merit but in regard of order because as wages is usually given at the end of the labour so this reward is given at the end of our days Be thou faithful to the death and I will give thee the Crown of life Rev. 2.10 5. In regard of faith that looks at salvation as the end and wages of all her labours St. Peter writing to those of the dispersion speaks of their receiving the end of their faith the salvation of their souls 1 Pet. 1.9 Object But it may be said this reward is conditional Rom. 8.17 that if we suffer with Christ we shall reign with him where merits seem not to be excluded Sol. I answer the condition notes out there the order not the cause of reigning which may serve to comfort us in afflictions Luke 17.7 8. Now I shall make it evident that this reward is a reward of mercy not out of merit For 1. In a merit there must be relatio muneris remunerati a relation between our giving to God and his giving to us and it is not possible for the infinite God to receive any thing from us we can give nothing to him but what at first came from him as David speaks 1 Chron. 29.11 14. Who hath first given to God and it shall be recompensed to him again Rom. 11.35 2. The obedience performed must be materia indebita to make it meritorious but we are every way bound to God we are bound by the bond of Creation to be serviceable to him By Nature we owe him our service from whom we receive our being We are also bound by the bond of Redemption we are none of our own but his that hath ransomed us and therefore wholly uncapable of meriting any thing at the hands of God Every meritorious work must be free proceeding from our own meer good pleasure it must not be a duty which we are bound to do now all that we do or suffer is but duty commanded by God and we stand bound under many obligations to do them works of duty cannot merit 3. Every meritorious work must be a man 's own proper work now the good we do is not of our selves but of God that gives us the ability of performing it it is by the grace of God we are enabled to do and suffer To you it is given to believe and to suffer for Christ Phil. 1.29 It is God that worketh in us both to will and to do Phil. 2.13 It is God that worketh all our works in us and for us Isai 26.12 We are infinitely indebted to God for enabling us to do any thing for God and the giving of one gift is an obligation that therefore one should give another ex condigno 4. In a merit the work done must bear proportion with the reward now what is the giving of a mite or penny to the purchase of a Kingdom what proportion is there between an infinite reward and a finite work an eternal reward and a temporary work such is our work such is God's reward So Christ to his Disciples Luke 17.10 When you have done all those things which are commanded you say We are unprofitable servants we have done that which was our duty to do 5. There is so much defect in our best works that it is impossible they should merit any thing out of justice for who can think they should deserve punishment out of justice and merit a reward out of justice too That work which meriteth must be perfectly perfect there must be no flaw not a shadow of privative imperfection in it if God should be extream to mark what we have done amiss Hell would be the reward â—our best works Now though glory be called a â—eward yet 't is a meer gift of grace Eternal life is the gift of God saith the Apostle Rom. 6.23 Christ saith of his Sheep I give unto them eternal life John 10.28 It is called both a gift and a reward secundum quid and in respect it is called a reward but simply and absolutely Abbot de Meritiâ— it is only a gift compare eternal life to the work and look no further so the Scripture calls it a reward but consider the original from whence the work it self also proceedeth and all is meerly and wholly gift saith learned Bishop Abbot 6. Hereby the merits of Christ would be made of no validity Christ hath merited for us to the uttermost and nothing can be contributed by us because he hath done it alone so then eternal life follows upon an holy life not as remunerated from any merit of ours but as conferr'd in much mercy by God for the merits of Christ I shall now shew that the reward in Heaven is a great reward Aquinas on Matth. 5.11 Aquin. Suppl 3. portis quaest â—6 assigneth to three Orders of glorified Saints namely to Virgins Doctors and Martyrs a special Crown of glory excelling in glory the Crowns of other Saints I should spend time but to little purpose should I tell you the idle figments of the Schoolmen about these Crowns as that the Virgins shall have a white Crown the Doctors a green Crown the Martyrs a red Crown such hay straw and stubble have the over-curious heads of the Schoolmen laid upon this foundation I shall wave this and shew you how the reward in Heaven is called a great reward I. It is great absolutely in it self considered the great God himself is the reward of his Saints the Kingdom of Heaven is their reward we should count an earthly Kingdom a great reward much more all the Kingdoms in the World that is a vast reward indeed but what is all the World and the Kingdoms thereof in comparison of Heaven 't is but as a drop of a Bucket compared to the Sea the dust in the Ballance compared to the Earth and a spark of Fire compared to the Sun there is some comparison in these for both are finite but there is no proportion between God and the whole World perfection of holiness perfection of glory perfection of joy perfection of pleasure is this great reward II. Consider the properties of this reward and you will see it is a great reward 1. It is an infinite reward far above the sight of the eye it cannot comprehensively behold it the ear cannot hear the greatness of it the heart cannot conceive it Were the Sea ink and the Heavens parchment and all Angels and Men set on work to delineate the greatness of it they could not describe it the reward is great according as God is and who knoweth how great he is 2. It is an all-sufficient and all-satisfying reward why doth the holy Ghost call it after so many names sometimes calling it the Kingdom of Heaven the sight of God a Crown a Crown of life joy Rivers of pleasures sometimes a Supper the Marriage of the Lamb white Robes Paradise the reason is because it is so great that one expression is not enough to describe it it is an
the Flood did not destroy the substance of the World but the then present state of it the substance remained after the Flood so the substance shall remain after God hath burnt it with Fire if the World should be wholly destroyed by Fire then the Apostle's comparison were in vain Though the Apostle useth the word perished he is to be understood of the qualities not of the substance as when Silver and Gold is cast into the fire the dross only perisheth but the substance remaineth so when God shall cast the Heavens and the Earth into the fire only the dross of the Heaven and Earth shall perish by fire not the substance and therefore the Apostle useth a word in the Greek which signifies dissolving 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and melting as of Mettals Now we know when the Mettals are melted they are not consumed but only refined and cleansed from their drossiness Learned Mr. Mede Joseph Mede in 2 Pet. 3.10 on this place conceiveth that this fire shall not reach to the starry Heavens but he understandeth only the Air which is in Scripture called the Heavens that shall together with the Earth be burnt and he gives a very probable Reason from the comparison of the destruction of the World by Water and of this last destruction by Fire the Flood did not by many thousand miles reach the starry Heavens only the lower Region of the Air perished in the Water for we plainly read that the Waters did swell but fifteen cubits above the tops of the Mountains 4. St. Paul in that place Rom. 8. tells us that this present Creature viz. the World expecteth hopeth groaneth to be delivered from its bondage of corruption and vanity If God shall destroy these Heavens and Earth to nothing then it is not these Creatures which shall be delivered into the glorious liberty but another which is not created which was never subject to vanity which did therefore never groan never did expect and hope for deliverance because yet not created and these present Heavens and Earth should only expect their destruction not their perfection Object But then it may be demanded Why doth the Apostle call it new Heavens and a new Earth St. Peter saith We according to his promise look for new Heavens and a new Earth c. 2 Pet. 3.13 Resp 1. They are said to be new in respect of the outward form and state 2. New in respect of qualities and properties there shall be a change of qualities not an annihilation of substance 3. New in respect of use to which they then shall serve new not in respect of substance but in respect of their new refining Silver Gold or any Mettal cast into a melting Furnace may be called new in respect of its purifying not in respect of substance as the godly after their regeneration are called new Creatures not in respect of their substance but of their qualities sin is taken away Totus hic Mundus viâ—â—â—â—iâ—is pâ—r ignem folverdus Equeâ—aciâ—â—â—lus c. Theolog. Leyders and grace is infused So the learned Professors of Leyden reconcile these opinions This whole visible World shall so be burnt up by the last fire as that it shall be wholly purged from all vanity which sin hath brought upon it as Mettals of divers kinds when melted in the furnace are purged each from their dross And of the World and the parts of it thus purified by fire God will make up a new Heaven and a new Earth wherein dwelleth righteousness And in this their determination I for my own part will acquiess without lording oveâ— the faith of any man in these particulars But pâ—â— case these Heavens and Earth be burnt to ashes by the last fire and out of them God raiseth a new Earth and Heaven yet it may be said to be the same for substance with this present as well as our Bodies which must be turned into dust which yet shall be raised again out of the dust are the same bodies for substance which they were before only a change of qualities Now as to the manner how God will deliver the Creature from the bondage of corruption we may safely doubt and be ignorant and the godly may be of divers opinions about it without any violation of the Law of Love SECT III. Quest 3. BVT what is that glory whereof the Creatures shall be partakers or into which they shall be delivered Resp 1. This we may with confidence assert that the whole Creation shall be reduced to a most happy state beyond what they were in the day of their Creation they were seen very good very pleasing beautiful useful all filled with so much goodness as that man could have drawn much contentment from them but now shall be made better more beautiful more excellent 2. They shall have as much goodness restored to them as shall fully fit and accommodate them for the state of glorious liberty and for glorious persons what that goodness shall be 't is safest to say we know not it will then appear when God shall effect their deliverance 3. The glory with which God will cloathe the whole Creation shall be to the capacity of each Creatures nature 4. No Creature shall partake of that glory which is proper to the Children of God neither are they capable of that glory whereof the godly are Quest 4. To what use shall the Creatures deckt with glory serve This question is the stone of stumbling at which many Divines stumble and so fall into a flat denial of his glorious Renovation of the Creatures Resp They shall not be for such uses as now they are this present World of Creatures are principally for these two ends 1. For the sustentation of these our bodies and the preservation of this Animal life we now live they are for Food for Rayment for Physick for bodily delights 2. Their other use and end is that the minds of men may take their rise from the Creatures excellencies to mount up into an holy contemplation of God the visible Creatures teach man some knowledge of the invisible God Rom. 1.20 Their excellencies do make known to us the infinite Wisdom Power and goodness of God but the Creatures when thus delivered into a State of glory shall not be for these ends for 1. Then our lives shall not be Animal and our bodies shall not be subject to hunger thirst cold heat and such like natural infirmities our bodies shall be spiritualized and shall no more need these things to preserve them then the Angels as in the Resurrection we shall neither marry nor be given in marriage so neither shall we eat drink or feel the pinching cold or faint with scorching heat therefore the Creature shall not serve for this use 2. Again the Creatures shall no more teach man the knowledge of God because then we shall see him face to face without looking through the glass of the Creatures God will then immediately communicate himself to us that
manner of bondage into perfect liberty yet St. Paul opposeth the Creatures to the Elect in those words Not only they but we also And the glorious liberty of the Sons of God is the State into which the Creatures are to be delivered according to their capacity the future glory of the Sons of God being the exemplar of the Creatures glory the Elect are to be delivered primarily the Creatures secondarily the Elect are not meant 3. By Creature we are not to understand those Creatures which are bred of dung and corruption the excrements of Nature neither are we to understand those Creatures which are the effects of God's Curse upon the Creature as a penalty of man's Transgression as Thornes Thistles Briars and such like these shall be turned into nothing but 4. By Creatures we are to understand the Heavens and the Earth and Elements and all the Works of God which he made at first very good in themselves wherein his glory did much appear and were for the great delight content and necessary use of man as living Creatures the Fowles which are the Host and ornament of Heaven the Beasts and all Plants which are the Host and ornament of the Earth These reasons may be given for this opinion Reas 1. Because the Apostle ver 19. speaks indefinitely the Creature Likewise in ver 20.21 But ver 22. as if he would put all out of doubt he saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the whole Creation or omnis Creatura as it is in the margin of your Bibles this is a known rule of interpreting Scripture when there are many words of one and the same thing the latter are the Interpretation of the former 2. Because all the Creatures which in the day of Creation were very good are all equally subject to bondage to vanity and corruption and all the Creatures do desire their own perfection and preservation as well as some Creatures there is no reason why some should be frustrated of these their natural desires and others should not 3. Because they who hold that only the Heavens and the Earth shall be renewed and not other Creatures cannot without reason conceive that the Heavens Earth and Elements can be without their ornaments if so then the Earth would be under greater bondage of vanity then now it is it should then be void of all form and beauty now the reasons which they give for their opinion is because these and not other parts of the World are only capable of immortality But to this I answer that no Creature is in its own nature capable of Immortality the Heavens and the Earth are not Immortality is the meer gift of God and depends not on any thing in Nature therefore if the Heavens Earth Elements shall be restored to an Immortal State as the Schoolmen think God who gives them Immo tallity may allow the same benefit to the other parts of the World for his own glory as unto them all being capable of the gift of Immortality if God bestow it SECT II. Quest 2. SEcondly we are to enquire what is meant by the Creatures deliverance from the bondage of corruption Resp Touching this I find two contrary Opinions both grounded on Scripture and both have learned and godly men for their Patrons 1. Some conceive that the deliverance of the Creation from this bondage is by a total abolition and destruction of the whole Creation the Creature being made for man quatenus viator non comprehensor V.d. Dr Ha kwel's Apologvof the power of God for the government of the World when the Creature ceaseth to be say they then it ceaseth to be subject to vanity and for this their opinion they alledge Job 14.12 where it is said Man lieth down and riseth not till the Heavens be no more Isai 51.6 The Heavens shall vanish away like smoak and the Earth shall wax old like a garment but my salvation shall be for ever and my righteousness shall not be abolished Matth. 24.35 Heaven and Earth shall pass away 2 Pet. 3.10 The day of the Lord will come as a Thief in the night in the which the Heavens shall pass away with a great noise and the Elements shall melt with fervent heat the Earth also and the works that are therein shall be burnt up Which they expound of the substance and qualities of the present Heavens and Earth and all the works in them saying that all shall be burnt to ashes so Piscator Piscat in Loc. From these and the like places they affirm that the substances of Heaven and Earth shall be reduced to ashes to nothing because â—â—â—s said they shall perish they shall pass away â—hey shall be burnt up which importeth annihilation Divers Arguments are brought for the confirmation hereof chiefly from the uselessness of the Creature in that estate when Man shall have no more need of the Creatures why should they be any more what use will there be of the Sun or Stars to enlighten him The Scripture saith in Heaven there shall be no night and those that are there need no Candle neither light of the Sun for the Lord giveth them light c. Revel 22.5 There shall be no need say they of Earth or Water for the refreshment and use of Man of no Beasts or Fowls to feed on of none of the Creatures to serve him when Man shall have a spiritual Body and be raised to an incorruptible state he will be far above the use of these things therefore say they why should these things be that will be of no use at all Moreover the opinion of these men is that after God hath by fire destroyed this present World then will he either out of nothing or out of the ashes create new Heavens and new Earth according to that promise in 2 Pet. 3.13 which is expressed in Isa 66.22 2. There are sundry others that hold that these present Heavens and Earth shall not be destroyed in respect of their substance and being but only in respect of their present state qualities and uses and these haâ—e founded their opinion upon Scripture as that of Psalm 102.26 where the Psalmist speaking of the Heavens saith They shall perish but thou shalt endure c. as a vesture shalt thou change them and they shall be changed He saith they shall perish but here he interprets how they shall perish viz. by mutation or alteration not by destruction alteration of qualities not of substances and the Hebrew word in Piel 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies to innovate alter and restore 2. So St. Paul expoundeth how this present World shall pass away 1 Cor. 7.31 the fashion 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the external figure the state of this present World shall pass away not the substance but the outward shape of the World shall be done away 3. So that of 2 Pet. 3.6 where he compareth the last destruction of the World by Fire to the destruction of the World by Water in Noah's days
God in glory that they shall be Priests of God and Christ Rev. 20.6 As they are all made spiritual Kings and Priests to God on Earth Rev. 1.6 so they shall be Priests to God in Heaven and reign with him for ever and ever They shall be Priests to God two ways in Heaven First As soon as they leave this life in the interim before the second coming of Christ they shall perform the offices of Priests in Soul only offering to God the sacrifice of praise and thanksgiving that themselves are already delivered out of the miseries of this World and praying for their Brethren upon the Earth that they may shortly be delivered For so St. John tells us that he saw under the Altar the Souls of those that were slain for the word of God and for the testimony which they held crying out with a loud voice How long O Lord holy and true dost not thou avenge our blood upon them that dwell on the Earth Rom. 6.9 10. And secondly at Christ's second coming both they that are deceased already and they that shall then be found alive shall joyntly and joyfully sing Hallelujah salvation and glory and honour and power unto the Lord our God for true and righteous are his judgments Rev. 19.1 2. and v. 6. St. John saith he heard as it were the voice of a great multitude and as the voice of many waters and as the voice of mighty thunderings saying Hallelujah for the Lord God omnipotent reigneth let us be glad and rejoyce and give honour to him for the marriage of the Lamb is come and his Wife hath made her self ready The high praises of God shall then be in the mouthes of all his Saints being now made perfect in holiness and freed from all frailties they shall never mourn but ever sing and laud their Redeemer without defatigation or satiety But to pass by this it is needful in few words to shew how the Heavens cannot properly be said to be the house of God as those buildings wherein men dwell are called their houses least any should be so ignorant as to entertain any vain thoughts not beseeming the infinite Majesty of God 1. Heaven cannot contain and hold the infinite being of the Divine Nature as the house holdeth him that dwelleth in it Behold the Heavens and the Heaven of Heavens cannot contain thee 2. God hath no need of Heaven either for rest or safety as a man hath of his house he is not subject to weariness no work is toilsome to him he slumbereth not sleepeth not he is above all dangers one word of his mouth is enough to crush all Enemies to powder he needeth not this House as a Castle of defence unto him 3. He is not more essentially present there then in any other place nor more absent from any other place then from it but every where alike essentially present though there he giveth forth more glorious demonstrations of his presence then in any other place SECT II. SEeing Heaven is God's house then there should our hearts be even at home with our Father how can we sing the Lord's Song in a strange Land how can we please our selves so well in this house of our pilgrimage when we are from home thus far absent from our Father's house why are our minds so knit unto the earth that nothing â—ut leath will part it and us as if not Heaven but this lower sinful part of the World were the Lord 's dwelling place with what face can we call him our Father which is in Heaven and in the mean time our strongest and most hearty affections are deeply buried in the Earth St. Paul was of another temper I desire to be dissolved saith he and to be with Christ which is best of all Best of all so the blessed Apostle found and felt it he spake out of a true discerning spirit he spake as he found he desired Heaven for love of Christ and not so much for love of his own ease and happiness though he could not but long for that also but principally for love of Christ therefore he longed to leave the Earth and go to Heaven because that was the house of Christ the house where God the Father sheweth his glorious presence the house where Christ sitteth at the right hand of the Majesty on high Oh that I were there saith that holy Apostle let me go through poverty through persecution fire sword stripes imprisonment and a thousand deaths and dangers so that I can but get unto my Saviour it is best of all to be with him what shall I say better then to be with sinful men better then to be with a multitude of unruly corruptions cleaving to me shall I say better then to be in the midst of heaps of Gold or all manner of earthly abundance I will not for the honour of my Saviour once bring him in comparison with these dunghils and heaps of dross but it is best of all to be with him It is better to be with him then simply to be in Heaven it self it were better to be with him out of Heaven then to be in Heaven without him if that were possible yea if being with Christ were not salvation it self I would say that to be with Christ were better then salvation it is best of all Now then when Heaven is thus glorious when our dearest Saviour the King of glory is entered within those everlasting doors when it is the very house of God how should we long after it that we might be with the Lord what shame should it cast upon our faces who have the First-fruits of the Spirit Is our Gaol now become more pleasing to us then our Father's house do we grow more and more earthly minded Oh that we had more of Heaven in us to raise and draw our hearts thither and less Earth to sink us downward let us pray and labour for more supernatural and heavenly affections then we shall find our hearts rising and lifted upwards Moreover if Heaven be the house of God and the place of his special presence this should move us all to labour to be such as may be fit for the presence of God Do we not all desire to be in Heaven alas many of us do little consider what Heaven is or what it is to be in Heaven It is true that none even those that are most heavenly minded can consider of it according to its excellent glory yet some there are who though they cannot conceive it for the height of its excellency yet they conceive the nature of it though not the measure they conceive of what kind of what temper that glory and happiness is which they shall receive by that earnest of the Spirit which they have received as a man knoweth in what coyn he shall be paid by that money which he hath received in earnest already But many others know not what Heaven meaneth how many are there that cannot now endure the presence
Parable would have out-climbed the Cedar they would perswade the World that they were created as the Sun to rule the Day that is over the Clergy and that Kings are but as the Moon to rule over the Night that is say they over the Laity But Popes are no Creatures of God's making Kings are the anointed of the Lord God himself hath given testimony sufficient of their magnificence in that it hath pleased him to change Names with them and taken their Name to himself he is called a King and gives them his own Name in exchange for therefore he hath said they are Gods I urge it the rather because of the inference that followeth for the greater Kings are the greater Christians are for Christians are said to be Kings Rev. 1.6 He hath made us all Kings and Priests unto God And to the meanest and most abject Christian a Crown shall be given infinitely far more excellent and glorious then the Crowns of all earthly Kings 1. In respect of the Soveraignty that belongs to it Crowns are Ensigns of Soveraignty as I hinted before and Soveraignty is a thing much accounted of to be but as the Centurion was would put a spirit of ambition into us that we might have those under us to whom when we say Go they should go when Come they should come when Do this they should do it If we could have not only Persons but Provinces under our subjection and could make our selves Commanders and Rulers over Countries and Kingdoms so that People should serve us and Nations should bow before us this would kindle a great fire of ambition in us it would make one that had the aspiring mind of Absalom to snatch the Crown from his Father's head If we could climb higher yet and get to be not only Soveraigns over divers Provinces as Ahasuerus was but also be Monarchs of the whole World as it is said Alexander was so that the Princes of all Nations should pay Tribute to our Coffers Si jus violandum regni causa violandum Caesar ex Euripide and the People of all Countries bow their knees before our foot-stool this if any thing would enflame our ambition and if at all for a Kingdom one would violate the bonds of Nature or Justice as one long ago was wont to say for such a Kingdom as this he would be provoked to the doing of it Alas Beloved all this is nothing in comparison of the Soveraignty belonging to the heavenly Crown and Kingdom the poorest Saint in Heaven shall be more glorious in Soveraignty then ever Ahasuerus or Alexander were or then ever Adam was when he was Lord of the whole World for look what was said of our Saviour Heb. 2.8 All things shall be subdued all things shall be brought in subjection to him and when it is said all things shall be subdued there 's nothing left out that shall not be subdued the same may be said of every faithful Member of Christ they shall every one have a share in this Rule and Dominion even all things shall be brought under their subjection the very Angels shall then be made subject to them where Christ sits they shall sit whom Christ judgeth they shall judg and as Christ reigneth they shall reign also 2. In respect of the safety that belongs to it there is no Crown so setled upon the head of any earthly Prince as that he can promise to himself perpetual safety under it either safety from sickness and diseases or safety from Adversaries and Enemies either domestical or forreign but that he is in danger of both Kings are as much in danger of sickness as other men for Chairs of State are not Castles of health nor can their Crowns keep their heads from aking they are as much in danger of Enemies as other men nay they more then others every railing Shimei hath a tongue to bark at them every traiterous Sheba will be blowing trumpets of rebellion against them but the Crown of glory shall sit sure upon the heads of the faithful even with as much safety as majesty no sickness shall be able to blast it no Enemy to endanger it St. Paul saith that all our Enemies shall be put under our feet 1 Cor. 15.27 And the Prophet saith All tears shall be wiped from our faces Isai 25.8 3. In respect of the peace and tranquility of it the Princes of the Earth though they have a great many more honours yet they have a great many more burthens then other men their Crowns are thicker stuck with cares then with gems That made one of the Emperours say when the Imperial Robe was brought him to put on Oh nobilem magis quam faelicem pannum Oh here 's a Robe saith he fuller of bravery then felicity 'T is otherwise with the Crown of glory this Crown is as free from troubles as from dangers they that are crowned with it are crowned with peace as well as with honour it shall not disquiet them with cares but give them rest from their labours rest and peace shall ever wait upon them whom God shall vouchsafe so to dignifie as to let their Temples be empall'd with this glorious Crown 4. In respect of perpetuity therefore the Apostle calls it a Crown of Life James 1.12 because they that are crowned with it shall never taste more of death Herein again it differs from all earthly Crowns and excells as much as it differs earthly Kingdoms and Crowns are subject to alteration to dissipation Job tells us that God sometimes looseth the collars of Kings Job 12.13 It was told Saul when he had been a while King over Israel that God had rent his Kingdom from him and given it to his Neighbour 1 Sam. 15.28 But howsoever though the Crown be not translated yet he that wears the Crown must be translated Death will translate the greatest Princes to another place though while they live their Crowns be not translated to other Persons but sit fast upon their own heads but 't is otherwise with this Crown of life there shall be no alteration nor removal at all either from it to us or from us to it when once we shall have it confer'd upon us Were the Kingdoms of the Earth never so full of glory and happiness yet what they want of perpetuity they want of perfect felicity there can be no perfection of blessedness but where there is perpetuity of continuance so there shall be here St. Paul calls it an immarcessible Crown St. Peter calls it an immortal inheritance that shall never fade away 1 Pet. 1.4 It is said of the Bread of life John 6. that he that eats of it shall hunger no more and of the Water of life John 4. he that drinketh thereof shall thirst no more so I may say of this Crown of life whosoever is crowned with it he shall die no more How should the consideration hereof make us to labour for this glorious Crown what a shame is it to see
all-sufficient and an all-satisfying reward When the great day of recompence shall come wherein God will bestow his reward upon his Saints all Heaven shall cry out Lord I have enough I need no more I desire no more this reward is common to millions of glorified Saints and all are satisfied with it Christ himself is a most satisfying object the beauty of his face the smell of his garments the Sea and Rivers of Salvation that capacious and wide Heaven where God his Angels and Saints are are intrinsecally and of themselves most ravishing and soul-satisfying objects there the Soul drinketh and drinketh abundantly and is fully satisfied so that the vessel can hold no more there the Soul is always quietly reposing it self in the arms and embraces of the glorious Prince Immanuel always sucking the breasts of his eternal consolations and delighting it self with the abundance of glory 3. It is called a great reward comparate compared to the active and passive obedience of Saints in this World For as learned Spanhemius observeth on Matth. 5.11 Spanhem dub Evangel our Saviour doth not make comparison between reward and reward of Saints the greater and the lesser between Crowns of glory one more illustrious then another but between our service on Earth and God's reward in Heaven it is then a great or muâ—h reward in order to our sufferings let the measure of our persecutions be full pressed down and running over yet our reward shall be infinitely more full pressed down and running over the joy of the Saints in Heaven shall infinitely exceed the smart of all their sufferings as hath before been largely declared Quest Here it may be demanded Whether we may have an eye to the reward in our obedience The Papists cry out upon us as if we did deny that the godly ought to have respect unto the promised reward to quicken them to duty And it is true that some mistaking Divines have subscribed to this opinion that in no case a godly man is to eye the glory promised to quicken him to duty because say they in so doing we shew forth mercenary not filial duty and we do not do and suffer for God's sake but for the reward Resp There is no doubt but we may have an eye to the glorious reward else why doth our Saviour here and in other places propose the reward to us and promise a reward And it is said of Moses that he had an eye to the recompence of the reward Heb. 11.26 Yea it is said of Christ Heb. 12.2 that for the glory set before him he endured the cross and despised the shame Although we may not chiefly aim at our own profit but the performance of God's pleasure yet surely we may be moved to the doing our duties for hope of reward as also restrained from sin though not principally yet partly for fear of punishment else why would God use threatnings and promises in the Scripture saith Peter Martyr Pet. Mart. loc com Here let us observe these Rules 1. The glory of God must be the primary mark at which we must chiefly aim as he made all things primarily for his glory so must we do all to the same end did our lives stand in competition with God's glory we ought to chuse rather to seek the advancing of God's glory then to seek to preserve our lives nay if our very salvation stood in competition with the glory of God we ought to chuse rather the advancement of God's glory then to seek for our own salvation yet God's mercy is so great to us that his glory and our salvation are so compacted together that we cannot seek the one but we shall infallibly obtain the other 2. Our own duty must next to the glory of God have the uppermost room in our hearts the duty which we owe to God in doing and suffering must be respected before the reward which God will give us his holy commands must be a stronger incitement to duty then his gifts It was a notable act of a Woman reported by Gregory Nazianzen who carried fire in one hand and water in another saying Bellarmine saith Magis honorificum est habere aliquid ex merito quam ex sola donatione Tapper saith Absit ut justi vitam aeternam expectent sicut pauper cleemosynam multo honorificentius est ipsos quasi victores triumphatores cam possidere tanquam palmam suis sudoribus debitam Tapper Tom. 2. Act. 9. With fire she would burn the Heavens with water she would drown the World that she might know her own heart whether she loved God for God's sake or for his rewards 3. We must not eye the reward qua merces as it is a reward due but as 't is a gift of free grace not as it is a remunerating act of God's justice but as a crowning act and fruit of free mercy Then see the pride of Papists who say it were not for their honour to have eternal life gratis 4. We may look on the reward as God's favour and as an encouragement he proposeth to us to move us the more swiftly to run the race that is set before us Every one propoundeth this to himself in any undertaking Quid habebo What shall I have if I do or suffer And St. Peter proveth the question Lord we have left all and followed thee and what shall we receive It was a custom among great Princes when they set upon any notable work they would encourage the undertakers to come to the work by the propounding of wages prizes and rewards but we must have an eye to the reward non tam ut utile nobis quam ut bonum in se not so much as it is profitable to us and looking to our own advantage as to the goodness of the reward it self 5. We may look on the recompence of the reward as an incitation to patience under sufferings we need encouragement to move us to patience under all those miseries and discouragements that attend our following Christ Hence it was that Christ to allay the sharpness of suffering propounds the greatness of the reward this caused Moses to chuse rather to suffer afflictions with God's people then to enjoy the pleasures of sin which are but for a season esteeming the reproaches of Christ greater riches then all the treasures of Egypt for or because he had an eye to the recompence of the reward Heb. 11.25 26. Now how should the consideration of this great reward in Heaven which a Christian shall receive for his poor labours and sufferings in this World make him willing to die that he may receive his reward for as a weary Traveller having even almost tired himself with heavy labour or hard journying is willing to go to receive his wages of his Master and afterwards to betake himself to his rest so should a good Christian that hath fought a good fight kept the faith and almost finished his course be willing to die to
him in his glory Now as it was said of the eye in respect of things seen so it is said of the ear in respect of things heard Neither is the ear silled with hearing Eccles 1.8 it is spoken in respect of things heard here below all the things in the World which are most delightful to it cannot fill it they may tire the ear but cannot satisfie it but in Heaven the ear shall be filled but never cloyed with hearing it shall hear whatsoever is pleasing to it and nothing that is distasteful How should this consideration make us to think the time long till we be out of Egypt and freed from those chains which link us to such shameful services and so unworthy of a Soul ransomed with the blood of the Son of God Alas when will the time come that we shall hear the Canticles of glory when shall we go to the Daughters of Zion to our Country crying out with a loud voice that the spiritual Pharaoh is swallowed up under the Abysses and that all those Troops of Enemies which now pursue us have suffered a dismal shipwrack not under the Waves of the red Sea but under the Lake of Fire and Brimstone and everlasting malediction Oh then let us not suffer the noise and tumult of this World to strike our ears with so many unprofitable extravagant and dangerous discourses but rather let us seal up our ears against wicked words filthy speeches profane and rotten communications idle and foolish jestings and inure them to such as are suitable to those they shall hear in Heaven SECT X. AS for the sense of feeling we may not deny it to be in Heaven for that includes not any corruption and if congruous to sense it is a perfection not a defect of nature and that glorified Bodies be palpable and may be felt that speech of our Saviour after his resurrection makes it clear Handle me and see for a spirit hath not flesh and bones as ye see me to have Luke 24.39 The sense of touching will receive its delights both from the heavenly Air and the soft touch of heavenly Bodies as also from the most inward sense of the best temperament for man being perfectly sound hath a pleasant sense and feeling of the good constitution of the Body As for the smell and taste some think as they are inferiour senses so they are subservient to this mortal state and that there shall be no use of them in a state of glory the taste is for the trying of meats and drinks and it shall be one great part of the Saints happiness not to hunger and thirst any more but to be far above these things being like to the Angels of God to be so replenished with the love and influences of the presence of God as to live immediately upon him in him and by him and not to lead such a weak and frail life as now they do that lean upon the staff of bread and must be underpropped by the creatures But if there be any use of these senses in Heaven it shall be after another manner then now it is the sense of smelling shall then be refreshed with most sweet and pleasant savours not of such vaporous things as we have here but of such as be proportionable to the glory of Heaven In like manner the taste shall be satisfied with incredible sweetness and delights Ludovic Granat Medit. not for the sustentation of life but for the accomplishment of all glory as one noteth And albeit touching the sense of taste some difficulty may arise yet though there be no delicious taste by eating or drinking delicious dainties such as the sensual Epicures of these times make their God notwithstanding it is not absurd to think â—r Rich Sheldon of Man's last end that glorified Bodies by God's appointment shall have some delicious and pleasant moisture resting upon the palate or place of taste that so by such a means that sensible part may have her full content And Lessius saith Lessius de summo bono if the Damned in Hell are most sharply punished in these senses as the rich Glutton that in Hell torments was tormented in his tongue why should not the Saints who have suffered so many things so grievous to the senses in this life receive delight and refreshing in them Concerning all which Laurence Justinian writes thus The flesh of man made spiritual Laurent Justinian lib. de Dicipl Monach cap. â—3 shall abound with delights of divers sorts in all the senses the eye shall be delighted in the lovely sight of the Redeemer when it shall see the King of glory decked with his own comeliness the melodious songs of the Citizens that are above shall not a little delight their ears likewise the fragrant pleasantness of the Celestial odours shall embrew the smelling with a wonderful liquefaction and an unspeakable sweetness of all delectable things shall as it were cram the palate of the mouth and the touch shall abound with delights suitable to it it is requisite that all the members of the Body should extol their Creator in their own way that as they took their beginning from him so also they may bring down the end of their blessedness toward him that God may be all in all And Anselm when he had said that the Damned shall have the greatest pains in all their senses and members addeth in like manner but in a contrary consideration in that life that is to come a certain unspeakable delight shall inebriate good men and abundantly satisfie them with its invaluable sweetness The eyes the ears the nostrils the mouth the throat the hands the liver the lungs the bones the marrow the bowels and every particular member of the Body shall be replenished with such a wonderful sense of delight and sweetness that truly we shall drink large draughts of it in the torrents of delight and instead of the dew of Manna wherewith the Israelites were refreshed we shall be satiated in an Ocean of Nectar and Ambrosia that is without bounds limits measure or bottom O happiness not so much to be spoken of as to be wished and desired and to be purchased if it were possible with a thousand lives had we so many to give for the same SECT XI Vse 1. THe first Use that I shall make of this is to commend unto you that of the Apostle 1 Thes 4.3 4 5. That ye should abstain from fornication that every one of you should know how to possess his vessel in sanctification and in honour as men that seek for glory honour and immortality not in the lust of concupiscence even as the Gentiles which know not God as those who have hope only in this life who have no entrance into the everlasting Kingdom of our Lord and Saviour Jesus Christ Flee fornication every sin that a man doth is without the body but he that commiteth fornication sinneth against his own body 1 Cor. 6.18 Other sins are
utter darkness but through God's permission Satan's chain is sometimes lengthened but then no more lengthening now he walketh up and down assaying to devour and seeking whom he may devour but then he shall walk no longer the Saints shall follow the Lamb wheresoever he goeth and shall not in all their walks meet with a Devil to tempt them to any sin whatsoever 5. The state of glory is liberty from death from the fears of it and from all things tending to mortality bondage to death will be swallowed up of this life of liberty glory is triumphant over Death Hell and the Grave bidding defiance to them O Grave where art thou O Hell where art thou O Death where art thou 1 Cor. 15.54 55. Death and Hell were cast into the lake of fire Rev. 20.14 By Hell there we must understand the Grave Death and the Grave shall be damned as well as the wicked 6. The state of glory is a liberty from the rage wrath and persecution of all the wicked men in the world their rage and persecution is a bondage and captivity to the Saints hindring them from serving God with desired freedom they cannot put forth their godliness but they expose themselves to the scoffs hatred rage and persecutions of the world now the state of glory will put a great gulf between the Godly and the Wicked which will hinder them from all intercourse for know that if the damned could again be in company or in the place where the godly are they would persecute them again to the uttermost though they know they must be damned and therefore the Devils now hate and tempt them though they aggravate their own torments 7. It is a liberty from all imperfections of graces and weakness in their serving God 1. From all imperfections of their graces which in this present life are very imperfect we know but in part saith the Apostle so we believe but in part we love God but in part we are Holy but in part we are zealous for God but in part there is more doubts and ignorance than knowledge more unbelief than faith more want of love than love there is more sin than grace and holiness now the state of glory is a state of perfection we shall know as we are known our understandings will be enlarged that we shall know God fully and perfectly our faith will be turned into sight our hope into possession we shall then love God with all our hearts with all our souls c. The Angels are called Seraphims because as some say they burn in love and zeal toward God so shall all the Saints be filled with this Seraphical love we shall be as holy as our natures are capable The Church and people of God in this life are compared to the Moon because of those spots in her which are imperfections but in the state of glory they are compared to the Sun which hath no spots in it and as the Prophet speaks of the Sun and Moon that the light of the Sun shall be seven-fold more resplendent than now so the graces the holiness of the Saints shall be seven-fold more holy than now they are 2. It shall be a liberty from all weaknesses and infirmities in serving God this is the necessary consequent of the former for the more glorious and holy a man is the more able he is to serve God if perfectly sanctified then he serveth God perfectly the Angels fulfil the whole will of God because they are filled with grace they run yea they fly in the wayes of his commandements this liberty and enlargement shall all the Saints have in the state of glory while they are here they are in bondage to much spiritual deadness and slothfulness they pray they praise God acceptably though they cannot pray nor praise him perfectly they may pray and purpose to run the wayes of God's Commandements but cannot because they are too weak and are fettered with spiritual slothfulness and deadness glory will do away all this and make us as ready and able to do the whole will of God as Angels do 8. It is a liberty from all natural clogs which the body in this state of union fastens upon the soul insomuch that the body is animae ergastulum the prison of the soul it is pondus or onus animae the burden or weight of the soul the regenerate soul cannot act vigorously because the body is so unweildy the spirit is willing but the flesh is weak but when the soul and body shall be reunited and meet in a state of glory the body will be a nimble handmaid and pliable to all the motions and commands of the soul the body then which is now the souls prison will be the souls paradise and both soul and body will act most vigorously the soul will never tyre out the body nor will the body clog the soul they will both be unwearied in their glorious services the body then will be spiritual though not a spirit and become immortal incorruptible as the soul is 9. It is a liberty from many duties and services and spiritual exercises which are now required of us the Saints work shall be lessened in Heaven The Service of the Church and people of God under the Gospel is much less than it was under the Law hence the state of the Church under the pedagogy of the Law is by the Apostle called a state of bondage a state of subjection but the state of the Church under the Gospel is called a state of liberty but when the Church shall be taken up into glory then their services shall be far less than now they are many duties and graces shall be done away in Heaven we shall pray no more for any mercy for our selves all praying shall be turned into praising of God we shall not hear the Word nor receive the Sacraments any more nor fast and afflict our souls any more we shall no longer mourn for sin repentance will be done away yea faith it self as many Divines conceive shall be done away Pray we shall not because then we shall never be in want our souls shall be so abundantly satisfied with the fulness of God's house we shall mourn and repent no more because we shall sin no more Our service in the state of glory will be taken up in praising God in admiring God in loving God rejoycing in God giving him praise and glory for the riches of his grace toward us in Christ Jesus 10. In respect of the place it is a state of liberty indeed the vast Heaven of Heavens O ye Saints shall be the place of your habitation and delight what is the whole world compared to it it is but a narrow prison an house of correction an house of bondage to a gracious spirit it is but as a Cage to a bird so is the world to the soul of a Godly man 11. It is a liberty from all fears or dangers of everlosing their glory and blessedness