with such an one Besides this Rest is sweet to the labourer as the Proverb is so Heaven's then exceeding good to the godly after their wearied stepps and long and irkesome travailes on earth mercies are best when most missed Heaven is to Saints as the Inne to the traveller a great refreshment Heaven is by so much the more glorious by how much Earth's ignoble And was 't not the Lords intention that a Rest should remaine for the children of God when the time of refreshment should come from his presence Is not this to put a difference betwixt rest and trouble what do's it more Saints are bid to run ne the race that 's set before them Now you know there 's a great disparitie betwixt the beginning middle and end of a race these honest foot-men have great wearinesse trouble and rubbs yea sometimes falls and bruises in their heavenly race but the end is in Heaven and there 's rest with reward in fulnesse Secondly to glimpse out glorie to a faithlesse people by persons under their owne forme that his light may shine in them and from them in the midst of a perverse generation there 's much of the glory of God in his Image on the godly hee could take them hence and state them in Heaven as soone as they open the wombe but that evill men may see there 's some that love him and live like him as well as others that slight him and live like the Prince of darknesse Doe not these children of blessed light let the world see by their conversation what a life their Father leads and lives note this well earthlie men are much led by examples of men and God sends good men to give examples to the bad yea he ha's sent a good Christ who ha's left an example that all should tread his stepps This takes off the cloake of excuse from the back of sinne now men have seen ther 's no cloake for their sinne because there 's nothing imitable and observable in any person or thing which may not bee found in Christians or Christ in one or other the sons of God Thirdly besides this God sends some into the world even their strange Land and place of captivitie to save others from fatall ruine for a time the Saints being in this world supports many and keeps them alive God would soone put an end to such cumberers of the ground did not his sonnes stand in the gap then unkind world how canst thou abuse such props of thy peace as these be when Lot's out of Sodom the whole is set on fire so when all the Lords righteous Noahs are got into the arke Christ and Heaven the whole world 's destroyed with fire for the Spirit ha's said it who cannot lie that vengeance shall bee taken 2 Thess 1. 7 8 9. by sire when troubled Saints shall have rest and when the Lord Jesus shall be reveal'd from Heaven with his mighty Angels in flaming fire taking vengeance on them that know not God and obey not his Gospel who shall bee punished with everlasting destruction from the presence of the Lord and from the glorie of his power when he shall come to be glorisied in his Saints and admir'd by all them that beleeve and then shall the wicked themselves be revealed too with all their sligh secret trickes and shifts whom the Lord shall consume with the Spirit of his mouth and shall destroy with the brightnesse of his comming as the same Apostle affirmes Then consider these things prophane 2 Thess 2. 8. soules esteeme these strangers more least that you incurre the displeasure of God and your beings here be of no value no long duration Fourthly God sends his hither to dispose of them for higher things some are sent to lesser schooles to fit them for exercise in greater places this world 's the schoole of the Crosse to the Saints and when they have learned how to beare a Crosse they shall weare a Crowne when they have learned to be sustained under a losse they shall inherit all Christ and whatsoever is gaine Saints must enter heaven but 't is as the Scripture speakes through many tribulations Gold is not pure if not tried water 's not sweet without a current Vessells are not bright if not scowred nor are Saints fit to enter Heaven if not prepar'd Hence that saying Give thankes to the Father who ha's made us meet to be partakers of the inheritance of the Saints in Light made us we are not found meet but the Lord makes us meet while wee are survivers in this world holinesse and heavenly mindednesse in Saints is their fitnesse for Heaven and happinesse and suffering fits for reigning our light afflictions if wee be 2 Cor. 4. 17. sonnes of God worke for us or worke us unto as the word signifies a more exceeding weight of glorie Light afflictions to exceeding massie glorie and momentarie sufferings fit us for worke us to eternall reigning God prepar'd Mat. 25. 34. for his children a Kingdome before the foundation of the world and the same God prepares them to bee fit Subjects for such a Kingdome yea and which is more to be fit Princes and Kings in that Kingdome hee ha's washed away their sinnes in his owne bloud and ha's made them Kings and Priests unto God and his Father saith the Spirit to the seven Churches of Rev. 1. 5 6. Asia Fifthly that grace might have a being as well as Glorie grace ha's a being onely in the gracious here and had not God brought them into this strange Land where should especiall grace have existed save in the brest of its Originall true it is there had been glory to God on high as the Angels sang when they appear'd to the Shepheards but where would have been peace on earth and good will towards men if God had not brought forth his chosen vessells to make peace with them make knowne his good will towards them what brought the babe Jesus into the wombe and world bred him up in the shape of a man made him doe and suffer like a God but the power and good pleasure of his Father for his childrens good whom hee knew would be strangers in this world and is not the Kingdome of grace on earth in the hearts of these strangers where is' t else how are all the manifestations of grace and favour from God made apparent but to his chosen being here they are here to be called sanctified justified and sav'd from hence Oh great mysteries rarely observ'd of any Now to applie would you know your state and relation in which you stand as to the businesse in hand then note these things and marke them well 1. What price doe you put on Vse 1 the worlds glorie how high is that in your esteeme what thoughts have you of it I must tell you that a holy one and hee who 's a stranger on earth do's more esteeme the repairing of the Lords Image in his
thoughts will be eaten up of these the lesser things will bee lost among the greater When David doated much on the world what was the issue 't was this he thought himselfe a foole for so doing tells the Lord he was ignorant and as a beast a bruit before him Psal 73. And at last he sweetly sings whom have I in Heaven but thee and there 's none on earth that I desire besides thee then he had enough beloved strangers let me tell you you either have or shall have enough too as the Proverb is for when you awake you shall be satisfied with the Lords Image at the Resurrection God will make you amends I am sure for all your hard measure that you receive in this strange land Secondly unnecessarie things things you need not are not in straights for are but as lumber and luggidge which will hinder you and presse you downe as you 're running your heavenly race Do's not experience teach that some have more of the worlds wealth than they can tell how to use do's not that hinder in heavenly ingagements I know nothing more obstructive Oh! how good is God to his then when he rids them of needlesse luggidge strips them of seen things that hee may cloath them with unseen things an invisible incorruptible immortall substance do's not one staffe support the Traveller when a bundle of staves brings him under Oh then that all who intend for Heaven would seek no more provision for the journey then will help them thither Oh soule will it not grieve thee to consider that when thou hast certainely thought thou art as high as Heaven thou shalt by an evill world be laid as low as Hell be then in earnest a stranger to it and in it for to be a stranger to the other world will hinder from entering into thy Masters Joyes Fifthly strangers ingage not themselves too much in the affaires of the Natives of strange lands strangers must not bee medlers as the Proverb is Citizens of Heaven would you shew your selves to be strangers here plunge not your selves too deep then in the negotiation of the Natives of this world who make it their busines to be mightie wealthie honourable pleased and pleasur'd here but doe not you doe so meddle not with that their businesse hasten home and why for their 's most might wealth pleasure and treasure in heavenly places What can you thinke of which is in this world and is not in your Fathers house And now you strangers you Vse 1 may be glad 't is with you as 't is that you are no better acquainted here Oh be not loath then neither feare to leave this strange land would you hasten to your journeyes end is your heart at home let these things then give life to your indeavours that way First till you leave it you 're farre from your best friends and chiefest favours When the prodigall child was from his Fathers house 't is said hee was in a farre Countrie and is not your case the same who dwell in God What are huskes hardly got so good what shall they bee more in esteeme than bread if you will not come from among the swine your Father will fetch you 't is better then to goe and meet him while his armes are open to receive you his head bowed to salute you and his heart drawn out to feast you feed you cloath and adorne you with Jewells Consider your father is of another Countrie he that begot you again lives in Heaven a great way hence and what are you here for but to dispatch your Fathers businesse as Jesus told his Mother Are not you the Lords factours and must factours stay alwayes abroad what shall they forget their native Countrie and not hasten to it who that 's wise do's not strive lawfully to be at his heavenly home What! know you not that your Father 's your best benefactour Besides your spirituall brethren and sisters with all your holy acquaintaince are within those heavenly places a godly child may have his thoughts running out on his godlie parents deceased a husband his thoughts on his wife and on the contrarie the wife on her husband but alas they cannot see their faces till God hath taken them out of this strange land who then would bee wedded to this world and not rather wean'd from it and married to the Lord Yet further your portion and dowrie is above also your reward 's with the Lord in the land of the living how then can you like to dwell in a land where there 's such dying of persons and portions some live by bread only in a sence but children from on hie cannot the mind or soule is the man as wee say and that cannot may not survive in such a manner by such meanes This strange land can onely minister to the bodie ha's not one savourie morsell for the soule do's rather contaminate and desile the soule than refresh it O divine Celestiall soule 't is the safest way for thee then to flie from this strange land in all thy motions as from the face of a Serpent Secondly you should not bee loath to leave it when providence will have it so for till then you 'l be foiled vexed and soiled with filthie sinnes they 'l beare you downe keepe you under bring you low when you would be on high with God in the Heavens whilest the soule is in the bodie sinne lodgeth with her will have roome as well as shee Oh how unrulie a guest is sinne Besides here in this strange land you cannot sing your Hebrew songs so sweetlie with such fulnesse of Joy as in your owne Countrie if this world which sometimes inthrals you should require of you songs bid you bee merrie Alas this is no place for such Joy as is a Joy of heart heartie Joy is in Heaven and me thinkes I should heare such a voice from Christians as was heard in the Temple before the fall of the Jewes Migremus hinc let us goe hence let us goe hence Thus as children learne to speake and delight in the language of their Parents so should you in imitation of Christ Finally I beseech you if you be strangers that you would as Pilgrims and strangers abstaine from fleshlie lusts which warre against the Spirit so saith the Lord of Rests for certainly sinne cannot enter Heaven Oh what a blessed good would it prove to you if you would bee and doe now what you are willing to bee and doe then when purest glorie must make the scrutinie for and into impurest sinnes 1 CORINTHIANS 15. 51 52. Behold I shew you a mysterie wee shall not all sleep but we shall all be changed c. CHAP. IV. Of the Saints last and best change MUtable man ha's made his times variable Adam chang'd his mind and God chang'd his mansions Paradise could not hold him who held not God in his thoughts let goe an unparaleld good When man alter'd his doeing God alter'd his
onely God-man the man Christ Jesus is found worthy as Gods equall to mediate betwixt an offended Lord and offending man Blessed Messiah thou art a sutable good to thine in this respect Christ is the medium to this glorious object of spirituall sight Christians you may have food from Heavens store-houses but then forget not to bring the Lord's Benjamin with you for if so you may not see his face you may see God and take him in also into your spirits but it must be in the name and strength of Jesus Christ in whom the Father is reconciling soules to his blessed selfe and then 't is but aske and receive seeke and find knock and it shall be opened to you When you draw neere to God Onely Christ is the way to life and to * Iter od gratiam est gratia the Father of all such mercies for he 's truth and life it selfe with the Father Sensible soules what goe ye out for to see a reed shaken in the wind Is there any vision like this or sight comparable to this what is there so glorious an object or medium in spirituall sight Oâ— the depth of the riches both of the wisdom knowledg of God! how 〈◊〉 searchable are his Judgments and his wayes past finding out Thirdly spirituall sight has a light too a light super-sensuall super-naturall Naturall light may give insight into divine impressions of wisdome power and providence in Creation protection and preservation of outward things but can it reach further Can naturall light give information in things above nature things of Grace Can flesh and bloud reveale God and Christ to a wanting soule Christ saith nay to such a thing Thou art Christ said Peter to Jesus and what was the replie 't was this Blessed art thou and why for flesh and bloud hath not reveal'd this to thee but my Father which is in Heaven 'T is ablessed part of blisse that the invisible God and the invisible good is not to be unfolded by natures light for were it so what poore discoveries then would nature make of mysterious grace spirituall things visions of Christ are foolishnesse to a naturall heart nor can a spirituall object be received by it because 't is spiritually discerned Spirituall things are to a naturall 1 Cor. 1. 14. heart's sight and sense like musick in a dead mans eare which moves him not affects him not What good doth hee find in it what doth he take in of it Surely nothing Onely Christ can reveale himselfe in a soule to that soule As the Sunne raies reveales its owne lustre or as fire reveales its owne heat and vigour by giving heat making hot things held unto it Nature may reveale God as Maker and sustainer of things both above and below but cannot shew you a God reconciling himselfe to your soules in a Christ The best advanced and inlarged spirit of nature is below this great imployment Light is not seen but by the light darknesse cannot discover it the Light may shine in darknesse but Ioh. 1. 5. darknesse comprehends it not so onely grace can discover its own originall Jesus Christ onely something of God in man can discover rightly God himselfe unto man Without holinesse ther 's no sight had of holiest Majestie Heb. 12. 14. true sight of God and Christ is had onely by the light of his own perfections and when wee see light it selfe 't is by and in his owne light as David notes wee Psa 36. 9. our selves alas see Christ obscurely and everie good We are by nature darknesse it selfe which thing shewes that the light of spirituall sight is super-sensuall But would you know the parts of this worthy sight glorious vision then your election's good these times have made Athenians many and the great question that now is is this friends what newes have you but alas for us all that things of Christ are as things unheard of to so many Would you see the sights above the world wee l presse after perfection in the principles thus 1. Right sight of Christ is to see him as he is when Christ appeares he shall be seen as he is The most 1 Joh. 3 2. of men see the Lords Christ promiscuously rudely untowardly These have no right vision Christ ha's an inamouring glorie Christians Is it so in your eyes doth his beautie steale away your hearts have you observ'd him well is he the fairest of ten thousand in your esteeme doth this lovely Lord delight your spirituall sense of seeing why should it not Christians are not filled with heare-saies concerning Jesus Christ they will ascend to live above means in the use thereof David had an Absalom who had no blemish in him from the crowne of the head to the sole of the foot and that none in Israel was so much to be prais'd as he for his beautie but was hee like Christ If compared to him he 's nothing ha's no comelinesse at all Beleevers can you see Christ as he is that 's your worke and that 's the sight of worth if you cannot now doe it ere long yee shall when yee come into the Kingdome of your Father What though you doe but see in part now because Messiah's but in part reveal'd It doth not here appeare what Saints shall bee or what Christ is and will be unto them hereafter Glorie must reveale what grace cannot Little children mind these thiags see him as he is see his glorie behold that A child of God will beseech his Father to shew him his glory * Exod. 33.18 So John speaking of Christ saith wee beheld his glory 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 f Verbum non simplieitèr videre significat sed spectare i. c. diligentèr fixè intueri aliquid seu novum admirandum spectaculum Iansen in Concord Evang. Spectavimus seu novum admirandum spectaculum Eras 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 est cum admiratione stupore in ueti Beza in oecumen Quasi in theatro diligentèr perspicaè hilariter cum dijudicatione dilectatione Loâ—iâ— saw it intentively visibly Christ's Glory is a Christians Crowne and his owne glotie sha 'd serve Christ veile to Christ's glorie as the Angels cover their faces viz. their glorie in the presence of his much glorie gives much light 't is light in darknesse life in death and joy in heavinesse When he shewes you his glorie 't will transport you as Peter in the transfiguration 't will force you to say 't is good to be there where glorie is resplendent 't will cause you to crie out let us make this our mansion pitch our tents here Oblessed Diety humanitie is best lodg'd when most lost in this matchlesse glorie Secondly right sight of Christ is experimentall To see Christ for a mans owne selfe and soule with a mans owne eyes as Job speakes and not another Hearing Iob 19.26 27. of Christ by the eare serves not Saints turnes a heartie feeling of his inward
spirituall out of troubles into peace In the world babes of Christ shall have trouble but in him they shal have peace which passeth Ioh. 16. understanding Now tell me you wise virgins whether Martha or Mary ha's chosen the better part Whether Heavens quietnesse bee not better then earth's cumbrances whether interest in Christ and by that a right title to the creatures bee not better then a portion in the creatures by usurpation without Jesus Christ By the spirituall birth priviledge you inherit all things by the naturall nothing although you possesse something You have seen what the spirituall birth is by its likenesse and vnlikenesse to the naturall wee 'l now shew you how God brings in and brings up returning sinners Thus. First He principles them Secondly acts them Thirdly builds them And fourthly confirmes them First God is said to principle man when by uniting himselfe to the soule by his Spirit he do's invisiblie sow the seeds of all grace in the heart at once grace is called the seed of God Union disposeth for communion communion corroborates union Ioh. 3. 9. 'T is a passive reception of Christ that now I meane that whereby a principle is begotten in the will Christ joynes the meanes and end together so should the godly doe Election vocation Justification Sanctification Humiliation then comes the end which is glorification Secondly Christ acts them drawes out those principles also First his first act is illumination he shines out from Heaven with a cleare light upon the hearts of men and upon their wayes Light was the first thing that appeared in the old Creation and 't is the first that appears in the new Creation also Light Gen. 1. 1. was the first ornament of the world wherewith the Lord decked it as with a garment * Answ and this light is Christ For yee were once darknâ—sse but are now Light in the Psal 104. 2. Eph. 5. 8. Lord Light discovers darknesse Regeneration is a translation from darknesse into light True Converts how like you that his light discovers sinne all the closest secrets of closest hearts and Justice incensed against the sinner Light discovers the unevenesse of a mans way and what it is in the account of Justice it selfe Ioh. 1. 9. This light 's immediate Christ in you the hope of glorie it ha's no meanes of conveyance but acts like it selfe scrutinously the light of this Sunne like the wise mens starre never leaves a soule till 'tas lead it to a Saviour a meanes of escape from all sinnes evill Divine light informs men on whom the Lord hath laid help 2 Cor. 4. 6. even on one that 's mighty and able to save that 's the next act of illumination viz a discovery of the sufficiencies as well as the efficiencies of a Jesus that he 's able to save to the utmost all that come unto God by him and that he can in no wise cast out them that come unto him it brings glad tidings to sad soules sinne may bee mightie but Christ is mightier will subdue it sins may be many but Christ's mercies are more sinnes may be greatlie incensing but Christ is greatlie pleasing unto an offended Majestie and sinners in the Sonne cannot bee displeasing unto the Father he loves light for hee dwells in it this divine light reveales 1 Tim. 6. 16. all Returning sinner why droopest thou Can thy sinne undoe thee when 't is laid on Christ sad soule why weepest thou as one without hope canst thou bee worse then whom God ha's pardoned and Christ ha's purchased cleansed and sav'd Thinke not so least thou sinne against the remedie it selfe Light from Heaven will reveale Christ to thee and thee to thy selfe thou sinking soule thy wants and Christ's supplies shall meet together then doe not distrust of that Secondly Chri'sts second act in man by which hee drawes out his owne principles is humiliation begetting in the subject low thoughts of selfe and all selfes worth shall I tell you what they say sincerelie whom God and Christ by the Spirit ha's humbled 't is this I am a worme and no man I am not worthie to be call'd a sonne make me as a hired servant I am the least of all the Saints yea the least of all thy mercies Oh! that I were but a doore keeper in thy house Christ humbles whom hee will exalt Gods method is first to lay low and after to set aloft yet note you 't is truth in the inward parts he chiefly aimes at some are so graduall in putting upon much that they prove irregular in discouraging little though truth of grace selfe-loathing also for selfe-defilements joynes hands with this grace would you know how Christ humbles breakes the heart kindlie 't is thus by setting himselfe with his wounds open before their eies as peirced by their sinnes I will powre upon my people a spirit of grace and supplication marke that and then they shall looke on him whom they have pierced and mourne for him as one mournes for the losse of a first borne Can you looke on a pierced Zech. 12. 10. Christ you flintie hearts and not be broken pierced your selves if you doe 't is because the Spirit of grace is not poured out upon you When Peter set forth a crucified Christ were not Acts 2 36.37 his hearers pricked at the heart when they beleeved through grace given that they were the verie men the preacher meant Could his lookes fetch teares from Peters eyes and will not his wounds doe the like to others what hinders This is Christ's way to abase men kindlie and who more kindled in love to Christ than such who are so laid low you see his acts and his wayes to effect his blessed will on man Christ ha's his ends too in humbling such as he 'l save we 'l shew what his ends be as briefly as may be First Christ humbles that hee may inhabit he dwells in the highest Heavens with him also that is oâ— a contrite humble and low spirit to revive him And as it is uncomfortable not Isa 57. 15. to dwell in God so in like manner 't is disconsolate not to have a God dwelling in us are not Cities and Kingdomes without Inhabitants verie solitarie even so is a soule without God verie dismall verie uncheerefull Christ's presence is reviving this Christ knowes and thus hee humbles that hee may inhabit make the heart his mantion dwelling place God dwells in highest heavens and lowest soules Secondly Christians are humbled to make them lovely in the sight of the Lord An humble soule is a comelie one meeknesse is a great inward ornament is in the sight of God of great price a 1 Pet. 3. 4. proud heart is void of Christ's comelinesse weares not his robe of graces Consider Do's God prize greatly prize the meeke in heart the quiet in spirit then you that studie to bee esteem'd of him covet to bee humbled by him Thirdly Christ humbles
can God will have the disposing of it in love You see then heavenly Inhabitants you are not this worlds children that the house you must put on is a house from Heaven immortalitie everlasting life 2 Cor. 5. 2. and this is that home the Lord would have you groane earnestly for that you may be cloath'd therewith Fourthly he 's a stranger who ha's double duties and burthens laid upon him because he 's not a peculiar native of that Countrie where hee dwells such are Saints while in the bodie and dwelling here for they have burthens of their owne to beare and they also beare the burthens of other men First of their owne they have that made burthensome to them which is not made so to others to earthlie men sinne is their burthen both the sinnes of themselves and others though God ha's laid the iniquitie of Saints on his Sonne that they shall never be their burthen hereafter and that themselves shall never feele their weight for future yet ha's hee made their weight heavie to them whilest in the bodie My iniquities are gone over my head and are a burthen too heavie for me The good man could not stand under the burthen when the crie of his crime was ascended on high and tells you he ha's no rest in his bones nor soundnesse in his flesh by reason of his sinne That he 's troubled with it and bowed downe greatly that it makes him goe mourning all the day long What though 't is better to feele their pressures here than lie under them in Hell yet in that they are a burthen to Saints here and not to sinners it demonstrates them strangers in this world For men of this world find not sinne ponderous in them they can swallow it downe without any the least dislike checke or curbe given to it But sinners what though you 're incensible now you shall find your sense of feeling hereafter I can guesse at your diseases suffering grieves you more than sinning sinne is your Heaven such as 't is if not what means your complaining and crying out of the one but not of the other Secondly burthens of others the sinne that others feele not because 't is in them as its proper place even that I say makes the Saints know sorrow A righteous soule 's vexed fretted sadded from day to day whilest hee 2 Pet. 1.8 heares sees and observes the unlawfull deeds of men and 't was such a trouble to the Prophet that rivers of waters ran downe his eyes for the breach of the Law viz. abundance of teares shedd he for other mens sinnes whereas alas in this age men are seldome seen to weep for their owne sins Oh England thy people grow in knowledge but not in practise they 're all for speculation Many of thy people know sin but few there are who have a heart to sorrow for sinne I le tell thee thy disease thou art Judgement sad but not sinne sad Joy ha's so much transported some whether headie or heartie let experience speake that there 's little growth of other graces found Faith Love Patience Meeknesse Gentlenesse Mercifulnesse and Brotherlie kindnesse are rarities in these tottering times Ah Lord what will the end of these things be English Atheists must Saints beare your burthen here what then why you shall bear 't your selves hereafter ungratefull hearts you have melting Prophets whose soules weepe in secret places for your pride whose eyes weepe sore and runne down with teares on your behalfe such strangers have burden enough and more then they can beare did not God lay help on one that 's mightie they have burdens of suffering too Both their owne and others the Saints have many reall feares sorrowes sufferings fightings and smitings within which the children of this world feele not many sower morsells and many a bitter cup which others taste not of is not this to be us'd like a stranger what feares of falling cares of standing desires of beleeving living and loving the Lord Jesus are there found in them that are not elsewhere and are there any sorrowes like to theirs Children of this world are safe in the hands of Satan who acts them and workes in them hence they are not disturb'd not molested and tormented by him as Gods children be who can have no rest in the world by reason of him and sinne which is his creature when any rest they take 't is in him whose dwelling is farre above this unworthie station Strangers can hardly live in a strange Land such is the opposition they have from sundrie causes Souldiers of Jesus Christ endure hardship whilest in the Church Militant adde to this the sufferings of others who is weake and 2 Tim. 2. 3. 2 Cor. 11. 29. they are not offended and they burne not afflicted and their bowells yerne not stirre not certainely there 's a sweet nearnesse and blessed dearnesse of affections betwixt united members of Christ's bodie mysticall for their affections doe all runne in one and the same veine a veine of 3 Ep. Ioh 1. 7. truth as those who love in truth knowing truth and for the truths sake When God brought evill on Iâ—m 3. 1. to 25. the Church Jeremiah cries out I am the man that have seen affliction by the rod of his wrath I am brought into darknes he ha's turn'd his hand against me he ha's broken my bones coÌ„pass'd me with gall travel made my chaine heavie ha's shut out my prayer as for the wormwood the gal my soule ha's them still in remembrance with many expressions of like importance And Paul was but one Member of the Church yet there came upon him dayly 2 Cor. 11. 23. the care of all the Churches he bare their burthen as well as his owne and so fulfill'd the Law of Christ The like to Paul is the case of some now Some one Christian takes care for all the Churches surely then these acts so strange to the world must needs prove Saints to be strangers here But whence is it and why do's God serve his sonnes and daughters thus put them into a strange Land Let them live for a time so farre from home whence is it he puts them into the hands of this world which is so unkind a nurse to them and whatsoever else is his we 'l shew you whence 't is that so kind a father puts his children into such an unkind world First that they may see the vast difference which is betwixt earth and Heaven unsanctified ones see no difference betwixt the one and the other all 's alike to them could they live below and know no wants not meet with changes have their hearts desire they would seeke no other Heaven bee content to live below and not above the world for Christ's unsavourie and verie fulsome to such full hearts selfe-sufficient ones who barre out the sufficiences of Christ keepe at a distance from him sensuall selfe-content with seen things and seeing is beleeving
ΑÎΩΘΕΚΡΥΠΥΑ OR GLORIOUS MYSTERIES WHEREIN The grand proceedings betwixt Christ and the Soule As also the Discoveries of those his hidden secrets of Renovation with the Saints Peregrination last Mutation and Glorification their graces Consummation is clearly laid open to the great supportation and comfort of all drooping stooping and unsetled hearts by which they may fully see what they have been are and shall be to their everlasting contentment BY S. M. Minister of the Gospel of God To the Saints is made knowne what is the riches of the glory of this Mystery among the Gentiles which is Christ in you the hope of Glory Col. 1. 27. Moreover whom he did predestinate them he also called and whom he called them he also Justified and whom he justified them he also glorified Rom. 8. 30. LONDON Printed by Matthew Symmons in the yeare 1647. GLORIOUS MYSTERIES I CORINTH 15. 8. And last of all he was seen of me also as of one borne out of due time CHAP. I. Of the visions of Christ DIvine patience hath a large latitude God can suffer and suffer long a Tardus ad poenam ad salutem cunctis celer est Deus would men returne at last unto an everlasting stay his compassions faile not that 's the cause that all consume not Servants of the ' leventh houre shall have equall pay with those that are of the third sixt and ninth as the first may bee last so the last shall be first as Christ ha's said Resistance against sweetest Majestie and releeving mercy may be long lasting yet if it ha's a period Christ cannot cast off will in nowise cast out such as come unto him A man may be last in the Iohn 6. 37. Regeneration and yet equall to the first in the apprehension and participation of Jesus Christ Last of all viz. beyond which time he could proceed no farther against Christ b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 à continendo cohibendo id viz. in quo necesse est ut consistamus ultrà quod pergerenon liceat Beza Mat. 19. 30. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I was not among the first that saw him that 's my griefe yet see I did and see I doe him that 's invisible He that sees least and the last does as truly see and as freely injoy the Lord Jesus as he who sees most apprehended with the first Despaire then where art thou and what ground hast thou to survive in man Who would despaire of the hope of life when God's so good to a man so bad as Paul was before Conversion Presumption thou mayst not live neither for though true Repentance be never late yet late Repentance is seldome true c Poenitentia vera nunquam sera at poenitentia sera rarò vera Aug. as he once said Christ spar'd one Thiefe at last that none should despaire and but one that none may presume this digression is for caution to presumptuous spirits THree things concur to make up a right sight naturall An Object a medium as the aire inlightned or some such thing and a seeing facultie 'T is so in all spirituall sight that 's right too Christians Consider First God in his Glorie is the object of your spirituall sight and know you not that the more glorious your object is the more is your sight gladded so long as 't is not overwhelmed for there is a time when glorious Majestie is an object too strong for the spirituall sight d Excellens sensibile destruit sensum God is invisible not because obscure but for that he 's too glorious for mortal sight put on immortality then that you may see aright him in whom you beleeve But in Heaven the eye of the soule shall bee inlarg'd and made capatious suitable to its glorious object to take in much of God What say yee Is' t not evident in created light that the more light the eye has the better 't is pleas'd if the eye it selfe be sound and right even so 't is in the things of the Spirit Will you heare what a soule restlesse without God said 'T is this One thing have I desired of Psal 27. 4. the Lord that will I seeke after that I may dwell in his house all the dayes of my life And why to behold his beautie dwell with him but 't was that he might see him still be in his presence have his eye upon him He lookes and likes elects and loves when God sets himselfe in sight Does not the glorie of God who is beautie it selfe comelinesse it selfe keepe a God-like mans eye upon the object What can be more alluring then the lovelinesse of the loveliest Lord What can rejoyce the spirituall sight more Christians are you not astonish'd with the perfections of this object when you looke upon 't in earnest if you be not 't is your sinne and let it cause many thoughts of heart within your secret parts Deare friends 't is a sad thing to have so bad an eye as that so good an object should not be of greatest force to ravish both sight and sense bringing the whole soule into a glorious rapture in the beholding of such a glorious aspect Secondly spirituall sight hath a medium too Jesus Christ's that medium the good God may be seen but 't is in and through a good Christ * Christ is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the very beame splendour and brightnes of his Fathers glorie the expresse Image of his person e Heb. 1. 3. Est magna gratia in hac voce 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ab 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 splendorem emitto propriè est splendor ad res externas resultans ex interna facultate quemadmodum splendor à sole promanat Polan Syntag. Refulgentia qualis solis splendor est autem solis radiorum ejus splendorisque eadem natura Aret. in loc Effulgentia relucentia Greg. in loc Significat etiam splendorem ab alla luce editum sic filius est splendor a luce paterna editus sicut in Symbola legitur lumen de lumine Victorin Strigel in Nor. Test superloc For Christ proceeds from the Father as Light brightnesse raies and beames from the Sunne in the Firmament of Heaven f Christus à Patre procedit sicut lux splendor radii à Sole Hyperius in locum The Sunnes beames and streames of light are pure darknes comes not nigh them so is Christ who 's the brightnesse of the Father O glorious God thou art the greatest good And Christ ha's told you you seeing Christians that he who ha's seen the Sonne ha's seen the Father * John 14. 7. 9. cap. 1. 18. Luk. 10. 22. also and that no man knowes the Father but the Sonne and him to whom the Son reveales him And is not the Father best seen in the Sonne who dare see the face of Majestie without a Jesus no mortall man can see the face of the immortall God and live
soule his restitution to his ancient or a better discent his re-estating in the possession of God and the societie of Angels than all the honours pleasures and treasures of this glittering delighting and advancing world hence hee indeavours to rid himselfe from such feculent matters here and out of the greatnesse and goodnesse of his Spirit with the noblenesse of his divine disposition is altogether ambitious of the presence of the Lamb and immutable good things Strangers on earth can tell you the truth of this Relation and you Denizens of Heaven tell me ha's not God wrought your heart to this frame if he ha's not he will doe it first or last for the Citizens of Heaven set not much by the best things on earth when they are themselves and act like their Saviour Secondly a stranger on earth is knowne by his Language thou art a Galilean for thy speech bewrayes Mat. 26. 73. Mark 14.70 thee Or as another Evangelist thy speech agrees thereunto so one who 's a Citizen of Heaven is knowne by his speech hee speakes a language different from the worlds natives the Scriptures tell you of a sound speech which cannot be condemned that 's the language of Heaven and all its Natives whereas the children of this world have a putid unfound rotten language such as the holy Lord cannot owne but will call to account for everie idle Col. 4. 6. word that 's spoken by them hence the Apostle moves the Church of the Collossians to speake like Christ words with grace season'd as with salt that have the savour of God in them and in the new Covenant the Lord bound himselfe to give to his children a pure language that they might call on the Zep. 3. 9. name of the Lord with one consent What 's all this but to shew that he would have them differ from other people be knowne by their speech a Christian should bee knowne by his discourse in all societies what though sinners can speake the language of Saints yet Saints should not speake the language of sinners will you heare how these spake who are now in Heaven 't was thus as they were allowed of God not as they who please men but God which approveth 1 Thess 2. 4. the heart and can the heart be good when the speech is bad the Scripture saith nay and in this the worlds Proverb may convince it viz. As is the man such is his speech uncleane speakers a word to you your speech bewraies you too shewes you are earthlie men have earthly minds for out of the abundance of the heart the mouth speakes What will you doe in the day of inquisition for sinne the great and terrible day of the Lord Dare you use uncleane speech then before the spotlesse Lambe of God and Judge of quick and dead if so use it now if not shun it that Christ may give you a discharge from that and all other your sinnes Thirdly a strangers mind and motion 's homeward he may be where hee lacks nothing is well accommodated ha's many friends and more pleasures yet still his heart 's at home his mind 's carried thither and all his motion 's that way for home's homely as we say 't is even so with men of the high Countrey whilest in this low Region Paul tells you hee pressed forward after the marke he was in the world and injoyed enough for a stranger too but yet his mind was with Christ and in Heaven his owne Countrie his motion was that way also and was 't not his good opinion of his heavenly home that caused those words to fall from him I desire to be dissolved and to be with Christ And why for 't is best of all I have Christ while I live but when I die I shall have gaine what motive more strong to provoke to longings after heavenly mansions Children of God hie you home for the night drawes on and the posting Sunne of worldly Joyes treasures and pleasures is almost set let the Lord then trie your hearts and search your reines in this respect for if you bee strangers 't will thus be knowne aske your hearts this question whither and to what place or end doe all my actions and motions tend when you draw nigh to God querie thus what doe I approach his holy presence for is' t to put on my house from Heaven is' t that my love may be lessened to my earthly Tabernacle say to thy soule in the night season where have I been what have I done this by past day and to what end did my being and doing tend some mens paines cares and feares tend to intomb them in the world burie them in the earth these are not strangers here are not in a strange land Earthlie soules and sensuall Looke about you and consider your estate for heavenlie ones are lost in God drown'd in Christ Heaven 's their home Fourthly strangers in a strange land content themselves onely with things needfull as they passe through the land of their pilgrimage aspire not after any great matters If they mind their home sincerely is' t not as true of such who are Citizens of Heaven a little contents them when they are themselves Paul had learned what ever his condition was therewith to be contented and why 't was because he was a stranger and his hope of the things of this world was very little So honest hearted Israel desir'd but food rayment and then promised the Lord should bee his God so Abraham was content to dwell in Tents who might have had statelie Heb. 11.9 10. structures to shew hee was in a strange Countrie and looked for a Citie which ha's foundations whose maker and builder is God and me thinkes I should heare all sayings of Saints about outward things to hold harmonie with that of Agur Lord give Prov. 29.8 9. me neither povertie nor riches but seed mee with food convenient and on the same ground he had left you be full and denie him which 't is a thousand to one you 'l doe and then say who 's the Lord or being poore steale and so take the name of your God in vaine adde to these two things more to cause content in strangers First fulnesse is onely at your owne home if you looke for 't here you doe but beat the aire for it ha's pleased the Father that all fulnesse should dwell in Christ now when you are at your Fathers house and have Christ in your armes you may say you 're full have bread enough but ne'r till then do's not the wise man tell you that all 's vanitie under the Sunne viz vacuitie emptinesse and lightnesse it ha's left the creature as wee said before you must bee above the naturall Sunne before you can espie or take in a spirituall fulnesse and is' t not better to have it there where you may hold it Lay these things among your cutting cares and carefull thoughts and then you shall find those
juventure etiamsi senex est mortuus vel fuerat habiturus si antê est defunctus Aug. de Civit. Dei l. 22. c. 15. Circa triginta annos defini erunt esse etiam seculi hujus doctissimi homines juventutem Idem Ibid. Resurgent omnes tam magni Corpore quam vel erant vel futuri erant in juvenili aetate Idem Ibid. all minority Infancy youth old age witherdnesse by all which the bodie 's found in an imperfect state Infants youths and aged persons if in Covenant with God shall rise in the perfection of strength and yeares which as some have prov'd shall be such as is found to bee in persons about the age of 30. or as others affirm about the age of 33. and then as others have made good by arguments the child shall rise in that perfect strength it would have had had it liv'd untill the time of the fullest perfection of growth Now to the second branch of the definition viz. That to be glorified is to enjoy all perfection in soul and body both joyntly and of that thus 1. The soul and body shall externally enjoy a most exquisite knowledge of God the godly 1 Cor. 12. 1. of themselves also when once they 're made glorious An exquisite perfect knowledg of God they shall both see him not onely mentally and contemplatively but also with the bodies eyes corporally For the glorious God will let in such a great light and give such a great strength of sight unto them both as that the eyes of them both shall be opened enlarg'd and perfectly apted to concord with himselfe the object Whence was that of Job I Iob 19. 26 27. know that in my flesh I shall see God whom I shall see for my selfe mine eyes shall bâ—hold him and not a stranger as it is in the Originall was 't not hence viz. that he had assurance in his own soul being seal'd with the spirit of promise that such a thing should be and doe's not God approve this saying when he sayes he spake right words of him And which is more we shall see and enjoy him perfectly in our selves wee see and know the Lord on this side glory but by fits now and then even as a waifaring man who stayes but for a night and is gone or else wee see him spiritually as the Disciples saw him corporally when he was comming towards them they said says the Text hee is a Ghost So when God comes in upon our spirits with joy and gladnesse comfort and refreshment wee are prone to thinke 't is not hee How many precious Saints are there under Heaven whose soules with David refuse to be comforted shunne the Lord in his comforts as if he were a Ghost And though he say ne're so oft as Christ to his Disciples be of good cheere Matth. 14.27 feare not to be comforted It is I Yet how hardly are men brought to believe being slow of heart yea and though possibly they doe not thinke a Ghost is comming towards them yet doe they not oft conclude that strong consolations are delusions and illusions of a false spirit We doe not only feare vainly those things which cannot hurt us but also dread even perversly those things which occasion our Non solum inaniter metuamus quae nocere non possunt sed perversé etiam horreamus ea quae ad salutem faciunt Mucs Ludit suavisstuié cum nos putamus omnia esse perditissima Luther In tentationibus fingimus Deum alium quà m revera est putamus Deum tum non esse Deum sed phantasma hoc est horribile spectrum quod nos velit devorare Luther Quoad in angustâ—is sumus non est credendum nostris Cogitationibus de Deo Luther safety For doe not many rather conclude that Satan's transform'd into an Angell of light then that themselves are transform'd into Christ who can deny it and that this unbelief argues an imperfect sight and knowledge of God of his grace and favour Such sad soules the spirit of bondage ha's chain'd up still yea some have and doe possesse God here yet will not see and know such a thing You that raise up more objections against God and your selves then can meete with answers Is not this your case Secondly wee shall see him perfectly in the Creatures also when we are in glory Whilst we are here wee see not so much of God in the creature as there is wee are too much bent to see the Lord rudely ignorantly and obscurely as hee comes unto us in the creatures Alas how seldom Longè extra septa evehimur Chrys doe wee observe and consider what of God wee take in by the Creatures how much we enjoy him in connexion with them And although fire could not warme us food could not strengthen us raiment could not secure us from scorching heate and pinching cold were 't not that God were in them to give heate to the first put nourishment in the second a conserving quality in the third Yet how hardly are we brought to see and wonder at the Lord in such a dispensation Is not this to over-look the Creator in the creatures And is not such a sight of God too like that which the Heathen had of him some of whom beholding him under the notion of Causa causarum onely did colour over their creature-worship by affirming that though they did worship the Sunne Moone and Stars with other created things yet that they did not worship the Creature but God in the Creatures For said they God is in every thing and the truth is wee all of us doe things of this nature very confusedly and preposterously If this were not so what hinders could wee see the Lord perfectly in the creatures but that we might take in God when we take in the Creature and so have soule and bodie fed together But glory helps all this for when Saints are glorified they shall see God as hee is in himselfe in themselves and also as he is in the creaturs perfectly And holy hearts in the interim see as much of God as you can in all your morsells and mercies because 't is very good for you so to doe Remember the Israelites of whom 't is said that while the Numb 11. 33. flesh was betweene their teeth ere it was chewed the wrath of the Lord was kindled and they dyed and why for they did not observe that God was in the mercie which caused murmuring in them 2. A perfect knowledg of the godly there is as some have prov'd * Ibi á singulis omnes ibi ab omnibus singuli cognoscentur nec quem-quam omni non latebit quâ patriâ quâ gentê quâ stirpe quis editus fuerit vel quid etiam in vitâ suâ fecerit Anselm de similitud c. 59. All Saints shall bee known of every particular Saint and every particular Saint shall be known of all there shall be no
have in each other so the good things of Christ and glory being conjoyn'd with us doe make them our owne O glory glory thou art sought of many after a sort but enjoy'd only of a few that seek thee rightly Augustine reckons up no lesse then 288. opinions of severall learned Philosophers about happiness some placing it in one thing some in another thing being every one different in their conceits opposing what each other held And yet they did but beate the aire and were in a Labrinth not being able to get out Surely if naturall parts and helpes of nature could fathom the depths of such a glory such great witts might have accomplished it But 't is only the gracious that can tell what 't is to be glorious Now let all who expect to be and doe so well as they should in life and death and after the Judgement premize these things of weight and worth and consider their Pondus sincerely Oh! who minding these things can have the heart to harme themselves with making Idolls of inferiour things and placing soules happinesse in outward enjoyments and ne're advance further or rise higher I Remember a saying of a Philosopher who seing great possessions which hee had lost spake thus Had not these things perisht I could not have been safe So great an obstruction is the cleaving to these outward Non essem ego salvus nisi istae perjissent Anaxagoras things unto the wellfare of the inner man Good Lord what fooles are men that seeke so much for a portion in the Creatures and so little for an Interest in thee If thy love bee beter then life then thy dislike is more bitter then death What then 's thy fury These things marre the taste of worldly treasure First that both in the getting and also in the keeping of such things a man 's always prone to offend his God And who would live to injure his God vexe his spirit staine his nature and procure his displeasure yet all this moves not ungodly men to seek for a Jesus Secondly a man 's still subject to be displeas'd by the Lord. Men are usually cross'd every moment and every day hath it's evill both of sinne and punishment sometimes wee are Matth. 6. ult cross'd in things wee most like A man sets not his love largely on a Wife Childe Friend or pleasant and pleasing thing but ordinarily 't is taken from him or else hee'◠tooke from them At other times a man desires things not attaineable which is a very great but a secret vexation And is not all time laid out in bewailing what 's past a loathing what wee have tasted and a longing for what we have not tasted which were it had would no more fil us then this we have already We alas are like men sea-sicke who shift from roome to roome to finde ease but whilst the winds arise and the waters swell humours are but stirr'd not taken away And oft times wee waite for better dayes but they are hid from our eyes Thus we are catch'd like birds in a snare yet skip up and down as if nothing ail'd us And which is worse the joyes of Gods presence are for the greatest part kept from us here which made Monica the Mother of Austin crie out Quid hic faciemus cur non ocyus migtamus Cur non hinc avolamus heartily What doe wee here why depart we not swifter why slye wee not hence Thirdly outward things are not as they seeme and are esteem'd they have indeed a glorious shewes and are admired but inspice ea view their insides and you will finde that they fill the head with cares and the heart with vexation 'T was a good speech of an Emperour whatsoever hee himselfe was you said hee gaze on my purple Robe and Golden Crown but did you know what cares are under it you would not take it up from the ground to have it Fourthly Heavenly or earthly advancement is not in them To Heaven they helpe not for riches availe not in the day of wrath Advance on Earth they shall not for 't is the Lords prerogative onely to doe that for men Promotion commeth neither Psalm 75. 6 7 from the East nor from the West nor from the South but God's the Judge he pulleth downe one and setteth up another as the Prophet speaks Fifthly they are unsuitable to the nature of a soule and her sublimitie And can you thinke that the Lord brought us into the World only to accommodate the Carkasse with things suitable thereunto The soule must have a bonum congruum ere shee can bee glorious or begin to bee so But these things accord not with her For is not the soul of an immortal nature then how can dying things nourish refresh a living soul shee cannot get or make a living out of all seen things i' th world nor can shee live to her liking on sweetest huskes that be here Shee 's but hospes corporis and that may please the Host which cannot please or pleasure the Guest and that may fat the carkasse which starves the soule A man may have the desires of his heart in these things and still retaine leanenesse in his soul Wofull experience proves it to be true in some Besides good things of this life are but particular can only supply particular wants but the desires of the soule are universall after good and all good God is all good to the renewed soule Oh then let 's not pursue the creature Tanquam haec sit nostri medicina doloris so as though that would cure our maladies heal our miseries and bring us to glory And now wretched sinners be perswaded lay not out strength time on that which is not bread and on that which satisfieth not neither kill your selves and souls carelesly but walke in the wayes of the Lord for he meeteth every one that worketh righteousnesse and remembreth him in his ways Be no longer your owne foes to enjoy the pleasures of sinne for a season with the losse of the Pleasures and Treasures of Heaven for ever and let God become your friend who can stand you in stead in the evill day Consider hee 's such a friend as is both wealthy and helpfull If a poor man hath a rich friend and one that 's helpfull too then his heart is eas'd A Courtier in the Court of King Cyrus being upbraided with the meanenesse of his estate replyed thus What need I care 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cyrus is my frend When a man is sanctified and in Gods favour ha's not hee much more cause to say so of God When hee wants let him say God 's my friend when Satan sin and the world play the part of enemies say wel but God is mine and all Saints in all places may crye out Emanuel oh how great a consolation is this Besides hee 's alwayes one and the same to a return'd backslider he 's a friend in adversity such an one is worth the prizing he 'l be in trouble with his as well as in peace and then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as he said where God is ther 's heaven If a man goes to prison and God goes thither with him and stayes there by him hee then enjoyes a Heaven Oh then prize him prize him for every one prizeth something and some things that are worth nothing Let Christians then much more prize him who 's more then all things worth more then all things for no man was ever curs'd that had him nor was ever any blessed without him Soli Sapienti Deo Gloria FINIS