sometimes ebbing sometimes flowing here is no rest And the reason is because we are out of our centre every thing is in motion till it comes at the centre Christ is the centre of the soule the Needle of the compasse trembles till it turns to the North-pole Noahs Dove found no rest for the sole of her feet till she came at the Ark This Ark was a Type of Christ when we come to heaven the Kingdome that cannot be shaken we shall have rest Heb. 4.9 There remaines therefore a rest for the people of God Heaven in Scripture is compared to a granary Mat. 3.12 an emblem of rest Wheat while it stands on the ground is shaken to and fro with the winde but when it is laid up in the granary it is at rest the Elect are spiritual wheat who while they are in the field of this world are never quiet the winde of persecution shakes this wheat and every one that passeth by will be plucking these sacred eares of corne but when the wheat is in the heavenly Garner it is at rest There remaines a rest c. Not but that there shall be motion in heaven for Spirits cannot be idle but it shall be a motion without lassitude and wearinesse They that die in the Lord rest from their labours The work which the Saints shall do in heaven shall be delightsome and pleasant it shall be a labour full of ease a motion full of rest When a Beleever is in heaven he hath his Quietus est The lower Region is windy and tempestuous when we are once gotten into the upper Region of glory there are no winds or noxious vapours but a serene calmnesse this it is to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with Christ. SECT VI. The sixth Priviledge of being with Christ. THe last is Security 'T is possible a man may have a few minutes of rest but he is not secure he knowes not how soon Eclipses and changes may come he is still in feare and feare makes a man a servant saith the Philosopher though he know it not There is torment in feare 1 John 4.18 He that hath great possessions thinks thus But how soone may I fall from this Pinacle of honour how soone may the plunderer come Nay a beleever that hath durable riches yet is still pendulous and doubting concerning his condition 1. He somtimes questions whether he be in the state of grace or no and thus he thinks with himselfe perhaps I believe perhaps I do not believe I have something that glisters perhaps it is but a counterfeit chaine of Pearle my Faith is Presumption my Love to Christ is but self-love and when the Spirit of God hath wrought the heart to some sound perswasion he is soone shaken againe as a ship that lies at anchor though it be safe yet it is shaken and tossed upon the water and these feares leave impressions of sadnesse upon the heart 2. But secondly he feares that though he be in the state of Grace yet he may fall into some scandalous sinne and so grieve the Spirit of God sadden the hearts of the righteous wound his own conscience harden sinners discourage new beginners put a song into the mouth of the prophane and at last God hide his face in a cloud A childe of God after a sad declension having by his sinne put black spots in the face of Religion though I deny not but he hath a title to the Promise yet he may be in such a condition that he cannot for the present apply any Promise he may go weeping to his grave These sad feares like black vapours are still arising out of a gracious heart but when once a believer is with Christâ— there is full security of heart he is not onely out of danger but out of feaâ—e Take it thus a man that is upon the top of a Mast he may sit safe for the present but not secure Perhaps the Pirates may shoot at the ship and take it perhaps the windes may arise suddenly and the ship map be cast away in the storme but a man that is upon a rock he stands impregnable his heart is secure A Christian in this life is like a man upon the top of a Mast sometimes the Pirates come abroad viz. cruel persecutors and they shoot at his ship and oft though the passenger the precious soule escapes yet they sink the ship sometimes the windes of tentation blow those northern windes and now the Christian questions whether God love him or whether his name be enrolled in the book of life and though being in Christ there is no danger yet his heart doth hesitate and tremble but when he is with Christ off from the top of the Mast and is planted upon the rock his heart is fully secure and you shall heare him say thus Now I am sure I have shot the gulf I am now passed from death to life and none shall pluck me out of my Saviours armes CHAP. IX The fourth Prerogative Royal. LEt the Lucianists and Epicures place their happinesse in this life a beleevers is in reversion the golden world is yet to come I passe to the next Prerogative which is 4. The blessed inheritance Col. 1.12 Giving thanks unto the Father which hath made us meete to be partakers of the inheritance of the Saints in light This world is but a Tenement which we may be soone turned out of heaven is an inheritance and a glorious one Heaven hath no Hyperbole if the skirts and Suburbs of the Palace viz. the Stars and Planets be so glorious that our eyes cannot behold the dazling lustre of them What glory then is there in the Chamber of presence What is the Sanctum Sanctorum Of this blessed place we have a figurative description Revel 21. Iohn was carried away in the Spirit and had a Vision of heaven Ver. 2. That it was the Hierusalem above is cleare if we consult with Ver. 22. And I saw no Temple therein while we dwell upon earth there is need of a temple we shall not be above Ordinances till we are above sinne but in heavâ—n God will be in stead of a temple He shall be all in all And Ver. 25. There shall be no night there No City is to be found not the most glorious Metropolis under heaven where it is alwayes day for though some Regions which lie immediately under the Pole have light for several moneths together yet when the Sunne with-drawes from the Horizon they have as long a night as before they had a day but saith the Text There shall be no night there In hell it is all night but in heaven the day will be ever lengthening Now this blessed Inheritance or Kingdome which the Saints shall possesse hath six Properties or rather Priviledges worth our serious thoughts 1. Sublimenesse It is set out by a great and high mountaine Revel 21. ver 10. It is placed above the Aëry and Starry Heaven
is the banquetting-house where are all those delicacies and rarities wherewith God himselfe is delighted while we are sitting at that Table Christ's Spiknard will send forth its smell There is the bed of love there are the curtaines of Solomon there are the Mountaines of Spices and the streames from Lebanon there are the Cherubims not to keep us out but to welcome us into Paradise there shall the Saints be adorned as a Bride with Pearles of glory There will God give us abundantly above all that we are able to aske or think Is not here enough what cannot an ambitious spirit ask Hamans aspiring heart could have asked not only the Kings royal Robe and the ring from his hand but the Crown from his head too a man can ask a century of Kingdomes a million of worlds But in heaven God will give us more then we can ask Nay more then we can think An high expression what cannot we think we can think what if all the dust of the earth were turned to silver what if every stone were a wedge of gold what if every flower were a ruby every pile of grasse a pearle every sand in the Sea a diamond yet what were all this to the New Hierusalem which is above It is as impossible for any man in his deepest thoughts to comprehend glory as it is to mete the heaven with a span or draine the great Ocean O incomparable place Surely were we carried away in the spirit I meane elevated by the power of Faith to the contemplation of this royal and stately Palace I know not whether we should more wonder at the lustre of heaven or at the dulnesse of such as minde earthly things How is the world adored which is but a Pageant or apparition It is reported of Caesar that travelling on a time through a certaine City as he passed along he saw the women for the most part playing with Monkies and Parrets at which sight he said What have they no children to play with So I say when I see men toying with these earthly and beggarly delights What are there not more glorious and sublime things to look after That which our Saviour saith to the woman of Samaria If thou knewest the gift of God and who it is that saith to thee Give me to drink thou wouldest have asked of him and he would have given thee living water the same may I say Did men know these eternal Mansions and what it were to be digging in these rich Mines of glory would God give them a Vision of heaven a while as he did Peter who saw heaven opened Act. 10.11 how would they fall into a Trance being amazed and filled with joy and being a little recovered out of it how importunately would they beg of God that they might be adopted into this stately inheritance But what do I expatiate these things are unspeakable and full of glory Had I as many tongues as haires on my head I could never sufficiently set forth the beauty and resplendency of this inheritance Such was the curious art of Apelles in drawing of Pictures that if another had taken up the Pensil to draw he had spoiled all Apelles work Such is the excellency of this celestial Paradise that if the Angels should take up their Pensill to delineate it in its colours they would but staine and eclipse the glory of it I have given you only the dark shadow in the Picture and that but rudely and imperfectly Such is the beauty and blisse of this inheritance that as Chrysostome saith if it were possible that all the sufferings of the Saints could be laid upon one man it were not worth one houres being in Heaven Augustine is of opinion we shall know our friends in heaven Nor to me doth it seeme improbable for sure our knowledge there shall not be eclipsed or diminished but encreased And that which Anselme doth assert that we shall have a knowledge of the Patriarchs and Prophets and Apostles all that were before us and shall be after us our predecessors and successors to me seemes very rational for society without acquaintance is not comfortable and my thinks the Scripture doth hint thus much if Peter and Iames having but a glimpse of glory when our Lord was transfigured on the Mount were able to know Moses and Elias whom they had never seen before how much more shall we being infinitely irradiated and enlightened with the Sun of righteousnesse know all the Saints though we were never acquainted with them before And this will be very comfortable Certainly there shall be nothing wanting that may compleate the Saints happiness Now that this glorious inheritance is the Saints Prerogative I shall evince by two Arguments It is so 1. In respect of the many obligations that lie upon God for performing this As 1. In regard of his promise Tit. 1.2 In hope of eternal life which God that cannot lie hath promised Gods promise is better then any mans bond 2. In regard of his oath He who is truth hath sworne Heb. 6.17 3. In regard of the price that is paid for it Christs blood Heaven is not only a promised possession but a purchased possession Eph. 1.14 4. In regard of Christs prayer for it Father I will that they also whom thou hast given me be with me where I am Now God can deny Christ nothing being the onely favourite I know thou alwayes hearest me Joh. 11.42 5. In regard of Christs ascension He is gone before to take possession of heaven for us He is now making preparations against our coming Joh. 14.2 I go before to prepare a place for you We reade that our Lord sent two of his disciples before to make ready a large upper roome for the Passeover Mar. 14.15 So Jesus Christ is gone before to make ready a large upper roome in heaven for the Saints 6. In regard of the anticipation of the Spirit in the hearts of the godly giving them an assurance of and stirring up in them passionate desires after this glorious inheritance hence it is we read of the earnest of the Spirit 2 Cor. 1.22 and the first-fruits of the Spirit Rom. 8.23 and the seale of the Spirit Eph. 1.13 God doth not still his children with rattles Heaven is already begun in a beleever so that the inheritance is certaine You see how many obligations lie upon God and to speak with reverence iâ— stands not onely upon Gods mercy but upon his faithfulness to make all this good to us The second argument is in respect of the Union which the Saints have with Jesus Christ. They are members of Christ therefore they must have a part in this blessed inheritance the members must be where the head is Indeed the Arminians tell us that a justified person may fall finally from grace and so his union with Christ may be dissolved and the inheritance lost But how absurd is this doctrine Is Christ divided can he
which as the Primum mobile or master-wheel carries the whole soul with it 4. The believer consents to have Christ pro termino interminabili never to part more he desires an uninterrupted communion with him he will part with life but not with Christ indeed death when it slips the knot between the soul and the body it ties it faster between the soul and Christ. 5. The Believer doth so consent to have Christ as he makes a deed of gift resigning up all the interest in himself to Christ he is willing to lose his own Name and sirname himselfe by the Name of Christ to lose his own will and be wholly at Christs dispose Ye are not your own he resigns up his love to Christ. In this sense the Spouse is said to be a spring shut up She hath love for Relations but the best of her love is kept for Christ The world hath the Milke of her love but Christ hath the Cream of it the choisest and purest of her love is a Spring shut up it is broached onely for Christ to drink This is the second Act of faith §. III. Opening the nature of Recumbency The third thing is Recumbency The soul having given its consent that the match should be made up and done it out of choice now it casts it selfe upon Christ as a man that casts himselfe upon the stream to swim it makes an holy adventure it clasps about Christ and saith My Lord my Jesus which is as it were the joyning of hands This Act of Recumbency is sometimes in Scripture call'd a coming to Christ sometimes a leaning upon Christ This is that faith which justifies Now concerning this faith I shall lay down two Rules 1. That faith justifies not as a formal cause but purely as an instrument viz. as it lays hold on Christ the blessed object and fetcheth in his fulnesse and in this sense it is call'd a precious faith the worth lies not in faith but in Christ on which it doth centre and terminate Faith in it selfe considered is not more excellent than other graces Take a piece of Wax and a piece of Gold of the same Magnitude the Wax is not valuable with the Gold but as this Wax hangs at the lavell of some Will by vertue of which a great Estate is confirmed and conveighed so it may be worth many hundred pounds So faith considered purely in it self doth challenge nothing more than other graces nay in some sense it is inferiour it being an empty hand But as this hand receives the precious Almes of Christs Merits and is an instrument or channell thorow which the blessed streams of life flow to us from him so it doth challenge a superiority above other graces Indeed some affirme that the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the very Act of believing without reference to the Merits of Christ justifies To which I shall say but this 1. Faith cannot justifie as it is an Act for it must have an object we cannot if we make good sense separate between the Act and the Object What is faith if it do not fix upon Christ but fancy It was not the people of Israels looking up that cured them but the fixing their eye upon the Brazen Serpent 2. Faith doth not justifie as it is a Grace This were to substitute faith in Christs roome it were to make a Christ of Faith Faith is a good Grace but a bad Christ. 3. Not as a Work which must needs be if as some affirme it be in lieu of obedience to the Moral Law Then we should be justified by Works contrary to that Ephes. 2.9 where the Apostle speaks expresly Not of works So that it is clear faith's excellency lies in the apprehending and applying the object Christ therefore in Scripture we are said to be justified 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 through faith as an Instrument deputed not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for faith as a formall cause The second Rule is that Faith doth not justifie as it doth exercise grace It cannot be denied but faith hath an influence upon the graces it is like a silver thred that runnes thorow a Chain of Pearl it puts strength and vivacity into all the vertues but it doth not justifie under this Notion Faith begets obedience By faith Abraham obeyed But Abraham was not justified as he obeyed but as he beleeved Faith works by love but it doth not justifie as it works by love For as the Sun shines by its brightnesse not by its heat though both are inseparably joyned so faith and love are tyed together by an indissoluble knot yet faith doth not justifie as it works by love but as it layes hold on Christ. Though faith be accompanied with all the graces yet in point of justification it is alone and hath nothing to do with any of the graces Hence that speech of Luther in the justification of a sinner Christ and faith are alone Tanquam sponsus spomsa in thalamo As the Bridegroom and Bride in the Bed-chamber Faith is never separated from the graces yet sometimes it is alone And thus I have shewn you the Essentials of faith §. IV. Shewing what are the fruits and products of faith I proceede to the Consequentials of faith There are many rare and supernatural fruits of faith 1. Faith is an heart-quickning grace it is the vitall Artery of the soul The just shall live by his faith Hab. 2.4 When we begin to believe we begin to live Faith grafts the soule into Christ as the cion into the stock and fetcheth all its sap and juyce from that blessed Vine Faith is the great quickner it quickens our graces and our duties 1. Faith quickens our graces the Spirit of God infuseth all the seeds and habits but faith is the fountain of all the acts of grace it is as the Spring in the Watch that moves the Wheels not a grace stirs till faith set it a work How doth love work By faith When I apprehend Christs love this doth pullize and draw up my love to him again How doth humility work By faith Faith humbles the soul it hath a double aspect it looks upon sin and a sight of sin humbles it looks upon Free-grace and a sight of mercy humbles How doth patience work By faith If I believe God is a wise God who knowes what is best for me and can deliver not onely from affliction but by affliction This spins out patience Thus faith is not only viva but vivifica it puts forth a divine Energy and operation into all the graces 2. Faith animates and quickens our duties What was the blood of Bulls and Goats to take away sin It was their faith in the Messiah that made their dead Sacrifices become living Services What are Ordinances but a dumb shew without the breathings of faith in them therefore in Scripture it is called the prayer of faith the hearing of faith and the obedience of
The King of the Moors was offended at Religion because the Professors of it were poore I say to him as our Saviour Blessed are ye poore for yours is the Kingdome of God All things to come are yours Who would not be a Beleever O that I might tempt such to Christ as yet stand out 2. Learn your duty Mercy calls for Duty CHAP. XXII Shewing the Duties of a Beleever by way of Retaliation THere are severall Duties which I would presse upon Beleevers and they branch themselves into nine particulars 1. Admire and thankfully adore the love of God in setling this rich Charter upon you How was David affected with Gods goodnesse 2 Sam. 7.19 Thou hast spoken of thy servants House for a great while to come So should we say Lord thou hast not only given us things present but thou hast spoken of thy servants for a great while to come nay for ever It will be a great part of our work in heaven to admire God let us begin to do that work now which we shall be for ever doing Adore free-grace free-grace is the hinge on which all this turns Every link in this golden chaine is richly enamell'd with free-grace Free-grace hath provided us a plank after shipwrack When things pasâ— were forfeited God hath given us things to come When we had lost Paradise he hath provided heaven Thus are we raised a step higher by our fall Set the Crown upon the head of free-grace O to what a Seraphicall frame of spirit should our hearts be raised How should we joyn with Angels and Arch-Angels in blessing God for this 'T is well there is an eternity coming and truly that will be little enough to praise God Say as that sweet Singer of Israel Psal. 103.1 Blesse the Lord O my soul Or as the Original will bear 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Bow the Knee O my soul before the Lord. Thus should a Christian say All things in heaven and earth are mine God hath setled this great portion upon me Bow the Knee O my soul praise God with the best instrument the heart and let the instrument be screwed up to the highest doe it with the whole heart When God is tuning upon the string of mercy a Christian should be tuning upon the string of Praise I have given you but a taste of this new Wine yet so full of Spirits it is that a little of it should enflame the heart in thankfulnesse Let me call upon you who are the heirs apparent to this rich inheritance Things present and to come that you would get your hearts elevated and wound up into a thankfull frame 'T is not an handsome posture to see a Christian ever complaining when things go crosse O do not so look upon your troubles as to forget your mercies Blesse God for what is to come and to heighten your praises consider God gives you not oneâ—â—â—hese things but he gives yâ—â—â—â—mself It was Austins prayeâ— Lord saith he What ever thou hast given me take all away only give me thy self You have not only the gift but the Giver O take the Harp and Violl if you do not blesse God who shall where will God have his praise he hath but a little in the World Praise is in it self an high Angelical work and requires the highest spirited Christians to perform it Wicked men cannot praise God they can say God be thank'd but as it is with the Hand-Diall the finger of the Diall is at twelve when the Diall hath not moved one minute So though the tongues of wicked men are forward in praise yet their hearts stand still Indeed who can praise God for these glorious priviledges to come but he that hath the Seale of the Spirit to assure him that all is his O that I might perswade the people of God to be thankâ—â—ll Make Gods Praise glorious Let mee tell you God is much taken with this frame Repentance is the joy of Heaven and Thankfulnesse is the musick of Heaven let not God want his musick let it not bee said God hath more Murmurers than Musicians Who so offereth praise glorifies me 2. If all things to come are yours live suitable to those glorious hopes you that look for things to come let mee tell you God looks for something present from you namely that your lives be answerable to your hopes What manner of persons ought you to be 2 Pet. 3.11 You have heard what manner of priviledges you shall have I but what manner of persons ought you to be Those that look to differ from others in their Condition must differre from them also in their Conversation Wherefore beloved seeing you look for such things be diligent that you may be found of him in peace without spot We would all be glad to be found of God in peace then labour to bee found without spot Spot not your faces spot not your consciences live as those who are the Citizens and Burgesses of this new Ierusalem above Walk as Christ did upon earth There are three steps in which we should follow Christ. 1. In sanctity his was an holy life Which of you convinceth me of sinne Though he was made sin yet he knew no sinne The very divels acknowledged his holinesse we know thee who thou art The holy One of God Oh be like Christ tread in his steps In the Sacrament wee shew forth the Lords death And in an holy conversation wee shew forth his life The holy oyle wherewith the Vessels of the Sanctuary were to be consecrated was compounded of the purest ingredients which was a Type and Embleme of that Sanctity which should rest upon the godly their hearts and lives should be consecrated with the holy oyle of the Spirit How doth it discredit and as it were intomb the honor of religion when men profess they look for heaven yet there is nothing of heaven in them if there be light in the lanthorn it will shine out and if grace be in the heart it will shine forth in the conversation It is a great sinne in these times to be bewailed the looseness of Professors even those that we hope by the rule of charity have the sap of grace in their heart yet do not give forth such a sweet savour in their lives How many under the Notion of Christian Liberty degenerate into Libertinisme The carrage of some that go for Saints is such that it would make men afraid to embrace Religion What Chrysostome saith of the Contentions of the Church in his time If saith he a Gentile should come and say I would bee made a Christian yet when hee sees such a spirit of Dissension among them one of Paul and another of Apollo such are the diversity of opinions that hee knowes not which to chuse but must returne to his Gentilism againe The same may I say of the loosenesse if not scandals of some Professors If a stranger should come from beyond Sea and