is the banquetting-house where are all those delicacies and rarities wherewith God himselfe is delighted while we are sitting at that Table Christ's Spiknard will send forth its smell There is the bed of love there are the curtaines of Solomon there are the Mountaines of Spices and the streames from Lebanon there are the Cherubims not to keep us out but to welcome us into Paradise there shall the Saints be adorned as a Bride with Pearles of glory There will God give us abundantly above all that we are able to aske or think Is not here enough what cannot an ambitious spirit ask Hamans aspiring heart could have asked not only the Kings royal Robe and the ring from his hand but the Crown from his head too a man can ask a century of Kingdomes a million of worlds But in heaven God will give us more then we can ask Nay more then we can think An high expression what cannot we think we can think what if all the dust of the earth were turned to silver what if every stone were a wedge of gold what if every flower were a ruby every pile of grasse a pearle every sand in the Sea a diamond yet what were all this to the New Hierusalem which is above It is as impossible for any man in his deepest thoughts to comprehend glory as it is to mete the heaven with a span or draine the great Ocean O incomparable place Surely were we carried away in the spirit I meane elevated by the power of Faith to the contemplation of this royal and stately Palace I know not whether we should more wonder at the lustre of heaven or at the dulnesse of such as minde earthly things How is the world adored which is but a Pageant or apparition It is reported of Caesar that travelling on a time through a certaine City as he passed along he saw the women for the most part playing with Monkies and Parrets at which sight he said What have they no children to play with So I say when I see men toying with these earthly and beggarly delights What are there not more glorious and sublime things to look after That which our Saviour saith to the woman of Samaria If thou knewest the gift of God and who it is that saith to thee Give me to drink thou wouldest have asked of him and he would have given thee living water the same may I say Did men know these eternal Mansions and what it were to be digging in these rich Mines of glory would God give them a Vision of heaven a while as he did Peter who saw heaven opened Act. 10.11 how would they fall into a Trance being amazed and filled with joy and being a little recovered out of it how importunately would they beg of God that they might be adopted into this stately inheritance But what do I expatiate these things are unspeakable and full of glory Had I as many tongues as haires on my head I could never sufficiently set forth the beauty and resplendency of this inheritance Such was the curious art of Apelles in drawing of Pictures that if another had taken up the Pensil to draw he had spoiled all Apelles work Such is the excellency of this celestial Paradise that if the Angels should take up their Pensill to delineate it in its colours they would but staine and eclipse the glory of it I have given you only the dark shadow in the Picture and that but rudely and imperfectly Such is the beauty and blisse of this inheritance that as Chrysostome saith if it were possible that all the sufferings of the Saints could be laid upon one man it were not worth one houres being in Heaven Augustine is of opinion we shall know our friends in heaven Nor to me doth it seeme improbable for sure our knowledge there shall not be eclipsed or diminished but encreased And that which Anselme doth assert that we shall have a knowledge of the Patriarchs and Prophets and Apostles all that were before us and shall be after us our predecessors and successors to me seemes very rational for society without acquaintance is not comfortable and my thinks the Scripture doth hint thus much if Peter and Iames having but a glimpse of glory when our Lord was transfigured on the Mount were able to know Moses and Elias whom they had never seen before how much more shall we being infinitely irradiated and enlightened with the Sun of righteousnesse know all the Saints though we were never acquainted with them before And this will be very comfortable Certainly there shall be nothing wanting that may compleate the Saints happiness Now that this glorious inheritance is the Saints Prerogative I shall evince by two Arguments It is so 1. In respect of the many obligations that lie upon God for performing this As 1. In regard of his promise Tit. 1.2 In hope of eternal life which God that cannot lie hath promised Gods promise is better then any mans bond 2. In regard of his oath He who is truth hath sworne Heb. 6.17 3. In regard of the price that is paid for it Christs blood Heaven is not only a promised possession but a purchased possession Eph. 1.14 4. In regard of Christs prayer for it Father I will that they also whom thou hast given me be with me where I am Now God can deny Christ nothing being the onely favourite I know thou alwayes hearest me Joh. 11.42 5. In regard of Christs ascension He is gone before to take possession of heaven for us He is now making preparations against our coming Joh. 14.2 I go before to prepare a place for you We reade that our Lord sent two of his disciples before to make ready a large upper roome for the Passeover Mar. 14.15 So Jesus Christ is gone before to make ready a large upper roome in heaven for the Saints 6. In regard of the anticipation of the Spirit in the hearts of the godly giving them an assurance of and stirring up in them passionate desires after this glorious inheritance hence it is we read of the earnest of the Spirit 2 Cor. 1.22 and the first-fruits of the Spirit Rom. 8.23 and the seale of the Spirit Eph. 1.13 God doth not still his children with rattles Heaven is already begun in a beleever so that the inheritance is certaine You see how many obligations lie upon God and to speak with reverence iâ— stands not onely upon Gods mercy but upon his faithfulness to make all this good to us The second argument is in respect of the Union which the Saints have with Jesus Christ. They are members of Christ therefore they must have a part in this blessed inheritance the members must be where the head is Indeed the Arminians tell us that a justified person may fall finally from grace and so his union with Christ may be dissolved and the inheritance lost But how absurd is this doctrine Is Christ divided can he
Beleever he is to be valued according to that which is in reversion Things to come are his If you were to take an estimate of a man's Estate would you value it by that which hee hath in his House or by his Land Perhaps he hath little in his house little money or plate but he is a landed man There lies his Estate While we are in this House of Clay we have but little Many a Christian can hardly keepe life and soule together but hee is a landed man things to come are his then be content with the lesse of things present If wee have but a small fore-crop we shall have a great after-crop it is sufficient if we have but enough to beare our charges till we come to Heaven An Heire that hath a great Estate beyond Sea though hee hath but a little money for his voyage thither he will bee content If a Christian hath but enough to pay for his passage till he comes at Heaven it is sufficient as Seneca said to his friend Polibius Never complaine of thy hard fortune as long as Caesar is thy friend So I say to a Beleever Never complaine as long as Christ is thy friend hee is preparing the Heavenly Mansions for thee If thou complainest of any thing let it be of thy complaining Should not Hagar have been content though the water were spent in her Bottle when there was a Well so neare God hath made a Deed of gift he hath given Christ to a Believer and in him all things things present and to come Grace and Glory is not here enough to make him content But saith the Christian I want present comforts Consider the Angels in Heaven are rich yet they have no money thou hast things to come Angels riches such as cannot stand with reprobation bee content then with the lesse of things present The Philosophers who never understood one syllable of this Charter did contemne riches and preferr'd a contemplative life what poore contemplations were those certainly a man that lives by faith may have more sweet content in his soule by the meditation of things to come then a worldly man by the enjoying things present 4. Labour for such an high degree of faith as to make these things to come present Faith and Hope are two Sisters and are very like they differ thus Hope looks at the excellency of the Promise faith at the certainty of it now faith looking at the infallible truth of him that promiseth thus it makes things to come present Faith doth antedate glory it doth substantiate things not seen Faith alters the Tenses it puts the Future into the Present Tense Psalm 60.6 Gilead is mine Manasseh is mine Ephraim is the strength of my head c. Those places were not yet subdued but God had spoken in his holinesse he had made David a promise and he beleeved it therefore hee looked upon them as already subdued Gilead is mine c. So saith faith God hath spoken in his holinesse hee hath made me a promise of things to come therefore Heaven is mine already When one hath the reversion of an house saith hee This house is mine Oh that wee had this Art of Faith thus to anticipate Heaven and make things to come present Thou who art a Beleever Heaven is thine now thy head is already glorified nay heaven is begun in thee thou hast some of those joyes which are the primitiae the first-fruits of it A Christian by the eye of faith through the Perspective-glass of the promise may see into Heaven Faith sees the Promise fulfilled before it be fulfilled Faith sets to its hand Item Received so much before it be paid Had we a vigorous faith we might be in Heaven before our time That which a weake beleever hopes for a strong beleever doth in some kinde possesse Oh that wee could often take a prospect of the Heavenly Paradise Walke about Sihon and go round about her tell the towers thereof mark ye well her bulwarks consider her Palaces So Walke into the Heavenly Mount see what a glorious situation it is go tell her Towers see what an inheritance you have see your beauty and Nobility behold your Scutchion Oh that wee could thus breath our faith up this Mount of Heaven every day Do not say All this shall be mine but It is mine already my Head is there my faith is there my heart is there could we thus living up to the height of our faith reallize and antedate things to come how would all present thing vanish if a man could live in the Sunne the earth would not appear when Saint Paul had been wrapped up into the third Heaven the earth did hardly appeare ever after see how he scornes it I am crucified to the world it was a dead thing to him hee had begun Heaven already thus it is with a man that is Heavenlized You Saints that are earthly the eye of your faith is blood-shot it is the character of a sinner he cannot see afarre off 2 Pet. 1.9 like a man who hath bad eyes that can see but just before him Faith carries the heart up to Heaven and brings Heaven downe into the heart 5. If all things to come are yours then walke chearfully with God put on your white robes hath a Beleever a title to Heaven what and sad Wee rejoyce in hope of the glory of God Rom. 5.2 It is but a while 't is but putting off the earthly clothes of our body and wee shall bee clothed with the bright robes of glory and can a Beleever bee sad See how Christ doth secretly check his Disciples for this Luke 24.17 What manner of communications are these while you walke and are sad What sad and Christ risen So I say to beleevers Things to come are yours why walke ye and are sad let them bee out of heart who are out of hope Oh rejoyce in God when the lead of the flesh begins to sink let the cork of faith swim above How doth the heir rejoyce in hope of the Inheritance How doth the Apprentice rejoyce to think of coming out of his time Here we are kept under by sinne and a childe of God is forced sometimes to do the devils work but shortly death will make us free there is an eternall Jubile coming therefore rejoyce in the hope of the glory of God Can wicked men rejoyce that have their portion in this life and cannot hee rejoyce that hath a reversion of Heaven Are the waters of Abanah and Pharpar like to the waters of Iordan O ye Saints think into what a blessed condition you are now brought is it not a sweet thing to have God appeas'd is it not a matter of joy to be an heire of the promise Adam in Paradise had choice of all the trees one only excepted The Promises are the trees of life thou may'st walk in the garden of the Bible and pluck from all these trees Who should
rejoyce if not a Christian he hath never so much cause to be sad as he hath to bee chearfull Object 1. But my sinnes trouble me Answ. 'T is true That sinne will not forsake thee is matter of sadnesse but that thou hast forsaken sinne is matter of joy Sinne is a talent of lead That thou canst not runne so fast as thou would'st in the wayes of God is matter of sadnesse but that thou goest without halting in regard of uprightnesse this is matter of joy and for your comfort remember shortly you shall sinne no more all things shall be yours but sinne Object 2. But we are bid to mourn Answ. I would not speak against holy mourning while we carry fire about us we must carry water as long as the fire of sinne burns in our brests we must carry tears to quench it But consider 1. Spirituall joy and mourning may stand together sometimes it rains and shines at once when there is a shower in the eyes there may be sunshine in the heart in religion mourning and musick are not inconsistent 2. The end why God makes us sad is to make us rejoyce he doth not require sorrow for sorrow but it is ordain'd to be sal condimentum as sauce to make our joy relish the better we sowe in tears that we may reap in joy 3. The swetest joy is from the sourest tears Christ made the best wine of water the purest and most excellent joy is made of the waters of true repentance the Bee gathers the best honey off the bitterest herbs Tears are the breeders of spirituall joy When Hannah had wept she went away and was no more sad Those clouds are very uncomfortable that never have any sunshine That mourning which dies the soul all in sable viz. that hath no place for rejoycing I shall rather think it despair then true remorse The same God who hath bid us mourn hath also bid us rejoyce Phil 4.4 'T is an excellent temper to be serious yet chearfull Jesus Christ loves the sanguine complexion joy puts liveliness and activity into a Christian it oyls the wheels of the affections an heavy mind makes a dull action the joy of the Lord is your strength The pensive melancholy Christian doth disparage the glory of Heaven What will others say Here is one that speaks of things to come and of a Crown laid up but sure he doth not believe it see how sad he is what ado is here to make a child of God chearfull shall we need bid an Heire rejoyce in the Estate befallen him let me tell you You who refuse consolation are not fit persons to praise God 'T is a kind of Solecisme to praise God with a sad heart I will sing praises Psal 108. v. 1. 'T is more proper to sing praises then to weep them Rejoyce O Christian lift up thy crest triumph in the hope of these 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 things to come it is not enough that there be joy within the firmament of a Christians heart but it must shine out in his countenance Sixth Duty If all things to come are a believers let him not envy them who have only things present God often wrings out the waters of a full cup to wicked men but there are dregs at the bottom Indeed the prosperity of sinners is a great temptation David stumbled at it and had almost fallen Psal. 73. My feet had well nigh slipt It is not matter of envy but pity to see men thrive in a way of sinne a fool is in gay cloaths but do you envy him a man under a sentence going up the ladder do you envy him They that will be rich fall into temptations and a snare 1 Tim. 6.9 Do you envy a man who is fallen into a snare wicked men have that guilt which imbitters their comforts so that they may be said to want what they have as a man who hath great possessions yet having a fit of the Stone or Gout while he is in that torment he may be said not to have them because the comfort of them is taken away A believer hath better things then these things to come Wicked men have a Crowne of unrighteousness he hath a Crown of righteousness they have robes and perhaps stained with the blood of innocents he hath the bright robe of glory Envy not the oppressour and choose none of his wayes better is sanctified adversity then successefull impiety Seventh Duty Be supported in want of spirituall comfort spiriâ—uall joy is a sweet thing 〈◊〉 is the spiced wine that 〈…〉 lips of them who are asleep to speak this is the hidden Mannah the bunch of grapes that growes upon the true vine this is the Saints banqueting stuffe how sweet is it to have Word and Spirit and Conscience speaking peace in the mouth of these three witnesses faith is confirmed But saith the poor soul that goes mourning It is not so with me I have not the Privy Seale of Heaven I want assurance Well do not give over waiting We read Iohn 6.19 the Disciples were in the ship and there arose a great storm And when they had rowed about twenty five or thirty furlongs they see Iesus This O Christian may bee thy case there is a tempest of sorrow risen in thy heart and thou hast rowed from one Ordinance to another and hast no comfort Well bee not discouraged do not give over rowing thou hast rowed but three or foure furlongs perhaps when thou hast rowed twenty five or thirty furlongs thou may'st see Jesus and have a comfortable evidence of his love but suppose thou shouldest row all thy life long and not have assurance there are twâ— things should support the heart in want of spirituall joy 1. God denies comfort to exercise grace We are impatient if we have not comfort presently and truly did we carve for our selves we should often cut the worst piece a Christian would ever bee upon Mount Tabor looking into Canaan he is loath to come downe into the valley and be in trials agonies temptations as if God could not love us except hee had us in his armes God will have us without comfort sometimes to make us row against tyde beleeve against hope Of what use were the Starres if the Sunne did alwayes shine how could patience have it's perfect work how could repentance ' if we were alwayes upon the Mount of joy Rachel is more fair but Leah is more fruitfull comfort is fair to look upon but grace is better then comfort A Christian should rather pray for a fruitfull heart then fair weather oftentimes when God lets downe comfort into the heart wee begin to let down care As it is with Musicians before they have money they will play you many a sweet lesson but as soone as you throw them down money they are gone you heare no more of them Before joy assurance oh the sweet musick of Prayer
abroad into the world but the importunity of some friends and principally the many favours received from your Honour when I was in your noble Family and which have been since continued did press upon me yet not without some reluctancy in my own thoughts to commit it to the publick I hope the discourse may be seasonable and doubt not but it will take some impression if it be as a naile fastned by the great Master of Assemblies I have drawn but the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or dark lineaments of that blessed condition which the Saints shall arrive at expect not to see it in its orient colours till God himself give you the Pattern and you shall both see and enjoy it at once The Lord preserve your Ladyship and all those Noble Branches descended from you which is the prayer of From my Study at Stephens Walbrook Feb. 5. 1651. MADAM Your honours most humble and faithful servant THOMAS WATSON THE CONTENTS CHAP. I. THe preface and entring into the words p. 1 2 An Objection answered pag. 3. All things in heaven and earth are a Beleevers p. 6 CHAP. II. Reasons shewing how the Beleever comes to have this rich Charter 1. Because he is an heire of the Covenant p. 7. 2. Because he is so nearly related to Christ who is heire of all p. 10. CHAP. III. The unsealing of the Charter p. 11. Things present are a Beleevers p. 12. Section 1. That Paul and Apollo are his p. 12 13. The first inference p. 15. The second inference p. 17. The third inference p. 18. Section 2. That the world is his p. 24. Section 3. That life is his p. 31. CHAP. IV. The enlarging of the Charter p. 36. Section 1. That remission is a Beleevers priviledge p. 37 How we may know whether this be our priviledge p. 39 40. Section 2. That Regeneration is a beleevers priviledge p. 41. Section 3. That Adoption is a Beleevers priviledge p. 45. Section 4. The inferences drawn from Adoption p. 51. Section 5. The signes of Adoption p. 59. CHAP. V. The second part of the Charter That things to come are a Beleevers p. 63. CHAP. VI. The 12. Priviledges in reversion 1. Death is a Beleevers p. 66. Though death in it self be a privation yet to a childe of God it is a Priviledge p. 67. To whom death is a priviledge p 78 81 CHAP. VII The second Prerogative Royal of a Beleever he shall be carried up by the Angels p. 84. CHAP. VIII The third Prerogative Royal the Beleever shall be with Christ. p. 89 Six priviledges growing out of this 1. Vision p. 92. 2. Union p. 97. 3. Nobility p. 99. 4. Ioy. p. 103. 5. Rest. p. 114. 6. Security p. 118. CHAP. IX The fourth Prerogative Royal the glorious inheritance p. 122. Which hath six Properties 1. Sublimenesse p. 124. 2. Magnificence p. 125. 3. Purity p. 126. 4. Amplitude p. 128. 5. Light p. 130. 6. Permanency p. 131. Concerning the glory of this inheritance foure things superadded 1. It is ponderous p. 135. 2. It is satisfying p. 135 136. 3. Though others have their portion paid out there is never the lesse for us p. 137. 4. The soules of the Elect enter upon possession immediately after death p. 138. That the New creature only is the heir of this new Hierusalem p. 149. CHAP. X. The fifth Prerogative Royal our knowledge shall be cleare p. 153. Five Mysteries God will clear up to us in heaven so far as our humane nature is capable p. 154. 1. The Mystery of the Trinity ibid. 2. The Mystery of the Incarnation p. 155. 3. The Mystery of Scripture p. 159. 4. The Mystery of Providence p. 160. 5. The Mystery of Hearts p 163. CHAP. XI The sixth Prerogative Royal our love shall be perfect p. 165. CHAP. XII The seventh Prerogative Royal the Resurrection of our bodies p. 171. Several Corolaries our Uses drawn from the Resurrection 1. Use. p. 182. 2. Use. p 185. 3. Use. ibid. CHAP. XIII The eighth Prerogative Royal the bodies of the Saints shall be richly enameld with glory p. 187. Five properties of glorified bodies 1. Agility p. 188. 2. Clarity p. 189. 3. Beauty p. 190. 4. Impassibility p. 192. 5. Immortality ibid. CHAP. XIV The ninth Prerogative Royal we shall be as the Angels in heaven p. 194. CHAP. XV. The tenth Prerogative Royal the Vindication of names p. 199. CHAP. XVI The eleventh Prerogative Royal the Saints absolution p. 203. Where is observable 1. The Book of life opened ibid. 2. The blessed sentence p. 204. CHAP. XVII The twelfth Prerogative Royal a publick and honourahle mention of all the good the Saints have done p. 205. CHAP. XVIII Use. 1. Inform. 1. Branch The first inference drawn from the proposition p. 210. CHAP. XIX Inform. 2. Branch The second inference shewing the difference between the godly and the wicked the wicked have all their worst things to come p. 212. The Reprobates black Charter p. 213. CHAP. XX. Use. 2. Tryal Second Use of Tryal shewing how a Christian may know whether he hath any right to the Beleevers priviledges p. 227. That faith gives a title p. 229. The nature of faith opened In its Essentials p. 230. The nature of faith opened In its Consequentials p. 244. A reply to the sinners Objections p. 256. CHAP. XXI The Beleevers Objections answered p. 259. CHAP. XXII The third Use Exhortation 1. Branch Shewing the duties of a Beleever by way of Retaliation 1. Duty Thankfulnesse p. 270. 2. Duty Exemplarinesse of life p. 274. Walk as Christ did upon earth 1. In Sanctity p. 275. 2. In Humility p. 279. 3. In Charity p. 283. 3. Duty Contentation p. 285. 4. Duty Anticipation of heaven p. 288. 5. Duty Chearfulnesse p. 292. 6 Duty Envy not them who have only things present p. 297. 7 Duty Comfort in the want of spiritual comfort p. 299. 8. Duty All our things must be Christs p. 303. 9. Duty Wait for these great things in Reversion p. 306. Use. Exhortation 2. Branch To such as have only things here that they would labour for things to come p. 312 Sublunary things are but 1. Vain p. 313. 2. Uncertaine ibid. 3. Vexing p. 314. 4. Dangerous ibid. Our pursuit should be rather after the portion â—hen a few gifts p. 317. THE CHRISTIANS Charter 1 Cor. 3.21 22 23. For all things are yours whether Paul or Apollo or Cephas or the world or life or death or things present or things to come all are yours and ye are Christs and Christ is Gods CHAP. I. The Porch or Entrance into the words together with the Proposition HAppinesse is the mark and centre which every man aimes at The next thing that is sought after being is being happy and surely the neerer the soul comes to God who is the fountain of life and peace the nearer it approacheth to happinesse and who so near to God as the Beleever who is mystically one with him he must needs be the happy man And if you
Mal. 3.17 The world is the shrine or Cabinet where God locks up these jewels for a time The world is yours it was made for you The creation is but a theatre to act the great work of Redemption upon The world is the field the Saints are the corn the ordinances are the showers the mercies of God are the Sunshine that ripens this corn death is the sickle that cuts it down the Angels are the harvesters that carry it into the barn The world is yours God would never have made this field were it not for the corn growing in it What use then is there of the wicked They are as an hedge to keep the corn from forrain invasions though oft-times they are a thorn-hedge Quest. But alas a childe of God hath oft the least share in the world how then is the world his Answ. If thou art a believer that little thou hast though it be but an handfull of the world it is blest to thee If there be any consecrated ground in the world that is a believers The world is yours Esau had the venison but Iacob got the blessing a little blest is sweet A little of the world with a great deal of peace is better then the revenues of unrighteousnesse Every mercy a childe of God hath swims to him in Christs blood and this sauce makes it relish the sweeter Whatever he tastes is seasoned with Gods love he hath not only the mercy but the blessing So that the World is a Believers An Unbeliever that hath the World at will yet the World is not his he doth not taste the quintessence of it Thornes and thistles doth the ground bring forth to him He feeds upon the fruit of the curse I will curse your blessings he eats with bitter herbs So that properly the World is a Believers He only hath a Scripture-tenure and that little he hath turnes to creame Every mercy is a present sent him from heaven 2. All things that fall out in the World are for your good 1. The want of the World all is for your good 2. The hatred of the World all is for your good 1. The want of the World is for your good By wanting the honours and revenues of the World you want the temptations that others have Physicians observe that men die sooner by the abundance of blood then the scarcity 't is hard to say which kills most the sword or surfet A glutton with his teeth digs his own grave The world is a silken net the prosperity of fools shall destroy them Him whom I shall kisse saith Judas take him so whom the world kisseth it often betrayes The want of the world is a mercy 2. The Hatred of the world is for your good Wicked men are instruments in Gods hand for good albeit they mean not so they are flails to thresh off our husks files to brighten our graces leeches to suck out the noxious blood Out of the most poisonful drug God distils his glory and our salvation A childe of God is beholding even to his enemies The ploughers ploughed upon my back if they did not plough and harrow us we should bear but a very thin crop After a man hath planted a tree he prunes and dresseth it Persecutors are Gods pruning-hook to cut off the excrescencies of sin and evermore the bleeding vine is most fruitful the envy and malice of the wicked shall do us good God stirred up the people of Egypt to hate the Israelites and that was a meanes to usher in their deliverance The frownes of the wicked make us the more ambitious of Gods smile their incensed rage as it shall carry on Gods decree for while they sit backward to his command they shall row forward to his decree so it shall have a subserviency to our good Every crosse winde of providence shal blow a believer neerer to the port of glory What a blessed condition is a child of God in kill him or save him alive it is all one The opposition of the world is for his good The world is yours §. 3. Shewing That life is a believers 3. The next thing is Life is yours Hierome understands it of the life of Christ. It is true Christs life is ours the life which he lived on earth and the life which he now lives in heaven his satisfaction and his intercession both are ours and they are of unspeakable comfort to us But I conceive by life in the text is meant Natural life that which is contradistinguished to death So Ambrose But how is life a Beleevers Two wayes 1. The priviledge of life is his 2 The comfort of life is his 1. The priviledge of life is a believers that is life to a childe of God is an advantage for heaven this life is given him to make provision for a better life Life is the porch of Eternity here the Believer dresseth himself that he may be fit to enter in with the Bridegroome We cannot say of a wicked man unlesse catachrestically that life is his Though he lives yet life is not his he is dead while he lives He doth not improve the life of nature to get the life of grace he is like a man that takes the lease of a farm and makes no benefit of it Diu fuit in mundo non vixit he hath been so long in the world as Seneca speaks but he hath not lived He was borne in the Reigne of such a King his father left him such an estate he was of such an age and then he died there 's an end of him his life was not worth a prayer nor his death worth a tear But life is yours 't is a priviledge to a Believer while he hath natural life he layes hold upon eternal life how doth he work out his salvation what a do is there to get his evidences sealed what weeping what wrastling how doth he even take heaven by storme So that life is yours It is to a childe of God a season of grace the seed-time for eternity the longer he lives the riper he grows for heaven The life of a believer spends as a lamp he doth good to himselfe and others the life of a sinner runs out as the sand it doth little good The life of the one is as a figure ingraven in marble the life of the other as letters written in dust 2. The â—â—â—fort of life is a beleevers rejoycingâ—ake â—ake a childe of God at the 〈◊〉 disadvantage let his life be â—ver-cast with clouds yet if there be any comfort in life the believer hath it Our life is oft imbecill and weake but the spiritual life doth administer comfort to the natural Homo componitur ex mortali rationali Man saith Augustine is compounded of the mortal part and the rational part the rational serves to comfort the mortal So I may say a Christian consists of a natural life and a
Debt-book is crossed in his blood Quest. How is Death ours Answ. Two wayes 1. It is the Out-let to Sin 2. It is the In-let to happiness 1. Death to a Beleever is an Out-let to Sin we are in this life under a sinful necessity even the best Saint There is not a just man upon earth that doth good and sinneth not Evill thoughts are continually arising out of our hearts as sparks out of a Furnace Sin keeps house with us whether we will or no the best Saint alive is troubled with In-mates though he forsakes his sinnes yet his sinnes will not forsake him 1. Sin doth indispose to good How to performe that which is good I finde not Rom. 7. ver 18. When we would pray the heart is as a Voyal out of tune When we would weepe we are as clouds without rain 2. Sin doth irritate to evil The Flesh lusts against the Spirit There needs no winde of Tentation we have Tide strong enough in our hearts to carry us to Hell Consider sinne under this threefold notion 1. Sin is a body of death and that not impertinently First It is a body for its weight The body is an heavy and weighty substance so is Sin a body it weighs us down When we should pray the weights of Sin are tied to our feet that we cannot ascend Anselm seeing a little Boy playing with a Bird he let her flie up and presently pulls the Bird down againe by a string So saith he it is with me as with this Bird when I would flie up to heaven upon the wings of meditation I finde a string tied to my leg I am over-powered with corruption but Death pulls off these weights of sin and le ts the Soul free Secondly Sin is a body of death for its annoyance It was a cruel torment that one used he tied a dead man to a living that the dead man might annoy and infest the living Thus it is with a childe of God he hath two men within him Flesh and Spirit Grace and Corruption here is the dead man tied to the living a proud sinful heart is worse to a childe of God then the smell of a dead Corps Indeed to a natural man sinne is not offensive for being dead in sinne he is not sensible of the body of death but where there is a vitall principle there is no greater annoyance then the body of Death Insomuch that the pious soule oft cries out as David Wo is me that I dwell in Mesek and sojourn in the tents of Kedar So saith he Wo is me that I am constrained to abide with sin How long shall I be troubled with inmates How long shall I offend that God whom I love When shall I leave these Tents of Kedar 2. Sinne is a Tyrant it carries in it the nature of a Law the Apostle calls it the law in his members There is the law of Pride the law of Unbelief it hath a kinde of jurisdiction as Caesar over the Senate perpetuam dictaturam What I hate that do I The Apostle was like a man carried down the streame and was not able to beare up against it Sinne takes us prisoners whence are our carnal fears whence our passions whence is it that a childe of God doth that which he allows not yea against knowledge only this he is for a time Sinnes Prisoner The Flesh oft prevailes though in coole blood the elder shall serve the younger whence is it that he who is borne of God should be so earthly The reason is he is captived under sin but be of good chear where grace makes a Combate death shall make a Conquest 3. Sin is a leprous spot It makes every thing we touch uncleane We reade when the Leprosie did spread in the walls of the house the Priests commanded them to take away the stones in the wall in which the Plague was and take other stones and put in the place of those stones and take other morter Levit. 14.42 But when the Plague spread againe in the wall then he must break downe the house with the stones and timber thereof Vers. 45. Thus in every man naturally there is a fretting leprosie of sinne pride impenitency c. These are leprous spots now in conversion here God doth as it were take away the old stones and timber and put new in the roome he makes a change in the heart of a sinner but still the leprousie of sinne spreads then at last death comes and pulls down the stones and timber of the house and the soule is quite freed from the leprousie Sinne is a defiling thing it makes us red with guilt and black with filth 'T is compared to a menstruous cloath we need carry it no higher Pliny tells us that the Trees with touching of it would become barren and Hierom saith Nihil in lege menstruato immundius there was nothing in the Law more uncleane then the menstruous cloath this is sinne Sinne drawes the Devils picture in a man malice is the Devils eye oppression is his hand hypocrisie is his cloven foot but behold death will give us our discharge death is the last and best Physician which cures all diseases the aking head and the unbelieving heart Peccatum erat obstetrix mortis mors erit sepulchrum peccati Sinne was the Mid-wife that brought Death into the World and Death shall be the Grave to bury Sinne O the Priviledge of a Beleever he is not taken away in his sinnes but he is taken away from his sinnes The Persians had a certaine day in the yeare which they called vitiorum interitum wherein they used to kill all Serpents and venemous creatures Such a day as that will the day of death be to a man in Christ. This day the old Serpent dies in a Beleever that hath so often stung him with his temptations this day the sinnes of the godly these venemous creatures shall all be destroyed they shall never be proud more they shall never grieve the Spirit of God more the Death of the body shall quite destroy the Body of death 2. Death to a Believer is an Inlet to happinesse Sampson found an honey-combe in the Lions carcase so may a childe of God suck much sweetnesse from death Death is the gate of life death pulls off our rags and gives us change of rayment all the hurt it doth us is to put us into a better condition Death is called in Scripture a sleepe 1 Thes. 4.14 Those that sleepe in Iesus as after sleep the spirits are exhilarated and refreshed so after Death the times of refreshing come from the presence of the Lord. Death is yours Death opens the portal into Heaven as Tertullian speakes The day of a Christian's death is the birth-day of his heavenly life it is his Ascension-day to glory it is his Marriage-day with Jesus Christ. After our Funerall begins our Marriage Well then
before you die Death is yours An earthly Saint is a contradiction 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies a man refined and separated from the earth if an Astronomer in stead of observing the Planets and the motions of the Heavens should take a reed in his hand and fall a measuring of the earth would not this be counted a solecisme and is it not as great a solecisme in Religion when men that pretend to have Christ and heaven in their eye yet minde earthly things Phil. 3.19 Our souls me thinks should be like to a ship which is made little and narrow downwards but more wide and broad upwards So our affections should be very narrow downwards to the earth but wide and large upwards towards heavenly things Thus we see death is a priviledge to believers death is yours the heire while he is under age is capable of the land he is borne to but he hath not the use or the benefit of it till he comes of age be as old as you will you are never of age till you die Death brings us of age and then the possession comes into our hands CHAP. VII The second Prerogative Royall of a Believer NOw I proceed to the second Prerogative which is yet to come what holy David saith of Sion Glorious things are spoken of thee O thou City of God Psalm 87.3 I may apply to these blessed things in reversion 2. The second Prerogative royall of a Christian is he shall be carried up by the Angels In this life a believer is carried by the Saints they lift him upon the wings of their prayers and when they can carry him no longer after death the Angels take him and carry him up thus shall it be done to the man whom God will honour Wicked men who are of the Devils life-guard when they die they shall have a black-guard of Angels to carry them Thou who art an old sinner that hast an hoary head but thy heart is as young in sinne as ever I may say to thee as Christ said in another sense to Peter When thou art old thou shalt stretch forth thy hands and another shall gird thee and carry thee whither thou wouldest not So I say Thou old sinner the time is shortly coming when thou shalt stretch forth thy hands on thy death-bed and another shall binde thee and carry thee whither thou wouldest not thou shalt be carried by a black-guard but a believer shall be carried by the Angels into Heaven The begger died and was carried by the Angels into Abraham 's bosome Abraham's bosome is a figurative speech representing the seat of the Blessed thither was he carried by the Angels Poore Lazarus when he was upon earth he had no friends but dogs to come at him when he was dead he had â— convoy of Angels After our fall the Angels as well as God fell out with us and became our enemies hence we reade that the Angels set out by the Cherubims stood with a flaming sword to keepe our first Parents out of Paradise Gen. 3.24 but being at peace with God we are at peace with the Angels Therefore the Angell comes with an Olive-branch of Peace in his mouth and proclaimes with triumph the newes of Christs incarnation Luk. 2.11 For unto you is borne in the City of David a Saviour which is Christ the Lord the Angels blesse God for mans Redemption Ver. 13. And suddenly there was with the Angel a multitude of the heavenly hoast praising God and saying Glory be to God in the highest The Angels love mankinde especially where there is the new-man and are ready to do all friendly offices for us as in our life-time they are our supporters Psal. 91.11 He shall give his Angels charge to keep thee So after death they are our Porters Lazarus was carried up by the Angels The Angels are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ministring Spirits they are willing to minister for the good of the Saints Hence some observe it is said Lazarus was carried 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by the Angels in the plurall not by one Angel as if the Angels had been ambitious to carry Lazarus and every one strived which should have a part wicked men do not strive more who shall have a part in the death of the godly then the Angels do who shall beare a part in their ascension O in what pomp and triumph did Lazarus's soule now ride never was Dives so honoured in his life as Lazarus was at his death For a King to help to carry the Hearse of one of his Subjects were an high honour but a believer shall have a guard of Angels to conduct him Amasis King of Egypt that he might set forth his magnificence would have his Chariot drawn with foure Princes which he had conquered in the War but what was all this to the Chariot in which Lazarus and the soul of every believer shall be drawn at their death they shall be carried by the Angels of God CHAP. VIII The third Prerogative Royal of a Believer THe next great Prerogative is The Believer shall be with Christ in glory Phil. 1.23 I desire 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be dissolved or loosen anchor and to be with Christ This is a priviledge of the first magnitude surely we can be no losers by being with Christ. A graft or scion though it be taken out of the tree it doth not perish but is set into a better stock thus it is with a Christian while he is here even after Conversion there is much of the wilde Olive still in him now when this scion by death is cut off he doth not perish but is set into a more noble and generous stock he is with Christ which is farre better a state of perfection is better then a state of imperfection Our graces are our best jewels but they are imperfect and do not give out their full lustre they are like the Moon which when it shines brightest hath a darke spot Our faith is mingled with unbeliefe our humility is stained with pride the flame of our graces is not so pure but it hath some smoake grace is but in its infancy and minority it will never be of full growth till we are with Christ. This is the highest link in the chaine of glory we shall be with Christ. What is it the pious soule desires in this life is it not to have the sweet presence of Christ he cares for nothing but what hath aliquid Christi something of Christ in it he loves duties only as they are manuductions to Christ why is prayer so sweet but because the soul hath private conference with Christ Why is the Word precious but because it is a meanes to convey Christ he comes down to us upon the wings of the Spirit and we go up to him upon the wings of Faith An ordinance without Christ is but feeding upon the dish in stead of the meat Why doth the wife â—ove the Letter
reigne then surely the Church of God should not be militant upon earth but triumphant But behold the honour of the Saints they shall be all Kings though I say not in this life all Christs Subjects are Kings therefore you read of 1. Their Royal â—obe Revel 6. v. 11. 2. Their Throne Revel 3 v. 21. To him that overcomes I will give him to sit upon my Fathers throne Perhaps here he had but a poor thatched house but there a Throne 3. Their Crown In this world the Saints weare a crown of Thornes but there a crown of Glory and this crown hath two Properties 1. It is Incorruptible 1 Pet. 5.4 it fades not away it doth not wither but after millions of years is as bright and flourishing as at the first dayes wearing eternity is a flower of the Saints crown 2. It is unmixed it hath no cares woven into it Kings crowns are so weighty in regard of the cares and sorrowes appendant that often they make their head ake Cyrus the Persian King was wont to say Did men but know the cares which he sustained under an Imperiall crown he thought no man would stoop to take it up The Crown Royall though it may be made of pure gold yet it is mixt mettal but the Saints Crown in glory is without mixture it is not mingled with care of keeping or feare of losing oh then let us be willing to suffer for Christ if we beare the Crosse we shall wear the Crown A second Part of the Saints honour is they shall sit with Jesus Christ when he judgeth the world Know ye not that the Saints shall judge the world The Saints shall sit with Christ in Judicature as the Justice of Peace with the Judge the Saints are Christs Assessors they shall be with him upon the Bench applauding his righteous sentence O what a glorious Tribunal will that be here the world judgeth the Saints but there the Saints shall judge the world 3. They shall sit nearer the Throne then the Angels the Angels are noble and sublime Spirits but Christ having taken our flesh the knot being tied between the Divine and Humane Nature in the Virgins womb we shall be ennobled with greater honour then the Angels the Angels are Christs friends but not his brethren we are flesh of his flesh He is not ashamed to call them brethren and surely Christ will see them of the blood royall advanced To what Angels hath Christ said Ye are my brethren This honour have all his Saints As the Saints robes in glory shal be brighter then the Angels their 's being only the righteousnesse of creatures but these having upon them the Righteousness of God So their dignity shall be greater O infinite here we are prisoners at bar but there Favourites at Court the Saints shall sit down in glory above the Angels SECT IV. The fourth Priviledge of being with Christ. THe next priviledge is Joy This joy of the Saints proceeds from Union when our union with Christ is perfect then our joy shall be full Rev. 21.4 And God shall wipe away all tears and there shall be no more sorrow 1. There shall be no weeping Jesus Christ hath provided a Spunge to wipe off the tears of the Saints Here the Spouse is in Sable it being a time of absence from her Husband But in heaven Christ will take away the Spouses mourning he will pull off all her black and bloody robes and will cloath her in white robes Revel 7.13 White as it is an Embleme of the Saints purity so it is a type of their joy heaven should not be heaven if there were weeping there hell indeed is called a place of weeping they that would not shed a teare for their sinnes while they lived shall have weeping enough but we never read of weeping in heaven Christ will take downe our harps from the Willows there he will call for his Heralds and trumpeters the Angels those blessed Quiristers shall sing the divine anthems of praise anâ— the Saints shall joyne in that heavenly Consort If it were possible that any teares could be shed when we are with Christ they should be the teares of joy as sometimes we have seene a man weepe for exessive joy Christ will turne all our water there into wine 2. There shall be no sorrow one smile from Christs face will make us forget all our afflictions sorrow is a cloud gathered in the heart upon the apprehension of some evil and weeping is the cloud of griefe dropping into raine but in heaven the Sun of righteousness shall shine so bright that there shall not be the least interposition of any cloud there shall be no sorrow there nor any thing to breed it there shall be no sin to humble heaven is such a pure soile that the Viper of sin will not breed there there shall be no Devil to tempt the old Serpent is cast out of the heavenly Paradise There shall be no Enemy to molest When Israel had conquered Canaan yet they could not get rid of all the Canaanites they would live among them But the Canaanites would dwell in that land But when we are with Christ we shall never be troubled with Canaanites more In that day I may allude to that of the Prophet there shall be no more the Canaanite dwell in the house of the Lord God will keep the heavenly Paradise with a flaming Sword that none shall come neere to hurt Upon all that glory shall be a defence There shall be nothing to breed sorrow in heaven There are two things that usually raise the clouds of sorrow and both shall be removed when we are with Christ. 1. The frownes of great men how ambitious are men of the Princes smile but alas that quickly sets in a cloud and then their comforts are in the wain they are sad but when we are with Christ we shall have a perpetual smile from God the Saints shall never be out of favour Jesus Christ is the great favorite at Court and as long as God smiles upon Christ so long he will smile upon the Saints they having on Christs beauty and being part of Christ. 2. The losse of deare friends a friend imparts secrets friendship is the marriage of affections it makes two become one spirit David and Ionathan tooke sweete counsel together their heart was knit in one now here is the grief when this precious knot must be untyed but be of good cheare if thy friend belong to the election after thou hast parted with thy sinnes thou shalt meet with him and never part If thy friend be wicked though he were thy friend on earth thou wilt cease to be his friend in heaven The pious wife shall not complaine she hath lost her husband nor the religious Parent that he hath lost his childe all relations are infinitely made up in Christ as the whole constellation in the Sunne that great Lamp of Heaven When a man comes to
the sea he doth not complaine that he wants his Cisterne of water Though thou didst suck some comfort from thy relations yet when thou comest to the Ocean and art with Christ thou shalt never complaine that thou hast left thy cistern behinde There will be nothing to breed sorrow in heaven there shall be joy and nothing but joy Heaven is set out by that phrase Enter thou into the joy of thy Lord Here joy enters into us there we enter into joy the joyes we have here are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 those are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 These are from heaven those are in heaven the joyes that we shall have with Christ are without measure and without mixture In thy presence is fulness of joy 1. The heart shall be filled Nothing but Christ can replenish the heart with joy the understanding will affections are such a triangle that none can fill but the Trinity As Christs beauty shall amaze the eye so his love shall ravish the heart of a glorified Saint must it not needs be joy to be with Christ what joy when a Christian shall see the great gulfe shot between heaven and hell What joy when Christ shall take us into the Wine-celler and kisse us with the kisses of his lips What joy when the match shall be at once made up and solemnized between Christ and a believer these are the more noble and generous delights 2. All the senses shall be filled with joy and at once The eye shall be filled What joy to see that Orient brightnesse in the face of Christ there you may see the Lily and the Rose mixed white and ruddy Cant. 5.10 The Eare shall be filled What joy to the Spouse to heare Christs voice The voice of God was dreadful to Adam after he had listened to the Serpents voice I heard thy voice in the garden and was afraid Gen. 3.10 But how sweet will the Bridegrooms voice be What joy to hear him say My Love my Dove my undefiled What joy to heare the musick of Angels even the heavenly hoast praysing God If the eloquence of Origen the golden mouth of Chrysostome did so affect and charme the eares of their auditours Oh then what will it be to heare the glorious tongues of Saints and Angels as so many divine Trumpets sounding forth the excellencies of God and singing Hallelujahs to the Lamb The smell shall be filled What joy to smell that fragrancy and perfume that comes from Christ All his garments smell of myrrhe aloes and Cassia The sweet breath of his Spirit blowing upon the soule shall give forth its sent as the wine of Lebanon The taste shall be filled Christ will bring his Spouse into the banqueting house and she shall be inebriated with his love O what joy to be drinking in this heavenly nectar This is the water of life This is the wine on the lees well refined The touch shall be filled the Saints shall be ever in the embraces of Christ Behold my hands and my feet handle me and see me Luk. 24.39 That will be our work in heaven we shall be ever handling the Lord of life Thus all the senses shall be filled Yet though there be a fulnesse of joy there shall be no surfeit the soule shall not be so full but it shall desire nor shall it so desire but it shall be full That which prevents a surfeit in heaven is that there shall be every moment new and fresh delights springing forth from God into the glorified soul Well might the Apostle say to be with Christ is farre better Great is the joy that faith breeds Whom not seeing yet believing ye rejoyce with joy unspeakable and full of glory If the joy of Faith be such what will the joy of fruition be There is ioy when we fall into temptations Jam. 1.2 If Christs sufferings are full of joy what then are his embraces If the dew of Hermon hill be so sweet the first fruits of Christs love what will the full crop be In short there will be nothing in heaven but what shall adde infinitely to the joy of the Saints The very torments of the damned shall create matter of joy and triumph I may allude to that of the Psalmist The righteous shall rejoyce when he sees the vengeance the elect shall rejoyce upon a double account to see Gods justice magnificently exalted and to see themselves miraculously delivered There shall be no unpleasant object represented nothing but joy Such will that joy be when we are with Christ that as it is not possible so neither is it fit for a man to speake 2 Cor. 12.4 We read that Ioseph gave his brethren money and provision for the way But the full sacks were kept till they came at their fathers house God gives us something by the way some of the hidden-manna some taste of his heavenly joy in this life but the full sacks of corne are kept for heaven O what joy to be with Christ surely if there were such joy and triumph at Solomons coronation That all the earth rang with the sound of it What joy will be on the Saints coronation-day when they shall be eternally united to Jesus Christ This shall inhance the joy of heaven It is for ever 1 Thes. 4.17 Then shall we ever be with the Lord. If this joy should after many years have a period it would much abate the sweetnesse But certainly if we could by our Arithmetick reckon up more millions of ages then there have been minutes since the Creation after all this time which were a short eternity the joy of the Saints shall be as farre from ending as it was at the beginning SECT V. The fifth Priviledge of being with Christ. I Proceed to the next priviledge which is Rest A Christian in this life is like Quick-silver which hath a principle of motion in it self but not of rest We are never quiet but as the Ball upon the Racket or the ship upon the waves· As long as we have sinne this is like the quick-silver A childe of God is full of motion and disquiet I have no rest in my bones by reason of my sinne Psal. 38.3 While there are wicked men in the world never look for rest If a man be poor he is thrust away by the rich if he be rich he is envied by the poore sometimes losses disquiet sometimes law-suits vex 'T is onely the prisoner lives in such a Tenement as he may be sure none will go about to take from him one trouble doth succeed another Velut unda supervenit undae sometimes the flood-gates of persecution are opened sometimes the Tombstone of disgrace is laid upon the Saints either the body is in trouble or the minde or both The Saints in this life are in a pilgrim-condition the Apostles had no certaine dwelling place 1 Cor. 4.11 We are here in a perpetual hurry in a constant fluctuation our life is like the Tyde
nor Barzillai of his lamenesse There are five Properties of the glorified bodies 1. They shall be agil and nimble the bodies of the Saints on earth are heavy in their motion and subject to wearinesse but in Heaven there shal be no elementary gravity hindering but our bodies being refined shall be swift and facile in their motion and made fit to ascend as the body of Elias In this life the body is a great hindrance to the soule in its operation The spirit is willing but the flesh is weak The soul may bring its action against the body when the soul would flie up to Christ the body as a leaden lump keeps it down 't is vivum sepulchrum but there is a time coming when it shall be otherwise the bodies of the Saints shall be agil and lively they shall be made fully subject to the soul and so no way impede or hinder the soul in its motion 2. The bodies of the Saints shall be transparent full of clarity and brightnesse as Christs body when it was transfigured Matth. 17.2 our bodies shall have a divine lustre put upon them here they are as iron when it is rusty there they shall be as iron when it is filed and made bright they shall shine tanquam Sol in fulgore saith Augustine as the Sun in its splendour nay seven times brighter saith Chrysostome here our bodies are as the gold in the oar drossy and impure in heaven they shall be as gold when it spangles and glisters so cleare shall they be that the soule may sally out at every part and sparkle through the body as the wine through the glasse 3. They shall be amiable beauty consists in two things 1. Symmetry and proportion when all the parts are drawn out in their exact lineaments 2. Complexion when there is a mixture and variety in the colours white and sanguine thus the bodies of the Saints shall have a transcendency of beauty put upon them Here the body is call'd a vile body Vile ortu in its birth and production de limo terrae of the dust of the earth The earth is the most ignoble element And vile officio in the use that it is put to the soul oft useth the body as a weapon to fight against God but this vile body shall be ennobled and beautified with glory it shall be made like Christs body How beautiful was Christs body upon earth in it there was the Purple and the Lily it was a mirrour beauty For all deformities of body issue immediately from sinne but Christ being conceived by the holy Ghost and so refined and clarified from all lees and dregs of sin he must needs have a beautiful body and in this sence he was fairer then the children of men Christs body as some Writers aver was so fair by reason of the beauty and grace which did shine in it that no limner could ever draw it exactly and if it was so glorious a body on earth how great is the lustre of it now in heaven That light which shone upon Saint Paul surpassing the glory of the sunne was no other then the beauty of Christs body in heaven O then what beauty and replendency will be put upon the bodies of the Saints they shall be made like Christs glorious body 4. The bodies of the Saints shall be impassible free from suffering We read that Iob's body was smitten with biles and Paul did beare in his body the marks of the Lord Iesus but ere long our bodies shall be impassible not but that the body when it is glorified shall have such a passion as is delightful for the body is capable of joy but no passion that is hurtful as cold or famine it shall not be capable of any noxious impression 5. They shall be immortall here our bodies are still dying quotidiè en im dempta est aliqua pars vitae cúm crescit vita tum decrescit It is improper to ask when we shall die but rather when we shall make an end of dying first the infancy dies then the childhood then youth then old age and then we make an end of dying it is not only the running out of the last sand in the glass that spends it but all the sands that run out before Death is a worm that is ever feeding at the root of our gourds but in Heaven our mortal shall put on immortality As it was with Adam in innocency if he had not sinned such was the excellent temperature and harmony in all the qualities of his body that it is probable he had not died but had been translated from Paradise to Heaven Indeed Bellarmine saith that Adam had died though he had not sinned but I know no ground for that assertion for sinne is made the formal cause of death however there 's no such thing disputable in Heaven the bodies there are immortal Luke 20.36 Neither can they die any more If God made Manna which is in it selfe corruptible to last many hundred years in the golden pot much more is he able by a divine power so to consolidate the bodies of the Saints that they shall be preserved to eternity Rev. 21.4 And there shall be no more death our bodies shall run parallel with eternity CHAP. XIV The Ninth Prerogative Royal. THE next Priviledge is we shall be as the Angels in Heaven Matth. 22.30 Christ doth not say we shall be Angels but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the Angels Qu. How is that R. Not only that we shall not die but in regard of our manner of worship The Angels fulfill the will of God 1. Swiftly 2. Perfectly 3. Chearfully 1. Swiftly When God sends the Angels upon a Commission they do not hesitate or dispute the case with God but presently obey The Angels are set out by the Cherubims which had wings this was not to represent their Persons for spirits have no wings but their Office to shew how swift they are in their obedience it is as if they had wings Dan. 9.21 The man Gabriel this was an Angel was caused to flie swiftly as soone as ever God speaks the word the Angels are ambitious to obey now in Heaven we shall be as the Angels This is a singular comfort to a weak Christian alas we are not as the Angels in this life when God commands us upon service to mourne for sinne to take up the Crosse O what a dispute is there how long is it sometimes ere we can get leave of our hearts to go to prayer Jesus Christ went more willingly to suffer then we do often to pray how hardly do we come off in duty God had as good almost be without it Oh but if this be our grief be of good comfort in Heaven we shall serve God swiftly we shall be winged in our obedience we shall be even as the Angels 2. The Angels serve God perfectly they fulfill God's whole will they leave nothing undone
see the miscarriages of many their Covetousnesse their Licentiousnesse had hee no other Bible to read in but the lives of some Professors hee would turne back again and resolve never to be made a Christian. Pudet haec opprobria nobis What a shame is this Did Christ walk thus when hee was upon earth His life was a pattern of Sanctity You that are Professors your sinnes are sinnes of unkindnesse they go nearest to Christs heart Do you live as those who have hope of things to come is Christ preparing Heaven for you and are you preparing Warre against him Is this your kindnesse to your friend O consider how you wound Religion Your sinnes are worse then others A staine in a black cloth is not so easily seen or taken notice of but a spot in a piece of Scarlet every ones eye is upon it The sinnes of wicked men are not so much wondred at they can do no other theirs is a spot in black but a sinne in a Professor this is like a spot in a bright Scarlet every ones eye is upon it this wounds the honour of Religion The deviation of the godly is as odious as the devotion of the prophane Oh that there were such a lustre and majesty of holinesse in the lives of Professors that others might say These look as if they had been with Jesus they live as if they were in Heaven already Aaron must not onely have Bels but Pomegranates which were for savour as the other were for sound It is not enough to discourse of godlinesse or to make a noise by a Profession What are these Bels without the Pomegranates viz. a life that casts a savour in the Church of God 2. Walk as Christ did in Humility His life was a pattern of Humility He was the Heir of Heaven the God-head was in him yet he washeth his Disciples feet Iohn 13.6 He poured water into a Bason and began to wash his Disciples feet and to wipe them with the Towel No wonder it is said that he came in the form of a servant he stands here with his Bason of water and a Towel nay he did not onely humble himself to the Disciples feet but he humbled himself to the death even the death of the cross Phil. 2.8 Tread in this step of Christ be humble the humble Saint looks like a Citizen of heaven Humility is the vail of a Christian Christs Bride never looks more beautifull in his eye than when she hath on this vail Be ye clothed with humility Humility as it hides anothers error so it hides its own graces grace shines brightest thorow the Mask of humility Moses face shined but he wist not that it shined What are all our duties without humility Incense smells sweetest when it is beaten small when the Incense of our duties is beaten small then it sends forth its most fragrant perfume Humility studies its own unworthinesse it looks with one eye upon grace to keep the heart chearful and with the other eye upon sinne to keep it humble Better is that sinne which humbles me then that duty which makes me proud Humility gives all to Christ as Ioab when he had gotten a victory sends for King David that he might carry away the Crown of it So doth the humble Christian when he hath gotten the victory over a corruption he sets the Crown upon the head of Christ if he hath strength to go thorow duties he writes Christ and free grace upon all I laboured more abundantly then they all yet not I but the grace of God which was with me 1 Cor. 15.10 You that look for things above let me tell you the way to ascend is to descend the lower the tree roots the higher it shoots up would you shoot up in glory would you be tall Cedars in the Kingdome of God be deeply rooted in Humility Humility is compar'd by some of the Fathers to a Valley we must walk to heaven thorow this valley of Humility Humility is such a precious Herb as growes not in the garden of Philosophy that is rather Humanity then Humility Humility distinguisheth Christs Spouse from harlots Hypocrites grow in knowledge but not in humility Knowledge puffs up 1 Cor. 8.1 'T is a Metaphor taken from a pair of Bellowes that are blown up and fill'd with winde He that is proud of his knowledge the Devil cares not how much he knows It is observable in the old law that God hated the very resemblance of the sinne of pride he would have no honey mingled in their offering Ye shall burne no leaven nor any honey in any offering of the Lord made by fire Indeed leaven is soure but what is there in honey that should offend why no honey because honey when it is mingled with meale or flower maketh it to rise and swell therefore the people of Israel must mingle no honey in their offering This was to let us see how God hated the resemblance of this sinne of pride Be humble 3. Be like Christ in Charity Christs life was a life of charity he breath'd nothing but love he was full of this sweet perfume as his Person was lovely so was his Disposition he was compos'd all of love his lips dropp'd honey his side dropp'd blood his heart dropp'd love You that expect these glorious things to come live as Christ did live in love Oh that this spice might send out its fragrant smell among Christians We know we are passed from death to life because we love the brethren Dost thou love the Person of Christ and hate the picture He that loves him who doth beget loves him also that is begotten There are two Devils which are not fully cast out of Gods own people The devil of vaine glory and the devil of uncharitablenesse Are we not Fellow-Citizens Doe wee not all expect the same Heaven Nay are we not Brethren which should be a sufficient bond to knit us together in amity We have all the same Father God We are borne of the same Mother the Church we are begotten of the same seed the Word We suck the same brests the Promises Wee feed at the same Board the Table of the Lord We wear the same cloathing the Robe of Christ's Righteousnesse We are partners in the same glory the inheritance of the Saints in light And shall we not love There is indeed a blessed strife when the Saints strive for the faith but this is a strife that consists of unity Striving together for the faith of the Gospel Phil. 1.27 You that look for things to come live suitably to your hopes Walke as Christ did that some of his beams may shine in you and his life may be as it were copied out in yours 3. The third duty is If things to come are a Beleevers be content though you have the lesse of things present Having food and rayment let us be therewith content Oh what a rich estate hath a
bee with Christ yet hee was content to live a while longer that he might build up souls and make the Crown flourish upon the head of Christ 'T is self-love saith Who will shew us any good divine love saith How may I do good The prodigal son could say Father give me my portion he thought more of his portion then his duty A gracious spirit is content to stay out of Heaven a while that he may be a means to bring others thither He whose heart hath been divinely touched with the love of God his care is not so much for receiving the talents of gold as for improving the talents of grace Oh wait a while learne of the Saints of old they waited if we cannot wait now what would we have done in the times of the long-liv'd Patriarchs look upon worldly men they wait for preferment shall they wait for earth and cannot we wait for Heaven If a man hath the reversion of a Lordship or Manor when such a Lease is out will he not wait for it We have the reversion of Heaven when the lease of life is run out and shall we not wait Look upon wicked men they wait for an opportunity to sin the adulterer waits for the twilight sinners lye in wait for their own blood Prov. 1.18 Shall men wait for their damnation and shall not we be content to wait for our salvation Wait without murmuring wait without fainting the things we expect are infinitly more then we can hope for And let me adde one caution wait on the Lord and keep his waies Psal. 37.34 while we are waiting let us take heed of wavering Go not a step out of Gods way though a Lyon be in the way avoid not duty to meet with safety keep Gods high-way the good old way Jer. 6.16 the way which is paved with holiness Isa. 35.8 and an high-way shall be there and it shall be called the way of holiness avoid crooked pathes take heed of turning to the left hand lest you be set on the left hand Sin doth crosse our hopes it barracadoes up our way a man may as well expect to find Heaven in hell as in a sinful way My last Use is to such as have only things present that they would labour for things to come You have seen the blessed condition of a man in Christ never rest till this be yours Alas what are the great possessions of the earth the world hath vanity written upon the frontispiece there 's a transiency and a deficiency in these things What is Honour ' but a rattle to still mens ambition it is like the Meteor which lives in the ayr so doth this in the breath of other men it 's like a gale of wind which carries the ship sometimes this wind is down a man hath lost his Honor and lives to see himself intombed somâ—â—mes this wind is too high how many have been blown to hell while they have been sailing with the wind of popular applause Honor is but magnum nihil a glorious fancy Acts 25.23 It doth not make a man really the better but often the worse a man swell'd with honour wanting grace is like a dropsy-man whose bigness is his disease And for riches the silver goddess which men a dore what are they 1. They are vain I gathered me silver and gold and the peculiar treasure of Kings and of the Provinces Eccl. 2.8 and behold all was vanity vers 11. That must needs bee vain which cannot fill the heart Covetousness is a drie drunkenness the more men have the more they thirst like the fire the more fuell is thrown into it the more it is inflamed 2. They are uncertain 1 Timothy 6.17 they are ever upon the wing Outward comforts as one saith are Dei ludibria quae sursum ac deorsum suo coelo feruntur like Tennis-bals which are bandied up and downe from one to another 3. They are vexing It was a fruit of the curse Genesis 3.18 Thorns and thistles shall the earth brinâ— forth The comforts of this life have more or lesse of the Thorn in them They are sweet-briar Riches may well be called Thorns they pierce both head and heart the one with care of getting the other with griefe in parting with them 4. They are dangerous they oft turn to the hurt of the owner Ecclesiastes 5.13 they are dulce venenum a sweet poison how many have pull'd down their soules to build up an estate A ship may bee so loaded with gold and silver that it sinks A gift blindes the eye the same may bee said of riches the golden dust of the world puts out the eye of the soule that men neither know God nor themselves Iudas as Tertullian thinks was pretty honest till he carried the bag It 's hard to bee in office and not put conscience out of office oh what are these present things in comparison of things to come Christ who had all riches scorn'd these earthly riches hee was borne poore the Manger was his cradle the Cobwebs his curtaines hee lived poore Hee had not where to lay his head hee died poore for as Austin observes when Christ died hee made no Will hee had no Crown-lands only his coate was left and that the Souldiers parted among them and his Funeral was suitable for as he was borne in another mans house so hee was buried in another mans Tombe To shew how hee did contemne earthly dignities and possessions His Kingdome was not of this world Suppose an houre of adversity come can these present things quiet the minde in trouble riches are call'd thick clay which will sooner breake the backe then lighten the heart When pangs of Conscience and pangs of Death come and no hope of things to come what peace can the world give at such a time surely it can yield no more comfort then a silken stockin to a man whose legge is out of joynt a fresh colour delights the eye but if the eye be sore this colour will not heale it Riches availe not in the day of wrath Thou canst not hold thy wedge of gold as a Screene to keepe off the fire of Gods justice Let this sound a retreate to call us off from the immoderate pursuite of present things to labour for things to come what are these neather springs to the upper springs As Abraham said Lord what wilt thou give me seeing I go childless So say Lord what wilt thou give mee seeing I go Christlesse Luther did solemnly protest God should not put him off with these things Valde protestatus sum me nolle sic satiari ab eo Oh labour for those blessings in heavenly places Things present are pleasing but not permanent be not content with a few gifts Abraham gave unto the sons of the Concubines gifts and sent them away but unto Isaac Abraham gave all that he had Reprobates may have a