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
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
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
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
ΑÎΩΘΕΚΡΥΠΥΑ OR GLORIOUS MYSTERIES WHEREIN The grand proceedings betwixt Christ and the Soule As also the Discoveries of those his hidden secrets of Renovation with the Saints Peregrination last Mutation and Glorification their graces Consummation is clearly laid open to the great supportation and comfort of all drooping stooping and unsetled hearts by which they may fully see what they have been are and shall be to their everlasting contentment BY S. M. Minister of the Gospel of God To the Saints is made knowne what is the riches of the glory of this Mystery among the Gentiles which is Christ in you the hope of Glory Col. 1. 27. Moreover whom he did predestinate them he also called and whom he called them he also Justified and whom he justified them he also glorified Rom. 8. 30. LONDON Printed by Matthew Symmons in the yeare 1647. GLORIOUS MYSTERIES I CORINTH 15. 8. And last of all he was seen of me also as of one borne out of due time CHAP. I. Of the visions of Christ DIvine patience hath a large latitude God can suffer and suffer long a Tardus ad poenam ad salutem cunctis celer est Deus would men returne at last unto an everlasting stay his compassions faile not that 's the cause that all consume not Servants of the ' leventh houre shall have equall pay with those that are of the third sixt and ninth as the first may bee last so the last shall be first as Christ ha's said Resistance against sweetest Majestie and releeving mercy may be long lasting yet if it ha's a period Christ cannot cast off will in nowise cast out such as come unto him A man may be last in the Iohn 6. 37. Regeneration and yet equall to the first in the apprehension and participation of Jesus Christ Last of all viz. beyond which time he could proceed no farther against Christ b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 à continendo cohibendo id viz. in quo necesse est ut consistamus ultrà quod pergerenon liceat Beza Mat. 19. 30. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I was not among the first that saw him that 's my griefe yet see I did and see I doe him that 's invisible He that sees least and the last does as truly see and as freely injoy the Lord Jesus as he who sees most apprehended with the first Despaire then where art thou and what ground hast thou to survive in man Who would despaire of the hope of life when God's so good to a man so bad as Paul was before Conversion Presumption thou mayst not live neither for though true Repentance be never late yet late Repentance is seldome true c Poenitentia vera nunquam sera at poenitentia sera rarò vera Aug. as he once said Christ spar'd one Thiefe at last that none should despaire and but one that none may presume this digression is for caution to presumptuous spirits THree things concur to make up a right sight naturall An Object a medium as the aire inlightned or some such thing and a seeing facultie 'T is so in all spirituall sight that 's right too Christians Consider First God in his Glorie is the object of your spirituall sight and know you not that the more glorious your object is the more is your sight gladded so long as 't is not overwhelmed for there is a time when glorious Majestie is an object too strong for the spirituall sight d Excellens sensibile destruit sensum God is invisible not because obscure but for that he 's too glorious for mortal sight put on immortality then that you may see aright him in whom you beleeve But in Heaven the eye of the soule shall bee inlarg'd and made capatious suitable to its glorious object to take in much of God What say yee Is' t not evident in created light that the more light the eye has the better 't is pleas'd if the eye it selfe be sound and right even so 't is in the things of the Spirit Will you heare what a soule restlesse without God said 'T is this One thing have I desired of Psal 27. 4. the Lord that will I seeke after that I may dwell in his house all the dayes of my life And why to behold his beautie dwell with him but 't was that he might see him still be in his presence have his eye upon him He lookes and likes elects and loves when God sets himselfe in sight Does not the glorie of God who is beautie it selfe comelinesse it selfe keepe a God-like mans eye upon the object What can be more alluring then the lovelinesse of the loveliest Lord What can rejoyce the spirituall sight more Christians are you not astonish'd with the perfections of this object when you looke upon 't in earnest if you be not 't is your sinne and let it cause many thoughts of heart within your secret parts Deare friends 't is a sad thing to have so bad an eye as that so good an object should not be of greatest force to ravish both sight and sense bringing the whole soule into a glorious rapture in the beholding of such a glorious aspect Secondly spirituall sight hath a medium too Jesus Christ's that medium the good God may be seen but 't is in and through a good Christ * Christ is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the very beame splendour and brightnes of his Fathers glorie the expresse Image of his person e Heb. 1. 3. Est magna gratia in hac voce 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ab 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 splendorem emitto propriè est splendor ad res externas resultans ex interna facultate quemadmodum splendor à sole promanat Polan Syntag. Refulgentia qualis solis splendor est autem solis radiorum ejus splendorisque eadem natura Aret. in loc Effulgentia relucentia Greg. in loc Significat etiam splendorem ab alla luce editum sic filius est splendor a luce paterna editus sicut in Symbola legitur lumen de lumine Victorin Strigel in Nor. Test superloc For Christ proceeds from the Father as Light brightnesse raies and beames from the Sunne in the Firmament of Heaven f Christus à Patre procedit sicut lux splendor radii à Sole Hyperius in locum The Sunnes beames and streames of light are pure darknes comes not nigh them so is Christ who 's the brightnesse of the Father O glorious God thou art the greatest good And Christ ha's told you you seeing Christians that he who ha's seen the Sonne ha's seen the Father * John 14. 7. 9. cap. 1. 18. Luk. 10. 22. also and that no man knowes the Father but the Sonne and him to whom the Son reveales him And is not the Father best seen in the Sonne who dare see the face of Majestie without a Jesus no mortall man can see the face of the immortall God and live
onely God-man the man Christ Jesus is found worthy as Gods equall to mediate betwixt an offended Lord and offending man Blessed Messiah thou art a sutable good to thine in this respect Christ is the medium to this glorious object of spirituall sight Christians you may have food from Heavens store-houses but then forget not to bring the Lord's Benjamin with you for if so you may not see his face you may see God and take him in also into your spirits but it must be in the name and strength of Jesus Christ in whom the Father is reconciling soules to his blessed selfe and then 't is but aske and receive seeke and find knock and it shall be opened to you When you draw neere to God Onely Christ is the way to life and to * Iter od gratiam est gratia the Father of all such mercies for he 's truth and life it selfe with the Father Sensible soules what goe ye out for to see a reed shaken in the wind Is there any vision like this or sight comparable to this what is there so glorious an object or medium in spirituall sight Oâ— the depth of the riches both of the wisdom knowledg of God! how 〈◊〉 searchable are his Judgments and his wayes past finding out Thirdly spirituall sight has a light too a light super-sensuall super-naturall Naturall light may give insight into divine impressions of wisdome power and providence in Creation protection and preservation of outward things but can it reach further Can naturall light give information in things above nature things of Grace Can flesh and bloud reveale God and Christ to a wanting soule Christ saith nay to such a thing Thou art Christ said Peter to Jesus and what was the replie 't was this Blessed art thou and why for flesh and bloud hath not reveal'd this to thee but my Father which is in Heaven 'T is ablessed part of blisse that the invisible God and the invisible good is not to be unfolded by natures light for were it so what poore discoveries then would nature make of mysterious grace spirituall things visions of Christ are foolishnesse to a naturall heart nor can a spirituall object be received by it because 't is spiritually discerned Spirituall things are to a naturall 1 Cor. 1. 14. heart's sight and sense like musick in a dead mans eare which moves him not affects him not What good doth hee find in it what doth he take in of it Surely nothing Onely Christ can reveale himselfe in a soule to that soule As the Sunne raies reveales its owne lustre or as fire reveales its owne heat and vigour by giving heat making hot things held unto it Nature may reveale God as Maker and sustainer of things both above and below but cannot shew you a God reconciling himselfe to your soules in a Christ The best advanced and inlarged spirit of nature is below this great imployment Light is not seen but by the light darknesse cannot discover it the Light may shine in darknesse but Ioh. 1. 5. darknesse comprehends it not so onely grace can discover its own originall Jesus Christ onely something of God in man can discover rightly God himselfe unto man Without holinesse ther 's no sight had of holiest Majestie Heb. 12. 14. true sight of God and Christ is had onely by the light of his own perfections and when wee see light it selfe 't is by and in his owne light as David notes wee Psa 36. 9. our selves alas see Christ obscurely and everie good We are by nature darknesse it selfe which thing shewes that the light of spirituall sight is super-sensuall But would you know the parts of this worthy sight glorious vision then your election's good these times have made Athenians many and the great question that now is is this friends what newes have you but alas for us all that things of Christ are as things unheard of to so many Would you see the sights above the world wee l presse after perfection in the principles thus 1. Right sight of Christ is to see him as he is when Christ appeares he shall be seen as he is The most 1 Joh. 3 2. of men see the Lords Christ promiscuously rudely untowardly These have no right vision Christ ha's an inamouring glorie Christians Is it so in your eyes doth his beautie steale away your hearts have you observ'd him well is he the fairest of ten thousand in your esteeme doth this lovely Lord delight your spirituall sense of seeing why should it not Christians are not filled with heare-saies concerning Jesus Christ they will ascend to live above means in the use thereof David had an Absalom who had no blemish in him from the crowne of the head to the sole of the foot and that none in Israel was so much to be prais'd as he for his beautie but was hee like Christ If compared to him he 's nothing ha's no comelinesse at all Beleevers can you see Christ as he is that 's your worke and that 's the sight of worth if you cannot now doe it ere long yee shall when yee come into the Kingdome of your Father What though you doe but see in part now because Messiah's but in part reveal'd It doth not here appeare what Saints shall bee or what Christ is and will be unto them hereafter Glorie must reveale what grace cannot Little children mind these thiags see him as he is see his glorie behold that A child of God will beseech his Father to shew him his glory * Exod. 33.18 So John speaking of Christ saith wee beheld his glory 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 f Verbum non simplieitèr videre significat sed spectare i. c. diligentèr fixè intueri aliquid seu novum admirandum spectaculum Iansen in Concord Evang. Spectavimus seu novum admirandum spectaculum Eras 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 est cum admiratione stupore in ueti Beza in oecumen Quasi in theatro diligentèr perspicaè hilariter cum dijudicatione dilectatione Loâ—iâ— saw it intentively visibly Christ's Glory is a Christians Crowne and his owne glotie sha 'd serve Christ veile to Christ's glorie as the Angels cover their faces viz. their glorie in the presence of his much glorie gives much light 't is light in darknesse life in death and joy in heavinesse When he shewes you his glorie 't will transport you as Peter in the transfiguration 't will force you to say 't is good to be there where glorie is resplendent 't will cause you to crie out let us make this our mansion pitch our tents here Oblessed Diety humanitie is best lodg'd when most lost in this matchlesse glorie Secondly right sight of Christ is experimentall To see Christ for a mans owne selfe and soule with a mans owne eyes as Job speakes and not another Hearing Iob 19.26 27. of Christ by the eare serves not Saints turnes a heartie feeling of his inward
workings is that a Christ-knowing Christian seeks most after Some are all for heads fulnesse but a right spectatour of Christ covets hearts fulnesse of Christs holy presence hearty motions towards Christ by Christs power savour more with savorie Christians then headie notions of Christ among acutest wits To discourse of Christ is sweet and good but to seed on Christ is much better Christians doe you feed and eat heartily of this bread of God Is it good to you do's it doe good in you answer for your selves you worthies of the world to come Can you say I behold the Lamb of God that takes away my sinnes as well as the sinnes of others that come to the Father by him Can you say with Job be 's my Redeemer with Mary my God Lord and Saviour my Mediatour my Intercessour and Peace-maker now blessed are you then and the eyes that see the things that you see * Lu. 10. 22 23. You are blessed with Christ's owne sweetest lips Who then can curse when Christ do's blesse Care not then for the worst of foes but be strong in the Lord thy strength and thy redeemer Now to insix this principle on your spirits note these things Experience hath a teaching and teachable vertue in it 't is the best teacher as our Proverb runs For First it strengthens memorie can put on record all the breathings movings and workings of Christ towards a Christian's soule 'T is called by Philosophers Multiplex memoria 't is remembrance upon remembrance mercies flowing into the mind of beleevers experience is the matter of multitudes of thoughts * Psal 94. 19. It makes the thoughts of God many in the minds of the good Secondly it strengthens affection too one that hath a heartie tast of the Lord * Psal 34. 8. Christ from experience ha's a heartie love to him Will you heare the voice of experience 't is this O taste and see how good the Lord is such a one 's well affected and affecting also all that follow Christ the warmth Spirit and life of such his kind of speaking is found verie taking in the hearts of sound Disciples and doth discover whence 't is whether 't would and to what it tends Thirdly it rectifies the judgement One that ha's had a through inward sensible and invisible pledge of Jesus Christ his dearest love and nearest communion with his owne soule that man or woman hath right thoughts of Christ and his owne estate also for the thoughts of the righteous are right * Prov. 12.5 And hence and onely hence 't is that he speak's right words of Christ Job's friends had not Jobs experience were not so much acquainted with God and the nature of his dealings with himselfe and his and what followes God saith they spake not right things of him as did his servant Job * Job 42. 7. All other sorts of sayings of men concerning Christ are the speakings out of a mans selfe more than God Fourthly it strengthens the will to elect Christ and Christ's things One that hath drawne water out of this well of Salvation with the well's owne bucket and ha's drunck a hearty draught of the water of life his will to speake out Christ and his goodnesse goes beyond his power And sad he is with Paul that hee cannot doe the good hee would I speake of one that hath drawne good from Christ with Christ's owne abilities ha's received him in his owne manner suffer'd him to abide in him according to his owne order And now marke well the evill of the contrary state by what a man ha's when he wants experience First 't will be but a borrowed light sight and apprehension that you 'l be proved to have used and the evill of that 's very great in these respects First 't will be your sinne for you are bound to use and improve your owne talents not to build upon another's foundation * a snare which to Rom. 15. 20. the Apostles comfort hee did escape Secondly 't will be your shame you account it a disgrace and are ashamed to be seen on this day in borrowed garments but 't will be greater cause of shame at the last day to be found cloath'd with no better perfections then the borrowed parts and acquired arts of others to have no knowledge of Christ but what is traditionall taken in from creatures like your selves What a great shame and unspeakable blushing will it cause in you then when you shall bee strip't of all your borrowed garments and shall seeme as you are there who would not be as you seem'd here Thirdly 't will bee your Judgement you Mat. 25. 24. 31. shall be judg'd for not using your owne gifts and that in a right manner Wee have a true Proverb every man shall answer for his owne sinnes and 't is as true that every man shall answer for not using his owne graces Every one shall give account of himselfe to God * saith the Scriptures of Rom. 14. 12. himselfe and his owne experiences in the Kingdome of grace Fourthly 't will be your losse you have no more then you use and so use 't is even so with us all we enjoy no more then wee doe experimentally imploy What good wilt be to me to discourse plausibly of a rich mans treasure when the meanesse of my being course of living plainly speaks 't is none of my owne and what good will all thy parts and portion doe thee when thou shalt die of this disease non-experimentall acquaintance with Christ who will know you then as little as you know him The losse will be of these things First losse of time time might be better spent relating to a mans owne benefit and respecting that Secondly losse of labour the Apostle was what hee was by the grace of God which was in him and tells you that grace was not given him in 1 Cor. 15. 10. vaine g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 'T was not made voyd 't was not lost labour May we not truly say of experimentall sight of Christ as Job did to his friends of speaking out the truth O! how forcible are right Iob. 6. 25. words and we say too O! how forcible is a right sight of Christ Thirdly to see Christ is to see Christ as a man is seen of Christ and for the same reason to the same end 't is to know as you are knowne and to apprehend that for which also you are apprehended of Phil. 3. 12. Christ Jesus h Or rather 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 If I may comprehend that for which I am comprehended First Christ sees all the turnings and windings and secrets of his peoples hearts all the first rises motions and conceptions of things within their secret parts There 's nothing in his hid from him so shall Christians see and know Christ one day and that for ever see all he is and ha's what thoughts hee ha's had of them from the beginning what
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
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
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 a heartie Christian 't is this As the hart panteth after the water brookes so panteth my soule after thee oh God! my soule thirsteth for God for the living God Psa 42. 12. when shall I come and appeare before God the sweetest presence of sweetest Majestie is refreshing that babes of Christ doe know full well Sixthly a babe of the naturall birth in the day of its nativitie is a poore polluted helplesse and shiftlesse creature ha's nothing but what 's given it nor ha's it a power to deserve any thing 'T is an object of loathing to many but is not an object of love almost to any and 't is shiftlesse it may lie and sit still as in the open field to the loathing of its person but cannot stirre head hand or foot to help it selfe to releeve it selfe So in the Spirituall do's not God when hee comes in to change men find them in their bloud polluted with a navell uncut unwashed not salted unswadled not pitied and much loathed and who can shew mercie to such if God did not did not God cast his skirt over such how naked would they be and appeare Eze. 16.4 5 6. 7. A child of the naturall birth being brought forth by an instinct of nature lives lingring after the mothers brests so in the spirituall the new-borne child lives hungring after the brest 's of Christ's consolations and that by an instinct of grace were there no meanes to stirre up no reward to accrue yet babes of Christ could doe no other but long after the sincere milke of Gods word as new borne babes that they may grow thereby The purest word and freest 1 Pet. 2. 2. from mixture is that they most covet Christians what are your desires and how strong are they this way you see what some by an instinct of grace can doe be you wise in heart then prove your selves and tell me is this your worke Eightly a new-borne babe sucking is satisfied with sincere milke and that alone when nothing else can please it satisfie or appease it's crying-out loud so in the spirituall when a poore soule ha's rang'd the world through for delights and fulnesse ha's tryed all wayes and meanes to quiet it selfe at last it sits downe finding no rest in the creatures and resolves the Lord shall be its resting place and when it wants the comforts of this life yea sometimes even bread for his hungrie stomack it can goe to his Fathers house and home and there find bread enough even the bread of God can bee content with the brests of Christ when if you give it all the world you cannot still it fill it for its wanting still but at the brest it can suck and bee delighted with the abundance of that glorie as the Prophet speakes Oh sweet Isa 56. 10 11. God! how good art thou and how much good do'st thou to the soules of men And now let all seeke after this Vse as after hidden treasures viz. to be borne againe God do's you a greater favour when hee makes you live the life of Christ than The life of grace is farre beyond the life of nature when he causes you to live the life of man 'T is a more blessed thing by innumerable degrees to be borne twice than once for the one can but give you enterance into an earthlie Canaan at the best which do's not alwayes doe so well the other gives you enterance into an heavenly one which birth never do's amisse to any Who that 's wise will then boast of his naturall birth when hee ha's ne'r come under the power of the spirituall ne'r felt it's pangs nor been partaker of it's priviledges Carelesse soules doe you want a spurre to this purpose consider as there is a paritie betwixt them so there is a disparitie in respect of the excellencie of the one above the other For first the natural is by carnall copulation and is a fleshlie Generation the first man is of the earth earthie and how can hee bee cleane 1 Cor. 15. 47. that 's borne of a woman as Job ha's said But the spirituall is by a spirituall Job 25. 4. union and communion of God and Christ with the soule of man and is a spirituall Regeneration he that will enter the Kingdome of God must be borne againe of the Spirit said Christ and that which is so borne is spirit as that which is borne of the flesh is flesh The second man is the Lord from Heaven Doe not you see then the last is more noble then the first and that the spirituall excells who considering this desires not to bee borne again 2. The seed of the naturall is corruptible mortall may perish and die but that of the spirituall is incorruptible immortall remaines for ever Yee are borne againe saith the Scripture 1 Pet. 1. 23. not of corruptible seed but of incorruptible by the word of God which lives and abides for ever He that is borne of God sinneth not that is not unto death and why marke that for the seed of God remaines in him the seed that 's in 1 Joh. 3. 9. him is of an immortall nature 3. In the naturall the conception is sinfull David tells his God that hee was shapen in iniquitie and in sinne did his mother conceive him and may wee not all trulie say to each other as the Pharisies to the blind man thou art altogether borne in sinne I am altogether borne in sinne shapen in sinne ô vaine man why boasts thou so much of thy noble birth who know est nothing of thy Regeneration But the spirituall is a holy conception of the grace and goodnesse of a good and gracious God a gracious spirit can tell you he is what hee is by the grace of God that is in him Are not 1 Cor. 15. 10. all the conceptions of Gods Spirit in the soule like himselfe verie holy verie spirituall verie heavenly what conceptions like them or to be compared with them Surely none In the naturall birth men are borne brutish vaine man would be wise but he is borne like a wild asses colt Men by nature are cruell crosse Iob 11 12. perverse unteachable hard to be intreated but by grace holy heavenlie harmelesse 4. In the naturall babes are born to griefe sorrow and trouble Although afflictions come not forth of the dust neither doth trouble spring out of the ground yet man is borne to trouble as the sparkles flie upward 'T is naturall for a man to know sorrow But in the spirituall he 's borne to peace Joy and quietnesse When a man 's begotten againe he 's begotten to a 1 Pet. 1. 3 4. lively hope to an inheritance uncorruptible and undefil'd that fades not away reserv'd in Heaven for him And are not the fruits or births of the Spirit Love Joy Peace Goodnesse Faith and the like By the naturall birth you are brought forth into a troublesome irkesome world but by the
spirituall out of troubles into peace In the world babes of Christ shall have trouble but in him they shal have peace which passeth Ioh. 16. understanding Now tell me you wise virgins whether Martha or Mary ha's chosen the better part Whether Heavens quietnesse bee not better then earth's cumbrances whether interest in Christ and by that a right title to the creatures bee not better then a portion in the creatures by usurpation without Jesus Christ By the spirituall birth priviledge you inherit all things by the naturall nothing although you possesse something You have seen what the spirituall birth is by its likenesse and vnlikenesse to the naturall wee 'l now shew you how God brings in and brings up returning sinners Thus. First He principles them Secondly acts them Thirdly builds them And fourthly confirmes them First God is said to principle man when by uniting himselfe to the soule by his Spirit he do's invisiblie sow the seeds of all grace in the heart at once grace is called the seed of God Union disposeth for communion communion corroborates union Ioh. 3. 9. 'T is a passive reception of Christ that now I meane that whereby a principle is begotten in the will Christ joynes the meanes and end together so should the godly doe Election vocation Justification Sanctification Humiliation then comes the end which is glorification Secondly Christ acts them drawes out those principles also First his first act is illumination he shines out from Heaven with a cleare light upon the hearts of men and upon their wayes Light was the first thing that appeared in the old Creation and 't is the first that appears in the new Creation also Light Gen. 1. 1. was the first ornament of the world wherewith the Lord decked it as with a garment * Answ and this light is Christ For yee were once darknâ—sse but are now Light in the Psal 104. 2. Eph. 5. 8. Lord Light discovers darknesse Regeneration is a translation from darknesse into light True Converts how like you that his light discovers sinne all the closest secrets of closest hearts and Justice incensed against the sinner Light discovers the unevenesse of a mans way and what it is in the account of Justice it selfe Ioh. 1. 9. This light 's immediate Christ in you the hope of glorie it ha's no meanes of conveyance but acts like it selfe scrutinously the light of this Sunne like the wise mens starre never leaves a soule till 'tas lead it to a Saviour a meanes of escape from all sinnes evill Divine light informs men on whom the Lord hath laid help 2 Cor. 4. 6. even on one that 's mighty and able to save that 's the next act of illumination viz a discovery of the sufficiencies as well as the efficiencies of a Jesus that he 's able to save to the utmost all that come unto God by him and that he can in no wise cast out them that come unto him it brings glad tidings to sad soules sinne may bee mightie but Christ is mightier will subdue it sins may be many but Christ's mercies are more sinnes may be greatlie incensing but Christ is greatlie pleasing unto an offended Majestie and sinners in the Sonne cannot bee displeasing unto the Father he loves light for hee dwells in it this divine light reveales 1 Tim. 6. 16. all Returning sinner why droopest thou Can thy sinne undoe thee when 't is laid on Christ sad soule why weepest thou as one without hope canst thou bee worse then whom God ha's pardoned and Christ ha's purchased cleansed and sav'd Thinke not so least thou sinne against the remedie it selfe Light from Heaven will reveale Christ to thee and thee to thy selfe thou sinking soule thy wants and Christ's supplies shall meet together then doe not distrust of that Secondly Chri'sts second act in man by which hee drawes out his owne principles is humiliation begetting in the subject low thoughts of selfe and all selfes worth shall I tell you what they say sincerelie whom God and Christ by the Spirit ha's humbled 't is this I am a worme and no man I am not worthie to be call'd a sonne make me as a hired servant I am the least of all the Saints yea the least of all thy mercies Oh! that I were but a doore keeper in thy house Christ humbles whom hee will exalt Gods method is first to lay low and after to set aloft yet note you 't is truth in the inward parts he chiefly aimes at some are so graduall in putting upon much that they prove irregular in discouraging little though truth of grace selfe-loathing also for selfe-defilements joynes hands with this grace would you know how Christ humbles breakes the heart kindlie 't is thus by setting himselfe with his wounds open before their eies as peirced by their sinnes I will powre upon my people a spirit of grace and supplication marke that and then they shall looke on him whom they have pierced and mourne for him as one mournes for the losse of a first borne Can you looke on a pierced Zech. 12. 10. Christ you flintie hearts and not be broken pierced your selves if you doe 't is because the Spirit of grace is not poured out upon you When Peter set forth a crucified Christ were not Acts 2 36.37 his hearers pricked at the heart when they beleeved through grace given that they were the verie men the preacher meant Could his lookes fetch teares from Peters eyes and will not his wounds doe the like to others what hinders This is Christ's way to abase men kindlie and who more kindled in love to Christ than such who are so laid low you see his acts and his wayes to effect his blessed will on man Christ ha's his ends too in humbling such as he 'l save we 'l shew what his ends be as briefly as may be First Christ humbles that hee may inhabit he dwells in the highest Heavens with him also that is oâ— a contrite humble and low spirit to revive him And as it is uncomfortable not Isa 57. 15. to dwell in God so in like manner 't is disconsolate not to have a God dwelling in us are not Cities and Kingdomes without Inhabitants verie solitarie even so is a soule without God verie dismall verie uncheerefull Christ's presence is reviving this Christ knowes and thus hee humbles that hee may inhabit make the heart his mantion dwelling place God dwells in highest heavens and lowest soules Secondly Christians are humbled to make them lovely in the sight of the Lord An humble soule is a comelie one meeknesse is a great inward ornament is in the sight of God of great price a 1 Pet. 3. 4. proud heart is void of Christ's comelinesse weares not his robe of graces Consider Do's God prize greatly prize the meeke in heart the quiet in spirit then you that studie to bee esteem'd of him covet to bee humbled by him Thirdly Christ humbles
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
man and his comforts up then meanes is used that the soule be car'd for too that all cutting cares be cast on God for hee cares for his owne while Satan tempts to despaire another while he tempts men to presume this makes worke for grace do's not weaken but strengthen grace for vertue gets strength by wounds Adde to this pride vaine Virescit vulnere virtus glorie hearts hypocrisie formalitie sensualitie incredulitie infidelitie deadnesse of heart dulnesse in divine services frowardnesse untowardnesse unwatchfulnesse coldnesse in affections weaknesse in desires after Christ badnesse of memorie mispending mercies time talents wantonnesse abuses of Christ's love breach of bonds and Covenants relapses recidivations and the like Secondly by infusing strength sutable to oppositions some like Pharaoh's task-masters require much worke but give no abilities thereunto but Christ is no such Master if hee laies burdens on a soule he gives a heart and parts able to sustaine it Which of his servants did e're come into great straights who had not great helpes Some have slept on the cold ground and were healthfull when in publick employments for Christ whereas being wearied in their owne personall employments though they have reposed themselves on beds of downe been well fedd and warmely clad yet could they not have health and lifes vigour in them Christminding Christians have said it and ha's not he promised to lay no more on you then you are able to beare is not this a specimen that he 's a mercifull Master if afflictions bee many which surprize the Saints strength shall bee given either of bodie or mind to uphold them When the Lord foresaw that Paul should be troubled and much opposed in Acaiah be accused before Gallio Acts 18. 14. how thinke yee hee was enabled for the encounter 't was thus the Lord Christ appear'd to him in a vision saying Bee not afraid but speake and hold â—ot thy peace ver 9 10. for I am with thee and no man shall set on thee to hurt thee hee had great tryalls but hee had great strength the strength of God was with him the arme of God wrought deliverance for him In all afflictions God observes a meane is never in the extreame hee ha's said he 'l correct in measure yet will not leave men altogether Jer. 30. 11. unpunish'd he has a rodde and hee ha's a staffe as David speakes yet so pitifull is he that Psal 23. he 'l not cudgell a weakely child for that were to breake his bones because he is tender and a switch or rod may suffice O soule consider thy Saviour can tell how much thou smart'st under everie twigge he layes upon thee and how much thy heart breakes under everie blow receiv'd from him then consider would'st thou in patience possesse thy soule and selfe under all thy sufferings thy abilities and difficulties are with thee in measure given thee by measure And moreover what though sinne bee a grace-weakning vice yet if grace be afforded in proportion sinne shall perish when grace will flourish so well workes God in the soules of his servants and upon their spirits Is not this to bee built up and that upon the rock Jesus Christ who 's a ne'r failing firme foundation t is to grow according to the measure of the stature of Christ 'T is a causing of his to live onely upon himselfe and his glorious Father to live above all things even those things which would be above them and keep them under Shall I tell you yee disconsolate soules what Christ first or last will cause you to live above They 're such things as these First Christ helps his to live above corruptions would you know how 't is thus by giving soules a sight of pardoning promises as well as a sense of incensing sins and imperfect services Some pore too little others so much upon their sinnes that they have scarce a heart to ponder their Saviour or any of his sweetest sayings are listlesse lovers of the Lord Jesus Sad Soules let me tell you your sinnes doe keep you under Discouragements with feares and distrust have surpriz'd you got above you and will not this thing if allowed of make you goe drooping stooping mourning to your graves what 's of more force to kindle discomfort within your brests God would have men bee sensible of sinne stand and goe under it as under a heavie burthen but shall sense of sinne bee such as that it should hinder from the sight of the Lamb who is the meanes of escape from its evill staine filth guilt and power God forbid Secondly Christ cause's his to live above temptation and that 's thus When they in the time of greatest temptation being assaulted are made to reassault Satan and stand or else if they doe fall makes them fight even falling with their weapons in their hands when though they are slaughtered foiled and doe fall yet they cannot be overcome As hee said of persecuted Christians * Occidi poterant vinci non poterant Cyprian Deo duce non potest esse dubius belli eventus Eraz. Mar. And can the event of that fight be doubfull where the Lord is the Leader I trow not Christ makes Christians doe like himselfe in such à case retort back the Serpents owne subtill arguments to him againe When Satan alleadged Scripture to allure Christ to sinne hee alleadges Scipture to prove he should not tempt the Lord God but serve him Mat. 4. 6 7 8 9 10. so when Satan censures a soule to his face which is more even to before the face of God should he doe Do's the Tempter suggest unto thee Thou art a cast-away art wicked and therefore thy selfe and services are an abomination to the Lord that many better than thy selfe are in Hell that thou art an hypocrite doest but dissemble wilt fall away come to nothing hast sinn'd against the Holy Ghost and that thy day of grace is past 't is sweet to replie as he who art thou that condemnest 't is a Christ that died yea rather that 's risen againe who is ever at the right hand of God who also makes intercession for us Therefore Satan get thee hence for thou savourest not the things which be of God and thou should'st not thus tempt the servants of Christ who are one with him as 't were bone of his bone and flesh of his flesh and much more Thus not to give place to temptation is to overcome it and live above it 't is to bee firmely built upon the rock of ages Jesus Christ Thirdly Christ in building helps some to live above gracious evidences and that after this manner working the soule to a close with and dependance upon an absolute promise when the glorie of an evidence from the conditionall promise is eclips'd Ther 's a time when some of Gods deare children stagger betwixt the promises and conditionall performances Gracious spirits you can tell that this is your very case Alas for
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
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
being All changes are our owne the Lord ha's said he change 's not Mutation by sinne was the maladie but mutation by grace and glorie is the remedie man ha's chang'd for the worse yet man is chang'd for the better that 's the mysterie Man ha's made himselfe mutable yet the immutable God will translate him into an immutable estate of good though the changes of life bee many yet a change by death deprives them of beings He 's best that lives at rest can never alter more Now there remaines such a rest for the people of God Saints have their appointed Doct. time of change We 'l therefore shew you what a change is next the severall sorts of changes and then the use of them even after this manner FIrst to be changed is to have a different manner of being 't is the cessation of a person or thing from being what it once was We 'l now shew you what the changes of this world be then the sundrie kinds of them thus 1. Either such as respect the bodie 2. The soule or Spirit And thirdly such as concern them both joyntly First externall changes Saints whilest in the bodie are children of change nor can their injoyments of life bee found immutable Certainlie the sorrowes of life exceed the pleasures of the living strange are the turnings of things as well as times The turning of riches into povertie Plentie into scarcitie Health into sicknesse Joy into heavinesse shew that all seen good is short liv'd The Lord's arrowes stick fast in some and fester fouly Children of change tell me if you can how soone is a friend-like amitie turn'd into a foe-like enmitie even in these our dayes How doe friends start aside like a broken bow from fidelitie to Treacherie as Ephraim once did Consociation and Communion is now turn'd into Separation and confusion shall I give you the reason 't is the want of immutable unchangeable love Husbands and wives Parents and children Masters and servants are rent in sunder by reason of some different opinions Do's not this speake out strange alterations What do's it more and what do's all this but imbitter the comforts of a former communion Ther 's nothing in this world found long-lasting God ha's added brevitie as well as vacuitie unto all outward things Secondly there 's a change of spirits too God ha's given some other spirits then what they once had The Scripture tells you of a newnesse of Spirit there 's not an annihilation but a mutation in this respect This is to have the hearts frame turn'd into Christ's frame a corrupt mind converted into the mind of Christ Passion turn'd into Patitience Pride into Meeknesse hardnesse into softnesse Loftinesse into lowlinesse Hence the understanding makes right discoveries of Christ and selfe the will inclines unto and closeth with better objects than it was wont to doe Then affections of love to sinne are turn'd into hatred of sinne and nothing is so much belov'd of him as that Christ who suffer'd for sinne If any evill be discover'd he shunnes it if any good he embraces that is right glad of that oh how good is such a change 'T is a comfort to see grosse mettall pure darke aire cleare a dead Lazarus live and be lively But the comfort arising thence is not worthie the name of comfort if compared to that comfort arising hence Thirdly such a change as do's referre to them both joyntly and that 's a change of life a life of nature into a life of grace a life of grace into a life of glorie the first is sweet and good viz. the life of nature but the second is sweeter and better viz. that of grace the third the best and sweetest life of all Viz that of glorie And 't is alwayes God's method with those he 'l save thus to turne nature into Grace and Grace into Glorie and that by one and the same Spirit who workes out nature workes in grace and workes up the gracious unto Glorie Such a change is exceeding good makes exceeding glad But alas who can number the sorrowes of such as shall be translated from under mercies into everlasting miseries from a pleasing earth into a tormenting Hell Lord what a sad and bad change is this and what mortall can abide thy comming oh that naturall men then would become gracious that in fine they may become glorious and let me tell thee who ever thou art such a change as this will sweeten all other thy changes in this world In a word to bee gloriously chang'd is to have a vile body made like unto the glorious bodie of Jesus Christ But first the livelie bodie must be turn'd into lifelesse Elements whereof it is compounded 'T is a change of the bodies materialls and elementarie qualities and this last even this is that blissefull thing our Apostle speakes of this is that glorious Mysterie which merits observation Behold I shew you a Mysterie we shall not all sleep but wee shall all be chang'd Oh renewed soule Remember thou in all thy thoughts and wayes the worth and comfort of this thy last and best change thus thy Autumne is turn'd into a spring thy heavinesse of the night into the Joy of the morning even the morning of the Resurrection Now Vse 1 that that day come not on you as a thiefe in the night mind much these rules following 1. Expect it 2. Rejoyce in it 3. Suffer God to dispose you for it expect it and that on these grounds 1. Life's brevitie 2. Death's certaintie 3. Your owne Necessitie Life's brevitie What is life 't is said in the Scripture's that 't is but a shew and alas what 's Psal 39. 6. that 't is but of a short aspect though made verie glorious by the skill of the Artificer and then 't is shut up though the eye be not satisfied with seeing And elsewhere 't is call'd a shadow which Joh 8 9. if you doe graspe what have you gain'd open your hands and you 'l find 't is nothing James 4. 14. Besides when the Sunne is set or the Medium of its Representation it 's briefly forgotten as a thing whose Idea was never in mind 'T is but a vapour which the wind will soone dissipate scatter and disperse A Post that hastens name what you can that 's of the swiftest wing yet you 'l find lifes speed is greater by which it hasten's out of the living the posting Sunne of worldlie wealth and greatnesse is set in an instant in a moment Wee every day stand with our lives in our hand as David phrases his dayes on earth Life ha's many out-lets but few in-lets There 's many wayes to goe out of the world but onely one way into the world and that passage is verie dangerous too some have beings in the wombe and at last it 's made their tombe they ne'r see the world Others bring to the birth but want strength to bring forth Job may well call 't a flower
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
chiefest good 'T is not to have the least influence of heat and life from the least Ray of that Sun-like resplendent bodie of Christ not to have one glance of its glorie not to have one taste of those overflowing rivers of pleasures not to have one glimpse of that inaccessable light and Jehovah's glorie What shall I say the losse is And how shall I esteem it Surely none but one who ha's been in Heaven heard and seen what 's there can tell you what it is to bee shut out thence Paul could and did doe something this way having had in a rapture a little glimpse of that infinite glory And having drunke a small drop of those ever springing fountaines of matchlesse Joy and Peace Hence was he brought to call the most excellent things of this life and the knowledge of them but drosse and dung yea even dogs meat in comparison of those things above Oh how sweet how comfortable how refreshing are the surpassing rarities of Heaven Honest soules doe not your hearts burn within you when you thinke on them discourse on them and read of them even burne with love to them Sure I am whate're you thinke of these things and whatsoever the worke is that they make upon your spirits that the losse of them will be bitter And I seriously acknowledge through Gods goodnesse I count nothing gaine in respect of them when I am my selfe and compare the best of other things with them Oh paine of losse thou peircest the verie heart soule and inward parts dost wound deeply The paine of sence is but as a scar in the flesh to this for this cuts the verie heart in peeces breakes it to shivers Doe you not see this confirm'd by common experience oh how do's it fret vex and disquiet men to loose good bargaines on earth when a man do's but let slip an opportunitie of taking a good peniworth of commodities when it ha's been offer'd How do's hee upbraid himselfe with his negligence failing and folly There are some cannot get such a fault out of their minds along time especially if the gaine that would have come that way was such as that it would have made them rich men as long as they liv'd after Aye but what 's that bargain purchase or prize to this that may be lost in a moment at the best it lasts not long for life it selfe is but short with all the accommodations of it but I must needs tell all intelligent hearts ther 's enough in God to make you rich for ever and if he makes a bargain with you gives himself for your selves he 'l warrant his commoditie to last for ever and to serve for everie turne Heaven is meat drinke and cloathing health libertie and harbouring unto all that are seated there You see then by this what it is that imbitters death and the change to some this last ha's most gall and wormewood in 't namely the pain of losse which Christs sensible servants ne're sustaine Finally unto you who are the redeemed of the Lords Christ be these things spoken Feare not but desire to see this day your last and best even the last and best of all your changes Consider First the day of your change is the Lords pay-day everie labourer in the Lords vineyard shall then receive his peny everie prayer shall then have its answer Everie hungring and thirsting soule shall then bee filled shall ne'r hunger nor thirst more Everie sigh groane and the teares that have fallen from the eyes of Saints in secret or else where shall have their fruit even the quiet fruits of righteousnesse which were sowne in peace many yeares before And then all teares shall be wiped off from all faces of Saints yea even everie grace shall then be glorious Moses did and suffer'd much when he did but eye the reward what then shall wee be suffer and doe when wee receive it Then 't will goe well with the righteous no mans latter end will be like theirs First the soule will bee in its prime then for whilest it is in a corruptible bodie it is so ruled by senses and is so fiercely carried on by sensuall appetites that it 's compelled to give way to the bodie and cannot follow the light either of nature or Reason Hence the truth is withheld in unrighteousnesse and the soule cannot act like her selfe like a Spirit whose nature is to sore aloft towards the place whence she came Now till then the soul is made a servant and cannot looke out at the eyes but 't will bee infected nor heare by the eares but 't will bee distracted nor smell at the nostrills and not be tainted taste by the tongue and not be allured or touch by the hand and not bee defiled And everie sense on everie occasion temptation is ready to betray the soule untill the bodie is changed and made glorious Who then that 's wise will not long for his approaching decease that he may enter the Celestiall Paradise to exchange his brasse for gold his vanitie for felicitie vilenesse for honour bondage for freedome a lease of life temporall for an inheritance of life immortall Sith that to live here is to die for how much wee live so much wee die everie step of life is a step towards death and he that ha's liv'd the halfe of his dayes is dead the halfe of himselfe Death gets first our Infancie then our youth and so forward and certainly as long as we have lived so long we have died But 't is very grievous and irkesome Objection to mee to thinke of the taking asunder of soule and bodie Might they goe together as Enoch's did the change would bee more comfortable They are put asunder but for a time after which the 'l bee united Answer for ever Besides the union of the soule with Christ remaines in full force still as the Hypostaticall did when his bodie lay in the grave The Lords presence is with the bodie in the dust as much as the soule is in Heaven with God and in his presence God told Jacob hee would goe downe with him into Egipt and on 46. 4. also surely bring him up againe But Jacob was dead ere hee was brought up againe Therefore he carried up his carcase out of Egypt not his soule and so fulfilled his blessed Promise Saints why care you so much for the carcase why feare you to let it lie in the dust and to bee turned into its owne materialls ther 's not a bone nerve or sinew of the whole shall be lost he keeps all the bones of the Righteous saith the Psalm 34. 20. Prophet And ha's not Christ told you that the haires of your heads are numbred He has told them one by one and certainely in the Resurrection though you may have more in order to perfection yet you shall not have lesse Is not this comfortable Do's it not warme you at the heart and refresh you to see how you are car'd 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
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
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
behold his last greatest and approaching change and dissolution 'T is a blessed thing to be able to graspe Christ and death in the armes at once at one and the same time and is' t not an everlasting curse to die Christlesse Search the Scriptures and you 'l find it so Finally let the Lord perswade Vse you to bee endeared to Jesus Christ ever set him in your sight looke up to him who looks downe towards you for he 's the Author and finisher of your graces would you know the usefulnesse of such right apprensions of Christ then consider these things sincerelie First 't will increase inward Joy Have you a mind to be merrie be much in this and 't will make you right glad other mirth may end in mourning but this cannot this makes the spirit rejoyce in God its Saviour as she said there are many Joy-makers as friends estates the treasures and pleasures of this life the Scriptures tell you of a joy of harvest and a Joy of heart a Joy of harvest is verie great but this brings joy Isa 9. 3. 65. 14. of heart both great and good a cordiall Joy Precious soules sow precious seed weeping but a precious Christ being the fruit they reap their crop singing some sow in teares weeping mourning sighing roaring wailing after this dearest Lord and Jesus but when they find him themselves are found to reape in joy Righteous ones what though as the Spouse you have gone about Cant. 3. seeking him whom your soules love even earlie and late by night as well as day and have long desir'd societie with him yet have not found him and your selves in him Consider he seekes as well as you ha's lost as well as you besides when hee finds you and you him you 'l hold him fast and so good is he you 'l not let him goe Christ told the Jewes that Abraham rejoyced to see his day did see it and was glad And sensuall worldlings Ioh. 8. 56. what e're you deeme of such a favour it skills not sure I am that a right sight of Christ will make a right-sighted Christian glad at heart nothing do's him so much good as this small things cause laughter in the face when the heart 's a stranger to the Joy but this as 't is the nature of great things will make the heart glad even then when the face of a man and face of times is verie sad the comforts arising hence are meat for Saints to eat which the world knowes not of and now a word to you that would glorie in something what can be your glorie which shall not bee your shame besides the knowledge of Jesus Christ God ha's said The wise man may not glorie in his wisdome neither Isa 9. 23 24. Jer. 9.23 24. the mighty man in his might nor yet the rich man in his riches Why who shall glorie then and in what shall men glorie if not in such desireable things well Jehovah hath said Let him that glorieth glorie in this that he understandeth and knoweth mee that I am the Lord which exercise loving-kindnesse Judgement and Righteousnesse on the Earth for in these things I delight God ha's shew'd you what to glorie in gracious spirits 't is in your acquaintance with him when you know and understand him aright see him as he is viz. full of loving-kindnesse Judgement and Righteousnesse one that acts as he is 't is his delight to doe such things Beleevers are you like him by looking upon him are you changed in this respect Marke well what it is you glorie delight and take pleasure in Secondly 't will strengthen patience under the crosse and chastizement for Christ doe you suffer from the hands of unreasonable men and would you be avenged of them as of your enemies looking up to Christ you 'l find he 's not yet aveng'd of his enemies do's God suffer shall not man does the head endure the contradiction of sinners against himselfe and can the members think to be free Is' t not all reason in the world that head and members should bee fellow-sharers in the sufferings of the whole bodie mysticall who dare denie it 't was a sweet saying of a faithfull witnesse to the truth of Jesus who seem'd to faint under his great triall and being offer'd a cup of spirits to sustaine him replied thus My Lord and Master had gall and vinegar given him as if he had been astonied to see himselfe fare better then Christ and indeed experienc'd Christians when you thinke in sufferings you are served ill you should consider sweet Christ was not served so well that will still your murmurings for can you suffer as much as hee ha's done I tell you nay yet farther do's the event or end of things bring cares upon you why James commands you by the Spirit to behold and see the end Iames 5. 11. of the Lord. You may thinke your troubles will end ill have an evill end but God can put a good end to ill beginnings as some things may be sweet to the taste yet bitter in the bellie so other things may be unsavorie in the first concoction which may be better in and by the second though in things naturall or corporall it is not so as Physitians have said CHAP. II. Of right Regeneration FAlne man's rising is graduall first by Grace and next by Glorie by man came the maladie and by man also comes the remedie a fruit lesse first birth may be repair'd by a second by Adam sinne entered and reigned unto death and by Adam grace entered reigning unto life 't is the second Adam that now I meane Grace can make up what nature ha's lost amend what nature hath done amisse First birth's priviledge is nothing Second birth's priviledge is all things all in all referring to felicitie Regeneration antecedes Glorification He that 's borne but once dies twice but he that 's borne twise shall not taste of the second death First-births are an Embleme of the second ther 's a certaine likenesse betwixt them both we 'l give you a hint of the whole thus FIrst naturall births bring sufferings both on the bearer and on that which is born the mother ha's her pangs and thro's and the child 's in straites too till it 's brought from the womb into the world spirituall births bring sufferings also the Spirit that brings forth is a sufferer too as well as doer it being quenched Spirituall Christians you can tell that you have often quenched the holy Spirit even in all its motions strivings and contestations within you Have not you when the Spirit ha's diswaded from evili and perswaded to good neglected its sweetest motions how seldome have you moved with the Spirit against the flesh and for the Lord aske your hearts this question obedient sonnes of God where almost is that man or woman that 's kind to the Spirit gives it good entertainment Ah Lord thy Spirit meets with hardest measure