wearie of this world wean'd from this scituation peinched with the coldnesse of this climate for this world alas is a great cooler to the heat of a gracious heart And were they as subject to it as its children are were they as much intangled with it Though now they may have a little heat yet then they would have none at all Secondly 't will free and remove you from all carnall objects then there shall bee no more Gold nor greatnesse to allure you from God no sinne nor sinnes pleasure to intice and bewitch you lie prostrate before you no selfe nor Satan to tempt and intrap you Good Lord what a good case will thine then bee in who or what can expresse those joyous rarities and transcendent verities of such glorious beings Oh! how unsearchable are the riches of such grace and favour Narrow hearts open your selves and the gates of your soules and let the King of glorie come in why should he be unto you as a wayfaring man that staies but for a night and is gone Thirdly 't will alter the nature of all your spirituall distresses there shall bee then no more doubts unresolved no more sins the ' I le be destroi'd no more graces unrevived no more feares of finall falling no more queries about the truth of your high calling no more want of God Christ and the good desired no more dislike of and from unknowne Christians no strangenesse of carriage among knowne members of Christ's bodie mysticall In a word there shall after this change never bee any more hearts hardnesse minds blindnesse wills perversenesse loves coldnesse zeales rashnesse listlesse desires heartlesse prayers tiresome spirit or rebellious flesh But holy hearts you shall be God-like Christ-like in all things 3. Suffer God to dispose you for it sith 't will come and you must be changed Men square wood before they build discipline their Troopes e're they joyne in battell rigg trimme and furnish their ships ere they launch put forth to Sea so God is fitting some every day of life for the day of death Would you know the way by which the Lord effects this blessed fitnesse for so glorious a change so great a worke as is the worke of dying observe then rightly these serious things in the sequell God fits his children for such a decease thus First by making the bodie of sinne irkesome to them There are some who with David have their sinnes ever before them cannot forget them are greevously Psal 51. 3. burden'd with them and their crie is such as this Oh! who shall deliver me from the bodie of this death This even this ha's made some wearie of the world yea and wearie of themselues too all the while longing to be there where they might never see or seele it more Such had rather die a thousand deaths then live dishonouring him in whose favour stands their life and whose loving-kindnesse is better than life as David speakes Hence also everie sanctified sorrow and suffering of this earthlie life puts him upon minding his last and long'd for home every decay of strength dimnes of sight dulnes of hearing and disabilitie of being and doing with all sicknes weaknes aches and pains these I say doe forewarne him of his approaching decease And thus with Job he waites all the dayes of his life untill his appointed change comes Holy hearts you 're well acquainted with the state of this distresse and therefore you must signe and seale to the truth of this experiment yet let not your hearts be troubled for sinnes burthen shall bee remov'd and you your selues certainely secur'd and sav'd Secondly by making death to them desirable this is a deathsweetning way and he acts in the businesse after this manner First suggesting into their thoughts that when death surprizeth them it shall be stinglesse and what 's the sting of death why the Scriptures tell you 't is sinne sinne is deaths Arrow which when 't is shot into the bowells of the soule at the appointed time of change oh how do's it wound with horrour cut with amazement and pierce with dread of a great just and glorious Majestie And then how do's the poore soule fester with despaire whil'st she cannot beleeve or hope to bee well and doe well after death who ha's been and done so ill in time of life And certainely if in life there 's no discharge from sinne in death the soule will greatlie feare if not throughly feel its discharge from Christ But to you that are in Jesus Christ be this word spoken The Law of the Spirit of life in Christ Jesus hath made you free from the law of sinne and death The sting of death is sinne and the strength of sinne is the Law viz. sinnes Law Rom. 8. 1.2 1 Cor. 1. 15. for this place seemes to explaine the other Thus you are freed from both the power of sinne and death also I may adde and the victorie of the grave which cannot imprison or infringe your bodies long so long as to retaine you for ever Give thankes then unto God who ha's given you the victorie through your Lord and Saviour Jesus Christ and sing with Paul ô death where is thy sting ô grave where is thy victorie For when a poore soule considers within her selfe thus well I am now neere my time of change I must leave the world But Christ ha's promis'd that he 'l bee with me to the end of my course and ha's also assur'd me that my sinnes are forgiven and forgotten I have a discharge from them through the mercie of God Is she not then readie to crie out Come Lord Jesus come quicklie Death doe thy dutie freely and thus the poore drooping doubting Christian lives dying yet ne'r tastes of the second death God acquits the soule in Justification from sinnes guilt and cleanseth the soule through Sanctification from sinnes filth hee that 's washed from his old polutions hath the heavenly ornaments of Christ's Spirit He 's fit to solemnize a marriage with the Lambe God also perswades the soule that he ha's found a righteousnesse as well as a ransome for her Now beleevers may conclude then as the Scripture speakes that Righteousnesse delivers from death And that the righteous hath hope in his end He fits his to be changed by mortification also for when God by his Spirit has crucified sinne that would have slaine the soule Death cannot hurt much in smiring the carcase Hence is that of Christ Feare not them who kill the body but are not able to kill the soule Secondly the Lord makes the change desirable to some by inlightning Heb. 7. 25. their eyes and strengthning their hearts unto a fight and sense of all the al-sufficiencies of Christ to sustaine the soule under the straights of such a death what though sinne upbraids thee Satan affrights thee and thine owne heart trembles within thee that thou art at a stand knowest not what to doe nor how to die Yet beleeve for
from our flesh and is' t not grieved vexed and resisted also if men goe one step further which is to despight it they have done their worst against it and their owne soules also These are the steps which reach to Hell Take heed you tread not the first of them quench not the Spirit 'T is a verie sad thing to sinne so fowly that if a man sinne 's but one sinne more he fall's finallie next to resisting comes despighting and then how can you bee renewed by Repentauce Is not this to venture the losse of a precious soule desperatelie and to be unkind to the Spirit immenslie than which what is more dismall the Spirit suffers being quenched And then the flesh that suffers being crossed in all its corruptions In the second birth right Regeneration all who are Christ's have their flesh crucified Gal. 5. 4. with the affections passions and lusts proud flesh is beaten downe and Christ's humble Spirit set on high in such a soule love to sinne is the life of sinnne if you loath it 't will die hatred unto it is a wounding of it who knowes not this that knowes Jesus Christ and hates sinne as 't is hatefull and makes hatefull sinne is or should be to Saints more hatefull then all things and to creatures most hurtfull When nothing else is hatefull or can make so in the sight of God Will you mind what one borne of God ha's said 't was this I hate the evill I doe Love of sinne must die when love of Christ will live and be lively lustings after sinne are lessened too if not whollie mortified one of the Lords births though he sinne yet he hungers not after it doe's not thirst to commit it ha's but listlesse desires towards it and troubl'd he is that he doth at all desire such an undesirable thing hee would faine be and doe better then hee is and does though his flesh be crossed and himselfe made to suffer Secondly in naturall birth 's the bearers bowells yerne towards the babe i' th birth least it should prove abortive right glad's the parent to see the child live and doe well her saying's like his is my sonne safe deale gently with 2 Sam. 18.32 5. him for my sake In spiritual births the bearers bowells yerne too the Lords bowells worke towards babes in Christ least they should miscarrie and loath is hee that poore soules should perish die in sinne and be damned Hence those sayings how shall I give thee up how shall I doe this or that against thee God would rather bring up then give up or cast out any soule will you marke his saying in sacred writ 't is this I desire not the death of sinners I had rather they would repent and live turne you turne you Ier. 31. 20. why will you die Is Ephraim my deare sonne is he a pleasant child for since I spake unto him I doe earnestlie remember him still therefore my bowells are troubled doe sound for him I will surely have mercie upon him O! how glad is God when men doe prove good live the life of Christ and prove godlie Christians Thirdly before the naturall birth the babe in the wombe receives not nourishment in an ordinarie way but in an extraordinarie manner not by the mouth but at the navell is cherisht invisibly yet cherish'd it is and doe's well In spirituall births babes in Christ are fed too but 't is mysteriouslie not in an ordinarie way the ordinarie way is praying reading hearing pondering and conferring of the good things of God but before this babe spirituall can tell how to use his mouth how to improve this ordinarie meanes of life so as to take in nourishment by it God by some extraordinarie way breakes invisiblie and sweetlie upon the soule and gives it a taste of his soule-ravishing Joyes inwardly secretlie And yet although he ha's it hee cannot tell you how he came by it how hee tooke it in so strangely was hee ravish'd he feels much but can speake out little of the Lords goodnesse to his owne soule for is' t not the nature of such things to cause joy in the heart more than in the countenance when other things are wont to make onely outwardly cheerfull The wind bloweth where it list's and thou hearest the sound thereof but canst not tell whence it comes nor whether it goes so is everie one that 's borne of the Spirit Is not the way of the Lord with a soule like the way of an Eagle in the aire the way of a Serpent on the rock neither of which you are able to track the way of a ship in the midst of the Sea which you cannot find out so hidden and mysterious are his workings Saints live the life of their Saviour invisiblie not by bread onely Fourthly before naturall birth 's babes in the wombe void not excrements t is the same in this case before that a man 's borne againe comes out of the wombe of sinne death and Hell Though he have the most refined nature yet voids hee not excrementall sinnes filthie defiled and defiling garments he preferres rags before robes that 's his follie Experience speake thou is' t not true Let the dispencers of the Lords sacred mysteries crie out and crie on ne'r so oft if you live in your sinnes you shall die die the death of Devills themselves yet you 'l never part with your excrimentall sinnes till you are come through the straights and felt the pangs of the new birth O! that men were wise and would consider this thing wisely and well who would not long to be borne againe to have a new nature and name and be made like to Christ Fifthly in naturall birth 's Homo epitome mundi vagiens nascitur babes are borne crying as the Philosopher notes In spirituall birth 's babes of Christ are borne crying too Grace in a Christian will doe like grace lead him to the Throne of grace and acquaint him with the God of Grace through Jesus Christ while he 's living he 's crying and praying to the living God and well-spring of everie good Christians when you were first changed had your eyes first opened did you not as well as now you doe hunger after Christ's Communion was it not verie sweet unto you when in all your wants you were carried out unto the God of supplies and was 't not a great ease to your spirits when you could and did poure out your soules before him Babes of Christ when borne doe eccho to their Father crie for crie When Christ cries out Saul Saul the answer is who art thou ô Lord and what wouldest thou have me to doe then Saul of Tarsus Acts 9. must be sent to for behold hee prayes saith Jesus he prayes God saith to his child seeke my face and the child's heart answers thy face Lord will I seeke ther 's like for like Saints love to retaliate with their God would you heare the heartie crie
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
was subject unto in all her apprehensions receptions and conceptions of the most Holy God and his most Holy things or of her selfe and others Besides her freedom from all impuritie and imbecility of affection her love then shal be undefiled like unto Christs and not weak cold or feeble as 't is whilst in an earthly Tabernacle 3. From all instruments of sin Shee 'l then be freed from such a body whose members are all weapons of unrighteousnesse and rebellious servants to her as shee 's a soule the Law viz. the power of the members can rebell no more against the law of her minde to lead her captive to sinnes law viz. sins power The unruly Carkasse shal never crosse vexe and disquiet her more Serenity and Magnanimity shall then cover her as a garment Shee shall then have the substance dominion and strength of a Spirit which is such as is in the Angels of God one of which did in one night slay 185000. 2 Kings 19. 35. Nor shall the vile body ever let in sinne by the sences to contaminate the precious soule any more The senses of hearing seeing smelling tasting and touching shall be spiritualiz'd ere that the soule will employ them againe The soul shal never re-enter into an unglorious body when once she 's rid on 't Nor shal shee ever have need so to doe for shal she not be contain'd in God and is not that better then to exist in a naturall body The soules of S t s although their strength bee now held in and buried in their massie sinful weake bodies shal then appeare in their native and originall strength Finally there shal be then mens sana in corpore sano a sound mind in a sound body The parts of the bodies glory are such as these 1. Freedome from all wants weaknesses distempers and uncomelinesse Neither blindnesse lamenesse deafenesse nor crookednesse shall enter that place of perfection The bodies of Saints though they dye imperfect yet shall they rise made perfect in all their parts What though their bodies be without form comeliness fashion yet they shal be made handsome beautiful and comely just like unto the glorious bodie of Christ yea and which is more they shal saith the Text be fashioned in the whole body like unto his bodie bee as handsome bodied as Christ is and have as comely a Person and feature as he himself ha's whom the Father loves dearly Mephibosheth shall have no lamenesse in his feet then he shal not halt before God in glory nor shall Moses stammer and falter with his tongue or need an Interpreter in that day For ha's not God promised to turne unto Zeph. 3. 9. his people a pure language that they may all call upon the Lord to serve him with one consent or as in the Originall with one shoulder 2. It shall have no want of outward sustenance Beings on earth may consist in what men shal eate and in that where with they shal be cloathed Providence existing in such supportments but the Kingdome of Heaven and Saints beings there consists not in meates or drinkes but in righteousnesse and true holinesse They shall hunger Revel 7. 16 17. no more neither shall they thirst any more for the Lamb which is in the midst of the Throne shall feede them and leade them to living fountains of water as the spirit speaks Thirdly adde to this that the bodies weakenesse with want of health shall cease then Here the discord of the bodies Elementarie qualities and its corruptible nature concurring begets distempers diseases putrifactions and contagions Although afflictiōs come not forth of the dust neither doth trouble spring out of the ground but in glory by the powerfull influence of Divine Majestie upon the whole man there shall be a perfect harmony and agreement among all such qualities and dissonant humours Their bodies whether hot and dry or cold and moist shall have perfect health and strength Then ulcerous Lazarus shall be found as whole as a fish and in that day all inward or outward contagions and hurtfull impressions shall cease to be They shall not hurt nor destroy in all my Isa 11. 9. holy mountaine saith God There 's no beating bruising wounding stabbing or killing of bodies in glorie then the most high God with a stretched-out arme will free the Carkasse from all disposednesse to any inward decays of strength or vitall spirits which estate in Scripture is aptly cal'd a Condition or Inheritance incorruptible 1 Pet. 1. 4. Potentia non moriendi ex quadam hypothesi unionis cum anima originali ter perfecta immortali undefiled and that fadeth not away reserv'd in heaven for them Hence the body is invested with Potentia non moriendi immortality it can never be a dying body any more nor shall the Saints ever have cause to cry any more oh who shall deliver mee from this bodye of death and is not this that blessed day of the bodies redemption from sinne death its wages What but this made those followers of Christ who had receiv'd the first fruits of this glory wee speak of to groane within themselves waiting to enter this rest 4. And what misse of sleep can there be then when the body ha's ceas'd from its labours which makes it wanting in such a kinde Besides there will be no lacke of fire to heate us or aire to coole and strengthen the bodies breathing for there shall be an aura Quae supplet defectumaeris corporibus glorificatis caelestis as some affirm which shal supply the want of aire to glorified bodies but I rather judge there shall bee no misse of such things because there shall be no sunne to scorch them neither cold to pinch them the sunne shall not light upon them nor any heate as the holy Ghost ha's said 5. And can you think that he who cloaths Lillios on earth without their owne paines taking will let Saints in heaven goe naked Ha's not the Lambe of God promised that his shall walke with him in white and that his raiment is so fit and large and covers so wel as that nakednesse cannot appear Who tooke away Joshuah's filthy Revel 7. 16. garments when hee stood before the Lord caus'd his iniquities to pass from him and cloath'd him with change of raiments was 't not the Angell of the Covenant Jesus Christ 6. It s universal freedom from Sicut spiritus carni serviens non incongrué carnalis ita caro spiritui serviens recte appellatur spiritualis c. Aug. de civit Dei l. 13. c. 20. all power to affront the spirit of Christ by disobedience and dishonour And as subjection to sinne and Satan shews the body is naturall whilst here so submission to the spirit of Christ there will shew it is a spiritual body which is another part of its glorie 8. A general exemption from Restat ergo ut suam recipiat quisque mensuram quam vel habuit in
a world of love ha's been and is stor'd up in his blessed brest for them they shall see the perfection of all his mercies and compassions towards them and in the Sonne you shall see the Father and how little cause you have had in this world to say will God be mercifull no more ha's he forgotten to be gracious ha's he shut up his loving kindnesse in displeasure how little reason can bee render'd for such despaire there 's nothing in God and Christ that 's communicable to the creature which shall bee hid from thee thou precious child of a precious Father thou shalt know as thou art knowne this is to see Christ cleerely this is a glorious vision but 't is not had till you have entered the heavenly Canaan Secondly Christ lookes on a poore Soule that he may fall in love with it Christians how doe you serve Christ doe you set your eyes hearts and hands on Jesus Christ that you may shew your love to him lay fast hold on him and with Jacob not let him stirre from you till hee ha's blessed you with right-hand favours How stands your hearts towards Christ Are you well affected towards him do's looking breed liking and liking longing in your brests and spirits after much of him Let me tell you if your sight be right which you have of him 't will serve you so the more you see him the better you like and long for his societie And now distressed soules whom sinne and the Serpent ha's stung behold a Jesus looke up to the author of grace and healing what will you die in your sinnes and be damned for ever rather then that the Lord Christ should worke his will upon you pluck your sins from you which are as your right hands and eyes unto you are you good at burning have mercie on your selves and precious soules and mind these things i For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 First all heires of everlasting life longed to see Christ before their deaths and had their desires What made old Simeon desire to depart this world in peace but this He had seen Christ as well by faith as sense What put Paul into his two great straights a loathnesse to die and a loathnesse to live a desire to die and a desire not to die but this Hee had seen much of Christ Me thinkes I should heare you say of Christ as Jacob of his Joseph 't is enough my sonne 's yet alive Gon. 45. ult I 'le goe and see him before I die Seekers of Christ what thoughts have you what words fall from you concerning this thing your Saviour's alive will live for ever and doe not you long to see him before you die If not your graves will be Sepulchres both to you and your comforts and you 'l lie downe in sorrow And prophane soules Let me tell you from the Lord 't is a miserable thing to see death before you have seen Jesus Christ To die Christlesse is to die a Godlesse gracelesse and heaven lesse wretch to make a worse end than bruits Unsanctified soules where is the sounding of your owne bowells for your owne welfare do's not thy heart quake and all thy parts shake to thinke of the slighting of a Jesus and of trampling under foot his most precious bloud It had been better for thee thou hadst ne'r had being then not to have a well being in the Lord Christ Will you heare the language of a Christlesse man at the Judgement-day 't is this Mountaines and rocks fall upon me and hide me from the face of him that sits upon the Throne and from the wrath of the Lamb. All such mens Joyes have a mar-mirth with them when such an one dies all dies with him his sinne being excepted which shall ever live in the memorie of the Lord of Hosts and give life to the parties owne miserie Secondly your necessitie call's for it k Ingens telum nâ—cessitas Liv. O quantum cogit egestas you must mind him for you want him necessitie is made a cause of minding somethings Christ tells of some that would not sup with him would not come at him and what thinke yee was the cause one had purchased ground and he must see to it Another had bought cattell and hee Lu. 14 18 20. must prove them A third had married a wife and hee could not come would be excused for necessitie made them all doe it Alas poore soules is it a fault to own a Christ accept of a Jesus a Saviour Is it an offence in your esteeme so to doe that ye would be excused for it Or is it a burthen that you beg to bee excused from it the Lord lay no other burthen on my owne soule then Jesus Christ his yoake and fellowship with my spirit But who can read without remorse of heart and moistned eyes the returne that Christ made to those unworthie persons and their unworthie sayings Not one of them Ver. 24. shall taste of my Supper Tender hearts do'st not trouble you to see faithlesse men so much their owne foes as not to taste of Christ's Supper And incorrigible sinners Doe you know and feele the weight of this censure sentence 't is not to eat of the tree of life which is in the midst of the Paradise of God 't is not to have the least mouthfull of hidden Manna not to have any thing to doe with the bread of God and food of soules 't is to have all wants and no supplies to be wretched poore blind and naked and yet not in the way to receive one mercie See you not what 't is then to supply the wants of an outward man by increasing the wants of an inward Does necessitie cause an abounding man to have a worldly mind ô what necessities like those of the soule what wants are more piercing distressing and vexing then inward wants I tell thee no mortall wants ought so much as immortallitie you have need of him for Wisdome righteousnesse Sanctification and Redemption that in all your services hee may pray in you pray and plead for you to your heavenly Father worke in you and worke for you his owne blessed will and worke and to present you and what 's yours blamelesse before his Fathers presence in life death and at the Judgement day Consider Doe not stormes drive men into a harbour and doe not Warres constraine men into strong Castles and holds oh then Let wants drive thee unto a Christ and let him drowne thy selfe in himselfe who 's the ocean of supplies Thirdly a right sight of Christ gives a right sight of selfe and selfes estate men ne'r see themselves so well as when they most see Jesus Christ Christians You may see in Christ what you have been are and shall be What you have been First what excellent creatures yee were when yee stood in your first Parents how exquisite that righteousnesse and holinesse was in which you were first made after the Lords owne
that he may exalt When thou wa'st little in thine owne eyes wa'st thou not 1 Sam. 15. 17. made head of the Tribes of Israel and the King over them saith Samuel to Saul When Saul thought himselfe one of the smallest of the Tribes of Israel and his familie the least of all the families of the Tribe of Benjamin then God made him greatest But when he waxed proud and rejected the Lord and his words spoken to him by his Prophets God rejected him and his latter end was worse then his beginning doe not you now observe a vast difference between the fruits of God's humbling man and mans exalting himselfe marke the end of each operation and then tell mee i' st not sweet to be laid and kept low by Christ that this grace may have its perfect work in you as well as other graces let all true converts speake Is not Christ most advanced by man when man's most abased by Christ who can denie it Fourthly Christ makes humble that he may bee familiar with the humble spirit God and Christ is a stranger to the loftie in heart will not be familiar with them as a man with his friend will you heare the Lord himselfe speake who best knowes his owne mind in this principle 't is this Though the Lord be high yet hath hee respect to the lowlie but the proud he knoweth afarre off hee knowes them but 't is at a distance not as friends nearely alied to his blessed selfe he knowes them as enemies and useth them so hee resists the proud but gives grace to the humble Many incomes from the highest Heavens have the lowest soules Christ do's not when a man 's downe adde afflictions to his bonds deject or reject a soule that 's dejected alreadie but when he 's downe helps him up when he ha's much trouble gives him much peace for much sorrow much Joy garments of joy for the spirit of heavinesse to humble hearts he 's called a God that comforts those that are cast downe but 2 Cor. 7. 6. he 's to the proud a stranger ô sweet Lord there 's none like to thee nor are there any workes like thine Fifthly Christ humbles to conform those he 'l save to himself as wel in grace as glory Christ himselfe was humble and faine would he have his to be and doe like him Learne of mee saith Christ Mat. 11. 29. for I am meek and lowly of heart How sweet a designe is this what doe all Christ's acts prove transforming is all he doe's done to change us into the similitude of himselfe ô great mysterie blessed is hee that understands it and improves it To bee like Christ is to enter glorie in this terme of life to be in part what we shall be for ever compleatly for what 's the glorie of the just and children of God in Heaven but their likenesse unto Jesus Christ When John spake of great things to come in glorie not apparent he summes up all in this one saying we shall be like Christ Humilitie makes man the Embleme 1 Ioh. 3. 2. of Christ for he was humble but pride makes man the Embleme of Satan the Father of Pride as proud as Luciser that 's the world's proverb concerning some but how glorious would it be were it possible to find men as humble as Christ Humilitie is Gods Creature pride is the Devills you see then how needfull a grace it is as well as faith and love with other graces then suffer your selves to be made like Christ in this and admire his goodnesse in this excellent end he propounds in his workings in you and actings of you for good because the pride of a man shall bring him low but honour shall uphold the humble in Spirit Prov. 29.23 Christ's third act in and on man is his bringing up the soule and infixing of it to the object so apprehended by it Men are mightily prone to seeke out many comforters but Christ will have his to have but one and in him all true contentments Christ first removes all props that a soule might rest on and take comfort in on this side himselfe Is it prosperitie that some leane on when they are setled on their lees and have their cares of Christ soule choaked he changeth that into adversitie and then in their afflictions they 'l seeke him early when Christ withdrawes himselfe returnes to his place they 'l acknowledge their offence and seeke his face whose presence was not prized before when men smart by outward and inward wants then supplies from Christ are desireable verie seasonable Christ will teach mercies worth by its want to those hee loves health is best prized in sicknesse riches most prized in povertie libertie 's most priz'd in infringment So Christians learne to prize the sweetnesse of their Saviours presence by the bitternesse of his absence doe we doate on friends Christ will take them hence to let us know there 's no friend like Christ thus he cleares it out to the soule that all props beside himselfe are broken reeds that will deceive when most weight is laid on them or broken cisternes which hold no water when wee thinke there 's most in them Secondly Christ removes all obstructions that hinder conjunction with him Do's unworthinesse discourage Christ assures them he 's worthie and hee is so in himselfe for their sakes and that living waters are powred out to thirstie soules freely that such have most of Christ and receive most from Christ who carrie least unto Christ that a man 's owne Righteousnesse effects not nor can his owne unrighteousnesse hinder his Justification because men are justified freely by his grace and that there is one who justifies the ungodly if they bee returning backsliders that it 's more pride then humilitie to keepe from Christ meerely for a mans unworthinesse of Christ Thirdly Christ workes in the heart a true perswasion on Scripture-ground that himselfe and all his benefits are made over to such a person in particular that hee may know that his Redeemer lives that he shall see him for himselfe Job 19. 25. that he is his God his Lord his Saviour his Mediatour his Intercessour his Advocate at the Throne of grace Christ's third act is a building of them when Christ ha's prepared 1 Pet. 2. 5. Heb. 3. 6. materialls then he falls to building Christ builds Christians First by keeping them and all their graces in continuall action there are sometimes fightings without feares within to exercise 2 Cor. 7. 5. grace to quicken faith patience and watchfulnesse God suffers sometimes one corruption to get strength sometimes another to keep them doing as well as beleeving fighting as well as falling sometimes unruly passion strives to reigne then the Spirit strives that patience may have its perfect worke at another time worldly sorrow fills the whole man then the strife is that all sorrow may be turned into sorrow for sinne now cares of the carcase eat a
thoughts will be eaten up of these the lesser things will bee lost among the greater When David doated much on the world what was the issue 't was this he thought himselfe a foole for so doing tells the Lord he was ignorant and as a beast a bruit before him Psal 73. And at last he sweetly sings whom have I in Heaven but thee and there 's none on earth that I desire besides thee then he had enough beloved strangers let me tell you you either have or shall have enough too as the Proverb is for when you awake you shall be satisfied with the Lords Image at the Resurrection God will make you amends I am sure for all your hard measure that you receive in this strange land Secondly unnecessarie things things you need not are not in straights for are but as lumber and luggidge which will hinder you and presse you downe as you 're running your heavenly race Do's not experience teach that some have more of the worlds wealth than they can tell how to use do's not that hinder in heavenly ingagements I know nothing more obstructive Oh! how good is God to his then when he rids them of needlesse luggidge strips them of seen things that hee may cloath them with unseen things an invisible incorruptible immortall substance do's not one staffe support the Traveller when a bundle of staves brings him under Oh then that all who intend for Heaven would seek no more provision for the journey then will help them thither Oh soule will it not grieve thee to consider that when thou hast certainely thought thou art as high as Heaven thou shalt by an evill world be laid as low as Hell be then in earnest a stranger to it and in it for to be a stranger to the other world will hinder from entering into thy Masters Joyes Fifthly strangers ingage not themselves too much in the affaires of the Natives of strange lands strangers must not bee medlers as the Proverb is Citizens of Heaven would you shew your selves to be strangers here plunge not your selves too deep then in the negotiation of the Natives of this world who make it their busines to be mightie wealthie honourable pleased and pleasur'd here but doe not you doe so meddle not with that their businesse hasten home and why for their 's most might wealth pleasure and treasure in heavenly places What can you thinke of which is in this world and is not in your Fathers house And now you strangers you Vse 1 may be glad 't is with you as 't is that you are no better acquainted here Oh be not loath then neither feare to leave this strange land would you hasten to your journeyes end is your heart at home let these things then give life to your indeavours that way First till you leave it you 're farre from your best friends and chiefest favours When the prodigall child was from his Fathers house 't is said hee was in a farre Countrie and is not your case the same who dwell in God What are huskes hardly got so good what shall they bee more in esteeme than bread if you will not come from among the swine your Father will fetch you 't is better then to goe and meet him while his armes are open to receive you his head bowed to salute you and his heart drawn out to feast you feed you cloath and adorne you with Jewells Consider your father is of another Countrie he that begot you again lives in Heaven a great way hence and what are you here for but to dispatch your Fathers businesse as Jesus told his Mother Are not you the Lords factours and must factours stay alwayes abroad what shall they forget their native Countrie and not hasten to it who that 's wise do's not strive lawfully to be at his heavenly home What! know you not that your Father 's your best benefactour Besides your spirituall brethren and sisters with all your holy acquaintaince are within those heavenly places a godly child may have his thoughts running out on his godlie parents deceased a husband his thoughts on his wife and on the contrarie the wife on her husband but alas they cannot see their faces till God hath taken them out of this strange land who then would bee wedded to this world and not rather wean'd from it and married to the Lord Yet further your portion and dowrie is above also your reward 's with the Lord in the land of the living how then can you like to dwell in a land where there 's such dying of persons and portions some live by bread only in a sence but children from on hie cannot the mind or soule is the man as wee say and that cannot may not survive in such a manner by such meanes This strange land can onely minister to the bodie ha's not one savourie morsell for the soule do's rather contaminate and desile the soule than refresh it O divine Celestiall soule 't is the safest way for thee then to flie from this strange land in all thy motions as from the face of a Serpent Secondly you should not bee loath to leave it when providence will have it so for till then you 'l be foiled vexed and soiled with filthie sinnes they 'l beare you downe keepe you under bring you low when you would be on high with God in the Heavens whilest the soule is in the bodie sinne lodgeth with her will have roome as well as shee Oh how unrulie a guest is sinne Besides here in this strange land you cannot sing your Hebrew songs so sweetlie with such fulnesse of Joy as in your owne Countrie if this world which sometimes inthrals you should require of you songs bid you bee merrie Alas this is no place for such Joy as is a Joy of heart heartie Joy is in Heaven and me thinkes I should heare such a voice from Christians as was heard in the Temple before the fall of the Jewes Migremus hinc let us goe hence let us goe hence Thus as children learne to speake and delight in the language of their Parents so should you in imitation of Christ Finally I beseech you if you be strangers that you would as Pilgrims and strangers abstaine from fleshlie lusts which warre against the Spirit so saith the Lord of Rests for certainly sinne cannot enter Heaven Oh what a blessed good would it prove to you if you would bee and doe now what you are willing to bee and doe then when purest glorie must make the scrutinie for and into impurest sinnes 1 CORINTHIANS 15. 51 52. Behold I shew you a mysterie wee shall not all sleep but we shall all be changed c. CHAP. IV. Of the Saints last and best change MUtable man ha's made his times variable Adam chang'd his mind and God chang'd his mansions Paradise could not hold him who held not God in his thoughts let goe an unparaleld good When man alter'd his doeing God alter'd his
for though 't is sweet yet 't is of an earthlie breed It ha's a glorie too but the best glorie of a flower must be preserv'd by a shower and when all 's done it withers and is lost at last Secondly Deaths certaintie it will not faile you 't will find you wherever you goe therefore when thy bones are full of marrow and riches comes in as a floud Argue thus yet I must die Christexpecting Christians can tell you that a wife a child a friend nor any of them can be injoyed for ever That their estates comforts and lives are going declining will desert them and therefore doe long for and desire a change after which they can change no more 'T is further cleare thus First from Gods decree It is appointed Heb. 9. 27. for all men once to die Secondly from the constitution of our natures Mans nature is a composition 2 Cor. 5. 1. of wasting ingredients he 's made up of dying materialls The Apostle calls the bodie a house of earth and know you not that earth may be and is corrupted do's breed that which will infect and infest it with a noisome stench Besides a house of earth is weake and what is there which hath not power on that which is weaknesse it selfe Adde to this that a Tabernacle is not made to last long 't is made on purpose for a short time of exigence and distresse Thirdly the defilements of our nature they put us to the sword murther us in our comforts have given being to this last change as well as others Trees and plants breed the wormes which at last make them lifelesse and so doe we serve our selves and soules If Adam give Rom. 3. 12. leave to sinne sinne will give way to death There 's no man living who shall not have his fit of dying though the death of Saints bee precious in the sight of the Lord yet die they must for his onely begotten sonne did not escape it What then though a man strive repine order his diet intreat and shun occasions yet as the Psalmist speakes none shall deliver his soule from the hand of the grave Live hee as long as Methuselah yet must hee die at last Gray-headed sinners what meane you to stand it out with God so long to breake with God for a trifle what 's your life that should bee spent laid out for him and that he requires from you 'T is not worth the honour to be accounted of force to draw your soules from God Oh then make no more waste of time redeeme it for if Christ ha's redeem'd you you cannot squander away the whole thereof and give him none Remember 't is a difficult thing to die well Thirdly mans necessitie and that first in respect of the bodie A corruptible bodie cannot enter into the incorruptible Heavens it must die and be chang'd It must leave its filth in the grave before it can be meet to dwell in the heavenlie places above The bodie is now the substance and matter of all diseases putrifactions infirmities and deformities although you take in the comeliest Creature your eyes have seen within the bounds of this observation For is' t not conceived in the likenesse of flesh heat of lust and staine of sinne the sensible Prophet sincerely confessed it Besides who knowes Psa 51. 5. not that knowes Christ that 't is the livelie instrument of sinne The verie excrements of whose nostrills ear 's pores and other passages duelie and trulie considered will seeme more loathsome then the uncleanest sinke or vault Oh! what vile bodies have wee and how great need have wee that they should be chang'd buried in the dust and refined Trees and plants bring forth leaves flowers fruits and pleasant smells But mans bodie brings forth naturallie nothing but vermine wormes rottennesse and a filthie stench Lord what is man that thou art mindfull of him and what ha's hee to bee proud of who 's made of such materialls First in respect of the soule that she may be freed from that discord which is in the bodie untill the change comes for whilest the bodie lives a naturall life there 's no businesse can bee dispatched which concernes the soules welfare without a mutinie in the heart the flesh is a home-bred enemie a bosome Rebell that 's daily against the Spirit because they are contraries The flesh alas forestalls all Divine motions actions and indeavours of the soule and Spirit and it begets and breeds an indisposednesse towards them all though all the wayes of God be pleasantnesse and all his paths peace yet this bodie of flesh will make them seeme irkesome burthensome and full of trouble Is' t not high time then that the bodie should be changed made a better servant to the soule Besides it 's sinne-sick distempers are infanable whilest it is here for ha's it not brought on man a certaine necessitie of sinning so that we cannot but displease the highest Lord. Doe you doubt of this why the Scriptures tell you that those who are in the flesh cannot please God that wretched Law of the Rom. 8. 8. members wars against the Law of the mind and Spirit of life which brings the whole man into an insupportable bondage This is mans miserie in his uprisings and downe-lyings a depraved nature Rom. 7. 23. is his associate and as David speakes innumerable evills doe encompasse him about and have taken hold of him that he 's not able to looke up to Heaven This bring 's Psal 40. 12. to mind a worthie saying of like concernment O flesh flesh I can neither live with thee nor without thee Now at the rebreathing in or the re-uniting of the soule to its owne proper person the bodie shall be found incorruptible and that even that will be found the last and best Resurrection Secondly rejoyce in and at the Vse 2 thoughts of such a change consider first 't will rid you of all uncleane societie with sin and sinfull flesh whilest we are here we converse and commerce with greatest sinners and with innumerable sinnes we alas walke among the Tombes with men that lie under the powers and pledges of the everlasting death persons who die living and will at last live dying and yet ne'r bee dead In this life Gracious Christians you heare the greatest Majesties name prophaned his wayes blasphem'd truths defam'd and doe see his friends are foil'd and spo'ld But after death you shall never heare such evill tidings any more Who then that 's wise will love and long to live with the dead more then the living or in the societie of condemned persons in a noysome goale rather than to have fellowship with the glorious Princes of God in the Heaven of matchlesse and endlesse glorie In this Babylon faithfull Jewes are forc'd to hang their Harpes upon the willowes are much disabled from singing sweetlie to the Lambe their Hebrew songs certainly then all whose mansions are with God are or should be
Christ will carrie thee through Christ did not give himself for thee in vain that he should give thee up in thy last greatest triall give thee into the hands of Satan Why then leane on him who 's a stay of strength and you 'l not miscarrie He that hath and is had of a good Christ shall bee sure of a good death with strength and peace Thirdly by giving his a through taste of that heavenly joy heartie holinesse and reall happinesse that themselves shall possesse in the fruition of Christ when once they are changed This the Scripture calls first fruits of the Spirit and of glory And is' t not this that makes the Saints themselves groane within themselves waiting for the Redemption of their bodies Rom. 8. 23. The Lord ha's said it Oh how do's the taste of Heavens joy and of the powers of the world to come strengthen a renewed Christian leaning on Christ to lie under the stroake of death yea even to long that so great a worke were over and thus God sweetens death to the good gives it a good savour when they come to taste it it being the same cup which Christ himselfe did first drinke of Now you have heard how it fares with the good at their last change and how good such a change is to them But alas for the bad the Christ-lesse man 't is bitter unto him These things imbitter death to the gracelesse 1. The biting and tumifying sting of death that indisposeth to dying well 'T is biting oh how will the wofull thoughts of a mispent life of by past sinnes of slighting Jesus and his holy waies like fiery darts and scorching Scorpions peirce through the soule and Spirit Then uncleane sinners as James speakes of James 5. 3. the rust of ill gotten and ill kept gold the guilt of your sins shall eat your flesh as it were fire Then even then all scruing deceivers shall be forced to say of their own unlawfully acquir'd goods as Israel of Idolls get you hence But alas these are thy workes and they will follow thee flow faster into thy mind then thou canst get them out and make thy soule wearie even to the death Secondly Death's sting tumifies also Judas sinn'd betraid his Master improved the reward But what was his end hee fell head-long burst asunder in the midst and all his bowells gushed out Death had stung him and the sting made him swell so that his tumour being great the world could not hold him and for hast that hee might the sooner bee at his owne place he betrayed himselfe into the hands of Satan was his owne executioner There 's a time when stoutest sinners shall burst asunder under the hand of austeerest Justice If the Lord's love makes not breaches on mans Spirit drawes him not up towards Heaven his wrath will breake it beat it even to powder and cast it downe into the lowest Hell O sinners Learne then while a Saviour teaches what an evill sinne is Secondly the sudainnesse of an Heb. 4. 27. approaching Judgement After death comes Judgement and what 's the Judgement Christ-lesse man or woman I have sad newes for thee thou thy selfe and all thou art must bee presented before a Holy most Just and mighty God And with thee shalt thou bring all thy vaine thoughts will thou nill thou idle words uncleane and sinfull workes mispent time and Talents In a word all the secrets of thy heart shall then bee torne in pieces reveal'd and unfolded yea those secrets which no eye hath seen but his which is ten thousand times brighter then the Sunne yea even those secret sinnes which have been cover'd here by restraint from God or men shall be uncover'd there so that thou wilt bee fill'd with astonishment to see that which thine eies never did nor ever would behold There the hearts closest corners darkest depths shall then bee laid open made visible before the face of God Christ Angels and men A meere discourse of Righteousnesse and Judgement to come God being in it and Foelix hearning of it what effects did it worke in him thinke you why the Text tells you it made him to tremble and to bid Paul be gone hee could not endure to heare on 't So Belshazzar Dan. 5. 5 6. saw but the writing of Judgement upon the wall which did but import a temporall scourge And his countenance was changed his thoughts troubl'd him so that the joynts of his Ioines were loosed and his knees smote one against another And what 's any carnall man more then sensuall Belshazzar or carnall Foelix that he should thinke himselfe secure from Judgement You then that put this evill day farre from you beare in mind this thing A sonne of Love could not indure that hee prayed Enter not into Judgement with thy servant ô Lord How then can a child of wrath abide it who is by nature nothing else It 's called in Scripture the day of the Lord his great day his terrible day 'T is the day of Christs's comming Ioel. 2. 11. saith the Prophet Malachie And who shall stand when Mal. 3. 2. he appeareth for he is like a Refiners fire and fullers sope Thus you have seen things that imbitter the change to some even all that know not Christ and obey not his Gospel Thirdly the certaine standing before an impartiall Judge of quick and dead who cannot will not connive at sinne and sinners When all flesh shall appeare before the Judgement seat of Christ that every one may receive the things 2 Cor. 5. 10 11. done in his bodie according to that he hath done whether it bee good or evill knowing therefore the terrour of the Lord We perswade men saith the Apostle Oh! how terribly intollerable are the thoughts of this surely words cannot utter it then he who said Lord depart from me I le have none of thy wayes shall find that God ha's said Amen to his prayers Adde to this that though he stand to be judged yet hee shall fall in the Judgement For the ungodly shall not stand in the Judgement as the Psal 1. 5. Psalmist notes You then whose destruction is of your selves if your precious soules miscarrie Consider sensibly in whom your helpe lies make out towards a Jesus betime for there 's no mercie shewed on the other side the grave one drop of water which is but a verie small thing if mis'd and desir'd cannot be obtain'd Then if ever you 'le owne free grace and fellowship with Christ Doe it now even while 't is called Heb. 4. 11. to day heare his voice and harden not your hearts for this day let slip you may ne'r have another Resisting sinners I wish you well my bowells are troubled for you oh pitie your selves and let not sinlive to kill your soules as it hath serv'd others who are gone to their owne place Remember and forget not Jerusalems fall and follie least sweet Christ hide the day of
then as you are not like children of wrath in your living so loath to be like them in your lothnesse of dying Adde to this that the grave is but the Lords Treasurie wherein hee layes all the bodies of his Saints or may fitly bee called a second wombe Now consider well God might have made the first wombe thy tombe and then how couldest thou have beheld his greatest glorie Therfore grudg not at Gods proceedings in such a kind as this For God meaneth your good in such an alteration The bodie falls but like an eare of corne into the ground that it may sprout and spring up more gloriously who then minding Heaven lets his mind run so much on his earthly Tabernacle is so loth to lay it downe Surely Abraham's change was still before him and he bought him burying places and Job waited for it all the daies of his life In a word the soule shall have no need of the bodie untill the Resurrection she 's happie of her selfe till then Nor can a glorified soule returne into a sinfull bodie againe Hence 't is evident as some conceive that Lazarus his soule was not in Heaven was not a glorified soule for if so 't would not have return'd into a sinfull bodie But the union betwixt soule and bodie was losed at that time and the soule was still in the bodie tanquam in sede non tanquam in organo 'T was in the bodie but did not animate the bodie Secondly that you bee not loth to stoope to Christ in this great worke of dying and that you may have comfort in it Consider further That it is no more but a meere mutation 't is not an annihilation being turn'd into nothing but a being turn'd into something better then you were and who that has understanding will not let fall a handfull of dirt to take up a handfull of Gold 't is but like Josephs act of changing his garments when hee went in to Pharaoh You shall but for a few houres it may be but for a few minutes be putting off and on that which the Scripture calls cloathing Put off and lay aside the ragges of mortalitie and sinne and then put on the robes of immortalitie eternitie and glorie A Christian at the most do's but taste aliquid mortis his death is but as a sleep Thirdly this change will put a period to all other thy changes at death they all shall loose their beings Here you find changes of Joy and sorrow comforts and crosses sicknesse and health abundance and wealth But after this you shall ne'r bee troubled any more with a sick body sad estate and common losses And for inward changes they shall cease also whereas here you 're sometimes free anon distressed sometimes you have a sweet taste of Heaven at other times distracted with feares of Hell sometimes stroaked with Christ and the comforts of the Spirit anon stricken with Satan one while magnifying God for grace another while crying out of sinnes violent workings in your minds and members But at this day of change you 'l be released for ever from sinne and Satan and you shall bee as free as heart can wish or desire In a word 't is your yeare of Jubilee in the yeare of Jubilee every one that-had lost or sold his lands upon the sounding of the Trumpet return'd and received them againe so you Saints of the most high God shall have what you have lost even the fulnesse of that Image which you lost in Adam of all knowledge wisedome Righteousnesse and true holinesse which then he had and lost and you shall enjoy a better estate than ever hee lost or sold IOHN 17. 22 23 24. And the glory which thou gavest mee I have given them that they may be one even as we are one c. Father I will that they also whom thou hast given mee be with mee where I am that they may behold my glory which thou hast given me c. CHAP. V. Of the unfolding of Glory or the Inheritance of Saints when chang'd CHrists gifts are largely extensive he gives all hee ha's to his what would they more Christ's sayings are all truth neither Grace nor Glory nor any good thing doth he with-hold from his The Glory which thou gavest me I have given them The end of Christ's amity is unity all Christ's drift is to encrease union betwixt himselfe and his if discontent surprize his they shall have all he is and hath ere he 'le be at odds with them Oh what a Jesus is this Christs friends fare as himselfe doe's If he have Glory they can't want it that they may be one The union of Christ with Christians is like that of Christ with God some things excepted even as we are one c. All Christs acts have his whole will in them Father I will c. Christ loves that his should be indwellers in Glory dwell with him such Inmates offend not him I will that they may be with me where I am Christ loves to haue his Glory look'd on give him what hee loves for will not looking breed liking and liking longing after such a blessing that they may behold my glory c. Wee 'l shew what the Glory is that 's given and that as succinctly as may be GLory in the generall is nothing else but apparant excellency and even so the word is used in Scripture for even that which was made glorious had no Glory in this respect 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by reason of the glory which excelleth a 2 Cor. 3. 10. Nonunquam 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 â—pud philosophosest ideÌ„ quod 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 seu 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Item fama rumor in bonam in malam partem saepius ad bonae famae existimationeÌ„ restringitur unde vertitut gloria honor Eras opinio per syncchdochen generis gloria quia gloria est opiniopraeclara de alicujus sapientia virtute Pisc in Gal. 2. 2. Matie Math. 6. 29. Acts 7. 2. splendor Luke 9. 31. Acts 22. 11. brightnesse Hebr. 1. 3. 2 Cor. 3. 7. And in this place heavenly felicity or eternall glory Hinc 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quod significat ornare gloria glorificare usurpatur vel de collatione boni praeclari singularis vel de manifestatione predicatione gloriae Tarnovius 'T is excellent for 't is the Lords Glory-Christ enjoynes his followers to to say to his Father Thine is the Glory and in Scripture phrase whensoever God is added to things it denotes them eminent as the citie of God the mountain of God the increases of God It is apparant too My soule thirsteth and my flesh longeth for thee to see thy glory so as I have seene it in the Sanctuary Hence it is that where a Believer is where Christ is hee shall clearely see and fully know the excellencies of God and Christ yea what his owne excellency is by vertue of his union and communion with them both for
here as such Vessels will hold speak experience Are not some so full of Christ at some times as that they can scarce containe themselves in a huge world and hence would faine be with Christ that they may bee more inlarg'd like their object to receive as much of him as can bee given What mortall can tell how much the affections of Saints are inflamed and how much their zeal is kindled when God comes in sweetly and comfort breakes in upon them like a flood Then even then how loose they stick to the Creatures and how much they long to be above them with the Creator I want words to expresse These like the Israelites when once they had got a taste of the grapes of Canaan they cannot be at quiet untill they are caried thither Is not this to keep men longing who would bee found lothing had they all fulnesse here what is' t else God speaks good to the heart but 't is here a little and there a little to keep their stomacks open that he may put in more when he ha's a minde so to doe God communicates all at once in heaven too though some have other thoughts this puts a difference betwixt fruition of his communications on earth the possession of them in heaven for here he gives out himselfe but by degrees now a little and then a little as we said before God serves his children as you deale with yours an heire in his minority is kept under to make him know himselfe and hee receives his substance only by parcels and small pieces but when he comes to be of full yeares then his whole inheritance comes in at once a And in this sence as the Apostle speaks the believing heir while he is a child differs nothing from a servāt though he be Lord of all But when he 's of ripe yeares comes into those heavēly places hee is made a Lord yea a King his Father gives him his portion all at once Gal. 4.1 If discoveries of God in glory bee not full and at once then these absurdities would follow 1. The vision of God then would be but graduall but imperfect and in part there as wel as here and stil the glorified would stand in doubt when the rest should be revealed which kinde of doubting would argue distrust which cannot possibly have place in heaven Nor did it ever enter into the thoughts of the most High that the least occasion should be given to such an evill And certainely when Saints are where they can sin no more from any cause in themselves or without themselves such as urge the Principle must needs be guilty of charging God For by the rules and lawes of such kinde of arguing 't will easily be gather'd that the Lord 's shutting in of himselfe though but for a season makes the soule question the certainty of future discoveries Concerning which persons I had almost said their blasphemie is of a very high nature but. 2. Where then were the Saints cessation from labour would there not then bee a continuall want of the exercise of grace yea even of faith hope patience and long-suffering untill the accomplishment of such a full discovery of God to the soule And who knowes not that those graces shall cease to exist be when once the Saints are made glorious For what need will there be of faith to evidence things visible and such things as are not at a distance from the S t s what need of hope to waite for that which is had already and what an uncomfortable Doctrine will this bee found to dying Christians In a word grace is swallowed up of glory yet I grant that love shall be ever active in those heavenly places The third part of glory is the convolution or turning of the whole soul on God according unto what he reveals of himselfe in such a maner here alas Christians cannot roule themselves on God immediately fully Here the means is cal'd in to help and wee see little is done but by the meanes Faith comes by hearing as the Scriptures speak Besides who can doe it fully when as hee that knowes but in part trusts and believes but in part for how can he assent unto what he knowes not Adde to this that here the thoughts wander from God cannot be kept in in holy employments and the heart is oft absent and afarre off when the person is present as God complains and this either from some defect in the manner of the administration of the word the absence of the spirit and power concurring or some cause subordinate thereunto But in Heaven the presence of God holds the soule close to it selfe so that it cannot wander cannot stir from God and the Majestie and glory with the amiablenesse of the same presence drawes out all the abilities of the whole soul to act answerable unto the lawes nearenesse and dearenesse of such a relation as is betwixt God and her selfe Hence 't is as easie for a glorified soule to bee turn'd on God and to doe for God as to be God having freed her from all power of acting otherwise having also implanted in her an in-written constitution an innate instinct by glory To be compleatly glorified is to be freed from all imperfections of soule and body and to enjoy all perfection in them both joyntly which by reason of Terminus â quo viz. the miseries and evills that Saints are delivered from is fitly call'd in sacred writ Redemption and in regard of terminus ad quem 't is as truely and properly 1 Cor. 1. 30. Gal. 3. 13. Eph. 1. 13 14. Eph. 1. 3. Iohn 3. 36. 1 Pet. 5. 10. Cap. 1. 4. stiled beatification life eternall Glory glorification and an immortall inheritance On which two branches there growes that blissfull fruit which the glorified eate in the midst of the Paradise of God Of these 2. in their order it is that we intend to speake Wee begin first with the immunities of the soule which are a part of her glory The first is glorious liberty such as is peculiar to the children of God viz. freedom from all infringements and soule-straitning powers 1. All power and possibility of sinning against her soveraigne good conceptions of sinne shall then cease to be much more then shall the births of sin which are Death be annihilated There remaines no Condemnation for her because she 's in Christ walkes after the spirit of God and followes the Lambe whither soever hee goes Sin Death Divels and Hell are swallowed up in the victories of her Husband 2. From al spots of sin all spiritual impurity all low thoughts of God and high thoughts of her selfe all irregularity of will as it was rebellious to right reason with greatest opposition Though here she could not elect or reject like the Lord yet in glory shee shall Adde to this her freedome from all unsoundnesse of judgement and taints of error which while she was unglorified she
stranger in heaven a In caelo nullus erit alienus Aug. Ep. 6. ad Italicam in glory S t s shall know not onely their acquaintance in this world but also those whom they ne're saw here even as persons seene and known before Yet in a carnall manner after the flesh shall no man possibly know or be known Yea that very Jesus that on earth was known after the flesh shall bee knowne so no more All knowledge there shall be spirituall even as is the object and Medium thereof Add to this that knowedge of Saints in Heaven shal be personall as well as spirituall That this is so many men of God have fully cleared by Scripture and Reason 1. By arguments drawn from Adam who knew Evah as soon as he saw her though hee had ne're seene her nor known her before b Si enim Adamas virtuae imaginis divinae concratae Evam de corpore suo sūptam cum è somno evigilasset illico agnovit c. Kemnit 2. By arguments fetched from the Disciples knowing Moses Elias in the transfiguratiō where glory was but weakely shadowed forth Arguing that in the fulnesse of that glorious light they would know them better c Petrus in monte in mortali corpore Mosem Eliam quos nūquam viderat revelatione interne cogno vit Mat. 11. 34. Buchan 3. d Boni bonos in regno mali malos in supplicio agnoscunt Greg. By arguments fetcht from Dives his knowledge of Abraham in Heaven when the distance was great betwixt them and that therefore the knowledg of Saints in Heaven who are present with each other must needs be certain and excellent with some others of like concernment e Vide Kemnit Harm Evang. C. 87. Buc. Ioc. 39. Greg Dial. l. 4. c. 33. Alwhich are impregnable for matter of proofe And although some thinke they have never prov'd a point sufficiently till all is spoken thereunto that may be with whom I consent not yet shal I adventure to give in something more sith I am upon the subject 1. That knowledg which may most augment the comfort of communion and without which lowship is not sweet shall be in glory but that 's a personall knowledge of each other therefore such a kinde of knowledge shall be there How uncomfortable it is to have fellowship with strangers persons we know not let all men judge Who will lay open his heart to a stranger or mind almost the words of a strāger yea trust himselfe in the company of strangers 't was a great heart-smart grief to David that God had put his lovers and friends farre from him yea his acquaintance into darknesse that Psalm 88. ult hee must be yoked to the society of strangers so 't was matter of great complaint to Job that his acquaintance were estranged from Iob 19. 13. him become strangers to him But as 't was said before there shall be no stranger in glory nor shal there be any cause of such complaints there for acquaintance cannot bee put farre from us there for wee shall then bee link'd to each other and all of us unto the Lord so as not to stirre from him without him But. 2. That knowledg which may most encrease the joy of the Just in their heavenly Mansions shal be in that heavenly place but a perfect knowledge of Saints will most encrease the just man's joy All my delight is in the Saints and in them that excell Therefore the righteous shall know one another in the Kingdome of their Father A sight had of the Saints persons faces on earth do's much encrease the joy of a believing beholder They that feare thee will be glad when they Psalm 119.74 see mee because I have hop'd in thy word said the sensible Prophet and me-thinkes 't is a great refreshment to see the face and have the society of a sanctifyed Saint I have known some converts that have long'd and lov'd to look on such and to be where such have come much more then will a sight and knowledge of them being had in Heaven where knowledge is fully perfect delight a believing soule 3. That knowledge by which a man shall know as hee 's knowne shall bee in Heaven but that 's 1 Cor. 13. 12. personall and corporall God knowes the Saints persons Personall did I say yea more then personall for Saints in Heaven in Glory shall know each other by their names God knows them by their names thou hast told me saith Moses thou knowest mee Exod. 33. 12. by my name And so shall Saints know each other in glory else how can they know as they are knowne On earth wee sometimes know many persons by sight but wee know not their names Now in glory wee shall know one another by the same names we had on earth 2. Wee shall have in glory a perfect knowledge of our selves that great lesson of man-kinde before the whole man is glorified wee cannot see our selves and what wee are Who knowes the spirit Eccles 3. 21. of a man that goes upward as the wise man speaks 'T is above the reach of a mortall wight to know what spirit hee 's of fully and who can know the nature of that heart that 's deceitefull above all things and desperately wicked as the spirit spake in the Prophets time Oh what a neast of uncleane sinnes is made there what depths of darkest decets and closest shifts are harboured there whose inclinations being sometimes scann'd doe promise a sweete frame for God when at another time upon an opportunity and advantage of sinning their carriage is such that they render a man desperately vile So as that a man can at no time know what hee is or would be And is' t not hence that he one while hopes and another while fears now presumes and anon despaires is one while as high as Heaven another while as low as hell in his owne account And here 's the misery while we are in the flesh we cannot or will not see into them and have right thoughts of them but in glory wee shall know what insides wee had before wee came there how much more vile we would have been here had not God restrain'd us yea and that we had in us as bad natures as the worst of men before grace made the difference And shall we not then see how great a mercie and favour the Lord vouchsafed us when he pull'd us out of the fire our legs out of the stocks and our whole man out of the chaines of darknesse clawes jawes of Sathan and from under the power of sinne but chiefly for that mighty gift we receiv'd when the Father made Christ our own And all this that we may give thankes to the Father who ha's made us meet being vile sinners to become glorious Saints That we may clearely see what cause wee have given us to magnifie the Compassions cares and
have in each other so the good things of Christ and glory being conjoyn'd with us doe make them our owne O glory glory thou art sought of many after a sort but enjoy'd only of a few that seek thee rightly Augustine reckons up no lesse then 288. opinions of severall learned Philosophers about happiness some placing it in one thing some in another thing being every one different in their conceits opposing what each other held And yet they did but beate the aire and were in a Labrinth not being able to get out Surely if naturall parts and helpes of nature could fathom the depths of such a glory such great witts might have accomplished it But 't is only the gracious that can tell what 't is to be glorious Now let all who expect to be and doe so well as they should in life and death and after the Judgement premize these things of weight and worth and consider their Pondus sincerely Oh! who minding these things can have the heart to harme themselves with making Idolls of inferiour things and placing soules happinesse in outward enjoyments and ne're advance further or rise higher I Remember a saying of a Philosopher who seing great possessions which hee had lost spake thus Had not these things perisht I could not have been safe So great an obstruction is the cleaving to these outward Non essem ego salvus nisi istae perjissent Anaxagoras things unto the wellfare of the inner man Good Lord what fooles are men that seeke so much for a portion in the Creatures and so little for an Interest in thee If thy love bee beter then life then thy dislike is more bitter then death What then 's thy fury These things marre the taste of worldly treasure First that both in the getting and also in the keeping of such things a man 's always prone to offend his God And who would live to injure his God vexe his spirit staine his nature and procure his displeasure yet all this moves not ungodly men to seek for a Jesus Secondly a man 's still subject to be displeas'd by the Lord. Men are usually cross'd every moment and every day hath it's evill both of sinne and punishment sometimes wee are Matth. 6. ult cross'd in things wee most like A man sets not his love largely on a Wife Childe Friend or pleasant and pleasing thing but ordinarily 't is taken from him or else hee'◠tooke from them At other times a man desires things not attaineable which is a very great but a secret vexation And is not all time laid out in bewailing what 's past a loathing what wee have tasted and a longing for what we have not tasted which were it had would no more fil us then this we have already We alas are like men sea-sicke who shift from roome to roome to finde ease but whilst the winds arise and the waters swell humours are but stirr'd not taken away And oft times wee waite for better dayes but they are hid from our eyes Thus we are catch'd like birds in a snare yet skip up and down as if nothing ail'd us And which is worse the joyes of Gods presence are for the greatest part kept from us here which made Monica the Mother of Austin crie out Quid hic faciemus cur non ocyus migtamus Cur non hinc avolamus heartily What doe wee here why depart we not swifter why slye wee not hence Thirdly outward things are not as they seeme and are esteem'd they have indeed a glorious shewes and are admired but inspice ea view their insides and you will finde that they fill the head with cares and the heart with vexation 'T was a good speech of an Emperour whatsoever hee himselfe was you said hee gaze on my purple Robe and Golden Crown but did you know what cares are under it you would not take it up from the ground to have it Fourthly Heavenly or earthly advancement is not in them To Heaven they helpe not for riches availe not in the day of wrath Advance on Earth they shall not for 't is the Lords prerogative onely to doe that for men Promotion commeth neither Psalm 75. 6 7 from the East nor from the West nor from the South but God's the Judge he pulleth downe one and setteth up another as the Prophet speaks Fifthly they are unsuitable to the nature of a soule and her sublimitie And can you thinke that the Lord brought us into the World only to accommodate the Carkasse with things suitable thereunto The soule must have a bonum congruum ere shee can bee glorious or begin to bee so But these things accord not with her For is not the soul of an immortal nature then how can dying things nourish refresh a living soul shee cannot get or make a living out of all seen things i' th world nor can shee live to her liking on sweetest huskes that be here Shee 's but hospes corporis and that may please the Host which cannot please or pleasure the Guest and that may fat the carkasse which starves the soule A man may have the desires of his heart in these things and still retaine leanenesse in his soul Wofull experience proves it to be true in some Besides good things of this life are but particular can only supply particular wants but the desires of the soule are universall after good and all good God is all good to the renewed soule Oh then let 's not pursue the creature Tanquam haec sit nostri medicina doloris so as though that would cure our maladies heal our miseries and bring us to glory And now wretched sinners be perswaded lay not out strength time on that which is not bread and on that which satisfieth not neither kill your selves and souls carelesly but walke in the wayes of the Lord for he meeteth every one that worketh righteousnesse and remembreth him in his ways Be no longer your owne foes to enjoy the pleasures of sinne for a season with the losse of the Pleasures and Treasures of Heaven for ever and let God become your friend who can stand you in stead in the evill day Consider hee 's such a friend as is both wealthy and helpfull If a poor man hath a rich friend and one that 's helpfull too then his heart is eas'd A Courtier in the Court of King Cyrus being upbraided with the meanenesse of his estate replyed thus What need I care 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cyrus is my frend When a man is sanctified and in Gods favour ha's not hee much more cause to say so of God When hee wants let him say God 's my friend when Satan sin and the world play the part of enemies say wel but God is mine and all Saints in all places may crye out Emanuel oh how great a consolation is this Besides hee 's alwayes one and the same to a return'd backslider he 's a friend in adversity such an one is worth the prizing he 'l be in trouble with his as well as in peace and then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as he said where God is ther 's heaven If a man goes to prison and God goes thither with him and stayes there by him hee then enjoyes a Heaven Oh then prize him prize him for every one prizeth something and some things that are worth nothing Let Christians then much more prize him who 's more then all things worth more then all things for no man was ever curs'd that had him nor was ever any blessed without him Soli Sapienti Deo Gloria FINIS