of time keep some under makes them sad till Christ confirmes them and makes them glad Persevering grace thou art a Jewell and happie is that soule that ha's thee and holds out to the end HEB. 11. 13 14 15 16. And they confessed that they were strangers and pilgrims on the earth For they that say such things declare plainly that they seek a Countrie And truely if they had been mindfull of that Countrey from whence they came out they might have had opportunity to have returned But now they desire a better Countrie c. CHAP. III. Of the Saints perigrination in this evill world HEavenly minds whilest ranging through an earthlie Region are farre from their heavenly home this world 's a strange Countrie to the worthies of the other Dayes on earth are but dayes of pilgrimage to heires of Heaven and few and evill are all of them the wise in heart covet to escape the foolish snare of placing soules rest and happinesse in earthly contentments loath are they that full Barnes faire structures goods heap'd up for many yeares should keep them out of their owne Countrie the Canaan above for this were to dwell in a strange land for ever or else in some worseplace Citizens of Heaven are strangers here We'lshew you first what it is to bee a stranger Secondly whence it is Thirdly the use you are to make of it FIrst 't is to bee there where a man 's out of his proper place as a fish on the drie Land and this is the case of all Saints under the Sunne when a man ha's holinesse Heaven 's his home he may seeke the things of this world yea great things but not for himselfe for God ha's said seeke them not he 's to bee for Christ as well as to doe for him and to seeke things which are above where Christ sits at the right hand of God hee may use this world but it must bee so as Col. 3. 1. though he us'd it not holy hearts you may love things below in measure putting bounds to your love but you may not set your affections fix them upon these things lodge them in and on these things here When you 'r about to set them saith the Apostle set them on things which are above and why ver 2 3. for your life is hid with Christ in God speake out you Denizens of Heaven Doe not you survive in Christ dwell in him Is this world your owne and onely home will you heare what other strangers have said that did precede you 't was this our conversation is in Heaven You Phil. 3. 20. Saints and servants of the most High when you dwell much in and upon the world you doe not like your selfes refin'd but like your selves depraved not like strangers in the earth and sojourners in the world but like great housholders lasting earthlie inhabitants Secondly He 's a stranger who lives under the dominion of a strange King the children of this world live under the reigne of the God of this world who ha's blinded their eyes and hardned their hearts so as that they are waxen fat and full as though they lack'd nothing if not what meanes their subjection laying downe of their necks to the yoak of the Lawes customes fancies and fashions of this world what 's the reason they follow the multitude to sinne and drinke in iniquitie as the fish do's water Is' t not hence they 're under the rule and Regiment of the Prince that rules in the aire and workes in the children of disobedience Prophane soules do's not this speake you strangers in Heaven and unto the life of holinesse without God in the world What can you say for your selves and what reason can you give why that sentence of the Judge should not passe upon you which is if you amend not you shall not enter into his rest and making excuses to keep your selves from Christ shall not taste of his Supper eat of his dainties are your actions a captivation of your selves and affections to Christ or Satan sinne and the flesh who are Antichrists Consider it sadlie for your case is put seriouslie as to the businesse in hand Now the worthies of the world to come are strangers in this land for this verie reason they have another King are the subjects of another Kingdome and are guided rul'd and govern'd by the Lawes and customes of that Countrie which is above whence they come and to which place at the end of their travailes and the travailes of their soules they shall returne Beleevers you are or should be govern'd by the Law of the Spirit of life a Law of love an inwritten Principle receiv'd from Father Sonne and Spirit so that were it possible you should not know the Law Morall yet would you not be as Paul speaks Rom. 2. 14. of some justly a Law unto your selves would not grace command you and the divine nature constraine you into a dutifull frame doe not dutifull children love to doe duties to their Parents Not to bee and doe like sonnes is to force an abdication from the Father what could Heathens having no Law doe the things contain'd in the Law and that by nature and shall Christians doe lesse with grace which do's so much excell the most refined nature The Apostle affirmes they had an inwritten principle viz. the worke of the Law written in their hearts so Christ's familiars make report doe not your soules long to bee subject unto Christ are not you under his Dominion if so that proves you blessed pilgrims and strangers here Thirdly he 's stranger-like Ad placitum Principis who lives in a land or leaves it onely at the pleasure of the Prince such strangers are Saints here when God the King of Saints pleaseth their beings must receive their periods God hath put bounds to earthlie beings and 't is from the good pleasure of his will to Christ's co-heires Strangers to Heaven as well as strangers on earth have bounded Object beings too But 't is not pleasure 't is displeasure Answ from God to them such forbearance is an effect of wrath not of love 't is but his willingnesse to shew his wrath and make his power knowne that hee endures with much long suffering the Rom. 9. 22. vessells of wrath fitted to destruction saith the Apostle What though all things come alike to all as the wise man speakes and that there is one event to the Righteous and to the wicked yet ther 's Eccles 9. 2. Gods good will appearing to the one whilest his ill will breakes forth in the events of the other the good man ha's peace in his end whilest ther 's no peace to the wicked saith my God but they are like to the raging seas which cast up mire and dirt Saints are here at the good pleasure of their Prince and therefore stranger-like on earth so also is their substance with them at the good pleasure of his will get what they
likenesse but you have lost it and therefore also the sight on 't such as it then was but you may beholding Christ againe find it in him as a second Adam hee ha's done do's and ever will keepe his integritie station and perfection without any the least alteration you may see in him what glorious ones you were before yee were cast out of an earthly Paradise This is the mysterie yee shall know by him what you were before you were what a blessed estate standing man was in what an excellent nature he had before it was lost how well hee might have lived and all his posteritie had hee not sinn'd with outward senses and stain'd his inward soule hee sinn'd with his senses by hearing with his eares the praises of the fruit beholding it with his eyes touching with his hand and tasting with his palate Thus sinne entring by his senses got into the world and death by sinne himselfe being made sensuall with all his posteritie by that act Secondly what you are First by degeneration how much unlike what you once were When you see his holinesse doe not you see your owne unholinesse when you see his puritie and passing Sanctitie doe not you by meanes of that see your owne impuritie and surpassing depravitie Will you heare what a God-beholding man said once 't was this Woe is mee for I am undone because I am a man of uncle an lips and I dwell in the mids of a people of uncleane lips for mine eyes have seen the King the Lord of hosts 'T was his trouble and hee gives the reason that his lips were not cleaner like the Lords and that his societie was so uncleane that it did unfit him for communion with the highest God and King it pierced his honest heart that he had no greater a part of the Lords holy nature in him Christians When you see the Lords lowlinesse doe not you see your owne loftinesse When you see Christs humility doe not you see your owne pride When you see his clemencie cannot you then see your owne naturall crueltie to your selves and others so also by the light of his patience you may see your owne passion by his kindnesse to you your own unkindnesse to him by all his faithfullnes your own unfaithfulnes by his fruitfulnes in good your own barreÌ„uâ—s Secondly by restauration what a vast difference is betwixt grace and the best refined nature Moreover there 's now a more firme union betwixt thy soule and God then was betwixt God and man at that time for had the union then been as strong as now Adam had ne'r lost himselfe and his by sinne the onenesse that 's betwixt God and his people is such that they can never any more be parted and taken asunder besides all this Adam was left to himselfe and to his own will to choose whether he would stand or fall But now Christians are not left to themselves and cannot have their will God will never leave them nor forsake them and they shall ne'r fall more so to indanger themselves and soules as he then did for God is both able and willing to make them stand Is not this to see your selves truely and fully and whatsoe're you are uprightly and what you are not in such a manner surely no vision is like this no sight like this Thirdly what you shall bee It do's not here appeare what you shall be but in Christ and where Christ is you may plainelie clearly and throughly be resolved of that for when you see him even as he is so shall you your selves be Christ breathes out sweetlie this selfe same thing Father I will that those whom thou hast given Iohn 17. 24. me be with me where I am that they may behold my glorie Christ's glorie is transforming he 'l have you with him that you may behold him and what 's the issue 't is this you 'l be changed into the same glorie you cannot escape it there you with open face as in a glasse beholding the glorie of 2 Cor. 3. 18. the Lord are changed into the same Image from glorie to glorie and that of the Lord the Spirit * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Can a representation of his glorie by a medium transforme so sweetlie Ha's glorie such a power Oh then what will it doe when wee shall behold it without meanes more clearelie then a glasse can represent it Fourthlie all right sight of Christ ha's in it a sustaining nature a heart-releeving vertue a soule-reviving abilitie things of Heaven are all supporting much more Christ himselfe whose presence is the Heaven above as he 's God equall to the Father doe you want an experiment of this also the Apostle gives you one 2 Cor. 4. 17 18. when he tells you that Christ and all his obedience is was for your sakes adding that for this cause wee faint not in the perishing estate of the outward man whil'st the inward is renewed day by day whilest light affections worke us unto fit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 us for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 massie glorie and all this when wee looke not at things which are seen but at things which are not seen When the invisible soule 's lost in her unseen Saviour shee 's safe and takes her rest for the Lord makes her dwell in safety Christ's souldiers pray tell me what seen power and might sustained you in all your spirituall warefare that you have had I can tell you none at all for when you were in the field against sinne Satan the world and selfe had you not all the Lords owne armour on The helmet of Salvation brest plate of righteousnesse Eph. 6. 13. to 18. the girdle of truth with the sword of the Spirit which is the word of God and above all the sheild of Faith whereby you were able to quench all fierie darts shot and darted at you your soules and peace and when you were smitten did not Christ stand by you with you and in you Did not he teach your hands to warre and singers to sight as David speakes had not he your hand in his and caused you to give some mortall wounds kill that which would have kill'd you your selves soules and all which being gone all was gone with you Who stood by Joshua when he called on God and Satan stood at his right hand to resist him was 't not the Angel of the Covenant Jesus Christ Zech. 3. who when the Tempter accused him for standing before the Lord in filthy garments did excuse him remove his rags and give him robes and does not Christ stand everie Christian in the like stead Sure I am if ever you did overcome and were not foiled in the Lords fights and fields 't was thus with you O how precious and how cordiall are the thoughts of these things the number whereof no end yee know Who then that 's wise desires not to see Christ and himselfe in Christ before hee
some how hardly doe they live and how uncheerefull doe they spend their dayes on earth because the Comforter who should releeve their soules is farre from them as the Church once said Others also would be glad at the heart could they graspe Christ in the precious Promise by a precious Faith and what hinders this even this is the thing corruption and carnall reason intervenes comes between the soule and home Hence objections are rais'd against God Gospel Christ Promise selfe and all because the evidence is darkned do's not at all exist To support such build up such it pleaseth the Father of mercies as well as Spirits to convince and perswade the soule that he 'l supplie what 's wanting will heale back-slidings freely worke both will and deed fullie and thus hee sustaines the soule in life raises it up as it were from the grave of despaire and dismall distresse Fourthly Christ help 's some to live above glorious manifestations of his Fathers love 'T is after this sort viz when in the absence of those manifestations just ones are made to live and rejoyce in the invisible essence of God viz. when they live rejoyce in the Lord when they see him not and that with Joy unspeakeable and full of glorie when a Christian can live waiting on him who ha's hid his face from him as the Prophet said hee would doe 't is an easie thing to swimme when the head 's held up but 't is a singular thing to be kept from drowning when the whole man 's kept under water Christians through Christ you may and can doe singular things this is one when the Sunne is no more thy light by day neither for brightnesse Isa 60. 19. doth the Moone give light unto thee yet the unseen Lord's to thee an everlasting light and thy God 's thy glorie When as the Church said Micah 7 8. thou sittest in darknesse yet hast determin'd the Lord shall bee a light unto thee When as Paul said thou seest no light of Sunne Moone or Starres appeare for many dayes and yet canst live like a child of light in thickest darknesse tell me tell me thou spirituall soule is not this to live above even glorious manifestations of dearest love if not what is' t then verilie verilie I say unto thee thou that so livest livest by Christ like Christ with him in him whilst he thus acts in thee for thee and by thee Thirdly Christ builds his and that hee do's by cherishing and nourishing them with heart-ravishing comforts and solicitations Christ's comming into a soule is verie restorative his being solicitous with her is verie instructive when hee comes to her much good comes along with him for he ne'r comes into an emptie heart with an emptie hand He filleth the hungrie with good things Satan's all for emptiing the soule of good things but Christ is all for filling Christ makes his abound towards Heaven and heavenly minds Did you ever see such a guest you keepers of his Temple which is within you which you have of him do's not his custome make you rich to keepe open house for ever Alas my friends and worthies of the other world when hee first used your hearts his house you were worth nothing had nothing but sinne that 's nothing 't is but vanitie emptinesse what insides had you and how uncleane were they and were your outsides ought but bodies of unsanctified parts what were all your members lesse than weapons of unrighteousnesse raised up both against your selves and Saviour also was not your whole man a slave of Satan his captive prisoner now when he repaires you puts a glorie upon you dispossesses Satan in you fills your hearts with himselfe do's hee not then build you up as a spirituall house for himselfe True Converts answer to the question is not this one thing that Christ hath done for you in your conversion from sinne to himselfe is not this course the meanes of bringing and breeding up your soules for the heavenly Academie above is not this to make you fit to be partakers of that inheritance of the Saints in light Do's Col. 1. 12. not this kindnesse deserve a giving thanks to the Father who ha's made you so Fourthly Christ confirmes his even those he will save First by giving them some setlednesse of Spirit concerning their finall condition the knowledge of what a man shall bee in the end and for ever is the great Question and most stated by some and when the Spirit speaks that it shall bee everlastingly well then the soul 's safe What breeds doubts fear 's and distrustings so much as this whence are those cries I am a wretch shall be damned and goe to Hell am a cast-away have deceived many and am deceiv'd my selfe whilest I seem'd what I was not and so beguiled my owne soule There 's no mercie for me I have so sinn'd against it Christ dyed not for mee such a one as I there 's much in God but nothing for mee my heart 's hardned against the use of meanes Is' t not hence their unacquaintance with the certaintie of what their condition shall be for then the Serpent subtilly winds himselfe in and makes the condition of such to be worse than ' t is Now when Christ the Sunne of Righteousnesse doth arise shining into and upon that soule all those mists of ignorance and errour are soone disper'd and then at the last the unsetled soule is made steadie you cannot move it though feares arise and doubts be many and trialls more yet this is the result of all in such a soule well let God doe what hee will with mee I 'le hang on him though he kill mee yet will I trust in him I have many rubs in my heavenly race but I shall get through all at last I am often brought to call in question what my finall estate is but yet I cannot say but God ha's done something in me sure I am I would not allow of sinne for all the world and if my heart deceives me not I would be better then I am would faine love God serve him and feare him that 's my desire and I doe not sinne but I am troubled at it troubled in the actings and it brings me on my knees to the God of pardons Thus it pleaseth Jehovah to work secretlie the soules settlement in a fit season which may fitly bee called Christ's way of bringing up his children Secondly by assuring them of his abilitie and activitie to keep them from a totall Apostasie and fatall destinie Will you know how confirm'd Christians speake 'T is thus When I fall I shall arise God first or last fastens Micah 7. 8. that truth upon the soule which the Psalmist speakes of Viz that though a good man fall he shall not be utterly cast downe and what 's the reason for the Lord upholds him with his hand Feares of falling from Christ in tribulations that attend Christians or towards the close
with such an one Besides this Rest is sweet to the labourer as the Proverb is so Heaven's then exceeding good to the godly after their wearied stepps and long and irkesome travailes on earth mercies are best when most missed Heaven is to Saints as the Inne to the traveller a great refreshment Heaven is by so much the more glorious by how much Earth's ignoble And was 't not the Lords intention that a Rest should remaine for the children of God when the time of refreshment should come from his presence Is not this to put a difference betwixt rest and trouble what do's it more Saints are bid to run ne the race that 's set before them Now you know there 's a great disparitie betwixt the beginning middle and end of a race these honest foot-men have great wearinesse trouble and rubbs yea sometimes falls and bruises in their heavenly race but the end is in Heaven and there 's rest with reward in fulnesse Secondly to glimpse out glorie to a faithlesse people by persons under their owne forme that his light may shine in them and from them in the midst of a perverse generation there 's much of the glory of God in his Image on the godly hee could take them hence and state them in Heaven as soone as they open the wombe but that evill men may see there 's some that love him and live like him as well as others that slight him and live like the Prince of darknesse Doe not these children of blessed light let the world see by their conversation what a life their Father leads and lives note this well earthlie men are much led by examples of men and God sends good men to give examples to the bad yea he ha's sent a good Christ who ha's left an example that all should tread his stepps This takes off the cloake of excuse from the back of sinne now men have seen ther 's no cloake for their sinne because there 's nothing imitable and observable in any person or thing which may not bee found in Christians or Christ in one or other the sons of God Thirdly besides this God sends some into the world even their strange Land and place of captivitie to save others from fatall ruine for a time the Saints being in this world supports many and keeps them alive God would soone put an end to such cumberers of the ground did not his sonnes stand in the gap then unkind world how canst thou abuse such props of thy peace as these be when Lot's out of Sodom the whole is set on fire so when all the Lords righteous Noahs are got into the arke Christ and Heaven the whole world 's destroyed with fire for the Spirit ha's said it who cannot lie that vengeance shall bee taken 2 Thess 1. 7 8 9. by sire when troubled Saints shall have rest and when the Lord Jesus shall be reveal'd from Heaven with his mighty Angels in flaming fire taking vengeance on them that know not God and obey not his Gospel who shall bee punished with everlasting destruction from the presence of the Lord and from the glorie of his power when he shall come to be glorisied in his Saints and admir'd by all them that beleeve and then shall the wicked themselves be revealed too with all their sligh secret trickes and shifts whom the Lord shall consume with the Spirit of his mouth and shall destroy with the brightnesse of his comming as the same Apostle affirmes Then consider these things prophane 2 Thess 2. 8. soules esteeme these strangers more least that you incurre the displeasure of God and your beings here be of no value no long duration Fourthly God sends his hither to dispose of them for higher things some are sent to lesser schooles to fit them for exercise in greater places this world 's the schoole of the Crosse to the Saints and when they have learned how to beare a Crosse they shall weare a Crowne when they have learned to be sustained under a losse they shall inherit all Christ and whatsoever is gaine Saints must enter heaven but 't is as the Scripture speakes through many tribulations Gold is not pure if not tried water 's not sweet without a current Vessells are not bright if not scowred nor are Saints fit to enter Heaven if not prepar'd Hence that saying Give thankes to the Father who ha's made us meet to be partakers of the inheritance of the Saints in Light made us we are not found meet but the Lord makes us meet while wee are survivers in this world holinesse and heavenly mindednesse in Saints is their fitnesse for Heaven and happinesse and suffering fits for reigning our light afflictions if wee be 2 Cor. 4. 17. sonnes of God worke for us or worke us unto as the word signifies a more exceeding weight of glorie Light afflictions to exceeding massie glorie and momentarie sufferings fit us for worke us to eternall reigning God prepar'd Mat. 25. 34. for his children a Kingdome before the foundation of the world and the same God prepares them to bee fit Subjects for such a Kingdome yea and which is more to be fit Princes and Kings in that Kingdome hee ha's washed away their sinnes in his owne bloud and ha's made them Kings and Priests unto God and his Father saith the Spirit to the seven Churches of Rev. 1. 5 6. Asia Fifthly that grace might have a being as well as Glorie grace ha's a being onely in the gracious here and had not God brought them into this strange Land where should especiall grace have existed save in the brest of its Originall true it is there had been glory to God on high as the Angels sang when they appear'd to the Shepheards but where would have been peace on earth and good will towards men if God had not brought forth his chosen vessells to make peace with them make knowne his good will towards them what brought the babe Jesus into the wombe and world bred him up in the shape of a man made him doe and suffer like a God but the power and good pleasure of his Father for his childrens good whom hee knew would be strangers in this world and is not the Kingdome of grace on earth in the hearts of these strangers where is' t else how are all the manifestations of grace and favour from God made apparent but to his chosen being here they are here to be called sanctified justified and sav'd from hence Oh great mysteries rarely observ'd of any Now to applie would you know your state and relation in which you stand as to the businesse in hand then note these things and marke them well 1. What price doe you put on Vse 1 the worlds glorie how high is that in your esteeme what thoughts have you of it I must tell you that a holy one and hee who 's a stranger on earth do's more esteeme the repairing of the Lords Image in his
peace from your eyes as once hee serv'd her Fourthly the stinging thoughts of being Christ-les and friendles at that Tribunall bar of heavenly Majestie The thoughts of having no Advocate with the Father to speake one good word for the soule to the Irefull Judge none to stand betwixt God and the soule none to keep off the stroakes and blowes When Conscience shall suggest and cause a man to crie out in bitternesse of his spirit Ah wretch that I am I have lived so ill I cannot die well nor willingly yet die I must but cannot tell what will become of my poore soule and selfe I am now giving up the Ghost but alas I know not who shall have it I have been Satans servant and sinnes servant all my daies have slighted glorious meanes of acquaintance with God have been wearie of Sermons wearie of spirituall services and spirituall societie Thus have I made the Judge my foe and the Advocate my adversarie And woe is mee I know neither of them both And then though such crie out Mountaines and hills fall upon us and hide us from the presence of him that sits on the Throne and from the wrath of the Lamb Mountaines will not doe it for them Then men shall shreeke and crie out with trembling Lord Lord. Hosanna thou sonne of David have mercie on us yet shall have no other Answer but this I tell you I know not whence you are depart from me you shall goe thither where there shall bee weeping wailing and gnashing of teeth When you shall see Abraham Isaac and Luk. 13. 27 28. Jacob and all the Prophets in the Kingdome and you your selves thrust out Or that of Christ I professe Mat. 7. 23. unto you I never knew you then even then those who have been asham'd of Christ and of his words in a sinfull and adulterous generation shall find Christ will bee ashamed of them as he comes to Judge in the glorie of his Father with the Mark 8. last holy Angels Ah Lord can no healing be found for these wounded soules Is there no balme in Gilead for them open their hearts inlighten their minds observe their wants and supplie them all lay hold on their sinnes and subdue them fullie and secure sensuall soules I say to you as they to Jonah Arise you sleepers call on your God Fifthly the resignation of the soule into the hands of Satan a devillish tormenting Tyrant a cruell enemie to all mankind one that odio intestino prosequitur followes and pursues man with a deadly hatred Satan ha's an Interest in some now but then he 'l have the principle some are of him as Christ speakes and those must unto him at the close of time Then Satan puts in a bill of inditement as large as that booke of Zacharie wherein is alledged all evill deeds that e're were committed yea Conscience Zcah 5. neither good nor quiet will accuse and memorie give bitter evidence the whilest the Devills are Ezek. 2. 10. readie to fetch away the soule In a word the whole man and everie part thereof will bee distressed those verie eyes which were quick and active to behold Luk. 12. 20. vanitie shall loose their light and see nothing but bloud-guiltinesse of sinne and the other senses after their order shall faile and fall the mind reason and Memorie as heavenly powers of the soule shall be shaken with fearfull stormes of despaire and flashings of Hell fire Then the earthlie house shall shake and tremble yea the humours like an overflowing Sea shall roare and rattle Then the Sunne shall bee turn'd into darkenesse and the Moone into bloud and the starres shall fall from Heaven The aire shall be full of stormes and flashing Meteors the earth it selfe also shall tremble the Sea roare and mens hearts shall faile for feare expecting the end of such sorrowfull beginnings which shall receive no periods Then he or she that ha's spent so many dayes or nights in vaine and idle pastimes would give a world could it bee done for one houres delay that they might repent be reconciled to God and live Repent now desperate sinner Compare things together say to thy selfe in earnest thus There is a sinne that I am addicted to as Pride Passion Covetousnesse Luxurie Prophanenesse of this and the other sort which if I live in and goe on I die for ever I loose God Christ Heaven and my owne soule too and then what gaine I Nothing but the pleasures of sin which are levitie vanitie and then the pressures of Hell which are perplexitie The Proverb is if a man doe venture and run a hazzard let him doe it for something so let us doe as well as say What! shall I gratifie Satan for tempting the flesh for suggesting the world for alluring to sinne with the losse of my precious soule when I am gone all 's gone with me And Christians be you resolv'd in this particular doe not you like these what though Satan roares Lyon-like The flesh drawes one way the world another yet stand you fast quit your selves like men bee strong in the Lord your strength persevere hold out to the end let no man take your Crowne for if you are redeem'd from thrall by precious bloud then come not into such bondage againe worke not in such Turkish Gallies any more that your last change be not bitter and if you are right for Christ be assured you cannot Sixthly the stinging thoughts of an exclusion and ejection from Gods blessed presence and all familiarity with him and his in those heavenly places this losse even this as the Learned have proved is a greater torment then ought else can be unto damned soules * Poena dāni seu divinae visionis privatio omnium omninò suppliciorum summum est quo Deus hominem punire potest Nam uti videre Deum ipsissima beatitudo est Ita Deum videre non posse maxima damnatorum poena est c. Inter supplicia omnia hoc futurum est summum maximumque à conditoris aspectu vel brevi morula detineri Intollerabilis est Gehenna illa poena tamen licet quis innumeras ponat gehennas tale nil dicet quale illa faelici excidere gloria à Christo odio haberi audire Nescio vos Chrysoft ad Po. Antioch Omnia verò gehennae supplicia superabit Deum non videre bonis carere quae in potestate habuisti obtinere Bern. de inter domo cap. 38. Intollerabilis quidèm res est etiam gehenna quis nescit supplicium illud horribile tamen si mille aliquis ponat gehennas nihil tale dicturus est quale est à beatae illius gloriae honore repelli exosumque Christo audire ab illo non novi vos Chrys in Mat. Hom. 24. And 't is fitly called a paine of losse viz. an unhappie and everlasting banishment from the highest heaven and the beatificall vision of the most glorious soveraigne and
then that Glory will be apparant above which is not so apparant here below Three things there are that make everlasting Glory 1. The Lords revealing of himselfe to the soule clearly and immediatly 2ly His communicating of himselfe unto her fully and at once 3. The convolution or turning of the whole soule on God according unto what hee reveales of himselfe in such a manner 1. A clear revelation of God Tunc et enim justi cuncta scient quae Deus fecit scienda tam ea quae praeterita quam ea quae post modum sunt futura Anselm de similitud Cap. 54. Neque sola visio Dei sanctis hominibus in coelo promittitur sed etiam omnium rerum quas fecit Deus c. Greg. â—e aetern felicit l. 3. c. 2. and in him many other secrets Then shal be made evident those sacred secrets and glorious mysteries of the holy Trinity of the unity of Christ's Humanity with the Divine nature and of Christians with Christ then all the causes of God's eternall Councell in Election and Reprobation as also the manner of the Creation of the World with the fall of the Angels and all the mysteries of the work of Redemption together with the spirituall substances offices orders and excellencies of those Angels that stand The nature immortality operations and originall of our owne soules and that after a way unutterarable Visions of God and glory on Earth are darke we see darkely saith the Scripture would we see clearly we must waite then til we are in Heaven * For whilst he talked with God the skin of his face did shine so as that the people were affraid to come nigh him Ex. 34. 29 30. God told Moses hee could not see his face viz. all his Glory live a part he did see But no living man is found capatious enough to take in such a degree of glory as is the fulnesse of Gods face and favour Is' t not the darknesse of the vision and the obscurity of the evidences of Gods grace favour that sometimes makes a child of light sit in darknesse and can see no light what save this very thing made the Church cry out Lord thou Lam. 3.44 hast covered thy selfe with a cloud so that our Prayers should not passe through and Job Loe he goeth by Job 9. 11. me and I see him not hee passeth on also but I perceive him not If it be said the Revelation is not dark in it selfe but to such as it concernes 't is the apprehension which is darke that such have of it It 's granted but still 't is evident we see darkly here and that God and glory are but reveal'd in part whiles we are here so that imperfect revelations are darke comparatively referring to what they shall be How doe some precious souls grieve take on mourn and complaine because they cannot see God to be theirs themselves to be his and abiding in him clearly To such bee it now spoken ere long disconsolate soul thou shalt Gloria habitat rupibus Clem. Alex. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Where there 's an excellency there 's a great difficulty be in his armes behold his glory and thine own too which he ha's given thee even there where this kind of darknesse nor any other of what nature soever can ever approach Revelations of God in heaven are immediate also as well as cleare there languishing soules you that here mourne after God cry night and day after the Father of Spirits are sick of love there I say you shall not need to be staid with flaggons or comforted with Apples as the Spouse once desit'd for God shal be all unto you then The Greek Poet when he had recited an obscure Poem and all his Auditors had left him except Plato spake thus Plato is to me in steed of al. Plato est mihi pro omnibus So a soule that 's forsaken of all except God findes God in stead of all to her And you also that now take great paines and have many weary fits in prayer hearing reading conference meditations shall then rest from those labours and enjoy God and Christ without any such meanes Others also whose hearts are now full of cares feares and sorrowes about the maner of doing such services one while bewailing badnesse of memory another while coldnesse of affection at another time deadnesse of heart drowsinesse and dulnesse of spirit with all carnall idle wandering thoughts uncheerfulnesse unfitnesse and unsuitablenesse to and for such holy employments even those I say shall then bee freed from all such burthens they shall have nothing there to care for nor shall they have any employment to take paines in for it shall be not a paine but a pleasure to follow the Lamb whither soever he goes with whom is fulnesse of joy and at whose right hand are pleasures for evermore 2ly His communicating of himselfe fully and at once On earth God communicates of his fulnesse but the communication of all fulnesse it selfe is onely in Heaven Besides the communication of fulness which Saints receive here is onely of grace for grace Believers if you 'l receive glory for glory expect till you be where Christ is in whom such fulnesse dwels Father I will that they may be where I am to behold my glory That even that will be their renowne who shall dwell in light marvellous God do's this first to keep under selfe-advancing sins wee Alas are invincibly prone to lift up our selves and let Christ lye low who ne're deserv'd such unkindnesse at our hands we rise in our owne conceits immensly above measure hence wee constraine the Lord to leave thornes in our flesh something or other to beget anguish in us sometimes a Satan a Devil to buffet us beat us out of our high holds If in-comes from heaven abound on mens spirits oh how apt are they to waxe fat and forget the rocke whence they are hewen yea the very brests that gave them suck ran out freely for their nourishment But what a sad and bad thing is this that men should be evill because God is good That God cannot abound in Revelation but man will abate in humiliation Paul sinn'd once thus but it brought him on his knees thrice to the God of pardons God will not communicate all his fulness on earth least men should be full of spirituall tumours on such a bottome hee 'l first have them where they can bee proud no more and then they shall inherite all fullest glory Oh the height and the depth of the wisdome of God! how unsearchable are his Counsells and his wayes past finding out but. 2. God gives not out all his fulnesse here for earthly vessells unglorified Christians cannot hold it all whilst in the body The Widdowes oyle increast whilst her Vessell could receive it but when once the Vessells were straitned its encrease was suspended Christians have had and still have as much of God
juventure etiamsi senex est mortuus vel fuerat habiturus si antê est defunctus Aug. de Civit. Dei l. 22. c. 15. Circa triginta annos defini erunt esse etiam seculi hujus doctissimi homines juventutem Idem Ibid. Resurgent omnes tam magni Corpore quam vel erant vel futuri erant in juvenili aetate Idem Ibid. all minority Infancy youth old age witherdnesse by all which the bodie 's found in an imperfect state Infants youths and aged persons if in Covenant with God shall rise in the perfection of strength and yeares which as some have prov'd shall be such as is found to bee in persons about the age of 30. or as others affirm about the age of 33. and then as others have made good by arguments the child shall rise in that perfect strength it would have had had it liv'd untill the time of the fullest perfection of growth Now to the second branch of the definition viz. That to be glorified is to enjoy all perfection in soul and body both joyntly and of that thus 1. The soul and body shall externally enjoy a most exquisite knowledge of God the godly 1 Cor. 12. 1. of themselves also when once they 're made glorious An exquisite perfect knowledg of God they shall both see him not onely mentally and contemplatively but also with the bodies eyes corporally For the glorious God will let in such a great light and give such a great strength of sight unto them both as that the eyes of them both shall be opened enlarg'd and perfectly apted to concord with himselfe the object Whence was that of Job I Iob 19. 26 27. know that in my flesh I shall see God whom I shall see for my selfe mine eyes shall bâ—hold him and not a stranger as it is in the Originall was 't not hence viz. that he had assurance in his own soul being seal'd with the spirit of promise that such a thing should be and doe's not God approve this saying when he sayes he spake right words of him And which is more we shall see and enjoy him perfectly in our selves wee see and know the Lord on this side glory but by fits now and then even as a waifaring man who stayes but for a night and is gone or else wee see him spiritually as the Disciples saw him corporally when he was comming towards them they said says the Text hee is a Ghost So when God comes in upon our spirits with joy and gladnesse comfort and refreshment wee are prone to thinke 't is not hee How many precious Saints are there under Heaven whose soules with David refuse to be comforted shunne the Lord in his comforts as if he were a Ghost And though he say ne're so oft as Christ to his Disciples be of good cheere Matth. 14.27 feare not to be comforted It is I Yet how hardly are men brought to believe being slow of heart yea and though possibly they doe not thinke a Ghost is comming towards them yet doe they not oft conclude that strong consolations are delusions and illusions of a false spirit We doe not only feare vainly those things which cannot hurt us but also dread even perversly those things which occasion our Non solum inaniter metuamus quae nocere non possunt sed perversé etiam horreamus ea quae ad salutem faciunt Mucs Ludit suavisstuié cum nos putamus omnia esse perditissima Luther In tentationibus fingimus Deum alium quà m revera est putamus Deum tum non esse Deum sed phantasma hoc est horribile spectrum quod nos velit devorare Luther Quoad in angustâ—is sumus non est credendum nostris Cogitationibus de Deo Luther safety For doe not many rather conclude that Satan's transform'd into an Angell of light then that themselves are transform'd into Christ who can deny it and that this unbelief argues an imperfect sight and knowledge of God of his grace and favour Such sad soules the spirit of bondage ha's chain'd up still yea some have and doe possesse God here yet will not see and know such a thing You that raise up more objections against God and your selves then can meete with answers Is not this your case Secondly wee shall see him perfectly in the Creatures also when we are in glory Whilst we are here wee see not so much of God in the creature as there is wee are too much bent to see the Lord rudely ignorantly and obscurely as hee comes unto us in the creatures Alas how seldom Longè extra septa evehimur Chrys doe wee observe and consider what of God wee take in by the Creatures how much we enjoy him in connexion with them And although fire could not warme us food could not strengthen us raiment could not secure us from scorching heate and pinching cold were 't not that God were in them to give heate to the first put nourishment in the second a conserving quality in the third Yet how hardly are we brought to see and wonder at the Lord in such a dispensation Is not this to over-look the Creator in the creatures And is not such a sight of God too like that which the Heathen had of him some of whom beholding him under the notion of Causa causarum onely did colour over their creature-worship by affirming that though they did worship the Sunne Moone and Stars with other created things yet that they did not worship the Creature but God in the Creatures For said they God is in every thing and the truth is wee all of us doe things of this nature very confusedly and preposterously If this were not so what hinders could wee see the Lord perfectly in the creatures but that we might take in God when we take in the Creature and so have soule and bodie fed together But glory helps all this for when Saints are glorified they shall see God as hee is in himselfe in themselves and also as he is in the creaturs perfectly And holy hearts in the interim see as much of God as you can in all your morsells and mercies because 't is very good for you so to doe Remember the Israelites of whom 't is said that while the Numb 11. 33. flesh was betweene their teeth ere it was chewed the wrath of the Lord was kindled and they dyed and why for they did not observe that God was in the mercie which caused murmuring in them 2. A perfect knowledg of the godly there is as some have prov'd * Ibi á singulis omnes ibi ab omnibus singuli cognoscentur nec quem-quam omni non latebit quâ patriâ quâ gentê quâ stirpe quis editus fuerit vel quid etiam in vitâ suâ fecerit Anselm de similitud c. 59. All Saints shall bee known of every particular Saint and every particular Saint shall be known of all there shall be no
endeavours of the Trinity for our Redemption advancement in the Paradice of God And that wee should eternally sing Halelujahs to the Lamb that sits on the Throne of matchlesse Majesty wee shall Non est beatus esse quise non putat know our selves and that we are in an estate of Blisse Wee 'l say no more of the first kind of perfection viz. exquisite knowledge which the whole man possessing is thereby very glorious 2. Perfect holinesse happinesse Spiritualia erunt non quia corporaesse desistēt sed quia spiritu vivicante subsistent Aug. and spirituality Happiness puts not an end to holinesse but makes it perfect Holinesse is most perfect in Heaven ther 's no sight of holiest Majesty without it This shall be both of nature and actions crossenesse and foulnesse of nature cannot enter into those places which are on high Our natures shal be spotlesse and our actions they shall be blamelesse There 's nothing done in glory that can be blame-worthy but to this purpose wee spake before 3. Superiority No man shal be under the jurisdiction of others all Saints are superiours in Heaven ther 's no difference betwixt him that was the Master and him that was the Servant He that was a King on earth fare's no better in glorie then do's the meanest subject in respect of command Saints are all fellows in Heaven Yea those wealthy Christians which here will scarce vouchsafe to look upon the meanest of their fellow members in Christ wretched thing that it is shall in that day see those poore ones of Christ eyed and priz'd of God in glory as much as themselves and shall seee them as rich and as well Crown'd and Thron'd as he that was willingly ignorant of them Doubtlesse thou art our Father Isa 63. 16. though Abraham be ignorant of us Israel acknowledgeth us not thou O Lord art our Father and our Redeemer said the Prophet Though the Brethren wil not know them the Father will doubtlesse hee 'l doe like himselfe And then all Oeconomicall Politicall Ecclesiasticall Relations shall cease There shall be none to command nor any to bee obeyed but the Lord and his Christ our Jesus There the poore shall not feare the frownes of the rich dread their threats nor want their aids but poore Lazarus shall sit downe with rich Abraham Isaac and Jacob and with David the King on the same Throne in the Kingdome of his Father And the poore widow of Sarepta as well as rich Dorcas of Joppa Acts 9. 36. 39 shall have a Throne and a crown in glory For God is no respecter Matth. 8. 39. of persons Saints shall be all alike in preferment there the Lord makes no difference in giving grace nor will he do 't in conferring glory Hee put no difference betweene us and them purifying our hearts by saith as Peter speaks Peter had truth of grace and they had it too God minded not their persons Though Peter and some of the rest had beene his ancient servants and the other had ne're seene the inside of his house God purg'd them as well as the Apostles 't is so in glory all shall sit as neer to Christ as can be For the weak and poor Christian is as much allied to Christ and as deare to him as the strong and wealthy can bee Christ shed as many teares sweat as many drops endur'd as many stripes and paid as great a price for the one as for the other And in glory it shall be known how hee takes his Lambes in his armes carries them in his bosome and leades gently those that are with Isa 40. 11. young Adde to this Dominion perfect rule o're the Creatures which we lost in our first Parents He that overcommeth is crown'd with glory shall have power over Revel 2. 26. Nations and shall rule with a rod of Iron as 't is said Lastly an orient splendor and peerelesse brightnesse of resplendent light shall cover the whole man as a garment Then shall the righteous shine Matth. 13.43 forth as the Sunne in the Kingdom of their Father Who hath ears to heare let him heare And will not this even this occasion an infinite unconceivable and unparallel'd gladnesse Nonquia solis etiam splendorem non superabunt sed quando nihil fulgentius sole videmus proptereà re apertissimâ nobis ad exprimendum usus est Chrysostom in Mat. Hom. 12. throughout the very soule spirit and whole man In a word there shall bee first that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a necessary supply of outward things Secondly that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a being in Gods favour and having a good aspect from God Thirdly that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a well-doing or right acting according to the emminencies thereof Thus of the parts of glory a word or two of the adjuncts and we apply the whole First 't is a coherent glory such as agrees with and is sutable unto the whole man For a man to be cloathed with the perfections of Plants or Animalls that will not make him glorious the perfections of other things will not doe it it must bee such as is sutable to him as he 's a man even a man renewed Secondly 't is emminent ha's worth in 't for glory is the most lofty condition a thing that 's better then a man's selfe All the creatures besides man are inferiour to a soule an unseen soule can't be advanc'd with any seene substance for shee is more noble then any such thing And things below the soul can't set the soule aloft it must be something better then a soule which can do that Now nothing but God is better and he 'l do it Thirdly 't is a contenting good causing calmenesse and serenity of spirit so that when once the soule ha's what shee likes and loves and is assur'd of the sufficiency thereof knows she 's not to seek hath and lyes on her Center This makes her estate delectable full comfortable and well-pleasing and as hee said in a bad sence so may a glorified person say in a good sence Soule take thine ease And with the Prophet Soule returne to thy rest for the LORD hath dealt bountifully Psal 16. 7. with thee and ha's delivered my soule from Death mine eyes from teares and my feet from falling Fourthly perfect love there shall bee no jarres nor stirres in glory no heart-burnings and evill surmisings against each other there shall bee no prosperity that can bee envied nor shall there bee any adversity to bee despised but of this before Fifthly lasting everlasting it ha's perennity and perpetuity in it and thus the difference is made apparent which is found betwixt things above and things below things of heaven and things of the earth Sixthly and all this is made ours by it's conjunction with us as the conjunction of the soul with Christ and Christ with the soul is a means to strengthen the proprieties of them both which they