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
soule his restitution to his ancient or a better discent his re-estating in the possession of God and the societie of Angels than all the honours pleasures and treasures of this glittering delighting and advancing world hence hee indeavours to rid himselfe from such feculent matters here and out of the greatnesse and goodnesse of his Spirit with the noblenesse of his divine disposition is altogether ambitious of the presence of the Lamb and immutable good things Strangers on earth can tell you the truth of this Relation and you Denizens of Heaven tell me ha's not God wrought your heart to this frame if he ha's not he will doe it first or last for the Citizens of Heaven set not much by the best things on earth when they are themselves and act like their Saviour Secondly a stranger on earth is knowne by his Language thou art a Galilean for thy speech bewrayes Mat. 26. 73. Mark 14.70 thee Or as another Evangelist thy speech agrees thereunto so one who 's a Citizen of Heaven is knowne by his speech hee speakes a language different from the worlds natives the Scriptures tell you of a sound speech which cannot be condemned that 's the language of Heaven and all its Natives whereas the children of this world have a putid unfound rotten language such as the holy Lord cannot owne but will call to account for everie idle Col. 4. 6. word that 's spoken by them hence the Apostle moves the Church of the Collossians to speake like Christ words with grace season'd as with salt that have the savour of God in them and in the new Covenant the Lord bound himselfe to give to his children a pure language that they might call on the Zep. 3. 9. name of the Lord with one consent What 's all this but to shew that he would have them differ from other people be knowne by their speech a Christian should bee knowne by his discourse in all societies what though sinners can speake the language of Saints yet Saints should not speake the language of sinners will you heare how these spake who are now in Heaven 't was thus as they were allowed of God not as they who please men but God which approveth 1 Thess 2. 4. the heart and can the heart be good when the speech is bad the Scripture saith nay and in this the worlds Proverb may convince it viz. As is the man such is his speech uncleane speakers a word to you your speech bewraies you too shewes you are earthlie men have earthly minds for out of the abundance of the heart the mouth speakes What will you doe in the day of inquisition for sinne the great and terrible day of the Lord Dare you use uncleane speech then before the spotlesse Lambe of God and Judge of quick and dead if so use it now if not shun it that Christ may give you a discharge from that and all other your sinnes Thirdly a strangers mind and motion 's homeward he may be where hee lacks nothing is well accommodated ha's many friends and more pleasures yet still his heart 's at home his mind 's carried thither and all his motion 's that way for home's homely as we say 't is even so with men of the high Countrey whilest in this low Region Paul tells you hee pressed forward after the marke he was in the world and injoyed enough for a stranger too but yet his mind was with Christ and in Heaven his owne Countrie his motion was that way also and was 't not his good opinion of his heavenly home that caused those words to fall from him I desire to be dissolved and to be with Christ And why for 't is best of all I have Christ while I live but when I die I shall have gaine what motive more strong to provoke to longings after heavenly mansions Children of God hie you home for the night drawes on and the posting Sunne of worldly Joyes treasures and pleasures is almost set let the Lord then trie your hearts and search your reines in this respect for if you bee strangers 't will thus be knowne aske your hearts this question whither and to what place or end doe all my actions and motions tend when you draw nigh to God querie thus what doe I approach his holy presence for is' t to put on my house from Heaven is' t that my love may be lessened to my earthly Tabernacle say to thy soule in the night season where have I been what have I done this by past day and to what end did my being and doing tend some mens paines cares and feares tend to intomb them in the world burie them in the earth these are not strangers here are not in a strange land Earthlie soules and sensuall Looke about you and consider your estate for heavenlie ones are lost in God drown'd in Christ Heaven 's their home Fourthly strangers in a strange land content themselves onely with things needfull as they passe through the land of their pilgrimage aspire not after any great matters If they mind their home sincerely is' t not as true of such who are Citizens of Heaven a little contents them when they are themselves Paul had learned what ever his condition was therewith to be contented and why 't was because he was a stranger and his hope of the things of this world was very little So honest hearted Israel desir'd but food rayment and then promised the Lord should bee his God so Abraham was content to dwell in Tents who might have had statelie Heb. 11.9 10. structures to shew hee was in a strange Countrie and looked for a Citie which ha's foundations whose maker and builder is God and me thinkes I should heare all sayings of Saints about outward things to hold harmonie with that of Agur Lord give Prov. 29.8 9. me neither povertie nor riches but seed mee with food convenient and on the same ground he had left you be full and denie him which 't is a thousand to one you 'l doe and then say who 's the Lord or being poore steale and so take the name of your God in vaine adde to these two things more to cause content in strangers First fulnesse is onely at your owne home if you looke for 't here you doe but beat the aire for it ha's pleased the Father that all fulnesse should dwell in Christ now when you are at your Fathers house and have Christ in your armes you may say you 're full have bread enough but ne'r till then do's not the wise man tell you that all 's vanitie under the Sunne viz vacuitie emptinesse and lightnesse it ha's left the creature as wee said before you must bee above the naturall Sunne before you can espie or take in a spirituall fulnesse and is' t not better to have it there where you may hold it Lay these things among your cutting cares and carefull thoughts and then you shall find those
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
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
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
can God will have the disposing of it in love You see then heavenly Inhabitants you are not this worlds children that the house you must put on is a house from Heaven immortalitie everlasting life 2 Cor. 5. 2. and this is that home the Lord would have you groane earnestly for that you may be cloath'd therewith Fourthly he 's a stranger who ha's double duties and burthens laid upon him because he 's not a peculiar native of that Countrie where hee dwells such are Saints while in the bodie and dwelling here for they have burthens of their owne to beare and they also beare the burthens of other men First of their owne they have that made burthensome to them which is not made so to others to earthlie men sinne is their burthen both the sinnes of themselves and others though God ha's laid the iniquitie of Saints on his Sonne that they shall never be their burthen hereafter and that themselves shall never feele their weight for future yet ha's hee made their weight heavie to them whilest in the bodie My iniquities are gone over my head and are a burthen too heavie for me The good man could not stand under the burthen when the crie of his crime was ascended on high and tells you he ha's no rest in his bones nor soundnesse in his flesh by reason of his sinne That he 's troubled with it and bowed downe greatly that it makes him goe mourning all the day long What though 't is better to feele their pressures here than lie under them in Hell yet in that they are a burthen to Saints here and not to sinners it demonstrates them strangers in this world For men of this world find not sinne ponderous in them they can swallow it downe without any the least dislike checke or curbe given to it But sinners what though you 're incensible now you shall find your sense of feeling hereafter I can guesse at your diseases suffering grieves you more than sinning sinne is your Heaven such as 't is if not what means your complaining and crying out of the one but not of the other Secondly burthens of others the sinne that others feele not because 't is in them as its proper place even that I say makes the Saints know sorrow A righteous soule 's vexed fretted sadded from day to day whilest hee 2 Pet. 1.8 heares sees and observes the unlawfull deeds of men and 't was such a trouble to the Prophet that rivers of waters ran downe his eyes for the breach of the Law viz. abundance of teares shedd he for other mens sinnes whereas alas in this age men are seldome seen to weep for their owne sins Oh England thy people grow in knowledge but not in practise they 're all for speculation Many of thy people know sin but few there are who have a heart to sorrow for sinne I le tell thee thy disease thou art Judgement sad but not sinne sad Joy ha's so much transported some whether headie or heartie let experience speake that there 's little growth of other graces found Faith Love Patience Meeknesse Gentlenesse Mercifulnesse and Brotherlie kindnesse are rarities in these tottering times Ah Lord what will the end of these things be English Atheists must Saints beare your burthen here what then why you shall bear 't your selves hereafter ungratefull hearts you have melting Prophets whose soules weepe in secret places for your pride whose eyes weepe sore and runne down with teares on your behalfe such strangers have burden enough and more then they can beare did not God lay help on one that 's mightie they have burdens of suffering too Both their owne and others the Saints have many reall feares sorrowes sufferings fightings and smitings within which the children of this world feele not many sower morsells and many a bitter cup which others taste not of is not this to be us'd like a stranger what feares of falling cares of standing desires of beleeving living and loving the Lord Jesus are there found in them that are not elsewhere and are there any sorrowes like to theirs Children of this world are safe in the hands of Satan who acts them and workes in them hence they are not disturb'd not molested and tormented by him as Gods children be who can have no rest in the world by reason of him and sinne which is his creature when any rest they take 't is in him whose dwelling is farre above this unworthie station Strangers can hardly live in a strange Land such is the opposition they have from sundrie causes Souldiers of Jesus Christ endure hardship whilest in the Church Militant adde to this the sufferings of others who is weake and 2 Tim. 2. 3. 2 Cor. 11. 29. they are not offended and they burne not afflicted and their bowells yerne not stirre not certainely there 's a sweet nearnesse and blessed dearnesse of affections betwixt united members of Christ's bodie mysticall for their affections doe all runne in one and the same veine a veine of 3 Ep. Ioh 1. 7. truth as those who love in truth knowing truth and for the truths sake When God brought evill on Iâ—m 3. 1. to 25. the Church Jeremiah cries out I am the man that have seen affliction by the rod of his wrath I am brought into darknes he ha's turn'd his hand against me he ha's broken my bones coÌ„pass'd me with gall travel made my chaine heavie ha's shut out my prayer as for the wormwood the gal my soule ha's them still in remembrance with many expressions of like importance And Paul was but one Member of the Church yet there came upon him dayly 2 Cor. 11. 23. the care of all the Churches he bare their burthen as well as his owne and so fulfill'd the Law of Christ The like to Paul is the case of some now Some one Christian takes care for all the Churches surely then these acts so strange to the world must needs prove Saints to be strangers here But whence is it and why do's God serve his sonnes and daughters thus put them into a strange Land Let them live for a time so farre from home whence is it he puts them into the hands of this world which is so unkind a nurse to them and whatsoever else is his we 'l shew you whence 't is that so kind a father puts his children into such an unkind world First that they may see the vast difference which is betwixt earth and Heaven unsanctified ones see no difference betwixt the one and the other all 's alike to them could they live below and know no wants not meet with changes have their hearts desire they would seeke no other Heaven bee content to live below and not above the world for Christ's unsavourie and verie fulsome to such full hearts selfe-sufficient ones who barre out the sufficiences of Christ keepe at a distance from him sensuall selfe-content with seen things and seeing is beleeving
thoughts will be eaten up of these the lesser things will bee lost among the greater When David doated much on the world what was the issue 't was this he thought himselfe a foole for so doing tells the Lord he was ignorant and as a beast a bruit before him Psal 73. And at last he sweetly sings whom have I in Heaven but thee and there 's none on earth that I desire besides thee then he had enough beloved strangers let me tell you you either have or shall have enough too as the Proverb is for when you awake you shall be satisfied with the Lords Image at the Resurrection God will make you amends I am sure for all your hard measure that you receive in this strange land Secondly unnecessarie things things you need not are not in straights for are but as lumber and luggidge which will hinder you and presse you downe as you 're running your heavenly race Do's not experience teach that some have more of the worlds wealth than they can tell how to use do's not that hinder in heavenly ingagements I know nothing more obstructive Oh! how good is God to his then when he rids them of needlesse luggidge strips them of seen things that hee may cloath them with unseen things an invisible incorruptible immortall substance do's not one staffe support the Traveller when a bundle of staves brings him under Oh then that all who intend for Heaven would seek no more provision for the journey then will help them thither Oh soule will it not grieve thee to consider that when thou hast certainely thought thou art as high as Heaven thou shalt by an evill world be laid as low as Hell be then in earnest a stranger to it and in it for to be a stranger to the other world will hinder from entering into thy Masters Joyes Fifthly strangers ingage not themselves too much in the affaires of the Natives of strange lands strangers must not bee medlers as the Proverb is Citizens of Heaven would you shew your selves to be strangers here plunge not your selves too deep then in the negotiation of the Natives of this world who make it their busines to be mightie wealthie honourable pleased and pleasur'd here but doe not you doe so meddle not with that their businesse hasten home and why for their 's most might wealth pleasure and treasure in heavenly places What can you thinke of which is in this world and is not in your Fathers house And now you strangers you Vse 1 may be glad 't is with you as 't is that you are no better acquainted here Oh be not loath then neither feare to leave this strange land would you hasten to your journeyes end is your heart at home let these things then give life to your indeavours that way First till you leave it you 're farre from your best friends and chiefest favours When the prodigall child was from his Fathers house 't is said hee was in a farre Countrie and is not your case the same who dwell in God What are huskes hardly got so good what shall they bee more in esteeme than bread if you will not come from among the swine your Father will fetch you 't is better then to goe and meet him while his armes are open to receive you his head bowed to salute you and his heart drawn out to feast you feed you cloath and adorne you with Jewells Consider your father is of another Countrie he that begot you again lives in Heaven a great way hence and what are you here for but to dispatch your Fathers businesse as Jesus told his Mother Are not you the Lords factours and must factours stay alwayes abroad what shall they forget their native Countrie and not hasten to it who that 's wise do's not strive lawfully to be at his heavenly home What! know you not that your Father 's your best benefactour Besides your spirituall brethren and sisters with all your holy acquaintaince are within those heavenly places a godly child may have his thoughts running out on his godlie parents deceased a husband his thoughts on his wife and on the contrarie the wife on her husband but alas they cannot see their faces till God hath taken them out of this strange land who then would bee wedded to this world and not rather wean'd from it and married to the Lord Yet further your portion and dowrie is above also your reward 's with the Lord in the land of the living how then can you like to dwell in a land where there 's such dying of persons and portions some live by bread only in a sence but children from on hie cannot the mind or soule is the man as wee say and that cannot may not survive in such a manner by such meanes This strange land can onely minister to the bodie ha's not one savourie morsell for the soule do's rather contaminate and desile the soule than refresh it O divine Celestiall soule 't is the safest way for thee then to flie from this strange land in all thy motions as from the face of a Serpent Secondly you should not bee loath to leave it when providence will have it so for till then you 'l be foiled vexed and soiled with filthie sinnes they 'l beare you downe keepe you under bring you low when you would be on high with God in the Heavens whilest the soule is in the bodie sinne lodgeth with her will have roome as well as shee Oh how unrulie a guest is sinne Besides here in this strange land you cannot sing your Hebrew songs so sweetlie with such fulnesse of Joy as in your owne Countrie if this world which sometimes inthrals you should require of you songs bid you bee merrie Alas this is no place for such Joy as is a Joy of heart heartie Joy is in Heaven and me thinkes I should heare such a voice from Christians as was heard in the Temple before the fall of the Jewes Migremus hinc let us goe hence let us goe hence Thus as children learne to speake and delight in the language of their Parents so should you in imitation of Christ Finally I beseech you if you be strangers that you would as Pilgrims and strangers abstaine from fleshlie lusts which warre against the Spirit so saith the Lord of Rests for certainly sinne cannot enter Heaven Oh what a blessed good would it prove to you if you would bee and doe now what you are willing to bee and doe then when purest glorie must make the scrutinie for and into impurest sinnes 1 CORINTHIANS 15. 51 52. Behold I shew you a mysterie wee shall not all sleep but we shall all be changed c. CHAP. IV. Of the Saints last and best change MUtable man ha's made his times variable Adam chang'd his mind and God chang'd his mansions Paradise could not hold him who held not God in his thoughts let goe an unparaleld good When man alter'd his doeing God alter'd his
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
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
have in each other so the good things of Christ and glory being conjoyn'd with us doe make them our owne O glory glory thou art sought of many after a sort but enjoy'd only of a few that seek thee rightly Augustine reckons up no lesse then 288. opinions of severall learned Philosophers about happiness some placing it in one thing some in another thing being every one different in their conceits opposing what each other held And yet they did but beate the aire and were in a Labrinth not being able to get out Surely if naturall parts and helpes of nature could fathom the depths of such a glory such great witts might have accomplished it But 't is only the gracious that can tell what 't is to be glorious Now let all who expect to be and doe so well as they should in life and death and after the Judgement premize these things of weight and worth and consider their Pondus sincerely Oh! who minding these things can have the heart to harme themselves with making Idolls of inferiour things and placing soules happinesse in outward enjoyments and ne're advance further or rise higher I Remember a saying of a Philosopher who seing great possessions which hee had lost spake thus Had not these things perisht I could not have been safe So great an obstruction is the cleaving to these outward Non essem ego salvus nisi istae perjissent Anaxagoras things unto the wellfare of the inner man Good Lord what fooles are men that seeke so much for a portion in the Creatures and so little for an Interest in thee If thy love bee beter then life then thy dislike is more bitter then death What then 's thy fury These things marre the taste of worldly treasure First that both in the getting and also in the keeping of such things a man 's always prone to offend his God And who would live to injure his God vexe his spirit staine his nature and procure his displeasure yet all this moves not ungodly men to seek for a Jesus Secondly a man 's still subject to be displeas'd by the Lord. Men are usually cross'd every moment and every day hath it's evill both of sinne and punishment sometimes wee are Matth. 6. ult cross'd in things wee most like A man sets not his love largely on a Wife Childe Friend or pleasant and pleasing thing but ordinarily 't is taken from him or else hee'◠tooke from them At other times a man desires things not attaineable which is a very great but a secret vexation And is not all time laid out in bewailing what 's past a loathing what wee have tasted and a longing for what we have not tasted which were it had would no more fil us then this we have already We alas are like men sea-sicke who shift from roome to roome to finde ease but whilst the winds arise and the waters swell humours are but stirr'd not taken away And oft times wee waite for better dayes but they are hid from our eyes Thus we are catch'd like birds in a snare yet skip up and down as if nothing ail'd us And which is worse the joyes of Gods presence are for the greatest part kept from us here which made Monica the Mother of Austin crie out Quid hic faciemus cur non ocyus migtamus Cur non hinc avolamus heartily What doe wee here why depart we not swifter why slye wee not hence Thirdly outward things are not as they seeme and are esteem'd they have indeed a glorious shewes and are admired but inspice ea view their insides and you will finde that they fill the head with cares and the heart with vexation 'T was a good speech of an Emperour whatsoever hee himselfe was you said hee gaze on my purple Robe and Golden Crown but did you know what cares are under it you would not take it up from the ground to have it Fourthly Heavenly or earthly advancement is not in them To Heaven they helpe not for riches availe not in the day of wrath Advance on Earth they shall not for 't is the Lords prerogative onely to doe that for men Promotion commeth neither Psalm 75. 6 7 from the East nor from the West nor from the South but God's the Judge he pulleth downe one and setteth up another as the Prophet speaks Fifthly they are unsuitable to the nature of a soule and her sublimitie And can you thinke that the Lord brought us into the World only to accommodate the Carkasse with things suitable thereunto The soule must have a bonum congruum ere shee can bee glorious or begin to bee so But these things accord not with her For is not the soul of an immortal nature then how can dying things nourish refresh a living soul shee cannot get or make a living out of all seen things i' th world nor can shee live to her liking on sweetest huskes that be here Shee 's but hospes corporis and that may please the Host which cannot please or pleasure the Guest and that may fat the carkasse which starves the soule A man may have the desires of his heart in these things and still retaine leanenesse in his soul Wofull experience proves it to be true in some Besides good things of this life are but particular can only supply particular wants but the desires of the soule are universall after good and all good God is all good to the renewed soule Oh then let 's not pursue the creature Tanquam haec sit nostri medicina doloris so as though that would cure our maladies heal our miseries and bring us to glory And now wretched sinners be perswaded lay not out strength time on that which is not bread and on that which satisfieth not neither kill your selves and souls carelesly but walke in the wayes of the Lord for he meeteth every one that worketh righteousnesse and remembreth him in his ways Be no longer your owne foes to enjoy the pleasures of sinne for a season with the losse of the Pleasures and Treasures of Heaven for ever and let God become your friend who can stand you in stead in the evill day Consider hee 's such a friend as is both wealthy and helpfull If a poor man hath a rich friend and one that 's helpfull too then his heart is eas'd A Courtier in the Court of King Cyrus being upbraided with the meanenesse of his estate replyed thus What need I care 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cyrus is my frend When a man is sanctified and in Gods favour ha's not hee much more cause to say so of God When hee wants let him say God 's my friend when Satan sin and the world play the part of enemies say wel but God is mine and all Saints in all places may crye out Emanuel oh how great a consolation is this Besides hee 's alwayes one and the same to a return'd backslider he 's a friend in adversity such an one is worth the prizing he 'l be in trouble with his as well as in peace and then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as he said where God is ther 's heaven If a man goes to prison and God goes thither with him and stayes there by him hee then enjoyes a Heaven Oh then prize him prize him for every one prizeth something and some things that are worth nothing Let Christians then much more prize him who 's more then all things worth more then all things for no man was ever curs'd that had him nor was ever any blessed without him Soli Sapienti Deo Gloria FINIS