shall cast the Heavens and the Earth into the fire only the dross of the Heaven and Earth shall perish by fire not the substance and therefore the Apostle useth a word in the Greek which signifies dissolving 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and melting as of Mettals Now we know when the Mettals are melted they are not consumed but only refined and cleansed from their drossiness Learned Mr. Mede Joseph Mede in 2 Pet. 3.10 on this place conceiveth that this fire shall not reach to the starry Heavens but he understandeth only the Air which is in Scripture called the Heavens that shall together with the Earth be burnt and he gives a very probable Reason from the comparison of the destruction of the World by Water and of this last destruction by Fire the Flood did not by many thousand miles reach the starry Heavens only the lower Region of the Air perished in the Water for we plainly read that the Waters did swell but fifteen cubits above the tops of the Mountains 4. St. Paul in that place Rom. 8. tells us that this present Creature viz. the World expecteth hopeth groaneth to be delivered from its bondage of corruption and vanity If God shall destroy these Heavens and Earth to nothing then it is not these Creatures which shall be delivered into the glorious liberty but another which is not created which was never subject to vanity which did therefore never groan never did expect and hope for deliverance because yet not created and these present Heavens and Earth should only expect their destruction not their perfection Object But then it may be demanded Why doth the Apostle call it new Heavens and a new Earth St. Peter saith We according to his promise look for new Heavens and a new Earth c. 2 Pet. 3.13 Resp 1. They are said to be new in respect of the outward form and state 2. New in respect of qualities and properties there shall be a change of qualities not an annihilation of substance 3. New in respect of use to which they then shall serve new not in respect of substance but in respect of their new refining Silver Gold or any Mettal cast into a melting Furnace may be called new in respect of its purifying not in respect of substance as the godly after their regeneration are called new Creatures not in respect of their substance but of their qualities sin is taken away Totus hic Mundus viâ—â—â—â—iâ—is pâ—r ignem folverdus Equeâ—aciâ—â—â—lus c. Theolog. Leyders and grace is infused So the learned Professors of Leyden reconcile these opinions This whole visible World shall so be burnt up by the last fire as that it shall be wholly purged from all vanity which sin hath brought upon it as Mettals of divers kinds when melted in the furnace are purged each from their dross And of the World and the parts of it thus purified by fire God will make up a new Heaven and a new Earth wherein dwelleth righteousness And in this their determination I for my own part will acquiess without lording oveâ— the faith of any man in these particulars But pâ—â— case these Heavens and Earth be burnt to ashes by the last fire and out of them God raiseth a new Earth and Heaven yet it may be said to be the same for substance with this present as well as our Bodies which must be turned into dust which yet shall be raised again out of the dust are the same bodies for substance which they were before only a change of qualities Now as to the manner how God will deliver the Creature from the bondage of corruption we may safely doubt and be ignorant and the godly may be of divers opinions about it without any violation of the Law of Love SECT III. Quest 3. BVT what is that glory whereof the Creatures shall be partakers or into which they shall be delivered Resp 1. This we may with confidence assert that the whole Creation shall be reduced to a most happy state beyond what they were in the day of their Creation they were seen very good very pleasing beautiful useful all filled with so much goodness as that man could have drawn much contentment from them but now shall be made better more beautiful more excellent 2. They shall have as much goodness restored to them as shall fully fit and accommodate them for the state of glorious liberty and for glorious persons what that goodness shall be 't is safest to say we know not it will then appear when God shall effect their deliverance 3. The glory with which God will cloathe the whole Creation shall be to the capacity of each Creatures nature 4. No Creature shall partake of that glory which is proper to the Children of God neither are they capable of that glory whereof the godly are Quest 4. To what use shall the Creatures deckt with glory serve This question is the stone of stumbling at which many Divines stumble and so fall into a flat denial of his glorious Renovation of the Creatures Resp They shall not be for such uses as now they are this present World of Creatures are principally for these two ends 1. For the sustentation of these our bodies and the preservation of this Animal life we now live they are for Food for Rayment for Physick for bodily delights 2. Their other use and end is that the minds of men may take their rise from the Creatures excellencies to mount up into an holy contemplation of God the visible Creatures teach man some knowledge of the invisible God Rom. 1.20 Their excellencies do make known to us the infinite Wisdom Power and goodness of God but the Creatures when thus delivered into a State of glory shall not be for these ends for 1. Then our lives shall not be Animal and our bodies shall not be subject to hunger thirst cold heat and such like natural infirmities our bodies shall be spiritualized and shall no more need these things to preserve them then the Angels as in the Resurrection we shall neither marry nor be given in marriage so neither shall we eat drink or feel the pinching cold or faint with scorching heat therefore the Creature shall not serve for this use 2. Again the Creatures shall no more teach man the knowledge of God because then we shall see him face to face without looking through the glass of the Creatures God will then immediately communicate himself to us that
the Christian race and have run over Mountains of difficulties and encountered with many tryals and tentations and at last have run them all down and are come in sight of the Promised Land of the Heavenly Canaan how will their hearts then leap for joy crying out Oh here is the Land of promise here is Heaven that blessed place here is the Kingdom we have so often prayed for Lord let thy Kingdom come here is the Crown we have run for then will a Christian say had this race that I have run been much longer and more tedious then it was and should I have met with a thousand dangers and difficulties more then I have done they had been nothing to this glorious Crown Brethren a few moments in Heaven will make you amends enough for all your watchings praying fasting for all your labours of love for all the time you have spent in the service of God be therefore faithful to the death he that endureth to the end shall be saved CHAP. XIV SECT I. HAving spoken of the circumstance of time I shall now consider the other circumstance sc of the place of the Saints happiness This also is very considerable When man was created holy and happy Heylin Geograph Willet Synops Papismi the Spirit of God vouchsafeth to give us an exact description of the very place where God set him shewing in what coast of the World Paradise was scituate sc in Eden which the Learned say was part of Mesopotamia with what goodly and beautiful Plants that Garden was furnished Paradisum vocant Graeci locum irriguum an oenum omni florum varietate distinctum sempiternis arboribus consitum aprissimum ad aetatem feliciter degendam Ossor Lusitam de Nobilit Christiana lib. 1. with what Rivers it was watered Genes 2.8 9. this being a great addition to mans happiness in that condition and St. Paul 2 Cor. 12. calleth the third Heaven Paradise as if this Garden of Eden had been a shadow of Heaven the place of the Blessed When the Lord chose Israel out of all the Nations of the World and planted them in Canaan a figure of Heaven you may see what an exact Geographical description is given of it in the Book of Josua Chap. 15 16 17. and elsewhere the fertility and pleasantness of the Country is frequently commended How incomparable then is the pleasantness of the heavenly Paradise and the beauty of the Celestial Canaan I. It is called in Scripture the house of God and the habitation of the Saints Melchizedeck called God the Possessor of Heaven and Earth Gen. 14. The whole created World is his possession but the Heaven is his glorious Palace as a Prince that hath a whole Kingdom under him keepeth his Court in the principal place of his Dominions 1. As a Man's House is or should be scituated in the best and most convenient part of his possessions so of all things created Heaven is the goodliest and most glorious part The Earth is beautiful especially in the prime of the Spring and Summer when the face of it is renewed but yet when it is in its greatest glory it is but a dunghil in comparison of the Heavens That glory of the Heavens which we see on the outside and afar off is incomparably beyond the beauty of the things below but that which we cannot see doth far surmount that which we do see I mean that most glorious habitation of the Angels and Saints though that which we behold hath incomparably more beauty and glory in it then our weak sight can discern at such a distance and therefore the Heavens for their surpassing beauty and glory are called the House of God 2. As a Man is commonly to be seen at his own house more then at another place besides so doth the Lord in Heaven more especially shew forth his glory The Lord hath been but seldom manifested on the Earth as when he gave so many visible signs of his glorious presence upon Mount Sinai and then when Moses was admitted to see his back parts and when he spake from Heaven at the Baptism of our blessed Saviour This is my beloved Son c. but in Heaven his presence is more notably manifested continually our Saviour sheweth that in Heaven the holy Angels do always behold the face of God Matth. 18.10 his glorious presence is always manifested there 3. In a Man's dwelling house usually his Children and Servants are abiding and although Kings and Princes have more Servants and Officers then an house can hold yet their principal Attendants are commonly with them in the Court so Heaven is the place appointed for the Lord's Servants though all of them are not yet there not for want of room but because the Lord hath appointed them other work to do elsewhere for a time yet thither shall they be gathered and in the mean time there are his principal Attendants there are the glorious Angels who are called the Angels of Heaven Matth. 24.36 there also are the blessed Saints of God departed 4. As a Man's house wherein he dwelleth is furnished for the most part so that his riches appear in some sort in his house so Heaven is the place which is most royally furnished the Earth is but a Country Farm-house in comparison of it Heaven is richly adorned and furnished with perfect Holiness all the Vessels of that House are of pure Gold there is neither dross in them nor any uncleanness cleaving to them all the Saints and Angels there are free from all impurity no unclean thing hath entrance into this house of God Holiness becometh thine house O Lord for ever Psal 93.5 it is full of all holiness and happiness It is said Rev. 21.25 that the Gates of Heaven shall not be shut at all Heaven Gates shall always stand open yet no unclean thing shall enter in The Streets of that City are of pure Gold the walls built of precious Stones there are twelve Gates of twelve Pearls A good Expositor observeth that all those precious Stones there mentioned have a contrary virtue against uncleanness to shew unto us that Heaven will not admit of any impure and defiled thing God will not suffer the dirty feet of impure Sinners to tread upon his pure Pavement of Gold When God drave sinful Adam out of Paradise he caused a Cherubim to stand before the Gates of Paradise with a flaming sword in his hand to keep him out of Paradise if he should attempt to come in again Sin is like the sword of the flaming Cherubim to keep out all wicked men from entring into Heaven Heaven is also a place of holy Exercises Here our best services are stained with sin and tainted with corruption but there all the services of the Saints do bear a lively impression of the fountain of holiness upon them there they must warble forth the Song of the Seraphims Holy holy holy Lord God Almighty Isai 6.3 It is said of the Saints of
when we foregoe they torment us and therefore better a great deal that we honourably contemn what we cannot but sorrowfully lose blessedness is not to be attained on earth but to be hoped for in Heaven and this should stir us up to the seeking after a better life for that condition where we may be blessed for ever The fruition of eternal glory is a future good there is difficulty to attain it it is no easie entrance into Heaven God hath made viam lacteam in coelis not ad coelum God hath made a milky way in Heaven paved with stars but not to Heaven no the way to Heaven is paved with sundry difficulties the way is narrow the gate is strait many seek and cannot find it Yet although Heaven be difficult to obtain there is a fair possibility for any man to win the crown of eternal glory There was never a Saint that lived and fought this Christian warfare but when they had finished their course they received Palmes the Ensign of triumph and the Crown of righteousness which Christ the righteous Judge hath laid up for them Laertius writeth of one that had been thirty and three years traveling to seek out the natures of Bees indeed Bees are excellent creatures and there is excellent use of the honey that they make but here is that which is sweeter than Honey and the Honey-comb they that take pains for temporal things it is not bread that they labour for it is not that which will satisfie now if it bring no satisfaction with it it can bring no blessedness with it but everlasting glory and blessedness is the bread that will satisfie this will be as marrow and fatness to our souls let us labour for this and our soul shall live Now much honoured in the Lord I have written this Tract of the glory of Heaven and of eternal blessedness which I humbly dedicate to you partly that I might feed my own mind with this Heavenly contemplation and partly that I might stir you up to the more serious consideration of the same things there is nothing will make us more contemn the world and kindle in us an earnest desire and longing after Heaven than the frequent and diligent meditation on the glory of Heaven and the blessedness of the Saints in the world to come will do Oh did we frequently consider what pure and unmixt deâ—ights lye for ever on those everlasting Hills and Gardens of Spices that are alwayes green and flourishing how should we rouze up our selves and say what do we here Oh why do we weary our selves like the bird that toileth to gather a few sticks together to build a nest in the spring time which after a little time will be pulled down and forsaken Remember I beseech you that blessedness is not to be had here but in Heaven in Heaven where life eternal is there and there only true and perfect blessedness is as this ensuing Treatise will fully demonstrate Therefore let no temptation of Satan at any time overcome you let not the love of any sin possess you let no evil example of the world seduce you let no evil advantages or pleasures steal away your heart from you go on still in making you friends of the unrighteous Mammon and great profit shall thereby come unto you You may not think saith Chrysostome Chrysost Homil. in Luc. 16. that God made the rich for the profit of the poor but the poor for the profit of the rich when they make them friends of the riches of iniquity as if rich men should one day find that the poor were their best friends for when they come to be received into everlasting habitations God seems to make his poor Saints the Porters of Heaven God will then remember all the kindnesses you have shewed to any of his distressed servants and abundantly reward them yea he will recompense a cup of cold water given to a Disciple of Christ in the name of a Disciple with the whole fountain of the water of life and two mites with the whole treasure in the Temple there for Gold you shall have Glory for earthly Mannours heavenly Mansions for Silver that perisheth solace without end Mirth without measure pleasure without pain there you shall be clothed in white which is the innocence of the Saints have palmes in your hands in token of victory and be Crowned with a Diadem of pure Gold which is immortality your happiness then will be for God to make you of his Court though here you are not of his Council Finally let me excite you to raise your thoughts and meditations beyond these sublunary things and lift them up to those that are above settle your affections upon them exercise your study in them feed your desires and hopes with them and ever think of one thing that all the Kingdoms in the world are not to be compared with the poorest Mansion in Heaven there onely is the centre and seat of blessedness for there as an Ancient saith Quicquid amabitur aderit August Medit nec desiderabitur quod non aderit whatsoever is to be loved shall be there and there shall be nothing wanting that is to be desired there shall be all that good is even our greatest God who is our greatest good we shall have him with us there or rather he indeed shall have us there with him in whom we shall be perfectly blessed and with whom our blessedness shall be perpetually established Now I commend you to God and to the word of his grace which is able to build you up and to give you an inheritance among all them that are sanctified The Lord deliver you from every evil work and preserve you unto his Heavenly Kingdome So prayeth Your affectionate Servant in the Gospel William Gearing THE CONTENTS OF THIS TREATISE Chap. 1. THe Text Romans 8.18 Explained Chap. 2. Many notes of instruction raised Chap. 3. Sect. 1. A general description of glory and a particular description of the glory of the Saints in Heaven Sect. 2. Sheweth that God will raise his Children to an higher pitch of glory than Adam was in Paradise and how they shall â—e like to Christ in glory Chap. 4. Sets down the reasons why God will glorifie his Children both in respect of Himself and in respect of themselves Chap. 5. Of the quality of the Saints glory Chap. 6. Sheweth that the perfect glory and happiness of the Saints is invisible for the present five reasons thereof Chap. 7. Sheweth that this glory in due time shall be revealed viz. when Christ shall appear in glory divers reasons thereof Chap. 8. A threefold use to be made of it Chap. 9. Sheweth that the Creatures themselves do earnestly and continually expect the manifestation of the glorious state of the Godly wherein many weighty points are discussed and many doubts resolved Chap. 10. Sheweth that there is no comparison or equality between a Believer's present sufferings and his future glory Chap.
blotted out his grace is the Fountain of their Salvation and therefore they may expect it from his mercy God is unchangeable in his decrees the design he hath laid touching the saving of his people from all eternity is not changed in time nor can all the Powers on Earth hinder the execution of his will It is impossible that any should be Predestinate and not saved saith Peter Lombard Lomb. sent Lib 1. Dissin 40. Jesus Christ hath said That he knoweth all his Sheep that he gives unto them Eternal Life that they shall never perish that no man shall be able to pluck them out of his hands John 10.27 28. 2. God hath called them unto glory Whom he hath Predestinated them hath he called whom he hath called them hath he Justified and whom he hath Justified them also hath he Glorified Rom. 8.30 He speaks of it as of the time past as if it were already done partly because part of it is present as Peace Joy c. and partly because it is as sure as though it were in present possession we are called unto glory and vertue we are called to the obtaining the glory of our Lord Jesus Christ by the Gospel 2 Thes 2.14 And S. Paul exhorteth the Thessalonians to walk worthy of God who had called them to his Kingdom and Glory 1 Thes 2.12 God hath called the Saints out of this World they are no sooner admitted into the School of Christ but they learn that the Earth is their banishment and Heaven their Countrey the end why God calls his people out of the World is that they might not seek for happiness upon Earth and that they may make no account of what the wicked do possess and thereby see that riches and honours are not the portion of the righteous because God bestoweth them chiefly upon his enemies he leaveth the fairest part of the World to those that persecute him to teach his Children that Heaven is their patrimony and Inheritance 3. God hath prepared Heaven for them Christ at the last day will say to the Sheep whom he will place at his right hand Come ye blessed of my Father receive the Kingdom prepared for you from the beginning of the World Mat. 25.34 When Christ was leaving the World he comforteth the hearts of his disconsolate Disciples thus In my Fathers house are many Mansions if it were not so I would have told you I go to prepare a place for you John 14.2 The glory must be incomparable which God hath treasured up and been preparing from eternity Neither doth God only prepare Heaven for his Saints but he also prepareth them for Heaven he makes them meet partakers of the inheritance among the Saints in light Col. 1.12 For as wicked men are vessels of wrath sitted for Destruction so the Saints are vessels of glory prepared unto glory Rom. 9.22 23. The Saints do not presently pass from a corrupt to a glorious estate but there is a fitting and an holy preparation cometh between if a man will wear a Garment he fits it before he weareth it so God will have his people cast into a new mould that he may fit them for Heaven before he puts them into the possession of it 4. God hath promised to bestow Heaven upon his people He will give grace and glory Psal 84.11 The Crown of life hath he promised to them that love him Jam. 1.12 Heaven cometh to us by deed by good assurance there is no better deed then that which is written by the finger of God and sealed by the blood of Christ as a judicious Divine well noteth Dr. Holdsworth Sermoon Jam. 1.12 therefore though we cannot see the glory of Heaven in the thing yet we may see it in the Promise Psal 50.23 To him that ordereth his conversation aright will I shew the salvation of God he hath chosen the poor of the World rich in Faith and heirs of the Kingdom which he hath promised to them that love him Jam. 2.5 Heaven is a Kingdom engaged to the Saints by promise and they are to look upon it as a promised Kingdom and to judge him faithful that hath promised St. Augustin Debtor factus est non aliquid a nobis accipiendo sed quod ei placuâ—t promittendo August saith God is become a debtour not by receiving any thing from us but by promising all things to us what it pleased him hereupon saith he we say not to God repay that which thou receivedst but pay that which thou hast promised let us hold him therefore a most faithful debtour because we have him a most merciful promiser the promise was made in mercy the performance thereof depends upon the fidelity of the promiser Yea we have not the bare word of God only but also his oath Heb. 17.18 God willing more abundantly to shew unto the Heirs of Promise the immutability of his counsel confirmed it with an Oath that by two immutable things in which it was impossible for God to lye we might have a strong consolation who have fled for refuge to lay hold upon the hope set before us Now he is Jehovah and will give existence to all his promises and the making good his promises to his Children will tend to the greater manifestation of God's Glory SECT II. DIvers reasons also may be given why the Lord will glorifie his people in respect of themselves 1. Glory is the great design of the Saints therefore it shall be unto them St. Paul sets it down as a distinguishing Character of the Saints from other men Rom. 2.7 And saith To them who by patient continuance in well-doing seek for glory and honour and immortality eternal life i. e. To them shall be eternal Life This is the main thing that the Saints aim at some of them do differ in some Opinions but in this they all agree viz. in aiming at everlasting glory the glory of the God of glory therefore the Lord will not suffer them to miss of the main end and aim of their Souls The Spouse cries Come Lord Jesus come quickly Their affections are set on things above their conversation is in Heaven their treasure is in Heaven and Heaven hath their hearts they seldom look up to Heaven but they sigh after it and are afflicted at their banishment grief makes the Heaven-born Soul cry Wo is me because my habitation is prolonged 2. Glory is the expectation of the Saints Phil. 3.20 21. and they are said to rejoyce in hope of the glory of God Rom. 5.2 Saving hope is a siducial and undoubted expectation of eternal glory and happiness promised to us in the word and purchased by Christ for us or else a patient waiting for the manifestation of the glory of the Sons of God when Christ shall appear this is the hope that is meant Rom. 8.23 24. there waiting hope and expectation are the same waiting for the adoption i. e. for the inheritance of glory to which by our adoption we
still keeps its splendor but when the Cloud is gone we see it So Christ in regard of his Deity had this glory always it was hidden from him in regard of the infirmities which he took upon him as sufferings death c. Now Christ our Head being glorified all his Members that suffer with him shall also be glorified together they are now glorified in capite and when Christ hath prepared places for all his Members then he will take them home to his Father's house Christ is now preparing their glory and fitting their heavenly Mansions he is decking their Crowns of Righteousness he is trimming their Robes Christ is now in his own Person glorious but Christ mystical is not glorious it is in a suffering condition there are many of his Members that are not yet brought home to God Christ hath a care of his mystical Body as of his natural Body he gave his natural Body to redeem his mystical Body therefore as he is glorious in his natural Body so he will be glorious in his mystical Body for St. Paul saith he shall come to be glorified in his Saints The Son of God rose gloriously out of his Tomb and after he had given assurance of it to his Apostles he was taken up into Heaven to reign there eternally with his Father the Angels made a part of his Triumph his Body that was pierced with the nails rent with stripes torn with thorns was set at the right hand of his Father on a Throne whose Ornament was Justice and the Foundation Mercy as one well noteth His mystical Body shall receive the like glorious entertainment the Saints shall be admitted into the Society of the Blessed and reign in Heaven with the Angels Those Members that have suffered in the quarrel of Jesus Christ shall be freed from all miseries and reign in glory everlastingly with their Head that the blessedness of Jesus Christ may have its accomplishment and he may be as happy in his Members as in his Person Jesus Christ and his Members are united in their sufferings on earth and by a necessary consequence we may be assured they shall be so one day in their glory in Heaven To this end Christ prayed for his Church to his Father when himself was upon earth The glory which thou gavest me I have given them Father I will that they also whom thou hast given me be where I am that they may behold my glory which thou hast given me John 17.22 24. It is observable that in other things when Jesus Christ speaks to his Father it is with so much respect that he seemeth rather a Servant then a Son but when he asks that his Members may reign with him in glory it is with so much liberty of speech that his Request is rather a determination then a Prayer Volo Pater Father I will that where I am there my Servants may be CHAP. V. Of the quality of the Saints glory NOw that I may set forth the nature of the Saints glory you are to know that there is no specisical or essential difference between our gracious and glorious estate as there is no specifical or essential difference between the Corn of the First-fruits and that of the whole Harvest only some accidental differences as there is no specifical difference between a Child and a grown Man they have both the same essential parts and principles there is only an alteration of degrees not of parts gradus non variat speciem Now our present estate is our Infancy our future estate is our Man-hood for the present the Children of God have glory given them godly Men are for the present glorious the Scripture calls them nothing else but blessed yea even then they are blessed when the world looks upon them as most miserable when shame reproach and trouble is cast upon them then doth the Spirit of glory rest upon them they having grace bestowed upon them have glory Glory is nothing else but the splendour the brightness of grace Vita gratiae nihil est aliud quam aetas infantilis gloriae he that is gracious is glorious We shall have the same individual Bodies and Souls after the Resurrection as we have in this life only some alteration in respect of some new qualities as in our first Resurrection from the death of Sin to the life of Righteousness there is no transmutation of the essence but an alteration of the qualities or a super-introduction of new qualities by which we are said to be new Creatures 2 Cor. 5.17 not in quantity but in quality so in Heaven we shall become new Creatures in respect of what we are now and those very qualities which do principally concur to the constitution of our happiness in Heaven are in some measure communicated to us in our first regeneration now we have drops then rivers of delights Psal 36.8 both the same in nature This will be the more evident if we examine wherein our happiness hereafter doth consist and compa ing it with our present estate Our spiritual and supernatural blessedness consisteth in the fruition of such an object as is perfectly all-sufficiently and principally good which is only God therefore it standeth in our perfect union to and communion with God the faculties of the soul being by the Almighty power of God dilated extended and enlarged so far as to be as it were capable of the fulness of God and by the perfect operations of the understanding will and affections united to God in all their actions and when these natural weak and vile Bodies of ours by the same hand of Omnipotency are transfigured and transformed into spiritual powerful and glorious Bodies and so united to the Soul then are we come to the perfection of our blessedness the properties of which blessedness are First That it is everlasting Secondly That we shall discern it so to be And thirdly That as it fulfilleth the largest desires of our hearts so we shall be extraordinarily affected with it and perpetually affected to it and incessantly desirous of it our glory consisteth not in having what our weak Souls can now wish for but what they can desire when they are gloriously corroborated and enlarged So that now you see there is no specifical or essential difference but only a gradual or circumstantial difference between the state of grace here and the state of glory hereafter for Regnum coeleste est Dei contemplatio glorificatio Gregor Nazianzâ—n Orat. contr Arrian celebratio cum Angelis communis saith one of the Fathers who commonly describeth the state of the blessed to be nothing else but the full and perfect accomplishment of such spiritual blessings as are already begun in us and in part already communicated to us when God shall by a most perfect and immediate irradiation of the understanding and sanctification of the will and affections to know love and delight in God and transformatâ—on of the Body into the likeness of Christ's effect
Saints are Therefore in Jude ver 6. the day of Judgment is called the Great Day especially because it shall be a day of great Light now it is Light that makes the day and the more light the more day now in this day of Judgment there shall be abundance of light a full discovery of things and persons then shall the happiness of the Saints be more fully manifest and things shall really then appear as they are the greatest discoveries here are imperfect to that which they shall be on that day then God shall make it appear to all the World who are and who are not the Sons of God then shall all hidden things be made manifest Luk. 12. 2. That is the time for the declaration of the righteous judgment of the Lord Rom. 2.5 SECT III. THE excellent glory of the Saints is hidden from them for these reasons Reas 1. Because God would try his Children whether they would trust him or no. Whether they would believe his promises of happiness and cast themselves upon God for the accomplishment of his promises of eternal happiness Where were faith if God should make their future glory to appear to them otherwise then by promise that they shall be glorious Should God take his Children and carry them up upon a Mount as he did Moses and there shew them their future glory or take them up into the Third Heaven as he did Paul and there let them enjoy the beatifical vision how should faith be the substance of things hoped for how should faith then be the evidence of things not seen what are the things the Saints hope for is it not life everlasting is it not unspeakable glory is it not their compleat happiness and are not these the things that are not seen if these things were in view already if these things did appear to them as the Sun how could faith be the substance of things hoped for how could it be the evidence of things not seen no God will not here suffer their glory to appear but will have them live the life of faith in his promises of glory and eternal happiness before he will open Heaven to them and give them an actual possession of the heavenly Mansions and set the glorious Crown of Righteousness upon their heads Reas 2. Because God would try whether we would be content to suffer for him and to do any thing for him whether we would be willing to deny our selves to become the objects of scorn and contempt whether we would walk in his ways though they are somewhat ruggid and hedged in with sharp thornes whether we as Moses would chuse rather to suffer afflictions with the people of God then to enjoy the pleasures of sin for a season whether we would prize the reproaches of Christ above riches more then the Treasures of Egypt and be content with his promise of future glory If the future glory and unspeakable happiness of God's Children should for the present be made manifest if God should open the windows of Heaven as he did to Stephen when he was to be stoped and let us see the glory of God and Jesus standing at the right hand of God having Crowns of glory in his hands and Robes of honour and Palms of Victory in his hands to bestow upon such as would endure reproach for his Name-sake and suffer any thing whatsoever God calls them to there is no question but the sight of this glory would make us all ready to be stoned with Stephen to be sawn asunder with Isaias to be imprisoned with Joseph to suffer with the people of God with Moses then we should esteem every reproachful contempt for Christ's sake more precious then the fairest Jewels but God doth not suffer our future glory to appear because he will try if men will suffer for him and do his will and trust themselves for glory hereafter they that will sing the Song of Moses and of the Lamb in the next life must swim through the Sea of glass mingled with fire in this life Rev. 15.2 Every one that looks for glory in the next life must make account of the Cross more or less in this life the way to Heaven is strewed with Crosses and we must think it rather an honour then a labour to follow Christ our Master as Alexander's Souldiers followed him through Mountains of Snow Reas 3. Because a future manifestation of their glorious happiness will make more for the glory of Christ then if it did now appear 2 Thes 1.10 When he shall come to be glorified in his Saints and to be admired in all them that do believe at the day of Judgment That day of horror that day of shame is the day of the manifestation of the glory of Christ and of the glory of the Saints of God then Christ will be wonderfully glorified in the glorification of his Saints and then Christ shall be admired in all them that do believe The Angels all the Saints the Wicked and the Devils themselves will be filled with admiration and be astonished at the infinite love of Christ in bestowing such glory upon all Believers Wicked men will be astonished at it and admire Christ in their glory when they shall see those poor contemned men among them to be so glorified above their expectation what will wicked men say what is yonder man in Heaven I did scorn him I did despise him upon the Earth What will another say Is that man in Heaven I saw him burnt at a Stake I saw this man imprisoned that man banished this man worried that man cast out of all that he had and now behold their glory behold their happiness They will see and wonder at it to see what glory and honour Christ hath cloathed them with then will they cry out we never thought to see such poor despised wretches whom we accounted the off-scouring of the world to be in such glory so likewise how will the Saints themselves admire Christ how will they stand wondering at themselves that they should be so glorious so happy how will they admire the love of Christ that should freely bestow such unspeakable love upon them then will the Saints say to Christ Lord what am I that thou shouldest thus honour me what glory dost thou cast upon such a worm as I am Lord I have suffered but little for thee I have done nothing for thee that thou shouldest thus glorifie me Reas 4. Therefore their glory doth not yet appear because the Sons of God while they are in these earthly houses are not fit for such glory mortality is no fit subject to have immortal glory to be put upon it these mortal Bodies of ours are not fit to be invested with the Robes of incorruptible honour yea these Bodies of ours wherein sin liveth are not fit to enjoy communion with God who is of purer eyes then to behold any unclean thing no there must be a dissolution of these earthly tabernacles mortality
unspeakable happiness of the Saints in Heaven and to behold Christ as a Judge sitting upon the Tribunal will be one of the greatest tormenting punishments of damned men and Devils The Lord Jesus shall be revealed from Heaven with his mighty Angels in flaming fire taking vengeance c. 2 Thes 1.7 8. He shall be revealed from Heaven with his holy Angels there is the glorious Majesty of Christ and in flaming fire taking vengeance c. there is the amazing terrour of his glorious appearing Our Saviour saith Matth. 24.29 30. Immediately after the tribulation of those days shall the Sun be darkened and the Moon shall not give her light and the Stars shall fall from Heaven and the powers of Heaven shall be shaken and then shall appear the Sign of the Son of Man in Heaven and then shall all the Kinreds of the Earth mourn and they shall see the Son of Man coming in the Clouds of Heaven with power and great glory And he shall send his Angels with a great sound of a Trumpet and they shall gather together his Elect from the four Winds and from one end of the Heavens to the other Consider here the Signs foregoing his coming verse 29. the Sun Moon and Stars shall lose their light in a strange and wonderful manner as it were hiding their faces at the coming of the Sun of Righteousness The Stars shall fall from Heaven the Powers of Heaven shall be shaken The higher and more glorious parts of the Creation shall suffer a wonderful alteration at his coming Then shall appear the Sign of the Son of Man Which Musculus and Arelius take to be the Sign of the Cross which should be gloriously displayed in the eyes of the World both for terror to all the Enemies of his Cross and for the joy of all that believe in Christ crucified But others take it for Christ himself shewing himself in the same Humane Nature wherein he suffered now gloriously appearing for the confusion of his Enemies and full redemption of his Servants Then shall all the wicked of all Nations mourn their guilty consciences being surprized with unspeakable horror at the sight of their Judge whom they shall see coming as in a Chariot of Clouds armed with power and shining in glory sending forth his Angels by sound of Trumpet to summons all the Elect that sleep in the dust in any part of the World to come and give their attendance upon Christ their glorious Redeemer In Matth. 16.27 you have the coming of Christ expressed and his acts to be performed at his coming His coming is magnified by the glorious Majesty of his Father wherein he shall appear and those blessed Attendants which should follow him For the Son of Man shall come in the glory of his Father with his Angels c. Quest But it may be doubted why Christ should be said to come in the glory of his Father sith it shall be his own glory wherein he shall appear Resp It may be said to be the glory of his Father in three respects 1. To shew his unity in Essence with the Father in that he cometh in the glory of his Father he shall come in his own glory according to that of our Saviour I and the Father are one 2. By comparing the Humiliation of his Person here in the flesh with the glory of the Divine Nature shining perfectly in the Father even at that time when it was Ecclipsed and veiled in him by the human Nature so that in this speech he compareth the meaness of a Servant wherein he now appeared with the glory of his Father wherein then he should appear 3. It was the glory of the Father because the Father hath committed all Judgment to him and after this his glorious coming he is to deliver up the Kingdom to God the Father and therefore in the mean time he is said to come in the glory of the Father 4. To which perhaps may be added a fourth That the glory of the Father shineth in the Son who is the Image of God and the brightness of his Father's glory All the glory of the Sun Moon and Stars meeting together are nothing comparable to this glory of the Father wherein Christ shall shew himself at his coming The glory of all Earthly Kingdoms viewed at one Landskip as the Devil shewed them our Saviour were nothing to that fullness of glory wherein our Blessed Saviour shall reveale himself The glory of his abasement was wonderful when the Star lighted the way to his lodging an Angel brought word from Heaven of his Conception and then of his Nativity when the Devil left him and the Victory to him and Angels came to Minister unto him when Devils roared and left their Possessions at his call when Winds and Waves were silent at a Word of his mouth when Loaves and dead Fishes multiplyed upon his blessings upon the Table or between the Teeth of the Eaters when all sorts of diseases gave place and Death it self yeilded up her dead at his command And yet beloved that difference shall be between the glory of Christ at his coming and this of his abasement which is between the glory of the Father and the despised meanness of a Servant Moreover the glory of Christ shall be magnified by the blessed attendants that shall follow him and they are his Angels at that day they shall be employed as his special Instruments in gathering the Wheat into his Barn and binding up the Tares to be burnt with fire unquenchable O faithful Soul how joyfully shouldest thou expect this blessed meeting O how happy will that day be when the holy Angels of Christ shall come to meet thee rising from the Dead and with abundance of joy shall embrace and welcome thee to thine everlasting home While thou art solitary forsaken and despised in the World comfort thy self in expectation of this blessed society with whom thou shalt remain for ever with whom thou shalt joyn in sweetest Hallelujahs and words of Praise to him that sitteth upon the Throne for evermore Ear hath not heard the sweetness of those Songs wherein the Saints shall joyn with those blessed Angels SECT III. THe glory of the Saints themselves shall be revealed they shall appear with Christ in glory 1. Their appearance in glory with Christ in Judgment will make the coming of Christ more glorious and terrible When Earthly Kings will shew the glory of their Kingdom they will always have a pompous train to follow them thus Christ the greatest of Kings delighting to manifest his glory will come attended with glorious Troops of Angels and Saints 2. Because it will make much for the glorifying of the Saints and that two ways 1. Because they shall come as Judges and shall sit upon Thrones Judging the Wicked how will wicked men quake when they shall appear before those godly men whom they hated and derided now the Saints shall Judge the World 1 Cor. 6.2 1. Assistendo they shall
be as Assistants of Christ they shall assist as so many Justices with Christ who is the Lord-chief-Justice of Heaven and Earth 2. Approbando They shall approve and applaud his judgment they shall sit on Thrones of Everlasting glory and shall as Gods Assessours give their voices and consents unto his just Judgment against the Wicked 3. Testificative They shall bring in evidence against the Wicked so that all their mouthes shall be stopped The godly shall then be heard to speak and shall say to Christ Lord this is the man that hated me scoft at me persecuted and oppressed me 2. It will make much for the Saints glory that they shall appear glorious in the open sight of the whole world The Saints shall see the Damnation of the Wicked and the Wicked shall see the glorious Salvation of the Saints and their happiness their appearing with Christ in glory will make much for their glory Quia unumquodque ex comparatione contrarii magis cognoscitur Because every thing is more known by comparing it with that which is contrary to it The misery of War sheweth us the happiness of Peace The blackness of darkness commendeth the comfort of Light So the misery of Hell will make Heaven the more glorious Angels shall then admire at the glory of the Saints He that confesseth me before men him will I confess before the Angels that is glorifie him before them Luk. 12.8 saith our Saviour Moreover the godly themselves shall mutually admire one anothers Glory and admire Christ in one another Peter shall admire Christ in the glory conferred on Paul and Paul shall admire Christ in the glory conferred on Peter they shall mutually rejoyce in each others glory as here on Earth they do mourn and grieve for one another in afflictions in Heaven they shall rejoyce in one another's glory Mat. 8.11 Many shall come from the East and West and shall sit down with Abraham Isaac and Jacob in the Kingdom of Heaven Sitting at Table sheweth mutual delight in one anothers society Christ will have his Saints to behold the Damnation of the Wicked that so they might admire the free grace of God and glorifie his Name that he should deliver them from so great Damnation Luk. 13.28 And God will have the Wicked to behold the glory of the Saints that so the Wicked may in vain miserably torment themselves with envy at the surpassing glory and happiness of the Saints and that they may also curse and torment themselves with inward grief that they should be such fools as to lose such glory as the Saints do enjoy then will they cry out Oh we might have had those Crowns as well as they but now we must have the vials of Wrath powred upon our heads instead of having Crowns of glory set upon them we must now keep company with Devils and Infernal Fiends in Hell when we might have enjoyed communion with God and his Angels in Heaven CHAP. VIII 1. IS there unspeakable glory to be revealed in the Saints hereafter then be not troubled at your present state whatever it is O ye righteous let not your present mean obscure base condition in the World trouble your hearts but lift up your heads because of the glory which shall be revealed be not troubled at the shame of the Cross be not terrified with the rage and cruelty of ungodly men at any time fear none of these things because it is your Fathers will to give you a Kingdom of glory Bid afflictions welcome for glories-sake bid reproaches welcome for glories-sake let this comfort thy Soul in all abasements and pressures yet I shall be glorified the World is pleased to reveal their malice in me but my God will reveal glory in me the World reveals their hatred against me but my God will reveal his love in me how despicable soever I am at this present yet I shall appear in glory You know the glory of Christ was hidden for thirty three years though he was the Lord of glory yet how despicable and contemptible was he all men scorn'd him rejected him mocked him persecuted him but now he is in glory and will one day appear in glory to the World put case thou shalt pass as many years in reproaches and afflictions yet thou shalt appear in glory together with Christ and thou dost at present but drink of the same Cup the Lord of glory drank of before thee Ye that are afflicted for Righteousness sake what cause have ye to count it all joy for if any have more abundantly revelations of glory in them undoubtedly they have who have abounded in sufferings for Christ This should work in us a blessed contempt of all the torments and cruelties that Hell or Earth can invent or execute a few hours in Heaven will make amends for all the tortures of this life were every torture an Hell to us Oh the perfection beauty glory and transcendent excellency of those joys which shall be revealed in that day 2. The consideration of the revelation of this glory may fortifie our Spirits against all fears and dangers though the thing feared be not present yet fears are many times present with us there is enough in this consideration to raise our hearts above fears the hope of this revelation heightens a Christians courage gives him the Almighty for his second and makes him Triumph over all his fears and overcome all difficulties this hath so fortified many Saints and Martyrs that they have even laught at Tyrants and Devils the greatest cruelty being not able to ravish from them what they loved the hope of eternal glory will strengthen the heart against the worst of fears and dangers which the worst of times and men can threaten were this hope well kept up it would carry a believer through a whole Sea of trouble and the rougher the Sea proved the nearer would the Soul be carried to the Haven 3. This likewise may strengthen the hearts of God's Children against the present snares which Sin Satan or the World can lay before them since there shall be a Revelation of glory in us what Soul is there that is prevented and engaged with the love of God that may not see good ground to disdain all the offers that a sinful world can make him to ensnare his Soul as Abraham did not only reject the offers of the King of Sodom but did it with disdain Gen. 14.23 The most high God was Abraham's portion therefore he would not be beholden to a wicked King for any thing no not so much as a shoe-latchet he would not be so injurious to the possessour of Heaven and Earth so when a child of God is tempted to that which is evil with present honours profits and preferments in the world this will make him with a holy disdain to refuse these proffers that the World and the God of the World make unto him because of the glory that shall be revealed in him the promises of the World
are very false and those imaginary contentments it allures us with gives us nothing but real torments in the end CHAP. IX Sheweth that the Creatures themselves do earnestly and continually expect the manifestation of the Glorious state of the Godly SECT I. MOreover that there shall a time come when God shall make manifest and illustrious the glory of his Children is evident from that instinct that God hath put into the Creatures to wait for that time for St. Paul tells us in the nineteeth verse of this eighth Chapter to the Romans That the earnest expectaction of the Creature waiteth for the manifestation of the Sons of God St. Peter in his Epist 2.3.16 tells us that there are some things in Paul's Epistles which are hard to be understood in the number of those Mysteries this Text of St. Paul is one And Musculus Muscul in loc conceiveth that St. Peter principally aims at this nineteenth verse and the three following verses I am sure it is a most mysterious Mystery The fervent expectation of the Creature waiteth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the expectation expecteth So it is word for word It is an Hebraism the Hebrews when they would express the greatness or earnestness of a thing do it by doubling the word as thus in seeing I see in hearing I hear in flying I fly so here the Apostle to express the vehement expectation of the Creature doubleth the word the expectation expecteth the Creatures expect they expect The Apostle useth an elegant word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which word signifies the gesture of such who earnestly expect something with the head stretched out or put forth the head looking every way to behold the thing expected as Sisera's Mother put her head forth the window looking when Sisera would come so the Creature doth as it were put forth the head looking when the Sons of God shall appear in glory crying as it were Why are they so long ere they come and appear Quest What is here meant by the Creature Resp Some understand by the Creature the Heavens and the Earth with all their ornaments the continens and the contentum but Beza Beza in loc understandeth thereby the World or Universe consisting of the visible Heavens and Earth which is said here to expect not the Creatures in it And the truth of this will appear by shewing that it cannot be meant of Angels of the Church of the new Creature Men c. I. By Creature we cannot understand the Angels that they do earnestly expect this manifestation as Origen Origen ad loc thinketh 1. Because the Apostle speaks of such a Creature as is made subject to vanity for the sin of Man so the Angels are not there is no shadow of privative vanity in any of the glorious Angels they are perfectly holy perfectly immutably happy 2. Again he speaks of the Creature which is subject to a bondage of corruption the Angels are not subject to any such bondage every word in these verses makes against this Opinion Origen thinketh that because the Angels are now ministring Spirits to the Sons of God and because Angels are set over Kingdoms and Provinces and to manage Wars for and against Kingdoms hence they are subject to some vanity I answer though the Angels do minister to the Saints yet this is not vanity neither is it against their wills thus to minister for seeing it is the will of God they should attend on his People they do it with all readiness of mind their greatest delight is to please God Their Presidency over Kingdoms and Wars is to restrain and direct them according to God's command without any vanity or corruption in them it is part of mans vanity and misery to be employed in Wars it is a bondage of corruption to him but not to Angels who are both Spectators and Actors without corruption 3. It cannot be denied but that the Angels do earnestly desire the glory of the Sons of God but they do not groan together with us and are not in pain together with us therefore it must be meant of other Creatures not of Angels SECT II. II. IT cannot be understood of the new Creature in Man the Image of God renewed by the Spirit of Christ in righteousness and holiness as some would have it for although grace begun tendeth to a glorious perfection and it desireth its own perfection yet 1. It cannot be said to be subjected to vanity to corruption 2. The Apostle opposeth the first Fruits of the Spirit which is the new Creature or Grace in us to this Creature which waiteth expecteth and groaneth when he saith not only they that is the Creature but we also who have the first Fruits of the Spirit 3. Because in Scripture the word Creature is never singly added to Grace but ever with an addition the new Creature III. It cannot be meant of the Church for so the Socinians understand by Creatures the Church of God and by them who have the first Fruits of the Spirit the Apostles and make this sence for the godly or Church of the godly waiteth for the manifestation of the Sons of God and not only the godly but we also the Apostles who have the first Fruits of the Spirit How absurd this sence is these Arguments will evince us 1. Because the Creature is opposed to the Sons of God if by Creature be meant the Godly then this should be the sence the Godly do wait for the manifestation of the Godly the Sons of God wait for the manifestation of the Sons of God 2. This sence utterly subverts the scope of the Apostle who proveth that the Sons of God shall be manifested from the Creatures expectation therefore some other Creature must be understood 3. The Apostle tells us afterward the godly do groan wait and hope for this manifestation for saith he not only they but we also Object They object by we in this place is meant the Apostles Sol. It cannot be so because whatsoever is here said pertaineth to all the Sons of God 1. Because all the Godly as well as the Apostles have the first Fruits of the Spirit verse 23. 2. Because all the Godly as well as the Apostles are saved by hope verse 24. 3. Because all the Godly as well as the Apostles with patience wait for it verse 25. 4. Because all the Godly as well as the Apostles have the Spirit to help their infirmities verse 26. It cannot therefore be meant of the Apostles in opposition to the Godly but it is to be understood promiscuously of Apostles and all the Godly SECT III. IV. BY Creature cannot be understood Mankind as Augustine and Cajetan think who from Mark 16. Go preach the Gospel to every Creature say by Creature must necessarily there be understood Mankind preach the Gospel to every Man and think that in this place also man is meant and so make the sence thus for the earnest expectation of every Man waiteth c.
Now for answer to this 1. It must be granted that in this word Creature Man is included but it is not to be meant only of Man yea not to be meant of Man but of all the Creatures made for Man's use 2. Because if by Creature Man be understood then either it is meant of godly Men or of wicked Men or of Man in general 1. It cannot be understood that by Creature godly Men are meant for the Reasons above mentioned the Creatures and they are opposed not only they but we also 2. It cannot be meant of wicked Men for they shall not be partakers of this glory they desire not the day of this manifestation they wish in their hearts it may never come they are in pain because of the thoughts of such a day they groan for fear of the day of the manifestation of the Sons of God if they might have their wish they would live for ever here in this World wallowing in sin and sensual delights and take Heavens glory who will for them 3. The Greek words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 una suspirat una parturit groaneth together and is in travel together must be meant of other Creatures besides Man with whom do they groan and travel together but with us Men with us Sons of God SECT IV. HEnce it is clear that by Creature we must understand the World or Universe Quest But here a Question will arise Whether it be meant only of the Heavens and the Earth or together with them all Creatures within the visible Heavens and Earth whether the continens and not the contentum or both Mundus continens contentus Resp It is hard to determine some eminent Divines do conceive that only Mundus continens the visible Heavens and Earth do expect and groan for this manifestation and not the Mundus contentus the Creatures within them thus Beza Beza in loc and so he interprets the word Mundus conditus the World which is made expecteth the manifestation of the Sons of God but why 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 should thus be restrained he gives no reason Others conceive that all the Creatures with them do expect the Sun Moon the Stars the Elements the Beasts of the Field the Fowls of the Air Trees and Plants of the Earth all Creatures which God at first made for the use and service of Man and for the perfect ornament of the World for these Reasons Reas 1. Because all creatures which God made for man and the perfection of the World are for mans sin subjected to vanity and corruption under the same curse therefore all do expect and groan to be delivered from this bondage of corruption because it is said that the creature which is under bondage doth groan all creatures are in bondage therefore they do groan 2. Because it is said verse 22. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 omnis creatura What these words signifie Cameron Comeron in loc is positive Profecto nihil aliud quam totum Vniversum significat truly it signifieth nothing else but the whole Universe Why the Heavens and the Earth without the ornaments and creatures in them should be called the whole Creation to me it is irrational SECT V. Quest 2. WE are in the next place to enquire What is meant by the manifestation of the Sons of God Resp Erasmus gives this sence that the Sons of God may be made publick Beza and Calvin think it rather relateth to their glory that the glory of the Sons of God may be made manifest that it may appear how desirable and blessed the state and condition of the godly is when they shall have put off corruption and put on incorruptible glory Quest 3. How the Creature is here said to wait and expect some question because the words expectation and hope c. are here attributed to the Creature there are some that think it cannot be meant inanimate creatures void of sense and of animate creatures who are void of reason Resp 1. In answer to this you are to know it is usual in Scripture to attribute sense and reason both to senseless and sensitive creatures by a figure called Prosopopeia feigning them to be Persons as when God calls to the Heavens and Earth Hear O Heavens and hearken O Earth Be astonished O ye Heavens All such phrases are but figurative speeches so here when it is said the Creature groaneth hopeth expecteth laboureth they are but figurative speeches the Holy Ghost feigning the whole Creation as a Person expecting and groaning for this glory he makes whole Nature to speak and groan when affording words unto her sorrow he makes her wish our change and her deliverance 2. The Creature may be said earnestly to expect this glorious manifestation in two respects 1. In respect of that natural instinct which is in every creature forcibly inclining them to their first created perfection of which for the sin of man they are deprived which makes the creature restless till it doth attain to it This natural tendency to a better state is that which the Apostle calls hope and expectation groaning c. A learned man expresseth it by this similitude As the Needle in the Mariner's Compass hath a natural inclination to the North Pole from which if it be removed it shakes trembles and is in continual motion never resting till it cometh and be setled toward the North again So it is with the Creature Sin hath put the whole Creation out of order it cannot do that good for which God at first made the creatures therefore they hope wait groan are in pain and tâ—avel till they be set in order again and attain to their primitive and more glorious state and condition 2. They may be said to wait for this glorious Manifestation because the whole Creation continueth in that State and order wherein now it is by reason of Sin though subject to such infinite variations alterations corruptioâ—s and decays when the Apostle saith The Creature was made subject to vanity not willingly he thereby insinuateth that they are corrupted by Sin and when he addeth that the Creature it self shall also be delivered from the bondage of corruption he makes it evident that Jesus Christ will satisfie their desires and that he will restore to them what we by reason of our Sins have unjustly bereft them of for the corruption which they complain of is not that which they have received from nature but that which they have attracted from our Sin Musculus Muscul in Loc. on this place saith If we would but seriously consider and observe under what vanity and corruption the whole Creation laboureth we would admire that ever the World should continue Now the reason why they do so earnestly expect is because they would be fully serviceable to their Creatour they would be in such a state as may render them perfectly conducible to the glory of their Creatour it is their unhappiness and misery that Sin hath rendred them so much
unserviceable to him it is against their will saith the Apostle it is against their very natural instinct and inclination that they must be slaves and drudges to sinful Rebells Moreover the Creatures by a natural instinct do naturally tend to their own highest and ultimate perfection Sin spoiled them of it and keeps them from this perfection but this natural inclination is still in the Creature perfection and duration is the desire of all Creatures But this perfection shall not and cannot be enjoyed by the Creature till there be a manifestation of the Sons of God hence 't is said they earnestly expect that manifestation the Saints expect Christ's manifestation in glory for till he appear they shall not appear in glory The Creatures expect their appearance for till the Sons of God appear they shall not be delivered from their vanity and corruption SECT VI. NOW if the Creature who shall not have any answerable measure of glory but be only brought into glorious liberty not into glory it self as Calvin Calvin in Loc. noteth doth thus wait for this glorious manifestation how much more should we whom it mainly concerneth and for whose sakes that day was created and ordained and who shall enjoy a fullness of glory in comparison of them how should we wait all the days of our appointed time till our change shall come This expectation of the Creature should teach the godly whose duty it is to expect to long for to hasten to the manifestation of this glory Solomon sends the Sluggard to the Pismire and bids him learn of him diligence and industry the same may be said to the godly man Go to the Creature thou dull and sloathful man and learn of the Creature to look for and to be more and more in expectation of the manifestation of thine own glory The Creatures expect when you shall be manifested in glory is it not a shame then to those who are Sons and Heirs of glory not to expect their own glory the Creatures lift up their eyes to Heaven crying How long Lord is it not a shame then to the Sons of God that they should cast their eyes down to the Earth on the glory of it which passeth away like a Flower of the Field The creatures put forth their heads and cry why are the wheels of the Chariot so long in coming is it not a shame then for the Sons of God to hang their heads down is it not a shame to us that senceless creatures should be earnest and we slack in our expectation shall senceless creatures outstrip those who are endued with reason and grace shall their hope outstrip our hope If you believe there shall be such a manifestation and that you in particular shall be manifested to be the Sons of God shew me your faith by your earnest expectation you have but poor desires of Christ's coming and your own glory whose expectation is so cold and faint if the creatures were to be partakers of that very glory that you shall be how much more earnest would they be in expecting the manifestation of it the very cause why we do not more earnestly expect our glorious manifestation is our earthly-mindedness we mind Earth so much therefore do we expect Heaven so little CHAP. X. Sheweth there is no comparison or equality between a Believer's present sufferings and his future glory SECT I. THe next Proposition I shall lay down from this Text is that there is no comparison proportion or equality between the present sufferings of the Saints and their glory that shall be revealed their present afflictions are not worthy to be laid in the ballance with glory comparisons between them are odious we should not speak of our afflictions on that day we speak of glory That there is no comparison or proportion between them will appear if we consider the ensuing particulars I. If you look at the things themselves which you suffer for the present and what you shall enjoy hereafter there is no more comparison between them then there is between a Mole-hill and the Sun a drop and the sea of Water a little pibble and a rock of Diamonds 1. You suffer perhaps the loss of goods you shall enjoy God who is all goodness what comparison is there betwixt the Creature and the Creator all the Nations of the World are but as a drop of a Bucket before him what then are thy goods thy riches to God himself 2. Suppose you suffer the loss of Houses and Lands you shall possess a great Kingdom fear not little flock it is your Father's pleasure to give you a Kingdom what comparison is there between thy earthly possessions and that heavenly Kingdom the whole Earth in comparison of the Heavens is but a point what are thy Houses and Lands to that heavenly Kingdom 3. Do you suffer mockings revilings evil speakings reproaches before men and from men Christ will confess you before his Father and before his holy Angels what are mens revilings and defamations to the confession of Christ before an innumerable company of glorious Angels 4. Perhaps you suffer imprisonment you may lie in nasty dungeons your feet may be in the stocks your hands manacled what are these things to the glorious liberty of the Sons of God which they shall enjoy when you shall walk at large in Heaven and follow the Lamb wheresoever he goeth here ye are mens Prisoners there ye shall be the Lord's Free-men here ye are fettered Captives there you shall be crowned Kings 5. You may suffer present banishment from your Country from your Wives Children Parents Kinred Friends in Heaven you shall enjoy communion and fellowship with God with Christ with an innumerable Company of Angels with the general Assembly of the First-born and live among all glorious Saints 6. For the present you may suffer much sorrow tears may be your meat and drink continually but what is your present sorrow to the joy of the Lord to the comforts of Heaven one drop of which falling down from Heaven on the Soul of a Believer makes him for the present to rejoyce with glorious and unspeakable joy what are your dropping tears to the rivers of pleasure which are at God's right hand 7. At present you may be put to shame and confusion men may set crowns of paper upon your heads having Devils painted on them as they did upon John Huss or you may have crowns of straw put upon your heads in derision as some other Martyrs or crowns of thorns as Christ had but what is this to the Crown of Glory the Crown of Righteousness the Crown of Immortality which Christ the righteous Judg will set upon your heads 8. Put case you suffer death for Christ of which cup many millions of Heavens Worthies have drunk put case it be a shameful tormenting death a burning a sawing asunder ye are stoned or buried alive or starved to death or torn in pieces by Lions whatsoever the death be 't is the worst
Men or Angels is able sufficiently to set forth the height of this blessedness III. It shall be at such a time when the Devil and all his Instruments the Enemies of God and his People shall be cast into outer Darkness and swallowed up of everlasting Destruction when their day shall wholly end their glory be finished and their prosperity be utterly extinguished and overthrown when they shall be for ever seperated from God the fountain of all blessedness of which Separation Chrysostome thus speaketh That if a thousand fires of Hell were joyned together in one they should never be so great a pain to the Soul as it is for the Soul to be separated in this wise for ever from Almighty God We read Isa 14.9 10. That the Kings and Potentates of the Earth seem to be brought into rejoycing at the fall of Lucifer viz. the King of Babilon when he was brought low it was matter of triumph to the Children of Israel that the Lord saved them from the hand of Pharaoh and the Aegyptians that pursued them to the red Sea and that Israel saw the Aegyptians dead on the Sea shore the Waters covering the Chariots the Horsemen and all the Host of Pharaoh that came into the Sea after them that there remained not so much as one of them the Children of Israel walking upon dry Land in the midst of the Sea the Waters being a wall to them on the right hand and on the left Exod. 14.28 29. Was it not a great priviledg for Noah to sit secure in the Ark above the Waters that covered the tops of the highest Mountains at the same time when the whole World of the Ungodly were drowned and buried in the Flood what then may we conceive the happiness of the Saints will be when they shall be advanced to the heigth of heavenly glory when their Enemies shall be overwhelmed with the depths of shame and misery what encouragement may this be to us to raise our hearts Heaven-ward and to have our affections set on things above while the hearts of Worldlings are rooted in the Earth that at the same time when their end shall be destruction we may be put into the possession of eternal glory should not we be as unwilling now to have fellowship with them in their unfruitful works of darkness as we are desirous to be in Heaven when they shall be cast into Hell fire IV. It shall be at a time when all the labours sorrows and sufferings of the Saints shall be at an end Write saith a Voice from Heaven to St. John Blessed are the dead that die in the Lord from henceforth yea saith the Spirit that they may rest from their labours and their Works do follow them Rev. 14.13 They shall then be eased from the toilesome and troublesome travels of this Life being translated from this worlds vanity into Heavens felicity where shall be neither labour in action nor pain in passion where they shall be neither annoyed with pinching cold nor parching heat and as sleep is a resting and refreshing to our weak frail and weary bodies so our bodies being laid down in the bed of our Graves they shall rest and be free from all sickness and sorrow weakness weariness and all work and whatsoever else are fruits and effects yea punishments of sin and attendants of this life yea the Saints after they have wearied themselves in striving against sin in subduing corruption after they have spent themselves in the work of the Lord and after the Enemies to piety have tyred out themselves with malice scoffs reproaches slaunders persecutions they shall rest from all their labours and sufferings in perfect peace and blessedness and the fruit comfort and reward of their works shall follow them and abide with them for ever They shall then arrive at a safe harbour after a dangerous passage through Shelves Storms Rocks and Pirates which then shall be so much the more welcome to them Read St. Pauls Catalogue 2 Cor. 11.23 And think how sweet Heaven will be to one that hath had such a hard passage thither Through labours more abundant stripes above measure many prisons chains fetters whippings scourgings shipwracks deaths journeyings perills of Waters Robberies by his own Countrey-men by the Heathen True it is he gives in a large bill of his charges as it were but when he cometh to speak of his wages he makes nothing of his labours and sufferings in comparison of the reward 2 Cor. 4.17 For these light and momentany afflictions do work out for us an exceeding eternal weight of glory The highest Mountain in the World is very light in comparison of the whole Earth even so are the greatest afflictions of the greatest sufferers in comparison of the glory of Heaven It is said of Isachar Gen. 49.15 That he saw that rest was good and that the Land was pleasant therefore he put his shoulders to labour and became servant to Tribute So I may say the rest and glory of the Saints is good but the Land that brings forth this rest will be best and most pleasant to them after all their labours and sufferings are fully ended then to receive this glorious rest will be most sweet unto them and most seasonable Were Heaven nothing else but an Haven of rest we know how welcome the one is to a Sea sick weather-beaten Traveller and by that we may conceive how welcome the other will be to a Soul that hath been long tossed in the Waves of this troublesom World sick of its own sinful imaginations and tyred out with outward temptations the happiest Soul that ever hath sailed over this Euripus in the best Ship in the most healthful body that ever was never had so calm a passage saith a good Divine but that it hath had cause enough often to wish it self on shoar Sa. Ward on the life of faith in death Is there any Palace or Tower here so high or strong that can keep diseases from the body or cares sorrows fears or Satan's assaults from the Soul were there but such an Island as some have dreamed of here on earth that might free mens bodies or minds from disquiet but for the time of this life how would people strive to dwell there Certainly in this heavenly Countrey there shall be perfect tranquillity to all the Inhabitants thereof Oh how will it ravish the hearts of the Saints when they have finished their course and are come to the end of their race oh how sweet will Heaven and how glorious will the Crown of Immortality be to them in the end If Seamen when they have been many moneths upon the Sea where they have encountred with many dreadful storms and boystrous tempests and have been often in danger of drowning and shipwracks when they shall at last descry but a Creek of Land do leap for joy and cry out Oh Land land we are nigh to such a Coast where we would be then much more those that have run
God in glory that they shall be Priests of God and Christ Rev. 20.6 As they are all made spiritual Kings and Priests to God on Earth Rev. 1.6 so they shall be Priests to God in Heaven and reign with him for ever and ever They shall be Priests to God two ways in Heaven First As soon as they leave this life in the interim before the second coming of Christ they shall perform the offices of Priests in Soul only offering to God the sacrifice of praise and thanksgiving that themselves are already delivered out of the miseries of this World and praying for their Brethren upon the Earth that they may shortly be delivered For so St. John tells us that he saw under the Altar the Souls of those that were slain for the word of God and for the testimony which they held crying out with a loud voice How long O Lord holy and true dost not thou avenge our blood upon them that dwell on the Earth Rom. 6.9 10. And secondly at Christ's second coming both they that are deceased already and they that shall then be found alive shall joyntly and joyfully sing Hallelujah salvation and glory and honour and power unto the Lord our God for true and righteous are his judgments Rev. 19.1 2. and v. 6. St. John saith he heard as it were the voice of a great multitude and as the voice of many waters and as the voice of mighty thunderings saying Hallelujah for the Lord God omnipotent reigneth let us be glad and rejoyce and give honour to him for the marriage of the Lamb is come and his Wife hath made her self ready The high praises of God shall then be in the mouthes of all his Saints being now made perfect in holiness and freed from all frailties they shall never mourn but ever sing and laud their Redeemer without defatigation or satiety But to pass by this it is needful in few words to shew how the Heavens cannot properly be said to be the house of God as those buildings wherein men dwell are called their houses least any should be so ignorant as to entertain any vain thoughts not beseeming the infinite Majesty of God 1. Heaven cannot contain and hold the infinite being of the Divine Nature as the house holdeth him that dwelleth in it Behold the Heavens and the Heaven of Heavens cannot contain thee 2. God hath no need of Heaven either for rest or safety as a man hath of his house he is not subject to weariness no work is toilsome to him he slumbereth not sleepeth not he is above all dangers one word of his mouth is enough to crush all Enemies to powder he needeth not this House as a Castle of defence unto him 3. He is not more essentially present there then in any other place nor more absent from any other place then from it but every where alike essentially present though there he giveth forth more glorious demonstrations of his presence then in any other place SECT II. SEeing Heaven is God's house then there should our hearts be even at home with our Father how can we sing the Lord's Song in a strange Land how can we please our selves so well in this house of our pilgrimage when we are from home thus far absent from our Father's house why are our minds so knit unto the earth that nothing â—ut leath will part it and us as if not Heaven but this lower sinful part of the World were the Lord 's dwelling place with what face can we call him our Father which is in Heaven and in the mean time our strongest and most hearty affections are deeply buried in the Earth St. Paul was of another temper I desire to be dissolved saith he and to be with Christ which is best of all Best of all so the blessed Apostle found and felt it he spake out of a true discerning spirit he spake as he found he desired Heaven for love of Christ and not so much for love of his own ease and happiness though he could not but long for that also but principally for love of Christ therefore he longed to leave the Earth and go to Heaven because that was the house of Christ the house where God the Father sheweth his glorious presence the house where Christ sitteth at the right hand of the Majesty on high Oh that I were there saith that holy Apostle let me go through poverty through persecution fire sword stripes imprisonment and a thousand deaths and dangers so that I can but get unto my Saviour it is best of all to be with him what shall I say better then to be with sinful men better then to be with a multitude of unruly corruptions cleaving to me shall I say better then to be in the midst of heaps of Gold or all manner of earthly abundance I will not for the honour of my Saviour once bring him in comparison with these dunghils and heaps of dross but it is best of all to be with him It is better to be with him then simply to be in Heaven it self it were better to be with him out of Heaven then to be in Heaven without him if that were possible yea if being with Christ were not salvation it self I would say that to be with Christ were better then salvation it is best of all Now then when Heaven is thus glorious when our dearest Saviour the King of glory is entered within those everlasting doors when it is the very house of God how should we long after it that we might be with the Lord what shame should it cast upon our faces who have the First-fruits of the Spirit Is our Gaol now become more pleasing to us then our Father's house do we grow more and more earthly minded Oh that we had more of Heaven in us to raise and draw our hearts thither and less Earth to sink us downward let us pray and labour for more supernatural and heavenly affections then we shall find our hearts rising and lifted upwards Moreover if Heaven be the house of God and the place of his special presence this should move us all to labour to be such as may be fit for the presence of God Do we not all desire to be in Heaven alas many of us do little consider what Heaven is or what it is to be in Heaven It is true that none even those that are most heavenly minded can consider of it according to its excellent glory yet some there are who though they cannot conceive it for the height of its excellency yet they conceive the nature of it though not the measure they conceive of what kind of what temper that glory and happiness is which they shall receive by that earnest of the Spirit which they have received as a man knoweth in what coyn he shall be paid by that money which he hath received in earnest already But many others know not what Heaven meaneth how many are there that cannot now endure the presence
of God and yet would fain be in Heaven that hate this house of God and yet long to be in that heavenly house of God Assure thy self that unless thou couldest delight in God's presence here thou canst have no delight in his presence there The happiness of that house is heavenly and spiritual there is nothing to please the covetous heart nothing to fill the wanton eye nothing to satisfie the Drunkard's and Glutton's appetite no wanton dancing no idle sports nothing but holiness and holy exercises and that glory which is the ornament of holiness and ariseth from it There is not a word nor a thought but what becometh the presence of God such as abide his pure eyes Now then do thou O Christian bend thy heart and soul toward this house and presence of God so shalt thou be a pillar in the house of God and shalt go out of it no more but shalt possess fulness of joy in his presence for evermore SECT III. NOw in this House of God are many Mansions In my Father's House are many Mansions saith our Saviour John 14.2 Heaven is sufficient to receive many Inhabitants I mean not that it is like some great Houses that have no Inhabitants but that it is appointed of God to be a dwelling place for many Many I say not in comparison of those multitudes which shall be shut out of doors but many in an absolute consideration taken by themselves yet these many shall be very few in comparison of the droves of men that throng together in the broad way of destruction Of the largeness of this House of God Solomon speaketh when he compareth it with that Temple which he had built 1 Kings 8.27 Will God indeed dwell upon the Earth behold the Heaven and the Heaven of Heavens cannot contain thee how much less this House which I have built What do I speak of the Lord 's dwelling in this little House which I have built then he puts in a special note of attention and admiration Behold even those large and spacious Heavens which himself hath builded and spread out like a glorious curtain over the whole Earth and all things between the Earth and it cannot contain him how much less this House which I have made As if he had said the Heavens are incompaâ—â—bly greater then this House which I have built but he is infinitely greater then the Heavens Yea our eyes may teach us that it is of wonderful greatness although we cannot see how large it is if we consider that the Earth is of a wonderful compass and yet that it is but as a spot or little Ball hanging in the midst of the Heavens and encompassed round with those goodly Spheres and Orbs. Yea even a Child may learn thus much from the light of Reason with a little help that seeing the Sun is big enough to give light to half the Earth at once and yet seemeth so little to our eye it must needs be at a wonderful distance from us perhaps many thousand miles Now then of what wonderful bigness is the Heaven it self being so far above the Earth and yet compassing all those huge spaces round about the Earth that are between the Earth and Heaven Neither may we think but that this Heaven of Heavens the House of God is yet far above the Chamber of the Sun out of which the Psalmist saith he cometh at his rising Consider then Christian Reader what did ever any man find in the Earth that should make him so willing to sell Heaven for it if a man could have it all it were not comparable to the lowest Mansion in Heaven if any be lower then other All is vanity saith the Preacher speaking of all things under the Sun especially when they be compared with those large spacious and glorious Mansions above the Sun Who then can sufficiently detest that folly which preferreth the least part of the earth which the Lord treadeth under foot as his foot-stool above the glorious Heaven the large extent whereof surroundeth and encompasseth the whole World How should this comfort Christians that though they be pent up and straitned here yet in Heaven they shall have room enough there shall be Rehoboth there the Lord will make room for us Here is comfort against those engrossing oppressors which joyn house to house and leave no room for the poor if thou labour to be rich in faith thou shalt find that they cannot shoulder thee out from an happy and large possession in that heavenly Kingdom Mayst thou not take comfort in a smoaky Cottage assuring thy self of thy part in a most glorious Pallace what if thou hast but little of the Earth or none at all is it not abundantly sufficient that thou shalt enjoy so much of Heaven as thy Soul can desire yea that there shall be no enclosures there but all that glorious Inheritance shall lie common to all the Heirs of promise Look not with a longing eye upon a fairer or more convenient House then thine own upon wider Fields and greater Possessions then any that thou art owner of upon Earth but over-look all these and say to the praise of God's grace with an heart rejoycing in the Lord yet I have more then all the World is worth Moreover none of the Faithful need to fear that he should be shut out for want of room in this heavenly Palace here is many Mansions here is a place appointed for every true Believer the poorest Christian shall not miss of an happy habitation in this House of our Father Lazarus though he lie full of sores and rags without doors there on Earth yet there he shall have a sweet repose in Abraham's bosome Let this comfort a Believer against all solitariness and want of company in this life in the House of thy heavenly Father are many Mansions and these shall not stand empty for want of Inhabitants Oh what Troops of glorious Angels and Saints shall live together in those heavenly Mansions how shall they flock together from the East and from the West and from the North and from the South there sitting down with Abraham Isaac and Jacob in the Kingdom It is a strange weakness to be discontented for want of company but a greater and worthy of all reproof to go out of the narrow way because it is so solitary and to turn into the common road because of company Oh the folly and infidelity of our hearts can we not with patience stay for so much good Company as we shall find and for ever enjoy in our Father's House For although the number that shall be saved shall be but a very small number in comparison of the numberless multitude that are already lost and do hasten to destruction although when the Church was greatest upon Earth as in the Apostles times the number of the wicked did much exceed it yet take those many thousands of holy Angels which keep their first estate and joyn to these multitudes of holy men
and women of all sorts that lived before the flood after the flood before the law after the law before Christs coming in the flesh after his incarnation until this day and from this day that shall live to the end of the world of all Nations under heaven then who can tell the dust of Jacob or number the fourth part the four hundredth part of this Israel of God the remnant and gleanings of those that have lived in so many thousand years will arise to an unspeakable multitude After the sealing of the hundred and forty four thousand of the twelve Tribes St. John saith I beheld and lo a great multitude which no man could number of all Nations and Kinred and People and Tongues stood before the Throne and before the Lamb cloathed with white Robes and Palms in their hands How should this rejoyce every faithful Soul resting in hope of this sweetest and most blessed Society Though in the mean time thou seest many frown upon thee and sleight thee to thy face yea even shun thy company yet labour thou for an assured part in thy Father's House and then rejoyce in assured hope there to find many dwelling places and in those places many Dwellers many sweet Companions Though a man were constrained to live like an Eremite or Anchoret all his time from the company of men on Earth yet the assured hope of this Society to be enjoyed for ever in our Father's House were sufficient to refresh him Ascend my Soul mount up on Eagles wings And get above these Sublunary things Make haste and flie unto that lofty Hill Where God abides with Saints and Angels still Oh how should every Christian so love the Lord as to long after his House and Kingdom and a more near and full enjoying of his presence Laban noted in Jacob an earnest longing after his Father's house Genes 31.30 saith he to him Thou wouldest needs be gone because thou sore longedst after thy Father's house Jacob had such a love to his Father Isaac though very old and blind that he sore longed to be gone from Laban to his Father's house how much more should we labour for such love to our heavenly Father who is infinite in all excellency and glory as should make us weary of being here and exceedingly to long after our heavenly Father's House It was a good change for Jacob to go from Laban an unkind Father-in-law unto Isaac a loving and tender-hearted Father but what a blessed change is it for the Children of God to go from the World a cruel Step-mother yea a dangerous Enemy unto God their heavenly and most gracious Father to go from among Swearers Worldlings Drunkards Prophane Persons Scorners of Religion Persecutors to go from Snares and Temptations to go from Sin and the danger of Sin to go from the lower Region which is as it were under the feet of Satan who is as it were over our heads being the Prince of the power of the Air I say to go from all these and to go into the arms of the Lord our most gracious Father should not a Child of God long after this exceedingly It sheweth want of love in a Child and an ungracious disposition when he secretly longeth for his Father's Lands or Goods because he cannot enjoy them unless his Father die whose life should be much dearer to a Child then all his Goods or Lands but it argueth the truth of our love to our heavenly Father when we have an earnest longing after that glorious Inheritance of his because we shall live with him in the everlasting Habitations And to this end let us labour to get our Souls fully assured that the Lord is our Father in Jesus Christ and that we are his Children that so we may long after our Father's House If we saw our Father's House we would cry to be over the Water and to be carried in Christ's arms out of this borrowed Prison The Earth is the Lord's lower House while we are lodged here we have no assurance to lie ever in one Chamber but must be content sometimes to remove from one corner of our Lord 's nether House to another resting in hope that when we come up to the Lord 's upper House we shall remove no more because then we shall be at home We now see and hear at home and abroad nothing but matter of grief and discouragement which indeed maketh our life bitter but let this comfort all faithful Christians that Christ is coming to fetch them to his Father's House his Father will make them welcome and give them house-room and though they change dwelling places yet they shall not change their Master nor their services His Servants shall serve him Revel 22.3 SECT IV. MOreover you are to understand that Heaven is the Throne and Kingdom of God Thus saith the Lord Heaven is my Throne Isai 66.7 Here is the height of a Christians glory and exaltation to be taken up into the Throne of God according to that speech of our Saviour Rev. 3.21 To him that overcometh will I give to sit with me in my Throne even as I also overcame and sate down with my Father in his Throne Christ at the last day will say to the Sheep on his right hand Come ye blessed of my Father receive the Kingdom prepared for you from the beginning of the World You that have followed me in the regeneration to you I have appointed a Kingdom Luke 22.29 Fear not little Flock it is your Father's will to give you a Kingdom Rev. 2.10 Be faithful to the death and I will give thee thâ— Crown of life In one place it is called a Crown of righteousness in another a Crown of glory in a third a Crown of incorruption and elsewhere a Crown of life Now Crowns you know are given either as Ensigns of Majesty or Rewards of Virtue 1. As Ensigns of Majesty therefore we see they are worn on the heads of Emperors and Princes when at times of highest solemnity they will shew their greatest magnificence 2. As Rewards of Virtue therefore by ancient stories it appeareth that almost all Nations such as excelled in Valour or in Learning they were Crowned with one thing or another some with Roses some with Laurel or Bayes some with Olives some with Gold that so they might cherish the profession and exercise of Arts and Virtues to these the Scripture alluding it promiseth Crowns and a Kingdom as the goodliest rewards we can either desire or receive to such as through faith and patience overcome either the affections of their sinful Nature or the afflictions of this wretched World Hence I infer how abject soever the condition of the Saints be upon Earth it shall be most glorious in Heaven glory shall follow their sufferings as the day followeth the night there is no glory upon Earth you know greater then the glory of Kings it is true Popes of late days have striven to out-climb them so the Bramble in Jotham's
32. saith St. Augustine though he be our Creator and our Sovereign because it is the fervency of our desire and the sweetness of our hope that puts this name into our mouthes 5. It is a sure and safe inheritance it is reserved in Heaven for us 1 Pet. 1.4 A Christian's tenure is the fairest firmest and surest therefore 't is great wisdom to lay hold on this heavenly inheritance 1 Tim. 6.12 We know it is worldly wisdom to lay up our treasures in safe places and shall not we be so wise in spiritual matters where our treasure far surpasseth all earthly things Now here let us see the differences between temporal inheritances and the heavenly inheritance I. Some earthly Parents are very poor and can leave their children no inheritance to make them Heirs only they inherit their corruptions and punishments due to them but all God's Children are rich Heirs they are all fellow Citizens of the New Jerusalem of the Houshold of God inheritors of the Kingdom of Heaven Eph. 2.19 they are all made meet partakers of the inheritance among the Saints in light Colos 1.12 Christ is the great Heir of all things and all the Saints be they never so poor outwardly yet are they Co-heirs with Christ Heirs of the Kingdom of Heaven James 2.5 II. Fathers that have inheritances do often leave them but to one of their Children as Abraham left the inheritance to Isaac and gave gifts only to the Sons of the Concubines Gen. 25.5 6. but here all God's Children have the heavenly inheritance Upon Earth if all do inherit the Father's substance then it is divided and every one hath the less but Heaven is not divided by lot as Canaan was which was a type of it there the inheritance of the one doth not diminish the inheritance of the other their inheritance is so large that the number of Heirs cannot diminish it the good that they hope for hath two properties that secure it from envy it is one and cannot be divided it is infinite and sufficeth many thousands it's unity is the cause that every one possesseth it entire it 's infinity that none are affraid of a lessening they are all rich of the same inheritance they are all happy by the same felicity For as Gregory saith That heavenly inheritance unto all is one and unto one is all for as much as every one of the blessed Saints rejoyceth as much at the joys and felicities of all others as if he were in possession of the same Heaven becometh all to all and all to every one as all enjoy the light of the Sun when it shineth every one in Heaven is well pleased with anothers happiness and with his own and the charity that reigneth among the Saints there doth so intimately unite their hearts that the diversity of particulars disturbeth not the blessedness of the whole III. On Earth Parents leave their inheritances to their Children because they die and can keep them no longer but God liveth for ever and bestoweth the inheritance upon us in the World Parents die before their Children may inherit but God is immortal and Death never seperates the Children from the Father he hath Heirs but no Successors he despoils not himself to enrich them but living and reigning with them he confers his inheritance upon them without loosing it IV. In this World all Sons and Heirs do not live to take possession of their inheritance but all God's Heirs shall be infallibly possessed of their heavenly inheritance the possession thereof shall be given them by Jesus Christ himself the Heir of all things he shall come from Heaven to conduct them to Heaven and put them into the possession of their inheritance in the view of the whole World and it shall be given to them in their best state when they are most fitted and qualified to that condition which is suitable to their state for in the state that now we are we are not in a capacity to be put into possession of that heavenly inheritance V. Some Heirs if they live to be of age yet they are often kept from their inheritance defrauded of it or unjustly turn'd out of it that either they come not into actual possession or cannot long keep it but none shall keep God's Children out of their inheritance or defraud them of it Now this inheritance cometh to us by the right of Sonship only If Sons then Heirs saith St. Paul Rom. 8.17 Only the Children of God are Heirs of Heaven the Wicked have no portion in this inheritance it is for Sons the Son of Hagar must have no inheritance with the Son of Sarah the Bond-woman and her Son must be cast out The Wicked are like Slaves who labour not but for their Master they till the Ground but reap not the Fruit they plant Vine-yards but drink not of the Wine they suffer much pain and another tastes the pleasure they are not as Wives called into a community of goods they are not as Children admitted to share in the inheritance but the Servants of God find riches in their poorest outward estate their Master adopting them for his Children makes them his Heirs and before he gives them his glory for their portion he gives them the earnest of the Spirit for their assurance of this inheritance Then cast away all carking cares O Christian since thy inheritance is in Heaven and be not disquieted though haply God deal no better with thee for the present then with a Servant for that is a discipline fit to prepare thee for thine inheritance God may bring some great and sharp affliction upon thee he may beat thee buffet thee scourge thee yet thou canst not loose thine inheritance for it is entailed and God hath made it sure to thee by his promise Rom. 9.8 Ephes 1.13 14. Heb. 6.17 Oh do not grudge at the happiness of the wicked do they prosper have they all things at will thou art not inferiour to them for thou also hast an inheritance reserved for thee and this inheritance is not bought by thee but fitted and prepared for thee and thou shalt have no ruinous Cottage but that which is fit for thy purpose when thou comest to Heaven and whatsoever losses thou meetest with in this World loss of Wife Children Goods Friends Life yet thou canst not lose thine Inheritance This caused the Hebrews with joy to endure the spoiling of their goods knowing that in Heaven they had a more enduring substance Hebr. 10.34 Let us all therefore labour to become the Sons of God and that we may be so let us labour for faith to believe in Christ and labour after all the graces of God's Spirit hereby we shall be made meet partakers of the inheritance among the Saints in light Col. 1.12 The inheritance is given to the sanctified Acts 26.18 to such as are in Christ and of Christ by faith unfeigned Gal. 3.29 Let us all labour to make God our inheritance as God hath right and
all-sufficient and an all-satisfying reward When the great day of recompence shall come wherein God will bestow his reward upon his Saints all Heaven shall cry out Lord I have enough I need no more I desire no more this reward is common to millions of glorified Saints and all are satisfied with it Christ himself is a most satisfying object the beauty of his face the smell of his garments the Sea and Rivers of Salvation that capacious and wide Heaven where God his Angels and Saints are are intrinsecally and of themselves most ravishing and soul-satisfying objects there the Soul drinketh and drinketh abundantly and is fully satisfied so that the vessel can hold no more there the Soul is always quietly reposing it self in the arms and embraces of the glorious Prince Immanuel always sucking the breasts of his eternal consolations and delighting it self with the abundance of glory 3. It is called a great reward comparate compared to the active and passive obedience of Saints in this World For as learned Spanhemius observeth on Matth. 5.11 Spanhem dub Evangel our Saviour doth not make comparison between reward and reward of Saints the greater and the lesser between Crowns of glory one more illustrious then another but between our service on Earth and God's reward in Heaven it is then a great or muâ—h reward in order to our sufferings let the measure of our persecutions be full pressed down and running over yet our reward shall be infinitely more full pressed down and running over the joy of the Saints in Heaven shall infinitely exceed the smart of all their sufferings as hath before been largely declared Quest Here it may be demanded Whether we may have an eye to the reward in our obedience The Papists cry out upon us as if we did deny that the godly ought to have respect unto the promised reward to quicken them to duty And it is true that some mistaking Divines have subscribed to this opinion that in no case a godly man is to eye the glory promised to quicken him to duty because say they in so doing we shew forth mercenary not filial duty and we do not do and suffer for God's sake but for the reward Resp There is no doubt but we may have an eye to the glorious reward else why doth our Saviour here and in other places propose the reward to us and promise a reward And it is said of Moses that he had an eye to the recompence of the reward Heb. 11.26 Yea it is said of Christ Heb. 12.2 that for the glory set before him he endured the cross and despised the shame Although we may not chiefly aim at our own profit but the performance of God's pleasure yet surely we may be moved to the doing our duties for hope of reward as also restrained from sin though not principally yet partly for fear of punishment else why would God use threatnings and promises in the Scripture saith Peter Martyr Pet. Mart. loc com Here let us observe these Rules 1. The glory of God must be the primary mark at which we must chiefly aim as he made all things primarily for his glory so must we do all to the same end did our lives stand in competition with God's glory we ought to chuse rather to seek the advancing of God's glory then to seek to preserve our lives nay if our very salvation stood in competition with the glory of God we ought to chuse rather the advancement of God's glory then to seek for our own salvation yet God's mercy is so great to us that his glory and our salvation are so compacted together that we cannot seek the one but we shall infallibly obtain the other 2. Our own duty must next to the glory of God have the uppermost room in our hearts the duty which we owe to God in doing and suffering must be respected before the reward which God will give us his holy commands must be a stronger incitement to duty then his gifts It was a notable act of a Woman reported by Gregory Nazianzen who carried fire in one hand and water in another saying Bellarmine saith Magis honorificum est habere aliquid ex merito quam ex sola donatione Tapper saith Absit ut justi vitam aeternam expectent sicut pauper cleemosynam multo honorificentius est ipsos quasi victores triumphatores cam possidere tanquam palmam suis sudoribus debitam Tapper Tom. 2. Act. 9. With fire she would burn the Heavens with water she would drown the World that she might know her own heart whether she loved God for God's sake or for his rewards 3. We must not eye the reward qua merces as it is a reward due but as 't is a gift of free grace not as it is a remunerating act of God's justice but as a crowning act and fruit of free mercy Then see the pride of Papists who say it were not for their honour to have eternal life gratis 4. We may look on the reward as God's favour and as an encouragement he proposeth to us to move us the more swiftly to run the race that is set before us Every one propoundeth this to himself in any undertaking Quid habebo What shall I have if I do or suffer And St. Peter proveth the question Lord we have left all and followed thee and what shall we receive It was a custom among great Princes when they set upon any notable work they would encourage the undertakers to come to the work by the propounding of wages prizes and rewards but we must have an eye to the reward non tam ut utile nobis quam ut bonum in se not so much as it is profitable to us and looking to our own advantage as to the goodness of the reward it self 5. We may look on the recompence of the reward as an incitation to patience under sufferings we need encouragement to move us to patience under all those miseries and discouragements that attend our following Christ Hence it was that Christ to allay the sharpness of suffering propounds the greatness of the reward this caused Moses to chuse rather to suffer afflictions with God's people then to enjoy the pleasures of sin which are but for a season esteeming the reproaches of Christ greater riches then all the treasures of Egypt for or because he had an eye to the recompence of the reward Heb. 11.25 26. Now how should the consideration of this great reward in Heaven which a Christian shall receive for his poor labours and sufferings in this World make him willing to die that he may receive his reward for as a weary Traveller having even almost tired himself with heavy labour or hard journying is willing to go to receive his wages of his Master and afterwards to betake himself to his rest so should a good Christian that hath fought a good fight kept the faith and almost finished his course be willing to die to
go to receive his reward With this consideration Hilarion speaks to his trembling Soul upon his Death-bed Hieron in vit Hilar Egredere Anima cur times egredi go forth my Soul go forth depart out of this prison of pain into a place of pleasure hast thou served Christ these seventy years and dost thou fear to take thy wages now thou hast done thy work Let this therefore be matter of shame to us that we have done so little work considering the greatness of the reward as a holy dying Martyr said I am exceedingly grieved that being now to receive so great a reward I have done so little work Truly O Lord thou art great above all gods and great is thy reward for thou art not great August in Soliloq and thy reward little thou art the rewarder and the reward of eternal happiness it self saith St. Augustine SECT VII Sheweth that Heaven is the place where God shall give his People a kind welcome and loving entertainment HEaven is also the place where God will most affectionately receive all his Children to himself with much love and tenderness of affection at the last day they shall be received into the arms of his embraces Thou shalt guide me with thy counsel and afterward receive me to glory Psal 73.24 that is thou shalt receive me with a most vehement and ardent affection When the prodigal Son was but coming towards his Father when he was yet afar off his Father ran toward him and fell upon his neck and kissed him now this is but a shadow of that full and glorious reception of the Saints to himself when God shall make them all glorious and receive them without spot or wrinkle if this Prodigal returning from his Harlots and coming in his rags was thus acceptable and welcome to his Father Oh what abundance of love will God then express to his Saints at the last day when they shall be all cloathed in long white robes and be received into the perfection of glory Mark what is said to the faithful Servant Well done thou good and faithful Servant thou hast been faithful over a few things I will make thee Ruler over many things enter thou into the joy of thy Lord Matth. 25.23 Then will the Lord Jesus most affectionately say to all his Servants Enter my dear Friends and receive your consolation enter Servants and receive your wages enter my Children and take possession of your patrimony and inheritance enter my Brethren and receive your portion and all ye that have fought the good fight and kept the faith and offered violence to the Kingdom of Heaven enter ye and take your Crowns He doth not say Come toward it and look upon it with a greedy desire and earnest longing after your happiness but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 come into the joy of thy Lord take part and possession of it with abundance of delight and satisfaction The soul of man in this World is capable of more pleasure then the eye or ear yea then all the senses can bring in to her our soul can drink up all the pleasures at one draught it can presently swallow them up but the joys of Heaven do exceed the desires of our souls therefore saith Christ Enter thou into thy Master's joy he doth not say let the joy of thy Master enter into thee it is to shew that the joy of our glorious condition doth infinitely surpass the largest capacity of our souls though they be stretched to the uttermost So at the last day Christ will say to the Sheep on his right hand Come ye blessed of my Father receive the Kingdom prepared for you from the beginning of the World Matth. 25.34 The first word is Venite Come it is the voice of the Bridegroom that saith Come Come to me my Spouse that where the Husband is there the Bride the Lamb's Wife may be that where the Head is there the Members may be where the Father is there the Children may be where the Master is there the Servants may be where the Prince and Captain of our Salvation is there his Fellow-Souldiers may be When Christ was going out of the World he chears up the hearts of his Disciples with these consolatory words Let not your hearts be troubled in my Father's House are many Mansions I go to prepare a place for you and if I go I will come again and receive you to my self that where I am there you may be also John 14.1 2. See how much affection Christ expresseth in these words if Christ said when he was upon Earth Come to me all ye that are weary and heavy laden and I will ease you take my yoke upon you and you shall find rest to your souls Matth. 11.28 29. then much more will he retain the same sweetness of affection when he cometh to sit down in his Judgment-seat Christ is as it were a Servant among his People Luke 22.27 I am among you as he that serveth He condescendeth to serve his People he went to Heaven in Person to prepare a place for them and he will come again in Person to receive them thither True it is he will do it with a glorious Train of Angels yet he will come himself and take them home to his Father's House that where he is they may be also and then will he receive them with much affection Come my Love my Dove my Spouse my Undefiled where hast thou been so long all this while out of my presence come ye into my bosome which is now wide open ready to receive you If Jacob's and Joseph's meeting were so unexpressibly comfortable when they had thought never to have seen the faces of each other after so long a distance Oh what shall the joy of that last day be and how shall those noble souls rejoyce yea leap for joy to whom these soul-ravishing words are spoken Come ye blessed of my Father all the Musick in Heaven and Earth will not so ravish them as this voice will do Now though they were the out-casts of the World Heaven gates shall be set wide open for their reception the King of glory will bid them come and welcome the Spirit and the Bride say come c. Come ye blessed of my Father the World hath cursed you but God hath blessed you yea and you shall be blessed Come ye and inherit a Kingdom I have heretofore told you of a Kingdom promised you a Kingdom you have often prayed for Lord let thy Kingdom come come now my dear Friends I am come to put you into the possession of that Kingdom I will make you all Kings and you shall reign with me for ever Great reason there is for us to think that God will take home all his People to himself with abundance of affection at the last day they are the Sons and Daughters of the Lord God Almighty and will not our heavenly Father receive all his Sons and Daughters to glory with a most
his Body after his resurrection but retained the essential as longitude latitude circumscription c. SECT IV. BUt will you see the manifold proofs of Christ's resurrection if you will turn over the notes of time you may believe that Pharaoh as about that time of the year when Christ rose from the dead was invaded by an host of waves which conquering his Charets made him without wheels to hurry faster into Hell while Moses led his Israel through the Wilderness of the Sea passing through the shadow of death in the monument of Waters Did not our Lord also leave his Tomb without an equal and contrary wonder then the Waters seemed to be firm rising into Alps as now the Earth was made to quake like the Waters and well might the Earth tremble when the Lord conquered it and forsook it The Angel too made a little Earthquake in the Grave when he removed the mighty Stone with which the senseless Jew tried to oppress our Saviour after death as if he would have sealed him up to an utter impossibility of rising again the Earth now moveth and danceth for his exaltation and the Stones give place to his omnipotency The Angel having opened the Tomb shall we look into the place whence Christ is risen but behold he is not there to be found an Angel supplieth his place which he had conquered to obedience as if he had meant to rest himself in triumph after the conflict of his miracle his rayment white as snow which he did imitate in purity his countenance was like lightning but more wonderful for that 's of so instant a terror that it 's rather the object of our memory then our eye but this with a courteous Majesty was patient to be beheld the terrified Women quickly behold this sight being encouraged by the Angel but first by their innocence the Souldiers beheld it too but with such guilty faintness that they seemed as much to disgrace their sex as their profession disarming themselves at once both of their weapons and souls together they became as breathless carcasses and were rather the Captives then the Keepers of the Grave But now the Women being comforted they receive a commission from the Angel to preach the Resurrection of our Saviour and out of the Tomb they hasten with the confused speed of fear and joy and while they seek the Disciples they find their Saviour himself who comforteth them with his presence and speech and again sendeth them to teach his own Disciples and to shew their obedience to be as quick as their love they depart from Christ to their duty and speedily find Peter and John for their Auditors who no sooner hear the news of Christ's resurrection but they run as fast to the Tomb as the Women ran from it where no sooner are they entered but they perceive Christ's victory over Death acknowledged by the Linnen cloathes his spoils of Death and these spoils too had been divided the Napkin off his head being laid up by it self It seems the Angel at our Saviour's resurrection attended to be a Witness of it to the Women and to leave a testimony of it to the Disciples Thus that he was not stoln away as was given out appears by the inconvenience and leisure of his undressing and by the method of the Linnen which the affrighted policy of the Souldiers did no more touch then observe and they no more observed it then the Women who after the sight of the Angel had their eyes as much amazed as their minds the Souldiers too did more tremble then watch but the Disciples had less fear and more time Besides they learnt somewhat which they were not taught and could now teach the Women this news of the Grave Lo here the Lion of the Tribe of Juda whose Almighty strength vouchsafed to couch under the power of the Grave and lo the greatness of his love hath raised him up from the sloth of the Grave Will ye behold how he was raised behold how the Potter worketh upon the wheel he taketh clay he maketh it a vessel and this vessel being made in the hands of the Potter he makes it again as he best pleaseth Christ was immortal Clay and Earth purer then Heaven when by the wonder of Omnipotency the Creator and Creature were made into one and of one matter did consist both the Potter and his Pot from this broken Clay there did arise the same and a renewed Christ Could any man in this point be yet an Infidel if any could see how he converts them he lets Thomas disgrace himself to a belief and by his distrust mercifully and miraculously encreaseth his faith Can any body doubt he was renewed in a Body of glory when he was full of God had he not a glorious Body whom the doors that were shut when he entered to his Disciples did obediently acknowledge to be the King of Glory though he were patient under Death three days yet since the first part of the first was spent before he died and the last part of the last after he revived there was the number but not the length of three days and thus he made so short a change as seemed rather a sleep then death He rose not sooner lest he might have been thought not to bâ— fâ—lly dead he lay no longer lest he might have been thought to have seen corruption This resurrection of Christ proved him to be true God as his birth life death burial proved him to be true Man It was his own Argument against the Jews Destroy this Temple and in three days I will raise it up again John 2.19 And St. Paul among other things tells us He was declared mightily to be the Son of God by his resurrection from the dead Rom. 1.4 Methinks this might have stopt the black mouthes of the blasphemous Jews who at the time of his execution bade him come down from the Cross and save himself and they will believe on him Matth. 27.42 which though he would not do yet here he doth a greater matter Plus fuit ex Sepulchro resurgere quam de Cruce descendere Gregor to rise was more saith Gregory to rise again out of his Grave then to descend from the Cross This likewise declareth his dominion over Sin Death Hell and all Enemies Christ therefore died rose again and revived that he might be Lord both of the dead and living if he had died and not risen again then had he at least seemed not to have conquered and overcome death but to have been foyled in the Field and overcome of Death and then how could he have been the death of Death and the destruction of the Grave and have delivered us from the power of Hell Hosea 13.14 This likewise sheweth us the sufficiency of his satisfaction and him to be an absolute and all-sufficient Saviour whereof we might have doubted had he only died for we think not a mans debts then paid when he or his Surety goes
more set forth the thankfulness of the Labourer and these the magnificence of the Lord. If you will take the words of the Rabbins whom in story of custom we have no more cause to distrust then to feign they will tell you when the Husbandman carried up those Fruits to the holy City he had a Bull went before him whose horns were guilded and an Olive-garland upon his head this was the picture of his Master's affection and state as if by the impetuous Beast he would express the courage of his joy by guilded horns the riches of his plenty and by the Olive-garland the Crown of peace Behold the displayed Herauldry of his happiness and that it might be increased by applauses a Pipe played before him to charge all to take notice of it until they came to the Mountain of the Lord. Shall not these first-fruits be likewise paid at our great resurrection shall they not be brought to our heavenly Jerusalem the City of the great King shall they not have Angels go before them shall there not likewise be Crowns and shall they not likewise be ushered by the voice of a Trumpet It was the sound that the Jews used at their braver Funerals and may it not then fitly be used when they shall be awaked from their Tombs Till Christ was risen those that were buried were dead but if we once but name him the first-fruits of them that rise let us no more say that they are dead but that they sleep yet all before the resurrection shall not sleep some instead of rising shall be only new dressed by being cloathed with incorruption and so have rather a change of rayment then of life they shall not put off their bodies but their mortality and be made like unto Christ both in the truth of the resurrection and of glory The Eutychian shall then confess that the two natures in Christ are not mixed though joyned and that his Humanity though exalted is not changed the Pythagorean shall then recover the possession and acquaintance of his vagabond Soul the Sadduce shall then rise in that body in which he denied the resurrection of the body and with the eyes of his body see the errour of his Soul the Vbiquitary shall then see that Christ's body may be seen and it shall certainly prove that it is not everywhere by being not in the same grave whence it was risen that is in respect of his corporal presence for otherwise as he is God he was there and in all other places of the World CHAP. XVI SECT I. Of the glory of the Bodies of the Saints in Heaven and first of the beauty and clarity of glorified Bodies BUt now to speak more particularly of the glory of the Body the Apostle saith 1 Cor. 15.43 the Body is sown in dishonour it is raised in glory that which is here called glory is by Divines generally termed clarity and this no way varying from the sense of the Apostle for vers 41 42. he saith that the glories of the Saints Bodies in Heaven at the general resurrection shall be different and divers one exceeding another in clarity as one Star differs from another in glory so shall the resurrection of the dead be St. Paul saith in Phil. 3.21 Christ shall change our vile bodies and fashion them like unto his glorious body This is very admirable that a poor sinful Creature should be so changed transformed exalted as to be like the Son of God in glory Our Bodies now are but as loathsome Carcasses what a vile Body had Job when he sate upon the Dunghil what a vile Body had Lazarus when he lay at the Rich Man's gate full of sores When Children are young break out in the face in hands and body there is no beauty in them so sin breaks out in these mortal Bodies and makes them ugly in God's eyes there are many corporal imperfections in mens Bodies now but when Christ shall appear then our Bodies shall be as his Body beautiful and glorious Tradition upheld by reason teacheth us that he was beautiful without art that the Holy Ghost who formed his Body in the Virgins Womb would have it adorned with comliness he consecrated beauty in his Person when he took our nature upon him though he assumed the pain of sin he would not assume the ugliness thereof and as there was no ignorance in his Soul so was there no deformity in his Body His very types in the Old Testament were all comely David and Solomon the one of which represented his Victories the other his Triumphs were both of them famous for their beauty the Angels took upon them his visage when they treated with the Prophets while they spoke in his name they would appear in his form Jacob had the honour to see him when he wrestled with him before the break of day the three Children that were thrown into the fiery Furnace saw him in the midst of the flames But how gloriously did the face of Christ shine at his Transfiguration Christ's face did shine upon Earth and now in Heaven doth shine like the Sun And our Saviour intimateth that the Righteous shall shine as the Sun in the Kingdom of their Father Matth. 13.43 Lazarus his Body shall be a beautiful Body he shall have no imperfection Sampson shall then have his eyes which the Philistines pulled out Mephibosheth shall not be lame in Heaven there shall be no imperfection in a glorified Body The Scripture mentioneth some Persons eminent for beauty as David Joseph and especially Absalom who though he had a deformed Soul yet for his out-side was without blemish and had no peer among those many thousands of Israel There was none to be so much praised for beauty as Absalom for from the soles of his feet to the crown of his head there was no blemish in him 2 Sam. 14.25 But the most exquisite earthly beauty is but skin-deep and but like the painting of a rotten post it is but a fresh colour laid on mortality the foundation of it is weak and crasie and therefore it soon fadeth but he that is like to Christ in holiness shall be like to him in heavenly beauty and glory the beauty of glorified Bodies shall be a shining beauty The expression of Divines is thus As Iron when it is heated in the Fire we cannot see the Iron for the Fire it appears nothing else but fiery so in Heaven we shall not be able to see the Body for the glory thereof and as the Air is now fully possessed with the light so shall our Bodies be fully possessed with glory and the Soul full of the light of glory shall be diffused thorow the whole Body Lessius de summo bono lib. 3. cap 5. and all the parts of it according to the opinion of the Learned therefore it behooveth that the whole Body be resplendent according to the dignity of the Soul inhabiting it Yea it is conceived that the glory of the Soul
excellency of the God-head This cannot be comprehended by any of the creatures Yet let me tell you the understanding shall then be more perfect In its apprehension In its judgment I. In its apprehension that shall be most quick and acute the Soul shall have a most sharp and piercing eye-sight readily apprehending and conceiving it shall not see thorow a glass it shall not have its knowledg at second hand 1. It shall not apprehend God by the Creature by the light of Nature the Creatures are the darkest representations of God there are but some of his foot-prints in the Creatures they are no glasses wherein we shall behold the face of God At the best the Creatures are but Jacob's Ladder to us by which we may ascend from Earth to the knowledg of God in Heaven the Creatures can but take us by the hand and lead us to God and lift up our minds to Heaven the sight of God is more then all the Creatures can afford because God's face cannot be seen in the Creature and yet this we may grant that the Saints shall see God in the Creatures then but with this difference as Dionysius well observeth Dionys Ercop the Creatures will be specula clara in statu integro clear glasses in a perfect state but now in statu corrupto in a corrupt state they be specula aenigmatica obscure glasses 2. The glorified Soul shall apprehend God after another manner then now it can know him from his Word or understand him in his Word The knowledg of the Word is by the Schools called cognitio Fidei the knowledg of Faith it is a far greater knowledg then the knowledg of God from the Creatures Faith is of an higher reach then Reason or the light of Nature the Word of God speaks of God more then the eye of Reason ever can by the eye of Nature kenne things which Reason could almost deny at least dispute against the Word reveals of God The Creatures shew but the foot-steps of God the Word sheweth his back-parts his glorious attributes his gracious goodness but yet the Word cannot shew us the face of God therefore the Beatifick Vision is more then the knowledg of God we have from the Word 3. The knowledg of God in Heaven is more then that which the Saints have of him by the light of grace in this life by the light of grace the Saints do behold the light of God's countenance in this life David often prays Lord lift up the light of thy countenance upon us but yet the light of grace cannot shew the very countenance of God himself it must be the light of glory that must discover that to us Indeed to know God by the light of grace which more properly is termed the knowledg of Faith is called life eternal John 17.3 It is called eternal life because to believe in God and in Christ is the medium a way and means to life eternal and then again it is vita eterna inchoata saving Faith in Christ is the beginning of eternal life but the eye of Faith is too weak to look God in the face yet this we may grant that what the Creature what the Word reveals of God what we know by the light of grace we shall have a more clear more full and more manifest sight of it in Heaven We shall then see God as he is i. know himself by himself we shall know him by himself without the Creature know him by himself without the external preaching of the Word know him without the Sacraments the Word and Sacraments being glasses wherein we behold the glory of God but in Heaven there shall be no need of these glasses we shall see his face without these glasses by himself Look as God doth manifest himself to the Angels so he will manifest himself to us they see God in himself and by himself therefore they are said always to behold the face of God and so shall glorified Saints do Here the bodily eye may be dim either by reason of the weakness of the eye a defect of strength in the organ or instrument of sight or because of scales or films growing over it so it is with the understanding or eye of the Soul its sight may be dim and imperfect either by reason of its natural weakness or by the scales of lusts or sinful corruptions overgrowing it these do exceedingly blind the understanding and dull the apprehension while we are in this state of mortality Now both these shall be done away in that state of glory the organ or eye of the Soul shall then be strengthned with perfection there shall be no weakness remaining in it it shall be most strong and vigorous the Soul shall then be elevated and raised to that strength that it shall be able to gaze upon the glory of God for ever and so see him as never to lose the sight of him then likewise all the scales shall be removed there shall not be the least mote of lust to dim the eye of the Soul it shall see clearly and perfectly and ignorance which is here a brand of sin shall be quite defaced by the brightness that shall enlighten the Soul Tunc nec falli nec peccare possunt homines veritate illuminati in bono confirmati then men illightened with the truth and confirmed in good can neither deceive nor be deceived nor sin saith St. Augustine How quick was Adam's apprehension in the state of innocence how did the acuteness of his understanding penetrate into the insides of the Creatures as is manifest by his giving them names suitable to their natures Now as Christ the second Adam is incomparably more excellent then the first Adam and Believers are the spiritual seed of Christ as Men and Women are the natural seed of Adam so far more transcendent shall that perfection of apprehension and understanding be which Christ shall illighten the Souls of his Saints withal as his seed in that state of blessedness even far surpassing that which Adam had and which should have been propagated from him to his natural issue had he persevered in the integrity of his nature wherein he was created SECT II. Of the perfection of the judgments of the Saints in glory II. AS the apprehensions so likewise the judgments of the Saints shall be perfected in Heaven Here sometimes quick apprehensions are accompanied with shallow judgments as on the other side solid judgments are joyned with slow apprehensions but in glory the soundness of the judgment shall be correspondent with the clearness and quickness of the apprehension it shall not be subject to the least mistake nor obnoxious to any error here we are full of levity and wavering in matters of Religion taking up opinions lightly without due examination and for want of strength of judgment we are ready upon every sleight occasion to receive another Doctrine and likewise presuming upon the strength of and subtilty of our own wits not limited by
grace we are shamefully foiled Love and affection to our own vain opinions is a great impediment to sound judgment it breeds prejudice against the truth making men resolute in defending their opinions if by any way of wresting the Scripture to their purpose it be possible But in Heaven the soundness of the Saints judgments shall be answerable to the acuteness of their apprehensions they shall be no longer accompanied with doubts and darkness as they learn without labour so they shall not fear forgetfulness drawing light and wisdom from the very fountain they shall know all things in their principles their Souls shall then be penetrated by the Spirit of God and their judgments clarified with the light of glory the Saints shall then be able not only to view the superficies or surface of things but also to dive into the bottom of them to comprehend the breadth and length the height and depth of them they shall then see that God is ever like himself and that all things in him do most exactly consent and agree together Sicut terra respectu coeli est insensibilis quantitatis sic honitas aliarum scientiarum respectu Scipturarum Durand Durandus saith of the knowledg of the Scriptures that the knowledg of all humane Sciences is no more to be compared to the knowledg of the Scriptures then the Earth to the Heavens for bigness the Earth is but a small insensible point in regard of the Heavens I am sure the knowledg of God which we have from the Scripture from the Creatures is no more to be compared to the knowledg of God which the blessed Saints and Angels in Heaven have it is nothing to be compared with it all Solomon's wisdom and knowledg is nothing It is said that God gave to Solomon wisdom and understanding exceeding much 1 Reg. 4.29 and largeness of heart even as the sand on the Sea-shore and this was to admiration in this state of mortality but I believe that he that is least in the Kingdom of Heaven shall far surpass Solomon in understanding and judgment If John Baptist according to our Saviour's testimony were greater then any of the Prophets because he saw Christ already come in the flesh whereas they only foresaw Christ to come and yet the least in the Kingdom of God that is in the Church of the New Testament be greater in this respect then John Baptist because they see into the Mystery of Christ not only as already come but as having actually performed the work of our redemption died overcome death risen from the dead ascended into Heaven given forth his Spirit and spread his Gospel over the World how far then shall the understandings of the Faithful in Heaven seeing Christ face to face excel the knowledg which all the Prophets Solomon John Baptist and all Believers under the New Testament had here upon the face of the Earth and as the perfection of these faculties so the excellency and perfection of the objects which they shall thus clearly apprehend and perfectly know shall wonderfully advance the blessedness of the Saints CHAP. XX. SECT I. A description of what things shall be seen in God by the Saints in Heaven HE that seeth a wise and mighty man although he seeth his out-side yet his in-side he seeth not viz. the beauty and perfections of his mind but in Heaven the Saints shall see the Divine beauty and excellency with the eye of the inner man they shall see the brightness of his glory and majesty they shall behold him not by a reflex as a man may see the image of the Sun in a Looking-glass but they shall as it were look upon him in a direct line 1. They shall with admiration behold him as the first eternal Being as the Ancient of days comprehending all the Centuries of years all the ages and generations all the hundreds and thousands of years all the changes and periods of times all of them making up but a moment and being no more then the twinckling of an eye to his eternity 2. They shall see him as he is in himself that he is glorious in himself in his being that he is infinitely glorious in all his Attributes that he is eternally glorious in all his works they shall see him to be such a God as he proclaimed himself to be that he is the Lord God the Lord God of Gods they shall know the immensity of his being the infiniteness of his greatness that he is infinite in grace infinite in mercy infinite in glory they shall then see the unlimitedness of his essence filling them with himself with his presence and fulness filling all things and with his infinite being enclosing all things that are 3. They shall clearly see him as an unchangeable God who hath wrought all the wonderful changes that have hapned in the Heavens in the Earth in the Seas yet that himself hath remained still immutable they shall look upon him as the first universal mover who setteth all things in motion in whom and by whom all things move himself remaining immovable 4. They shall not only be convinced of his Almighty power but shall see it clearly and manifestly discern his infinite strength it is one thing to read of the great strength of Sampson and to believe it as a certain truth it had been another thing and a matter of far greater satisfaction to have seen him smiting the Philistines hip and thigh with a great slaughter killing a thousand of God's Enemies with the Jaw-bone of an Ass carrying away the gates and posts of a City upon his shoulders pulling down with his hands the house wherein thousands of the Philistines were sitting so it is one thing to read and believe the Almighty power of God but another thing and a matter of greater satisfaction to the Soul to have a clear view of it to see God forming Heaven and Earth of nothing and changing times and seasons to see him raising some out of the dust and lifting them out of the dunghil and setting them with Princes and throwing down the mighty from their seats that were exalted to places of great eminency and dignity overturning Nations and Kingdoms and working great wonders These things though past it is conceived they shall be as clearly seen in God when we shall see him face to face as if they were but then in doing With great delight also shall they see his Almighty power that shall bring up all the Potentates of the Earth all men high and low rich and poor young and old before his tribunal in translating all his Children into everlasting glory and throwing the Wicked into everlasting burnings They shall also see God exercising his power in dissolving the frame of this visible World rolling the Heavens together as a scroll and folding them up as a garment melting the Elements with fervent heat and burning up the Earth with the works that are therein Moreover they shall see what God shall do for
ever they shall see God in all his workings to eternity What a ravishing thing would it have been Burr in Beatitud if any of us should have been admitted into the presence of God and there to have seen what God hath done from the beginning of the World to this day but when this World shall be at an end as it will shortly be God and his Saints will then remain everlastingly and they shall be for ever with the Lord and they shall be there where they shall see what God will do for ever 5. They shall see the infinite love of the infinite God of which now they have but a taste they shall then clearly understand that love of God which is the spring of all spiritual blessings in heavenly things out of which they were elected to holiness eternal life and glory that love out of which Christ himself as a Mediator and Redeemer issued and out of which all things were given them that appertain to life and godliness that love which prevented them in their lost condition which turned the eye of God's compassion towards them when they lay in their blood that love which issued out a pardon of all their sins from the Court of mercy which lengthened out the patience of God toward them when they lingred in their sins Then shall they know fully where this love was bred and that none but the eternal love and delight of the Father could have outed so much love then shall they see themselves over head and ears drown'd in many obligations to his infinite love 6. They shall see him as the Fountain of light and wisdom as the only wise God as the Father of lights in whose light themselves see light from whose face all those beams do shine whereby their Souls are filled with heavenly wisdom they shall see clearly that God is light filling Heaven with his brightness and glory and fixing the eyes of all the Angels and Saints upon him as an object infinite altogether lightsome and lovely They shall behold that infinite wisdom of God which created Heaven and Earth which great piece of workmanship had nothing but nothing for its materia how all the different parts whereof it is composed had the same original and how this vacuum by the word of God brought forth the Heavens with their Constellations the Earth with all its Fields the Sea with all its Rocks how the Heavens and Earth were created in an instant though there went six days to their disposal The Saints in Heaven shall also understand that wisdom of God which in all ages hath governed the World and directed all creatures to their courses and motions how this admirable work hath endured numberless ages contrary to the Laws of Nature which suffereth that soon to perish which she is not long in forming Then shall the mysteries of Providence be fully opened and we shall see the Births in the Womb of Providence which on Earth are invisible to us then shall we understand all the ways circuits lines turnings of Providence and see how Christ hath steered the helm of Heaven and Earth when means have failed and men and times have changed They shall likewise know that wisdom that hath ordered the sins of Men and Devils to holy ends never intended by the Actors which hath over-reached the craftiest devices of the Serpent and his Seed They shall likewise behold that manifold wisdom of God that contrived the whole method of mans Redemption and Salvation the very Master-piece of Divine wisdom that wisdom that hath given light to the blind wisdom to the foolish and abundance of light to those that sate in darkness and in the shadow of death and which made those that were darkness to become light in the Lord. This shall be matter of admiration to Men and Angels that the great God should condescend to look on such vile Sinners so far below the free love and majesty of the most High Then shall the Saints understand all the counsels of God concerning themselves from all eternity when they shall be admitted into the House of God they shall not only see what God himself is but they shall see his heart his will and all his ways and glorious contrivances for their salvation 7. They shall see him as that God who is truth it self they shall exactly discern how every promise of his every prophesie delivered by his spirit to the Churches and recorded in his word is fully accomplished not one failing or falling to the ground and that whatsoever God promised or bound himself by covenant to perform though it seemed difficult or long before it was fulfilled yet it came to pass at last in its appointed time Oh the sweet satisfaction which the Saints in Heaven shall find in the full contemplation of the truth of God every way manifested and so gloriously verified in and upon themselves in keeping them by his power unto salvation in preserving them to his heavenly Kingdom in guiding them by his counsel and bringing them to glory when they shall see that all the art malice skill and power of Men and Devils could never frustrate nor make void the least tittle of God's sacred truth 8. They shall see him as a God infinite in holiness of perfect purity they shall with great delight look directly into that overflowing fountain of holiness which hath streamed into so many thousand Souls which hath washed so many unclean hearts from their filthiness which filleth all the Saints and Angels in Heaven with perfect holiness then shall they behold those fair hands as I may speak that stooped to wash such black-skinned and defiled Sinners and purged away the filth of the Daughter of Sion If the Egyptians for many ages have had a great desire to find out the fountain of that River Nilus which by his yearly inundations watereth the Land in that hot climate having no showres of rain and maketh it abundantly fruitful Oh then how shall glorified Souls rejoyce to be brought to the Spring-head of holiness which hath watered so many barren Souls and made them bring forth the fruits of the Spirit 9. They shall clearly see him as an all-sufficient God they shall see that rich treasury opened out of which all that good was given which was received by any or all the Creatures in Heaven and Earth The Lord by many notable instances of his own glorious works Job 38.22 convinced Job of ignorance and posed him by a multitude of interrogations among the rest saith he Hast thou entered into the treasures of snow or hast thou seen the treasures of hail But in that state of glory not only this holy man but every one of the Saints shall be admitted to view the treasures of God's all-sufficiency out of which all good things concerning this life and the life to come have been and shall be dispensed and distributed among the Creatures life breath all things grace and glory grace of justification grace of
graciously merciful and that none hath cause to complain of God and that the fundamental cause of this various administration with Nations and Persons is the holy and soveraign will of God who hath mercy on whom he will and whom he will he hardeneth This is the depth without a bottom that St. Paul speaks of But in Heaven the Saints shall be filled with the knowledg of these mysteries the bosome of God being opened to their understandings What are the events that have hapned in the World or in the Church but the effects or consequents of those decrees which have been everlastingly in the mind of God Now if the Saints in Heaven shall perfectly see God then nothing of God shall be hid from them which may make up their compleat happiness they shall then clearly understand the mysteries of justification and glorification and all the deep things of God all the mysteries of the holy Scriptures all the Prophecies all the Figures Types and Symbolical shadows all the mystical Senses all these things they believed here either expresly or implicitely but the reward of faith is vision and clear knowledg The same doth St. Augustine insinuate saying August de Civit. Dei cap. 21. What shall we see in Heaven but God and all those things which now believing we see not CHAP. XXI MOreover the Saints shall see and know that innumerable company of Angels their natures each of their persons in particular As the Angels know every Elect person because it is their work to gather the Elect from all the corners of the Earth and to seperate them from the wicked Matth. 13.41 so the glorified Saints shall know the holy Angels whom the Lord sent forth to minister for them whom the Lord appointed for their guard while they were upon Earth who encamped round about them while they were encompassed with so many dangers Some Divines are of opinion that the number of the Angels is so great that they exceed without comparison all corporal and material things in the Earth and like as the greatness of the Heavens exceedeth the greatness of the Earth without any proportion even so doth the multitude of the glorious Spirits exceed the multitude of all corporal and material things that are in the World with the like advantage and proportion Now what thing can be imagined more wonderful then this Again if every one of the Angels yea though it be the least Angel among them all be more beautiful and goodly to behold then all this visible World what a glorious sight shall it be then to see such a number of beautiful Angels to see the perfections and offices that every one hath in that high and glorious City there do the Angels go as it were in Embassages are exercised in their Ministry there the Principalities and Thrones triumph there do the Cherubims give light the Seraphims burn with fervent love All of that heavenly Court are perpetually singing Praises and Hallelujahs to God Almighty and to the Lamb that sits on the Throne for ever Oh what honour is this which God will do to his Children hereafter when he shall exalt them to so high a dignity as to place them among the Angels in Heaven and make them like unto the Angels of God CHAP. XXII SECT I. Of the Saints mutual knowledg of each other in Heaven FInally the Saints shall know each other the Patriarchs Prophets Apostles Martyrs and People of God in all Ages and Nations the Saints shall behold numberless hosts and troops of glorified Pieces redeemed Saints in that highest Orb and Region of glory there they shall behold the general Assembly and Church of the first-born whose names are now written in Heaven Heb. 12.23 immediately illuminated studying preaching and praising Christ for evermore There you shall see Abraham Isaac and Jacob and all the Prophets in the Kingdom of God saith our Saviour Luke 13.28 It was propounded as a doubt to Martin Luther Chemnit harmon evang cap. 87. a little before his Death-bed Whether glorified Saints should have mutual knowledg of each other he thus resolved his Friends that as Adam knew his Wife in Paradise when she was first presented to him and as St. Peter ravished with a heavenly vision at the Transfiguration of Christ Matth. 17.4 took notice of Moses and Elias when as Tertullian saith he never saw so much as any of their Pictures Tertul. contr Marcion lib. 4. the Law prohibiting such things to the Jews if in this short taste of glory he and the other two Disciples with him had a knowledg of these glorified Saints then doubtless when the Saints shall enjoy fulness of glory they shall have a clearer knowledg of each other As we think it reasonable to conclude the Soul to be immortal because it desireth to be so before it be enflamed by any studied notions and apprehensions of eternity so with equal probability we may prefigure and delineate some parts or shadows of our future happiness being guided by those innate and universal propensions which encline every Soul to desire and wish the same thing Among those transcendent desires which issue from our natures this is one that those acquaintances which were virtuously begun on Earth may be renewed and perfected in Heaven This desire was once of so great authority that former ages had respect unto it for when they found it easier to overcome all other terrors of death then that one of an everlasting absence from a Friend they were careful to chear a departing Soul by assuring it that the happiness of the other World next to the contemplation of the Divine nature consisted in the gaining of new and the indissoluble recovery of old acquaintance What they made a part of their happiness we admit but as an appendix to ours and as we think it not safe to joyn any Creature unto God to make up the object of our happiness so we believe it would derogate from the glory of his goodness if particular Souls like so many divided channels should have their own banks full but yet be debarred from all commerce and mutual knowledg of each others blessedness Our Creed moreover calls upon us to believe a communion of Saints which if it be a matter of our faith here it must be an object of our knowledg hereafter if we must believe that there are some who sincerely communicate with us in the faith in this life then we shall hereafter clearly know who were our fellow-members in that communion and as faith it self shall be done away by evidence so shall that communion which is here by faith be hereafter perfected by that communion which shall be by vision Those who have laboured to find out the most intimate and peculiar properties of the humane nature do affirm that it was made and fashioned for Society Now as Divines use to say That Christ came not to abolish but to perfect the Law so may we pronounce of our blessedness in
this life and they shall also have an everlasting enjoyment thereof 2. They shall likewise rejoyce in the good things of the mind and chiefly in the perfection of all their graces and that cleer knowledg they shall have of all things which shall wonderfully delight them They shall also be much affected with joy from the consideration of the evils and dangers as well temporal as eternal which they shall then perceive themselves to have escaped from the danger whereof they shall see themselves to be secure for ever and beholding the horrible fire of Hell and the numberless multitudes of those that are cast into everlasting burnings and the danger to which themselves were exposed how shall their hearts be fill'd with joy upon the meditation of God's infinite mercy by which they were saved from everlasting destruction and carried in safety into the Port of eternal blessedness 3. They shall likewise rejoyce in the glory of their bodies when they shall perceive their bodies to shine as the Sun to be swift as it were like lightening to be like a Spirit immortal incorruptible impassible 4. They shall rejoyce in the amiableness of their habitation seeing themselves now translated from Earth to Heaven into the glorious Kingdom of Heaven into the Paradise of all delights into the Region of light into the Vision of peace into the Land of the living into the celestial Jerusalem into the place of the Blessed a place abounding with all delights and with all good things and void of all discommodity grief and sorrow out of every one of these good things of their own ariseth to them unspeakable joy SECT III. FUrthermore they shall rejoyce every one in the good things of each other and in the felicity of all their companions for they shall most ardently love all as the Sons of God and their own Brethren and Sisters and fellow Heirs and withall they shall rejoyce in their splendour glory excellency wisdom vertues blessedness as in their own and that much more than any Parent in this life can rejoyce in the felicity of his Children or one Friend in the prosperity of another Quest But with what affection shall the Parent and the Child the Husband and Wife and one Friend greet another in Heaven Sol. We must not surely imagine that any of these conjugal or paternal affections which had their consummation on Earth can be of any use in Heaven nor that there shall be any return of by-past and mortal affections towards Friends Kindred and Children but as the body must put on incorruption and immortality e're it can be a fit companion for the Soul so must the soul likewise be devested of all such desires as are apt again to wed it to earthly and transitory delights before it can be received into the blessed communion of the Saints and as the Soul shall assume the hand the eye and every member of the body unto a participation of glory without soliciting them again to undergo the fore-past drudgeries in the flesh so the Father and the Child and one Friend may behold another without the intimation of such duties or any resultance of such mortal desires as are implied in those relations But as the Soul is permitted to resume its own body rather than another and reason exacts it should gratifie that flesh whose inmate it had been rather than another so likewise those persons whom some nearer relations had formerly united may be conceived to retain so much partiality in the dispensation of their joy as in the first place to rejoyce that they are again united in the participation of glory excluding none from being an argument of their joy but preferring some in the order of their rejoycing but it may be that this affection must comply with the justice of the divine bounty and that we shall there bestow a greater measure of our joy where he hath been pleased to confer a greater portion of his glory It would seem unreasonable that the Soul alone should inherit that glory which was procured perhaps by the torments and sufferings of the body as in holy Confessors and Martyrs and the same reason which makes the Soul and Body sharers of the same happiness begets a mutual claim among the Saints to each others joy for one man may be a powerful Instrument of another's blessedness the Father's care may preserve the Child and the piety of the Son may enflame the Father the Mothers tears may reduce the perverted Son the believing Husband may save the unbelieving Wife and one Friend may with happy success instruct admonish rebuke and pray for another Now is it more reasonable to think that these immortal benefits and obligations shall be promiscuously and undiscernably swallowed up in the Sea of glory or to say that these parties whom it may concern shall see each other face to face some gratefully rejoycing that the Instruments of their Salvation like Stars of a greater magnitude are more eminently glorious others alwayes rejoycing in beholding their labours so highly bless'd as to have procured the endless bliss of their fellow-creatures Our Saviour tells us what joy there shall be for the conversion of a Sinner in the presence of the Angels who by reason of their nature are strangers to us if Angels who are in the presence of God and but of a remote alliance to us be as it were turned aside from the contemplation of the chiefest good to behold with joy a repenting Sinner shall not men who are of the same stock and lineage be much more allowed some expressions of joy suitable to the greatness of the wonder when they behold one another no longer repenting Sinners but glorious Saints In those parts of the world near the Line where the Sun is near them all the year they are said to have no Winter the Earth and Trees being alwayes green as in a perpetual Spring so the Saints in glory upon whom the face of God and Christ shall shine for ever shall never see one cloudy day one winters night nor feel any sorrow or discomfort but shall enjoy a constant plenitude or fulness of joy as a perpetual Spring for ever To conclude the frame of their bodies and spirits the place of their abode their company the objects which they shall see and hear all things within them and without them shall concur to make their joy compleat and to cause their hearts to rest in everlasting peace CHAP. XXVI SECT I. AS for the affection of desire it shall have no place in Heaven the infinite sweetness which the Saints shall tast in God and Christ and in the love of God and Christ shall abundantly satisfie them and leave no place for desire their perfect enjoyment of God shall admit no hungring or thirsting after further delights they shall find it is enough they shall be fully satisfied but never cloyed nor satiated Whence S. August saith August Tract 3. in Joâ—n such shall that delight of beauty in
torments have not power to destroy our souls they can never have power to deprive us of Heaven 2. That which can never separate us from God can never shut us out of Heaven let us be sure that God is ours and we may be sure that Heaven is ours our sins may separate us from God Isa 59.2 but our sufferings our afflictions shall never separate us from him you may remember that heroical challenge of S. Paul Rom. 8.35 What shall separate us from the love of Christ There be three things to be noted in that challenge 1. That the godly are subject to all those evils that the Apostle there reckons up he reckons up seven in all and still that which cometh after aggravateth that which went before Tribulation or trouble that 's the first but to be in trouble and in anguish too in anguish to be driven into persecution and banishment in banishment to suffer hunger and nakedness with these to be in continual peril and danger after all to dye violently by the sword these are great evils all of them and all of them exceeding one another and yet it is certain the godly are subject to all of them 2. That in these evils the main end that the Devil aims at is to separate God from us and us from God as may plainly be seen in Job's case where the Devil laid all the load he could upon him and all to set God and him at variance to make him to blaspheme God and God to forsake him 3. That yet the anchor of our safety is so firmly cast as that no such tempests as these shall ever cause such a Shipwrack in vain shall the Devil ever labour by any of these cords to pull God and us asunder they shall not make the faithful for their parts to shrink any whit from him nay they will rather stick the closer to him as wind puts not out the fire but rather kindleth it so that same wind of affliction which is sent out to blow upon them it shall not be a means to put out but rather to kindle the fire of their love God on the other side for his part will never the sooner forsake them nay he is so far from forsaking his Children in afflictions as he doth then draw the nearer to them Perhaps they are not alwayes so sensible of his presence but afraid that he hideth his face away yet certain it is he is then ever at hand and near unto them ready to do by them as Christ did by Peter in the storm as soon as they begin to sink to put his hand under them and to save them from drowning David saith God hath compassion on us as a Father hath compassion on his Children now Fathers have most compassion on their Children when they see them in most trouble and distress if natural Fathers have so God our Heavenly Father cannot then be void of the bowels of affection when he seeth us in affliction and distress God doth then pity us and those are infallible arguments of his love toward us now if troubles and afflictions cannot separate God's love from us sure they cannot shut up God's Kingdom against us but notwithstanding all the hardships they make us to suffer for the time yet when we have been tryed we shall receive the crown of life CHAP. XXXI Setteth down a cordial to them that are in affliction and a Preparative to them that are not A Twofold use may be made of what was laid down in the precedent Chapter and it concerns them that are in affliction and them that are not for them that are in affliction a cordial of unspeakable comfort for what can more comfort an afflicted soul when he seeth how all earthly joyes have forsaken him and that he is every day fain to eat the bread of sorrow and to mingle his drink with tears what can more comfort him than to know and to be assured that yet for all this he is never the farther from God never the farther from Heaven the world powreth contempt upon him but God hath not cast him out of his favour his outward man peradventure is weakened and decayed but his inner man is safe and untouch'd Earth hath denyed him peace and comfort but in Heaven there 's laid up for him a crown of blessedness This was it that gave Job comfort and made him Victor in stercore made him sing Songs of Triumph even when he was sitting on the dunghill his substance was gone his Children were slain his Wife tempted him his Servants scorned him his enemies insulted on him his Friends forsook him the Devil was a scourge to him God himself seemed to hide his face from him yet for all this saith he I know that my Redeemer liveth and that I shall see him at the last day there is no comfort in the world comparable to this so we may be sure to come to Heaven at the last no matter though we go thither in a a whirlwind and a fire no matter whether a smooth way or a rugged Better go a fowl way to a Banquet than a fair way to a Gibbet The reward we look for in Heaven is sometime compared to a reaping to a harvest now you know when the corn is sown once before we come to reap it it suffers a great deal of hard weather many dashing rains many nipping frosts many biting winds yet none of all these do hinder the harvest they make the corn never the worse either for ripening or reaping in due season we shall reap as the Apostle saith notwithstanding all these Afflictions are to us while we are living in the world as hard weather to the corn while it is growing in the field they nip us they pinch us they blow cold they beat hard upon us yet they shall not spoil us of the harvest we look for they shall not bereave us of the least of those sheaves of joy that lye a ripening for us but in due season we shall reap the full crop into our garners let this then be a cordial to all that are in affliction Let it be also a preparative for those that are not prepare your selves O Christians for the patient bearing of all trials that God shall send upon you by laying up before hand this comfort and assurance that no trials shall rob you of your crown Object Peradventure you will object that yet they have done so by some extremity of affliction hath driven them into extremity of despair so instead of receiving the Crown of life they have caused their portion in the second death Resp Affliction hath not caused this but the ill use that hath been made of affliction we are to judge of affliction as we are to judge of prosperity they are either of them good or evil according to the good or evil use that is made of them it 's certain that some that are in prosperity shall come to Heaven yet their prosperity is not the cause