and women of all sorts that lived before the flood after the flood before the law after the law before Christs coming in the flesh after his incarnation until this day and from this day that shall live to the end of the world of all Nations under heaven then who can tell the dust of Jacob or number the fourth part the four hundredth part of this Israel of God the remnant and gleanings of those that have lived in so many thousand years will arise to an unspeakable multitude After the sealing of the hundred and forty four thousand of the twelve Tribes St. John saith I beheld and lo a great multitude which no man could number of all Nations and Kinred and People and Tongues stood before the Throne and before the Lamb cloathed with white Robes and Palms in their hands How should this rejoyce every faithful Soul resting in hope of this sweetest and most blessed Society Though in the mean time thou seest many frown upon thee and sleight thee to thy face yea even shun thy company yet labour thou for an assured part in thy Father's House and then rejoyce in assured hope there to find many dwelling places and in those places many Dwellers many sweet Companions Though a man were constrained to live like an Eremite or Anchoret all his time from the company of men on Earth yet the assured hope of this Society to be enjoyed for ever in our Father's House were sufficient to refresh him Ascend my Soul mount up on Eagles wings And get above these Sublunary things Make haste and flie unto that lofty Hill Where God abides with Saints and Angels still Oh how should every Christian so love the Lord as to long after his House and Kingdom and a more near and full enjoying of his presence Laban noted in Jacob an earnest longing after his Father's house Genes 31.30 saith he to him Thou wouldest needs be gone because thou sore longedst after thy Father's house Jacob had such a love to his Father Isaac though very old and blind that he sore longed to be gone from Laban to his Father's house how much more should we labour for such love to our heavenly Father who is infinite in all excellency and glory as should make us weary of being here and exceedingly to long after our heavenly Father's House It was a good change for Jacob to go from Laban an unkind Father-in-law unto Isaac a loving and tender-hearted Father but what a blessed change is it for the Children of God to go from the World a cruel Step-mother yea a dangerous Enemy unto God their heavenly and most gracious Father to go from among Swearers Worldlings Drunkards Prophane Persons Scorners of Religion Persecutors to go from Snares and Temptations to go from Sin and the danger of Sin to go from the lower Region which is as it were under the feet of Satan who is as it were over our heads being the Prince of the power of the Air I say to go from all these and to go into the arms of the Lord our most gracious Father should not a Child of God long after this exceedingly It sheweth want of love in a Child and an ungracious disposition when he secretly longeth for his Father's Lands or Goods because he cannot enjoy them unless his Father die whose life should be much dearer to a Child then all his Goods or Lands but it argueth the truth of our love to our heavenly Father when we have an earnest longing after that glorious Inheritance of his because we shall live with him in the everlasting Habitations And to this end let us labour to get our Souls fully assured that the Lord is our Father in Jesus Christ and that we are his Children that so we may long after our Father's House If we saw our Father's House we would cry to be over the Water and to be carried in Christ's arms out of this borrowed Prison The Earth is the Lord's lower House while we are lodged here we have no assurance to lie ever in one Chamber but must be content sometimes to remove from one corner of our Lord 's nether House to another resting in hope that when we come up to the Lord 's upper House we shall remove no more because then we shall be at home We now see and hear at home and abroad nothing but matter of grief and discouragement which indeed maketh our life bitter but let this comfort all faithful Christians that Christ is coming to fetch them to his Father's House his Father will make them welcome and give them house-room and though they change dwelling places yet they shall not change their Master nor their services His Servants shall serve him Revel 22.3 SECT IV. MOreover you are to understand that Heaven is the Throne and Kingdom of God Thus saith the Lord Heaven is my Throne Isai 66.7 Here is the height of a Christians glory and exaltation to be taken up into the Throne of God according to that speech of our Saviour Rev. 3.21 To him that overcometh will I give to sit with me in my Throne even as I also overcame and sate down with my Father in his Throne Christ at the last day will say to the Sheep on his right hand Come ye blessed of my Father receive the Kingdom prepared for you from the beginning of the World You that have followed me in the regeneration to you I have appointed a Kingdom Luke 22.29 Fear not little Flock it is your Father's will to give you a Kingdom Rev. 2.10 Be faithful to the death and I will give thee thâ— Crown of life In one place it is called a Crown of righteousness in another a Crown of glory in a third a Crown of incorruption and elsewhere a Crown of life Now Crowns you know are given either as Ensigns of Majesty or Rewards of Virtue 1. As Ensigns of Majesty therefore we see they are worn on the heads of Emperors and Princes when at times of highest solemnity they will shew their greatest magnificence 2. As Rewards of Virtue therefore by ancient stories it appeareth that almost all Nations such as excelled in Valour or in Learning they were Crowned with one thing or another some with Roses some with Laurel or Bayes some with Olives some with Gold that so they might cherish the profession and exercise of Arts and Virtues to these the Scripture alluding it promiseth Crowns and a Kingdom as the goodliest rewards we can either desire or receive to such as through faith and patience overcome either the affections of their sinful Nature or the afflictions of this wretched World Hence I infer how abject soever the condition of the Saints be upon Earth it shall be most glorious in Heaven glory shall follow their sufferings as the day followeth the night there is no glory upon Earth you know greater then the glory of Kings it is true Popes of late days have striven to out-climb them so the Bramble in Jotham's
vehement affection and take them home to his own House after a tedious pilgrimage in the World wherein they have met with harsh unkind usage How did Jacob tender Benjamin that he would not let him go from him till he was forced to it and saw the necessity of it but his joy is not exprest upon his return because he heard that his beloved Joseph was alive and when he saw the Waggons and Charets that Joseph had sent to fetch him and his family into Egypt Oh then it is inconceivable and inexpressible with what affections our heavenly Father will take home his Children to his everlasting habitations when they are of full age and ready to receive their inheritance Moreover they are the temples of the holy Ghost and with what abundance of love think you will God receive the Saints when they are perfumed all over with sweet odours from Heaven with all the graces of God's Spirit The Spirit here is the source of all Divine gifts for being the prime radical donation of our heavenly Father there is no grace he confers upon us which bears not the image of this first and prime gratuity the Spirit is the pandora through which all other blessings are bestowed upon us Now the Spirit is given to sanctifie those whom Christ hath redeemed and to preserve them to God's heavenly Kingdom whom Christ had purchased and delivered from everlasting destruction God manifested much love to his People on Earth in that his Spirit dwelling in his Saints when it was often grieved by them yet would not leave nor quit his old habitation what abundance of love then will he express to them when he shall find nothing in them that is contrary or displeasing to him Besides the Saints are espoused to the Lord Jesus Christ and that great day wherein they are to be received to glory shall be the full consummation of the Marriage Oh what abundance of love will the Lord Jesus express to his Bride when she shall be brought home to him after a long time of separation one from another With gladness and rejoycing shall they be brought unto the King and enter into the Kings Palace Psal 45.15 Though the Church sigh here below she knows her Beloved will keep his word that having had a part in his sorrows she shall have a share in his heavenly triumphs Oh how shall the countenance of the glorious Son of righteousness chear the hearts of God's People at the last day with abundance of joy when he that is an universal Friend shall supply the place of a gracious Lord of a loving Father and act the part of a loving Brother Tu mihi qui conjux pariter scaterque paterque Tu Dominus tu Vir tu mihi Prater eris Ovid. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Arrian in Epictet of a Head of a Husband of a Root and be every thing to us Methinks the serious consideration hereof should be a forcible attractive to draw Sinners to Christ and to cause them to receive him into their hearts by faith whatsoever offers the Devil can make them or whatsoever entertainments they may have from the World they are not worth a naming to the magnificent and sumptuous entertainment that the Lord Jesus will give to his Spouse at the last day Oh what a Feast will Christ make for all his Children when he shall bring them all together into the House of his Father and if that word be too strait into the City of the great King and if that be too strait into the World to come where there shall be room enough for them all What comfort may the meditation hereof afford to you that are poor Christians that are now the out-casts of the World know ye though the World exclude you yet Heaven will receive you though the World afford you no house-room but shut you out of doors yet the everlasting Gates shall be opened to you and God shall take you into his own House yea into his own Bosome ye have a Father in Heaven his House is richly furnished and there you shall be sumptuously and royally entertained though the World refuse to feed you with the crumbs that fall from their tables yet you shall eat and drink with Christ at his table in his Kingdom yea he shall be your meat and drink who is the bread of life and the well-spring of Salvation the Lord will think nothing he hath too dear for you but you shall have part with Jesus Christ and share with him in all his enjoyments I have read of Cyrus who never liked any dish of meat but he sent a part of it from his table to his Friends he loved most yea sometimes the very bread and meat he had upon his own trencher with this kind and friendly salutation Cyrus tibi ista quod ipsi fuerint jucundissima King Cyrus sends you this because he likes it best himself and holds it to be most choice and dainty So the Lord will entertain his People with his own glory and felicity whereupon St. Bernard hath this expression Non aurum pollicetur Dominus the Lord doth not promise gold nor silver nor pretious stones but himself he will be their substantial joy and everlasting comfort What tongue or pen is able to set forth that large and kind entertainment that God will give to his Children on that day when they shall see the Lord Jesus like a faithful Shepherd conducting all his Flock to the Fold which was ordained for them before the foundations of the World were laid when they shall see him like a valiant General and triumphant Conqueror riding in the Heavens in the head of his troops and glorious train who shall follow him with Crowns on their heads and Palm branches in their hands Oh the shoutings oh the songs of joy and vollies of praises and Hallelujahs that shall fill the World in that great and glorious day when Jesus Christ shall come in his own glory and in the glory of his Father and of the holy Angels Luke 9.26 CHAP. XV. SECT I. Of the substance of the Saints glory HAving spoken of the circumstances let us now consider more particularly the substance of that glory and blessedness which the glorified Saints shall possess in their souls and bodies and first in their bodies but before I speak of that glory which God will put upon the bodies of the Saints I shall speak of that which goes before it and leads unto it viz. the resurrection of their bodies However God's Children are subject to death as well as others yet they shall be raised again to a state of blessedness and their bodies shall be re-united to their souls For 1. God hath decreed it and it shall certainly come to pass John 6.39 40. Christ saith This is the Father's will which hath sent me that of all which he hath given me I should lose nothing but should raise it up again at the last day and this is the will of
the Christian race and have run over Mountains of difficulties and encountered with many tryals and tentations and at last have run them all down and are come in sight of the Promised Land of the Heavenly Canaan how will their hearts then leap for joy crying out Oh here is the Land of promise here is Heaven that blessed place here is the Kingdom we have so often prayed for Lord let thy Kingdom come here is the Crown we have run for then will a Christian say had this race that I have run been much longer and more tedious then it was and should I have met with a thousand dangers and difficulties more then I have done they had been nothing to this glorious Crown Brethren a few moments in Heaven will make you amends enough for all your watchings praying fasting for all your labours of love for all the time you have spent in the service of God be therefore faithful to the death he that endureth to the end shall be saved CHAP. XIV SECT I. HAving spoken of the circumstance of time I shall now consider the other circumstance sc of the place of the Saints happiness This also is very considerable When man was created holy and happy Heylin Geograph Willet Synops Papismi the Spirit of God vouchsafeth to give us an exact description of the very place where God set him shewing in what coast of the World Paradise was scituate sc in Eden which the Learned say was part of Mesopotamia with what goodly and beautiful Plants that Garden was furnished Paradisum vocant Graeci locum irriguum an oenum omni florum varietate distinctum sempiternis arboribus consitum aprissimum ad aetatem feliciter degendam Ossor Lusitam de Nobilit Christiana lib. 1. with what Rivers it was watered Genes 2.8 9. this being a great addition to mans happiness in that condition and St. Paul 2 Cor. 12. calleth the third Heaven Paradise as if this Garden of Eden had been a shadow of Heaven the place of the Blessed When the Lord chose Israel out of all the Nations of the World and planted them in Canaan a figure of Heaven you may see what an exact Geographical description is given of it in the Book of Josua Chap. 15 16 17. and elsewhere the fertility and pleasantness of the Country is frequently commended How incomparable then is the pleasantness of the heavenly Paradise and the beauty of the Celestial Canaan I. It is called in Scripture the house of God and the habitation of the Saints Melchizedeck called God the Possessor of Heaven and Earth Gen. 14. The whole created World is his possession but the Heaven is his glorious Palace as a Prince that hath a whole Kingdom under him keepeth his Court in the principal place of his Dominions 1. As a Man's House is or should be scituated in the best and most convenient part of his possessions so of all things created Heaven is the goodliest and most glorious part The Earth is beautiful especially in the prime of the Spring and Summer when the face of it is renewed but yet when it is in its greatest glory it is but a dunghil in comparison of the Heavens That glory of the Heavens which we see on the outside and afar off is incomparably beyond the beauty of the things below but that which we cannot see doth far surmount that which we do see I mean that most glorious habitation of the Angels and Saints though that which we behold hath incomparably more beauty and glory in it then our weak sight can discern at such a distance and therefore the Heavens for their surpassing beauty and glory are called the House of God 2. As a Man is commonly to be seen at his own house more then at another place besides so doth the Lord in Heaven more especially shew forth his glory The Lord hath been but seldom manifested on the Earth as when he gave so many visible signs of his glorious presence upon Mount Sinai and then when Moses was admitted to see his back parts and when he spake from Heaven at the Baptism of our blessed Saviour This is my beloved Son c. but in Heaven his presence is more notably manifested continually our Saviour sheweth that in Heaven the holy Angels do always behold the face of God Matth. 18.10 his glorious presence is always manifested there 3. In a Man's dwelling house usually his Children and Servants are abiding and although Kings and Princes have more Servants and Officers then an house can hold yet their principal Attendants are commonly with them in the Court so Heaven is the place appointed for the Lord's Servants though all of them are not yet there not for want of room but because the Lord hath appointed them other work to do elsewhere for a time yet thither shall they be gathered and in the mean time there are his principal Attendants there are the glorious Angels who are called the Angels of Heaven Matth. 24.36 there also are the blessed Saints of God departed 4. As a Man's house wherein he dwelleth is furnished for the most part so that his riches appear in some sort in his house so Heaven is the place which is most royally furnished the Earth is but a Country Farm-house in comparison of it Heaven is richly adorned and furnished with perfect Holiness all the Vessels of that House are of pure Gold there is neither dross in them nor any uncleanness cleaving to them all the Saints and Angels there are free from all impurity no unclean thing hath entrance into this house of God Holiness becometh thine house O Lord for ever Psal 93.5 it is full of all holiness and happiness It is said Rev. 21.25 that the Gates of Heaven shall not be shut at all Heaven Gates shall always stand open yet no unclean thing shall enter in The Streets of that City are of pure Gold the walls built of precious Stones there are twelve Gates of twelve Pearls A good Expositor observeth that all those precious Stones there mentioned have a contrary virtue against uncleanness to shew unto us that Heaven will not admit of any impure and defiled thing God will not suffer the dirty feet of impure Sinners to tread upon his pure Pavement of Gold When God drave sinful Adam out of Paradise he caused a Cherubim to stand before the Gates of Paradise with a flaming sword in his hand to keep him out of Paradise if he should attempt to come in again Sin is like the sword of the flaming Cherubim to keep out all wicked men from entring into Heaven Heaven is also a place of holy Exercises Here our best services are stained with sin and tainted with corruption but there all the services of the Saints do bear a lively impression of the fountain of holiness upon them there they must warble forth the Song of the Seraphims Holy holy holy Lord God Almighty Isai 6.3 It is said of the Saints of
Fourth King of the Turks who hearing that Tamerlane had taken his City Sebastia and there slain his eldest Son Orthobules Knoll's Turkish History on Bajazet 4th he was so much grieved at it that marching with his great Army against Tamerlane and by the way hearing a Countrey Shepheard merrily reposing himself with his homely Pipe as he sate upon the side of a mountain feeding his poor flock standing still a great while listening unto him to the admiration of many at last fetching a deep sigh brake forth into these words O happy Shepheard which hadst neither Orthobules nor Sebastia to lose This will be all the comfort that the despisers of the Word and the rejecters of everlasting life so freely tendered in the Gospel shall have at the last day when in the anguish and bitterness of their souls they shall cry out happy are ye dark mountains on whom the Sun of righteousness never shined happy ye dry and barren deserts that were never refreshed with spiritual dew nor watered with the rain of Heavenly doctrine who had never any Moses to drop doctrine upon you no Paul to plant no Apollo to water you with the word happy ye benighted Gentiles who never had any Gospel nor a Christ nor a Kingdom of Heaven to lose by your Rebellion against Christ this will be all the comfort such souls will have for all the priviledges they have had beyond others and all the opportunities they have lost it is an honour here to enjoy God's Oracles and to be under the call of the Gospel but to have the word of Grace and means of Salvation and not to bring forth fruit thereby to everlasting life it will turn to their greater confusion in another world CHAP. XXXV An exhortation to offer violence to the Kingdom of Heaven THese things being so how should the consideration hereof stir up to labour after eternal life and blessedness eternal life is the stipend of our warfare the hire and wages of our works God hath not appointed Heaven for idle Droans and Loiterers but for such as labour for it Heaven is a Crown or Garland win it and wear it it is an Harvest labour for it if thou wilt enjoy it it is a Field of Treasure thou must purchase it if thou wilt possess it it is a strong City and must be taken by force and violence S. Bernard hath this division Alii mercantur alii furantur c. Some do Merchandize for Heaven and they are such as make friends with the Mammon of unrighteousness others do steal Heaven and they are like the Woman that was healed by the secret touch of our Saviours garment many invade Heaven and take it by force for indeed the Kingdom of Heaven suffereth violence and they may be compared to Jacob that strove with God wrestled with the Angel and prevailed but none of these shall merit eternal life hereby but life eternal shall be the consequent of a Holy life and the reward of their labour that strive to enter in at the strait gate God having so ordained the one to be the way whereby he will bring us to the other S. Paul saith of himself 2 Tim. 4.8 I have fought the good fight I have kept the faith I have finished my course henceforth is laid up for me a Crown of righteousness c. where observe 1. He acted like a mighty man of war fighting valiantly against all the enemies of his Salvation both within and without that went about to hinder him from getting the crown 2. He finished his course he ran with all his might he put forth himself to the uttermost that so he might finish his course 3. He kept the faith he would not suffer men or Devils to rob him of this precious jewel and he was sure to speed here was his confidence henceforth saith he is laid up for me a Crown of righteousness Iren. lib. 4. c. 27. Now saith Irenaeus the good combatant exhorteth us to the combat of immortality that we may be crowned and may think the crown precious as being obtained by sight and not of it self accrewing to us and by how much the more it cometh by fight so much the more precious it is and the more precious it is so much the more we may love it and ought so much the more to labour after it So run that you may obtain 1 Cor. 9.24 He that runs for a prize runs with all his might he runs himself all over in a sweat I run saith Paul not as uncertainly so fight I not as beating the air he ran but not as some do in a cold and negligent way not knowing whether he should come to the end of the race or not but with all earnestness as one that was resolved to finish his course A Soldier that fighteth in the Wars fighteth with violence he fighteth for life and honour both so much more one that fighteth the good fight even for eternal life and glory a Soldier that fighteth in the War fighteth to save his own life and for glory besides so a Soldier of Jesus Christ fighteth to save his life from eternal ruine and to gain eternal glory Some of God's Children are so violent that the world looks upon them as mad men they may think them out of their wits but they may answer with Paul If we are beside our selves it is for God and Christ it is for Heaven and everlasting Salvation The Apostle thus exhorts the Philippians Work out your own salvation Phil. 2.12 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 break out thorow all difficulties work out work thorow all 2 Pet. 3.11 12. What manner of persons ought ye to be in all holy conversation and godliness looking for and hastening to the coming of the day of God as if he had said I am not able to express what manner of persons such ought to be what exactness is required of those that will be saved how they ought to walk in all holy conversation and godliness as persons that are in hast to meet with Christ and have no leisure to turn out of the way of holiness into crooked paths with the workers of iniquity Things of the greatest worth are usually accompanied with the greatest difficulty and are hardest to be gained so it is in the things of the world the greater worldly designs men do pursue the more pains it costs them to attain their end high honour and a great estate is not gotten without much sweat and great endeavours much more when a soul will get an incorruptible crown what holy contention is required in this case Though it be most true that the Prince and Captain of our salvation hath already overcome the greatest difficulty of all without which it had not been possible for any of the Children of Adam to have come to glory yet he will have his children conformed to himself in going through many difficulties unto glory Moreover powerful enemies do beset the way unto and entrance into the Kingdom of Heaven Principalities and Powers the Rulers of the darkness of this world and spiritual wickednesses in high or heavenly places Eph. 6.12 now small forces in a narrow way are able to keep back a great Army for a long time now these strong and mighty enemies must be removed by violence or else there is no passing Oh what necessity is there now required to break thorow all these and in the power of Christ to tread the Devil and all his Angels under our feet if we will enter in at the strait gate to march on though never so many forces of the world and Legions of Hell should stand in the way to contend mightily as knowing there is no middle condition between everlasting death and victory that we must overcome or perish How vigorously and vehemently doth the Apostle press this 1 Cor. 16.13 Watch ye stand fast in the faith quit your selves like men 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be strong Where in most pithy and sinewy expressions he giveth a fourfold exhortation of this kind and every one in the Original is delivered in one word except the second the first is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 watch you be not secure but very vigilant the second is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Stand fast in the faith keep your ground do not give back the third is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 play the men quit your selves like men of Heroick spirits the fourth is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be strong and of a good courage in these quick expressions the Apostle as a wise Master-builder sought out choice words that he might fasten them as Nails and Goads peircing the hearts of men and quickening their dull spirits to more vehemency and holy violence in the great business of their salvation now where these mighty strivings after the Kingdom of Heaven are they are effects of God's eternal counsel and purpose in those whom he hath ordained to everlasting life and glory These are fruits of God's election because God hath chosen them therefore he hath stirred them up to act violently for the Kingdom of Heaven Occuliae praedestinationâ— indicia futurae faelicitatis pâ—aeâ—agia via regni non causâ— regnandi Bernard de gâ—at lib. arbitr they are no causes but the evidences of their election their works are not the proper cause for which the Kingdom of Heaven is given to them but as signs and tokens that they are the persons for whom Heaven is prepared they are tokens of our occult praedestination foretokens of our future happiness the way to the Kingdom not the cause of our obtaining it saith devout Bernard FINIS
11. A twofold use made hereof Chap. 12. Sheweth how the creatures shall be delivered from the bondage of corruption into the glorious liberty of the Sons of God wherein many questions are propounded and answered Chap. 13. Of the time when the Saints shall be glorified Chap. 14. Of the place of the Saints happiness how Heaven is the house of God and shall be the habitation of the Saints that in this house are many mansions and these sufficient to receive many Inhabitants shewed in three Sections Sect. 4. Sheweth that Heaven is the Throne and Kingdom of God Sect. 5. Sheweth that Heaven is the place where the Saints inheritance lyeth Sect. 6. Sheweth that there they shall receive their reward and what that reward is Some Objections resolved Sect. 7. Sheweth that Heaven is the place where God will give his people a kind welcom and loving entertainment Chap. 15. Of the Antecedent to the Saints glory viz. the resurrection of their Bodies their resurrection proved by seven Arguments Of the personal types of our Saviour's resurrection and the proofs of his resurrection That the same bodies of the Saints shall be raised proved by five arguments An Object answered Chap. 16. Of the glory of the Saints bodies in Heaven Of the clarity agility spirituality impassibility incorruptibility and immortality of glorified bodies and of their sensitive actions and answerable passions which include not corruption And what glorious things may be spoken of the particular senses and parts of the body and of their several objects with the uses that are to be made thereof Chap. 17. Of the blessedness of the Soul before the resurrection when the soul shall remain separated from the body The opinion of the mortalists that the soul dieth or sleepeth with the body refuted Chap. 18. Of the blessedness of the Soul in general shewed in two things Chap. 19. Of the more distinct blessedness of the Soul Of the perfection of the Saints apprehensions and judgments in glory Chap. 20. A description of what things shall be seen in God by the Saints in Heaven and how they shall fully see what God is to themselves how they shall behold the Lord Jesus Christ as God and Man and as the Author and finisher of their faith and how they shall look into the great mysterie of godliness Chap. 21. Of their knowledge of that innumerable company of Angels Chap. 22. Of the Saints mutual knowledge of each other in Heaven Two Objections answered Chap. 23. Of the purity and perfection of the wills of glorified Saints Chap. 24. Sheweth how their affections shall be enlarged composed and rightly placed there Chap. 25. Of the joy of glorified Saints what it is and to what it extendeth it self Chap. 26. Sheweth what affections shall have no place in Heaven Chap. 27. Of the adjuncts of the glory of Heaven that the glorious estate of God's children is a state of liberty shewed in divers respects Chap. 28. Of the eternity of the glory of Heaven Chap. 29. Of the certainty of the Salvation of the Saints Chap. 30. Sheweth that no afflictions shall rob the Saints of their crown of glory Chap. 31. A cordial to them that are in affliction and a preparative to them that are not Chap. 32. An exhortation to Christians to believe the promise of God touching their Salvation and so to lay claim to it Chap. 33. Sheweth how a man may know whether he hath a title to Heaven Chap. 34. Setteth forth the danger of those that are in a state of damnation Chap. 35. An exhortation to offer violence to the Kingdom of Heaven A PROSPECT OF HEAVEN Rom. 8.18 For I reckon that the sufferings of this present time are not worthy to be compared with the glory that shall be revealed in us CHAP. I. THE Apostle having set forth the work and wages the duty and the reward of the Sons of God shewing that their work is to suffer with Christ their reward to reign with Christ in glory in this Verse he preventeth an Objection which might arise in the mind of a Believer that might discourage him from suffering valiantly and patiently as a good Souldier of Jesus Christ for it might be objected you tell us of glory but that glory is dearly bought that must cost so many grievous trials and afflictions as we are like to meet with yet this is satisfied by setting forth the pettiness of the afflictions of this life in comparison of future glory Be your afflictions never so many be they as great as grievous as can be imagined and endured yet the glory which shall be revealed in you is far greater then all your sufferings The words are a peremptory conclusion in which we may observe 1. The Person making the conclusion I Paul 2. The Things concerning which the conclusion is made the Afflictions of this life and future Glory 3. The Thing concluded that there is no comparison between the one and the other Now for explication of the words I reckon I Paul that have had great experience of the sufferings of this life we may read a narrative of his sufferings 2 Cor. 11.23 ad vers 31. I also that have had this high priviledg above all the Apostles to be rapt up into Paradise and saw such glory and heard such unspeakable words or things which are impossible for a man to utter with his tongue therefore St. Paul's peremptory conclusion is to be credited Rhem. Test 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I reckon This word importeth not a probable conjecture of the Apostle as the old Translation Existimo and the Rhemists would have it which Erasmus Erasm disliketh because it doth not fully express the sence of it who interprets the word reputo I account or resolve in my mind But the word properly signifieth to decree and determine a thing after much reasoning on both sides therefore many render it statuo I do ordain decree or determine and so it noteth a tried weighed and experienced conclusion proceeding from an infallible spirit and judgment and is a Metaphor taken from such as casting an Account do find what the Sum amounts unto He doth not say I think or it is my opinion but it is my reckoning St. Paul did put afflictions in one seale of the ballance and glory in the other and this he determineth that glory doth by far weigh down all our present sufferings This is the matter of his account he instanceth rather in the passive than in the active obedience of the Saints not because it is more excellent or difficult for an ungodly man may be brought to suffer but cannot truly perform a gracious work but because it is more grievous and painful The Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 passiones translated sufferings includes all manner of evils which we do or can suffer as reproaches cruel mockings scourgings revilings troubles pains diseases hunger cold nakedness perils loss of liberty and life it self These afflictions are said in the Greek
blotted out his grace is the Fountain of their Salvation and therefore they may expect it from his mercy God is unchangeable in his decrees the design he hath laid touching the saving of his people from all eternity is not changed in time nor can all the Powers on Earth hinder the execution of his will It is impossible that any should be Predestinate and not saved saith Peter Lombard Lomb. sent Lib 1. Dissin 40. Jesus Christ hath said That he knoweth all his Sheep that he gives unto them Eternal Life that they shall never perish that no man shall be able to pluck them out of his hands John 10.27 28. 2. God hath called them unto glory Whom he hath Predestinated them hath he called whom he hath called them hath he Justified and whom he hath Justified them also hath he Glorified Rom. 8.30 He speaks of it as of the time past as if it were already done partly because part of it is present as Peace Joy c. and partly because it is as sure as though it were in present possession we are called unto glory and vertue we are called to the obtaining the glory of our Lord Jesus Christ by the Gospel 2 Thes 2.14 And S. Paul exhorteth the Thessalonians to walk worthy of God who had called them to his Kingdom and Glory 1 Thes 2.12 God hath called the Saints out of this World they are no sooner admitted into the School of Christ but they learn that the Earth is their banishment and Heaven their Countrey the end why God calls his people out of the World is that they might not seek for happiness upon Earth and that they may make no account of what the wicked do possess and thereby see that riches and honours are not the portion of the righteous because God bestoweth them chiefly upon his enemies he leaveth the fairest part of the World to those that persecute him to teach his Children that Heaven is their patrimony and Inheritance 3. God hath prepared Heaven for them Christ at the last day will say to the Sheep whom he will place at his right hand Come ye blessed of my Father receive the Kingdom prepared for you from the beginning of the World Mat. 25.34 When Christ was leaving the World he comforteth the hearts of his disconsolate Disciples thus In my Fathers house are many Mansions if it were not so I would have told you I go to prepare a place for you John 14.2 The glory must be incomparable which God hath treasured up and been preparing from eternity Neither doth God only prepare Heaven for his Saints but he also prepareth them for Heaven he makes them meet partakers of the inheritance among the Saints in light Col. 1.12 For as wicked men are vessels of wrath sitted for Destruction so the Saints are vessels of glory prepared unto glory Rom. 9.22 23. The Saints do not presently pass from a corrupt to a glorious estate but there is a fitting and an holy preparation cometh between if a man will wear a Garment he fits it before he weareth it so God will have his people cast into a new mould that he may fit them for Heaven before he puts them into the possession of it 4. God hath promised to bestow Heaven upon his people He will give grace and glory Psal 84.11 The Crown of life hath he promised to them that love him Jam. 1.12 Heaven cometh to us by deed by good assurance there is no better deed then that which is written by the finger of God and sealed by the blood of Christ as a judicious Divine well noteth Dr. Holdsworth Sermoon Jam. 1.12 therefore though we cannot see the glory of Heaven in the thing yet we may see it in the Promise Psal 50.23 To him that ordereth his conversation aright will I shew the salvation of God he hath chosen the poor of the World rich in Faith and heirs of the Kingdom which he hath promised to them that love him Jam. 2.5 Heaven is a Kingdom engaged to the Saints by promise and they are to look upon it as a promised Kingdom and to judge him faithful that hath promised St. Augustin Debtor factus est non aliquid a nobis accipiendo sed quod ei placuâ—t promittendo August saith God is become a debtour not by receiving any thing from us but by promising all things to us what it pleased him hereupon saith he we say not to God repay that which thou receivedst but pay that which thou hast promised let us hold him therefore a most faithful debtour because we have him a most merciful promiser the promise was made in mercy the performance thereof depends upon the fidelity of the promiser Yea we have not the bare word of God only but also his oath Heb. 17.18 God willing more abundantly to shew unto the Heirs of Promise the immutability of his counsel confirmed it with an Oath that by two immutable things in which it was impossible for God to lye we might have a strong consolation who have fled for refuge to lay hold upon the hope set before us Now he is Jehovah and will give existence to all his promises and the making good his promises to his Children will tend to the greater manifestation of God's Glory SECT II. DIvers reasons also may be given why the Lord will glorifie his people in respect of themselves 1. Glory is the great design of the Saints therefore it shall be unto them St. Paul sets it down as a distinguishing Character of the Saints from other men Rom. 2.7 And saith To them who by patient continuance in well-doing seek for glory and honour and immortality eternal life i. e. To them shall be eternal Life This is the main thing that the Saints aim at some of them do differ in some Opinions but in this they all agree viz. in aiming at everlasting glory the glory of the God of glory therefore the Lord will not suffer them to miss of the main end and aim of their Souls The Spouse cries Come Lord Jesus come quickly Their affections are set on things above their conversation is in Heaven their treasure is in Heaven and Heaven hath their hearts they seldom look up to Heaven but they sigh after it and are afflicted at their banishment grief makes the Heaven-born Soul cry Wo is me because my habitation is prolonged 2. Glory is the expectation of the Saints Phil. 3.20 21. and they are said to rejoyce in hope of the glory of God Rom. 5.2 Saving hope is a siducial and undoubted expectation of eternal glory and happiness promised to us in the word and purchased by Christ for us or else a patient waiting for the manifestation of the glory of the Sons of God when Christ shall appear this is the hope that is meant Rom. 8.23 24. there waiting hope and expectation are the same waiting for the adoption i. e. for the inheritance of glory to which by our adoption we
be as Assistants of Christ they shall assist as so many Justices with Christ who is the Lord-chief-Justice of Heaven and Earth 2. Approbando They shall approve and applaud his judgment they shall sit on Thrones of Everlasting glory and shall as Gods Assessours give their voices and consents unto his just Judgment against the Wicked 3. Testificative They shall bring in evidence against the Wicked so that all their mouthes shall be stopped The godly shall then be heard to speak and shall say to Christ Lord this is the man that hated me scoft at me persecuted and oppressed me 2. It will make much for the Saints glory that they shall appear glorious in the open sight of the whole world The Saints shall see the Damnation of the Wicked and the Wicked shall see the glorious Salvation of the Saints and their happiness their appearing with Christ in glory will make much for their glory Quia unumquodque ex comparatione contrarii magis cognoscitur Because every thing is more known by comparing it with that which is contrary to it The misery of War sheweth us the happiness of Peace The blackness of darkness commendeth the comfort of Light So the misery of Hell will make Heaven the more glorious Angels shall then admire at the glory of the Saints He that confesseth me before men him will I confess before the Angels that is glorifie him before them Luk. 12.8 saith our Saviour Moreover the godly themselves shall mutually admire one anothers Glory and admire Christ in one another Peter shall admire Christ in the glory conferred on Paul and Paul shall admire Christ in the glory conferred on Peter they shall mutually rejoyce in each others glory as here on Earth they do mourn and grieve for one another in afflictions in Heaven they shall rejoyce in one another's glory Mat. 8.11 Many shall come from the East and West and shall sit down with Abraham Isaac and Jacob in the Kingdom of Heaven Sitting at Table sheweth mutual delight in one anothers society Christ will have his Saints to behold the Damnation of the Wicked that so they might admire the free grace of God and glorifie his Name that he should deliver them from so great Damnation Luk. 13.28 And God will have the Wicked to behold the glory of the Saints that so the Wicked may in vain miserably torment themselves with envy at the surpassing glory and happiness of the Saints and that they may also curse and torment themselves with inward grief that they should be such fools as to lose such glory as the Saints do enjoy then will they cry out Oh we might have had those Crowns as well as they but now we must have the vials of Wrath powred upon our heads instead of having Crowns of glory set upon them we must now keep company with Devils and Infernal Fiends in Hell when we might have enjoyed communion with God and his Angels in Heaven CHAP. VIII 1. IS there unspeakable glory to be revealed in the Saints hereafter then be not troubled at your present state whatever it is O ye righteous let not your present mean obscure base condition in the World trouble your hearts but lift up your heads because of the glory which shall be revealed be not troubled at the shame of the Cross be not terrified with the rage and cruelty of ungodly men at any time fear none of these things because it is your Fathers will to give you a Kingdom of glory Bid afflictions welcome for glories-sake bid reproaches welcome for glories-sake let this comfort thy Soul in all abasements and pressures yet I shall be glorified the World is pleased to reveal their malice in me but my God will reveal glory in me the World reveals their hatred against me but my God will reveal his love in me how despicable soever I am at this present yet I shall appear in glory You know the glory of Christ was hidden for thirty three years though he was the Lord of glory yet how despicable and contemptible was he all men scorn'd him rejected him mocked him persecuted him but now he is in glory and will one day appear in glory to the World put case thou shalt pass as many years in reproaches and afflictions yet thou shalt appear in glory together with Christ and thou dost at present but drink of the same Cup the Lord of glory drank of before thee Ye that are afflicted for Righteousness sake what cause have ye to count it all joy for if any have more abundantly revelations of glory in them undoubtedly they have who have abounded in sufferings for Christ This should work in us a blessed contempt of all the torments and cruelties that Hell or Earth can invent or execute a few hours in Heaven will make amends for all the tortures of this life were every torture an Hell to us Oh the perfection beauty glory and transcendent excellency of those joys which shall be revealed in that day 2. The consideration of the revelation of this glory may fortifie our Spirits against all fears and dangers though the thing feared be not present yet fears are many times present with us there is enough in this consideration to raise our hearts above fears the hope of this revelation heightens a Christians courage gives him the Almighty for his second and makes him Triumph over all his fears and overcome all difficulties this hath so fortified many Saints and Martyrs that they have even laught at Tyrants and Devils the greatest cruelty being not able to ravish from them what they loved the hope of eternal glory will strengthen the heart against the worst of fears and dangers which the worst of times and men can threaten were this hope well kept up it would carry a believer through a whole Sea of trouble and the rougher the Sea proved the nearer would the Soul be carried to the Haven 3. This likewise may strengthen the hearts of God's Children against the present snares which Sin Satan or the World can lay before them since there shall be a Revelation of glory in us what Soul is there that is prevented and engaged with the love of God that may not see good ground to disdain all the offers that a sinful world can make him to ensnare his Soul as Abraham did not only reject the offers of the King of Sodom but did it with disdain Gen. 14.23 The most high God was Abraham's portion therefore he would not be beholden to a wicked King for any thing no not so much as a shoe-latchet he would not be so injurious to the possessour of Heaven and Earth so when a child of God is tempted to that which is evil with present honours profits and preferments in the world this will make him with a holy disdain to refuse these proffers that the World and the God of the World make unto him because of the glory that shall be revealed in him the promises of the World
unserviceable to him it is against their will saith the Apostle it is against their very natural instinct and inclination that they must be slaves and drudges to sinful Rebells Moreover the Creatures by a natural instinct do naturally tend to their own highest and ultimate perfection Sin spoiled them of it and keeps them from this perfection but this natural inclination is still in the Creature perfection and duration is the desire of all Creatures But this perfection shall not and cannot be enjoyed by the Creature till there be a manifestation of the Sons of God hence 't is said they earnestly expect that manifestation the Saints expect Christ's manifestation in glory for till he appear they shall not appear in glory The Creatures expect their appearance for till the Sons of God appear they shall not be delivered from their vanity and corruption SECT VI. NOW if the Creature who shall not have any answerable measure of glory but be only brought into glorious liberty not into glory it self as Calvin Calvin in Loc. noteth doth thus wait for this glorious manifestation how much more should we whom it mainly concerneth and for whose sakes that day was created and ordained and who shall enjoy a fullness of glory in comparison of them how should we wait all the days of our appointed time till our change shall come This expectation of the Creature should teach the godly whose duty it is to expect to long for to hasten to the manifestation of this glory Solomon sends the Sluggard to the Pismire and bids him learn of him diligence and industry the same may be said to the godly man Go to the Creature thou dull and sloathful man and learn of the Creature to look for and to be more and more in expectation of the manifestation of thine own glory The Creatures expect when you shall be manifested in glory is it not a shame then to those who are Sons and Heirs of glory not to expect their own glory the Creatures lift up their eyes to Heaven crying How long Lord is it not a shame then to the Sons of God that they should cast their eyes down to the Earth on the glory of it which passeth away like a Flower of the Field The creatures put forth their heads and cry why are the wheels of the Chariot so long in coming is it not a shame then for the Sons of God to hang their heads down is it not a shame to us that senceless creatures should be earnest and we slack in our expectation shall senceless creatures outstrip those who are endued with reason and grace shall their hope outstrip our hope If you believe there shall be such a manifestation and that you in particular shall be manifested to be the Sons of God shew me your faith by your earnest expectation you have but poor desires of Christ's coming and your own glory whose expectation is so cold and faint if the creatures were to be partakers of that very glory that you shall be how much more earnest would they be in expecting the manifestation of it the very cause why we do not more earnestly expect our glorious manifestation is our earthly-mindedness we mind Earth so much therefore do we expect Heaven so little CHAP. X. Sheweth there is no comparison or equality between a Believer's present sufferings and his future glory SECT I. THe next Proposition I shall lay down from this Text is that there is no comparison proportion or equality between the present sufferings of the Saints and their glory that shall be revealed their present afflictions are not worthy to be laid in the ballance with glory comparisons between them are odious we should not speak of our afflictions on that day we speak of glory That there is no comparison or proportion between them will appear if we consider the ensuing particulars I. If you look at the things themselves which you suffer for the present and what you shall enjoy hereafter there is no more comparison between them then there is between a Mole-hill and the Sun a drop and the sea of Water a little pibble and a rock of Diamonds 1. You suffer perhaps the loss of goods you shall enjoy God who is all goodness what comparison is there betwixt the Creature and the Creator all the Nations of the World are but as a drop of a Bucket before him what then are thy goods thy riches to God himself 2. Suppose you suffer the loss of Houses and Lands you shall possess a great Kingdom fear not little flock it is your Father's pleasure to give you a Kingdom what comparison is there between thy earthly possessions and that heavenly Kingdom the whole Earth in comparison of the Heavens is but a point what are thy Houses and Lands to that heavenly Kingdom 3. Do you suffer mockings revilings evil speakings reproaches before men and from men Christ will confess you before his Father and before his holy Angels what are mens revilings and defamations to the confession of Christ before an innumerable company of glorious Angels 4. Perhaps you suffer imprisonment you may lie in nasty dungeons your feet may be in the stocks your hands manacled what are these things to the glorious liberty of the Sons of God which they shall enjoy when you shall walk at large in Heaven and follow the Lamb wheresoever he goeth here ye are mens Prisoners there ye shall be the Lord's Free-men here ye are fettered Captives there you shall be crowned Kings 5. You may suffer present banishment from your Country from your Wives Children Parents Kinred Friends in Heaven you shall enjoy communion and fellowship with God with Christ with an innumerable Company of Angels with the general Assembly of the First-born and live among all glorious Saints 6. For the present you may suffer much sorrow tears may be your meat and drink continually but what is your present sorrow to the joy of the Lord to the comforts of Heaven one drop of which falling down from Heaven on the Soul of a Believer makes him for the present to rejoyce with glorious and unspeakable joy what are your dropping tears to the rivers of pleasure which are at God's right hand 7. At present you may be put to shame and confusion men may set crowns of paper upon your heads having Devils painted on them as they did upon John Huss or you may have crowns of straw put upon your heads in derision as some other Martyrs or crowns of thorns as Christ had but what is this to the Crown of Glory the Crown of Righteousness the Crown of Immortality which Christ the righteous Judg will set upon your heads 8. Put case you suffer death for Christ of which cup many millions of Heavens Worthies have drunk put case it be a shameful tormenting death a burning a sawing asunder ye are stoned or buried alive or starved to death or torn in pieces by Lions whatsoever the death be 't is the worst
Parable would have out-climbed the Cedar they would perswade the World that they were created as the Sun to rule the Day that is over the Clergy and that Kings are but as the Moon to rule over the Night that is say they over the Laity But Popes are no Creatures of God's making Kings are the anointed of the Lord God himself hath given testimony sufficient of their magnificence in that it hath pleased him to change Names with them and taken their Name to himself he is called a King and gives them his own Name in exchange for therefore he hath said they are Gods I urge it the rather because of the inference that followeth for the greater Kings are the greater Christians are for Christians are said to be Kings Rev. 1.6 He hath made us all Kings and Priests unto God And to the meanest and most abject Christian a Crown shall be given infinitely far more excellent and glorious then the Crowns of all earthly Kings 1. In respect of the Soveraignty that belongs to it Crowns are Ensigns of Soveraignty as I hinted before and Soveraignty is a thing much accounted of to be but as the Centurion was would put a spirit of ambition into us that we might have those under us to whom when we say Go they should go when Come they should come when Do this they should do it If we could have not only Persons but Provinces under our subjection and could make our selves Commanders and Rulers over Countries and Kingdoms so that People should serve us and Nations should bow before us this would kindle a great fire of ambition in us it would make one that had the aspiring mind of Absalom to snatch the Crown from his Father's head If we could climb higher yet and get to be not only Soveraigns over divers Provinces as Ahasuerus was but also be Monarchs of the whole World as it is said Alexander was so that the Princes of all Nations should pay Tribute to our Coffers Si jus violandum regni causa violandum Caesar ex Euripide and the People of all Countries bow their knees before our foot-stool this if any thing would enflame our ambition and if at all for a Kingdom one would violate the bonds of Nature or Justice as one long ago was wont to say for such a Kingdom as this he would be provoked to the doing of it Alas Beloved all this is nothing in comparison of the Soveraignty belonging to the heavenly Crown and Kingdom the poorest Saint in Heaven shall be more glorious in Soveraignty then ever Ahasuerus or Alexander were or then ever Adam was when he was Lord of the whole World for look what was said of our Saviour Heb. 2.8 All things shall be subdued all things shall be brought in subjection to him and when it is said all things shall be subdued there 's nothing left out that shall not be subdued the same may be said of every faithful Member of Christ they shall every one have a share in this Rule and Dominion even all things shall be brought under their subjection the very Angels shall then be made subject to them where Christ sits they shall sit whom Christ judgeth they shall judg and as Christ reigneth they shall reign also 2. In respect of the safety that belongs to it there is no Crown so setled upon the head of any earthly Prince as that he can promise to himself perpetual safety under it either safety from sickness and diseases or safety from Adversaries and Enemies either domestical or forreign but that he is in danger of both Kings are as much in danger of sickness as other men for Chairs of State are not Castles of health nor can their Crowns keep their heads from aking they are as much in danger of Enemies as other men nay they more then others every railing Shimei hath a tongue to bark at them every traiterous Sheba will be blowing trumpets of rebellion against them but the Crown of glory shall sit sure upon the heads of the faithful even with as much safety as majesty no sickness shall be able to blast it no Enemy to endanger it St. Paul saith that all our Enemies shall be put under our feet 1 Cor. 15.27 And the Prophet saith All tears shall be wiped from our faces Isai 25.8 3. In respect of the peace and tranquility of it the Princes of the Earth though they have a great many more honours yet they have a great many more burthens then other men their Crowns are thicker stuck with cares then with gems That made one of the Emperours say when the Imperial Robe was brought him to put on Oh nobilem magis quam faelicem pannum Oh here 's a Robe saith he fuller of bravery then felicity 'T is otherwise with the Crown of glory this Crown is as free from troubles as from dangers they that are crowned with it are crowned with peace as well as with honour it shall not disquiet them with cares but give them rest from their labours rest and peace shall ever wait upon them whom God shall vouchsafe so to dignifie as to let their Temples be empall'd with this glorious Crown 4. In respect of perpetuity therefore the Apostle calls it a Crown of Life James 1.12 because they that are crowned with it shall never taste more of death Herein again it differs from all earthly Crowns and excells as much as it differs earthly Kingdoms and Crowns are subject to alteration to dissipation Job tells us that God sometimes looseth the collars of Kings Job 12.13 It was told Saul when he had been a while King over Israel that God had rent his Kingdom from him and given it to his Neighbour 1 Sam. 15.28 But howsoever though the Crown be not translated yet he that wears the Crown must be translated Death will translate the greatest Princes to another place though while they live their Crowns be not translated to other Persons but sit fast upon their own heads but 't is otherwise with this Crown of life there shall be no alteration nor removal at all either from it to us or from us to it when once we shall have it confer'd upon us Were the Kingdoms of the Earth never so full of glory and happiness yet what they want of perpetuity they want of perfect felicity there can be no perfection of blessedness but where there is perpetuity of continuance so there shall be here St. Paul calls it an immarcessible Crown St. Peter calls it an immortal inheritance that shall never fade away 1 Pet. 1.4 It is said of the Bread of life John 6. that he that eats of it shall hunger no more and of the Water of life John 4. he that drinketh thereof shall thirst no more so I may say of this Crown of life whosoever is crowned with it he shall die no more How should the consideration hereof make us to labour for this glorious Crown what a shame is it to see
what pains men will take for a little honour that cometh short of a Kingdom what pains to satisfie their lusts and to get a little of the World and that we should take so little pains for the Kingdom of Heaven So run saith the Apostle that you may obtain not a corruptible 1 Cor. 9.24 25. but an incorruptible Crown Those that run for a corruptible Crown they are temperate in all things they eat and drink very little they diet their bodies they neither cumber their bodies with superfluous garments nor their stomacks with superfluous meats and drinks because these things would hinder them in their contention and make them lose the Crown and Garland they run for Now if there be so much striving for a fading Crown how should Christians deny themselves striving for that Crown of glory which is in Heaven a Crown not made of Ivory and Lawrel but made out of the Tree of Life such as is not of a withering and fading nature Here is not jus violandum but only jugum tolerandum no law of obedience that we are to break but a yoke of patience that we must learn to bear to make us capable of this Crown How should this also stir up every Christian to walk worthy of God who hath called him to his Kingdom and glory 1 Thes 2.11 12. Remember it is a Kingdom we look after let us labour to have kingly affections it is an heavenly Kingdom let us learn to lead heavenly conversations When one urged Alexander to run at the Olympian games he answered Do Kings run there So when the Devil or the World do tempt us to sin let us answer Do the Heirs of the Kingdom of Heaven do so The Egyptians had a pretty Hieroglyphick Plerij Hieroglyph by which they described a great man that was unworthily given they described him by an Elephant hunting for Flies you may imagine what an unseemly sight that would be for so huge a creature as an Elephant to hunt so poor a prey as a Flie. Nothing is so unseemly or unworthy as for one that professeth Christianity to be vainly or vitiously given to be an earth-worm a wanton a belly-god this is neither Christianly nor becoming spiritual Kings shew your selves more heavenly disposed if you look for an heavenly Kingdom heavenly thoughts heavenly desires heavenly speeches and heavenly actions do best become those that look for heavenly Crowns Finally let the thoughts of your high dignity comfort you O Christians under all your sorrows So the Roman Emperour said to Galba in his minority taking him up by the chin Tu Galba quandoque imperium degustabis Thou O Galba shalt one day be an Emperour therefore be not sad So I may say to thee Chear up O disconsolate Christian thou shalt one day be a King and wear a Crown of glory think often of your Crown and Kingdom and drive away the sadness of your hearts for ere long ye shall be raised from a dung-hill of miseries to an heavenly Kingdom and the greater your sufferings are so much the more bright and glorious will your Crown be SECT V. FUrthermore Heaven is the place where the Saints inheritance lieth they are now Heirs of a Kingdom but not Inheritors but there is a time when they shall enjoy that inheritance The Scripture sets forth what manner of inheritance Heaven shall be to the Saints 1. It is a rich and glorious inheritance some inheritances on Earth are so charged and clogged that though the inheritance be rich yet the Heir is poor and can hardly get a living out of it because though he receive much yet he payes much out of it again but here is no charge nor burthen in any kind but this inheritance that is above is absolutely free a rich and glorious inheritance He that is an Heir of Heaven never needs to trouble himself to grow rich in this World if his Ancestors have left him no possessions saith St. Augustine the man that loveth earthly riches hath but little mind to the true riches to the heavenly inheritance and he that is besotted with the delights of this present World never dreameth of the everlasting pleasures of the World to come but he that hath God for his portion may say with David The lines are fallen to me in pleasant places yea I have a goodly inheritage Psal 16.6 God comprehends all imaginable perfections nothing is dispersed in the creature which is not recollected in the Creator in Heaven we shall enjoy all things in God and nothing can be wanting to him that enjoyeth all things for in him is a conservation of all things that are truly and solidly good in Heaven God himself shall be our rich and glorious inheritance and one of the chiefest advantages we shall reap in glory is that God will be to us instead of all things and that finding in him the accomplishment of all our desires we shall there meet with our perfect happiness 2. It is an inheritance of inconceivable excellency our inheritance is so excellent that we cannot so much as form an Idea of it we want words to express its excellencies and indeed this might impose silence upon us if the liberty we have to speak of God though incomprehensible did not permit us to speak and write of this glorious inheritance the blessedness whereof is unconceivable and as when treating of God's perfections when we follow the light of the holy Scriptures we cannot fail so if we sail by the same Star we cannot wander in this vast Ocean of glory and this is sure we need not fear shipwrack on a Sea where all that are drowned may boast themselves happy 3. It is an incorruptible inheritance an inheritance that never fadeth away 1 Pet. 1.4 in regard of the beauty and glory of it it is a metaphor taken from flowers the grass withereth the flower fadeth but this inheritance never fadeth All creatures that were made for the use of man were subject to vanity for the sin of man but this Heaven at the first was not made for the use of man but for God himself therefore it is incorruptible What a shame is it that we can ride and run for a lease of two or three years but the inheritance that fades not away is not esteemed by us and as this inheritance is incorruptible so likewise it is undefiled in regard it is not subject to any abuse of the creatures no unclean thing enters into it 4. It is an immortal inheritance though a Christian's life be subject to change and his days upon earth must have an end yet his inheritance abideth for ever yea God himself is the everlasting inheritance of his people who fills their desires perfecteth all the powers of their souls and communicateth himself so freely and so fully to his Children that they are abundantly satisfied God is the inheritance of his People to eternity and it is no presumption to style him so August in Psal
32. saith St. Augustine though he be our Creator and our Sovereign because it is the fervency of our desire and the sweetness of our hope that puts this name into our mouthes 5. It is a sure and safe inheritance it is reserved in Heaven for us 1 Pet. 1.4 A Christian's tenure is the fairest firmest and surest therefore 't is great wisdom to lay hold on this heavenly inheritance 1 Tim. 6.12 We know it is worldly wisdom to lay up our treasures in safe places and shall not we be so wise in spiritual matters where our treasure far surpasseth all earthly things Now here let us see the differences between temporal inheritances and the heavenly inheritance I. Some earthly Parents are very poor and can leave their children no inheritance to make them Heirs only they inherit their corruptions and punishments due to them but all God's Children are rich Heirs they are all fellow Citizens of the New Jerusalem of the Houshold of God inheritors of the Kingdom of Heaven Eph. 2.19 they are all made meet partakers of the inheritance among the Saints in light Colos 1.12 Christ is the great Heir of all things and all the Saints be they never so poor outwardly yet are they Co-heirs with Christ Heirs of the Kingdom of Heaven James 2.5 II. Fathers that have inheritances do often leave them but to one of their Children as Abraham left the inheritance to Isaac and gave gifts only to the Sons of the Concubines Gen. 25.5 6. but here all God's Children have the heavenly inheritance Upon Earth if all do inherit the Father's substance then it is divided and every one hath the less but Heaven is not divided by lot as Canaan was which was a type of it there the inheritance of the one doth not diminish the inheritance of the other their inheritance is so large that the number of Heirs cannot diminish it the good that they hope for hath two properties that secure it from envy it is one and cannot be divided it is infinite and sufficeth many thousands it's unity is the cause that every one possesseth it entire it 's infinity that none are affraid of a lessening they are all rich of the same inheritance they are all happy by the same felicity For as Gregory saith That heavenly inheritance unto all is one and unto one is all for as much as every one of the blessed Saints rejoyceth as much at the joys and felicities of all others as if he were in possession of the same Heaven becometh all to all and all to every one as all enjoy the light of the Sun when it shineth every one in Heaven is well pleased with anothers happiness and with his own and the charity that reigneth among the Saints there doth so intimately unite their hearts that the diversity of particulars disturbeth not the blessedness of the whole III. On Earth Parents leave their inheritances to their Children because they die and can keep them no longer but God liveth for ever and bestoweth the inheritance upon us in the World Parents die before their Children may inherit but God is immortal and Death never seperates the Children from the Father he hath Heirs but no Successors he despoils not himself to enrich them but living and reigning with them he confers his inheritance upon them without loosing it IV. In this World all Sons and Heirs do not live to take possession of their inheritance but all God's Heirs shall be infallibly possessed of their heavenly inheritance the possession thereof shall be given them by Jesus Christ himself the Heir of all things he shall come from Heaven to conduct them to Heaven and put them into the possession of their inheritance in the view of the whole World and it shall be given to them in their best state when they are most fitted and qualified to that condition which is suitable to their state for in the state that now we are we are not in a capacity to be put into possession of that heavenly inheritance V. Some Heirs if they live to be of age yet they are often kept from their inheritance defrauded of it or unjustly turn'd out of it that either they come not into actual possession or cannot long keep it but none shall keep God's Children out of their inheritance or defraud them of it Now this inheritance cometh to us by the right of Sonship only If Sons then Heirs saith St. Paul Rom. 8.17 Only the Children of God are Heirs of Heaven the Wicked have no portion in this inheritance it is for Sons the Son of Hagar must have no inheritance with the Son of Sarah the Bond-woman and her Son must be cast out The Wicked are like Slaves who labour not but for their Master they till the Ground but reap not the Fruit they plant Vine-yards but drink not of the Wine they suffer much pain and another tastes the pleasure they are not as Wives called into a community of goods they are not as Children admitted to share in the inheritance but the Servants of God find riches in their poorest outward estate their Master adopting them for his Children makes them his Heirs and before he gives them his glory for their portion he gives them the earnest of the Spirit for their assurance of this inheritance Then cast away all carking cares O Christian since thy inheritance is in Heaven and be not disquieted though haply God deal no better with thee for the present then with a Servant for that is a discipline fit to prepare thee for thine inheritance God may bring some great and sharp affliction upon thee he may beat thee buffet thee scourge thee yet thou canst not loose thine inheritance for it is entailed and God hath made it sure to thee by his promise Rom. 9.8 Ephes 1.13 14. Heb. 6.17 Oh do not grudge at the happiness of the wicked do they prosper have they all things at will thou art not inferiour to them for thou also hast an inheritance reserved for thee and this inheritance is not bought by thee but fitted and prepared for thee and thou shalt have no ruinous Cottage but that which is fit for thy purpose when thou comest to Heaven and whatsoever losses thou meetest with in this World loss of Wife Children Goods Friends Life yet thou canst not lose thine Inheritance This caused the Hebrews with joy to endure the spoiling of their goods knowing that in Heaven they had a more enduring substance Hebr. 10.34 Let us all therefore labour to become the Sons of God and that we may be so let us labour for faith to believe in Christ and labour after all the graces of God's Spirit hereby we shall be made meet partakers of the inheritance among the Saints in light Col. 1.12 The inheritance is given to the sanctified Acts 26.18 to such as are in Christ and of Christ by faith unfeigned Gal. 3.29 Let us all labour to make God our inheritance as God hath right and
title to us so let us labour by faith to challenge the same in him and not be like a foolish child who would buy his father's inheritance when he was born to it and it is his right Like the Papists who think by their own merits to purchase to themselves the Kingdom of Heaven to which were they God's Children and belonged to him they would be Heirs apparent Reader clear up thy right to this inheritance keep thy indentures safe and let Satan come with the offer of Kingdoms to thee as he did to Christ then wilt thou not with prophane Esau sell thine inheritance Oh take heed of that prophane speech of his in saying What is this Birth-right to me Gen. 25.32 but say with Naboth God forbid that I should sell the Inheritance of my Fathers unto thee 1 Reg. 21.3 St. Augustine speaking to his Auditors uttered these notable words Let us be grieved to see men distracted with the diversity of their desires let us see their different conditions which arise from the difference of their designs let some take Arms and seek for glory in the mouth of danger hazard their lives to get themselves a name and place their happiness in killing and slaying let others more harmless but less ambitious plead at the Bar gain reputation in defending innocence and aspire to the glory of Orators being not able to purchase that of Conquerors let others more humble but not less interessed hold commerce and traffick with Strangers pass the Seas to content their avarice descend into the bowels of the Earth to dig out treasures let others more innocent but not less miserable till the ground master barrenness by their laborious improvement and at the years end reap a rich and plentiful Harvest let all these different conditions divide the heap of perishable goods between them but let Believers instructed in a better School protest that God and Heaven are their portion and that now and for ever they will have no other inheritance Finally this consideration that Heaven is a Christian's inheritance may comfort thee against the death of thy godly Friend Though thy Friend be gone to another City yet grieve not over-much he is gone but to his Lordship to his own inheritance and let all true Believers resolve to let the movables go since the inheritance is theirs SECT VI. Sheweth that Heaven is the place where the Saints shall receive their reward IN the next place I shall shew you that Heaven is that blessed place where the Saints shall receive their great and glorious reward The Scripture tells us that Verily there is a reward for the righteous Psal 58.11 and this reward shall be a great reward and the place where they shall receive this reward is in Heaven Matth. 5.12 There is a two-fold reward Praemium Vincentium Merces Laborantium The Reward of Conquerors The Wages of Labourers 1. The Reward of Conquerors Blessed is the man that endureth tribulation for when he is tried he shall receive the Crown of life James 1.12 A Crown is the honour of those that strive of those that were put into the Lists and St. Gregory saith well The Crown is the reward of Victory True it is all the Saints have the promise of a glorious Crown and reward but they have a special promise thereunto that endure tribulation because they are brought to the strife of faith and have fought the good fight and kept the faith as St. Paul speaks of himself and upon this he challengeth his reward 2 Tim. 4.8 It pleaseth God many times to shew his great power and mercy in the strengthning of those that suffer for the truth when they come to seal the profession of it with their blood with invincible courage he enableth them to endure the pains of Martyrdom even to the admiration of the beholders and many times to the astonishment of the tormentors themselves they go to be martyred as if they were going to be married they embrace the Cross they kiss the Stake they sing Psalms to God in the midst of the Fire they are filled with such Divine raptures as you would rather think them in their Transfiguration then at their Execution this is praemium ante praemium a reward beforehand But that which heightens their courage and makes them to glory in tribulation is the consideration of that great reward that is laid up for them in Heaven this is like the opening of the Heavens to Stephen that encouraged him to resist unto the loss of his blood 2. There is the reward of Labourers the wages of them that work and labour in the Vineyard the Labourer laboureth all the day but at night he receiveth his penny Matth. 20. The Labourers in the Vineyard were called in at night and received every one his penny that is his proper reward the Lord would have his work well done and he will spare for no cost the diligent shall not lose their labour the justice of God requireth it that he should pay his Servants their wages when they have done their work their labour shall not be in vain in the Lord 1 Cor. 15. ult Object But it may be said if eternal life be a reward or wages then the labours of his Children are meritorious Sol. 1. By way of relation to merit there is wages of grace not of merit though the Greek and Latine words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and merces rather signifie hire or wages then gift or reward Yet St. Paul teacheth us to distinguish that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 wages may be reckoned to a man by favour not by debt Rom. 4.4 This appeareth in them who being called into the Vineyard at the eleventh hour yet received a penny for wages by favour not by debt as much as they who were first called and had born the burden and heat of the day 2. It is wages in regard of the promise of God for he hath promised to give eternal life to them that believe and obey him the performance whereof they may lawfully expect though they cannot deserve it Promise is a debt and God hath made himself a Debtor to his People by promise If a Subject or Servant to a King doth him any remarkable service it is but his duty yet such is the usual bounty of Princes as they will abundantly reward it as is manifest Esther 6.3 3. It is called wages because God recompenseth the obedience of his Children of free mercy through the obedience of Christ it is not such a wages as a Master gives his Servant for his labour but as a Father gives his Child of love not of merit Therefore saith St. Paul Whatsoever ye do do it heartily as to the Lord and not to men knowing that of the Lord ye shall receive the reward of the inheritance Colos 3.23 24. for ye serve the Lord Christ Ephes 2.9 We are saved by grace not of works lest any man should boast 4. It is called wages not in regard of
merit but in regard of order because as wages is usually given at the end of the labour so this reward is given at the end of our days Be thou faithful to the death and I will give thee the Crown of life Rev. 2.10 5. In regard of faith that looks at salvation as the end and wages of all her labours St. Peter writing to those of the dispersion speaks of their receiving the end of their faith the salvation of their souls 1 Pet. 1.9 Object But it may be said this reward is conditional Rom. 8.17 that if we suffer with Christ we shall reign with him where merits seem not to be excluded Sol. I answer the condition notes out there the order not the cause of reigning which may serve to comfort us in afflictions Luke 17.7 8. Now I shall make it evident that this reward is a reward of mercy not out of merit For 1. In a merit there must be relatio muneris remunerati a relation between our giving to God and his giving to us and it is not possible for the infinite God to receive any thing from us we can give nothing to him but what at first came from him as David speaks 1 Chron. 29.11 14. Who hath first given to God and it shall be recompensed to him again Rom. 11.35 2. The obedience performed must be materia indebita to make it meritorious but we are every way bound to God we are bound by the bond of Creation to be serviceable to him By Nature we owe him our service from whom we receive our being We are also bound by the bond of Redemption we are none of our own but his that hath ransomed us and therefore wholly uncapable of meriting any thing at the hands of God Every meritorious work must be free proceeding from our own meer good pleasure it must not be a duty which we are bound to do now all that we do or suffer is but duty commanded by God and we stand bound under many obligations to do them works of duty cannot merit 3. Every meritorious work must be a man 's own proper work now the good we do is not of our selves but of God that gives us the ability of performing it it is by the grace of God we are enabled to do and suffer To you it is given to believe and to suffer for Christ Phil. 1.29 It is God that worketh in us both to will and to do Phil. 2.13 It is God that worketh all our works in us and for us Isai 26.12 We are infinitely indebted to God for enabling us to do any thing for God and the giving of one gift is an obligation that therefore one should give another ex condigno 4. In a merit the work done must bear proportion with the reward now what is the giving of a mite or penny to the purchase of a Kingdom what proportion is there between an infinite reward and a finite work an eternal reward and a temporary work such is our work such is God's reward So Christ to his Disciples Luke 17.10 When you have done all those things which are commanded you say We are unprofitable servants we have done that which was our duty to do 5. There is so much defect in our best works that it is impossible they should merit any thing out of justice for who can think they should deserve punishment out of justice and merit a reward out of justice too That work which meriteth must be perfectly perfect there must be no flaw not a shadow of privative imperfection in it if God should be extream to mark what we have done amiss Hell would be the reward â—our best works Now though glory be called a â—eward yet 't is a meer gift of grace Eternal life is the gift of God saith the Apostle Rom. 6.23 Christ saith of his Sheep I give unto them eternal life John 10.28 It is called both a gift and a reward secundum quid and in respect it is called a reward but simply and absolutely Abbot de Meritiâ— it is only a gift compare eternal life to the work and look no further so the Scripture calls it a reward but consider the original from whence the work it self also proceedeth and all is meerly and wholly gift saith learned Bishop Abbot 6. Hereby the merits of Christ would be made of no validity Christ hath merited for us to the uttermost and nothing can be contributed by us because he hath done it alone so then eternal life follows upon an holy life not as remunerated from any merit of ours but as conferr'd in much mercy by God for the merits of Christ I shall now shew that the reward in Heaven is a great reward Aquinas on Matth. 5.11 Aquin. Suppl 3. portis quaest â—6 assigneth to three Orders of glorified Saints namely to Virgins Doctors and Martyrs a special Crown of glory excelling in glory the Crowns of other Saints I should spend time but to little purpose should I tell you the idle figments of the Schoolmen about these Crowns as that the Virgins shall have a white Crown the Doctors a green Crown the Martyrs a red Crown such hay straw and stubble have the over-curious heads of the Schoolmen laid upon this foundation I shall wave this and shew you how the reward in Heaven is called a great reward I. It is great absolutely in it self considered the great God himself is the reward of his Saints the Kingdom of Heaven is their reward we should count an earthly Kingdom a great reward much more all the Kingdoms in the World that is a vast reward indeed but what is all the World and the Kingdoms thereof in comparison of Heaven 't is but as a drop of a Bucket compared to the Sea the dust in the Ballance compared to the Earth and a spark of Fire compared to the Sun there is some comparison in these for both are finite but there is no proportion between God and the whole World perfection of holiness perfection of glory perfection of joy perfection of pleasure is this great reward II. Consider the properties of this reward and you will see it is a great reward 1. It is an infinite reward far above the sight of the eye it cannot comprehensively behold it the ear cannot hear the greatness of it the heart cannot conceive it Were the Sea ink and the Heavens parchment and all Angels and Men set on work to delineate the greatness of it they could not describe it the reward is great according as God is and who knoweth how great he is 2. It is an all-sufficient and all-satisfying reward why doth the holy Ghost call it after so many names sometimes calling it the Kingdom of Heaven the sight of God a Crown a Crown of life joy Rivers of pleasures sometimes a Supper the Marriage of the Lamb white Robes Paradise the reason is because it is so great that one expression is not enough to describe it it is an
go to receive his reward With this consideration Hilarion speaks to his trembling Soul upon his Death-bed Hieron in vit Hilar Egredere Anima cur times egredi go forth my Soul go forth depart out of this prison of pain into a place of pleasure hast thou served Christ these seventy years and dost thou fear to take thy wages now thou hast done thy work Let this therefore be matter of shame to us that we have done so little work considering the greatness of the reward as a holy dying Martyr said I am exceedingly grieved that being now to receive so great a reward I have done so little work Truly O Lord thou art great above all gods and great is thy reward for thou art not great August in Soliloq and thy reward little thou art the rewarder and the reward of eternal happiness it self saith St. Augustine SECT VII Sheweth that Heaven is the place where God shall give his People a kind welcome and loving entertainment HEaven is also the place where God will most affectionately receive all his Children to himself with much love and tenderness of affection at the last day they shall be received into the arms of his embraces Thou shalt guide me with thy counsel and afterward receive me to glory Psal 73.24 that is thou shalt receive me with a most vehement and ardent affection When the prodigal Son was but coming towards his Father when he was yet afar off his Father ran toward him and fell upon his neck and kissed him now this is but a shadow of that full and glorious reception of the Saints to himself when God shall make them all glorious and receive them without spot or wrinkle if this Prodigal returning from his Harlots and coming in his rags was thus acceptable and welcome to his Father Oh what abundance of love will God then express to his Saints at the last day when they shall be all cloathed in long white robes and be received into the perfection of glory Mark what is said to the faithful Servant Well done thou good and faithful Servant thou hast been faithful over a few things I will make thee Ruler over many things enter thou into the joy of thy Lord Matth. 25.23 Then will the Lord Jesus most affectionately say to all his Servants Enter my dear Friends and receive your consolation enter Servants and receive your wages enter my Children and take possession of your patrimony and inheritance enter my Brethren and receive your portion and all ye that have fought the good fight and kept the faith and offered violence to the Kingdom of Heaven enter ye and take your Crowns He doth not say Come toward it and look upon it with a greedy desire and earnest longing after your happiness but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 come into the joy of thy Lord take part and possession of it with abundance of delight and satisfaction The soul of man in this World is capable of more pleasure then the eye or ear yea then all the senses can bring in to her our soul can drink up all the pleasures at one draught it can presently swallow them up but the joys of Heaven do exceed the desires of our souls therefore saith Christ Enter thou into thy Master's joy he doth not say let the joy of thy Master enter into thee it is to shew that the joy of our glorious condition doth infinitely surpass the largest capacity of our souls though they be stretched to the uttermost So at the last day Christ will say to the Sheep on his right hand Come ye blessed of my Father receive the Kingdom prepared for you from the beginning of the World Matth. 25.34 The first word is Venite Come it is the voice of the Bridegroom that saith Come Come to me my Spouse that where the Husband is there the Bride the Lamb's Wife may be that where the Head is there the Members may be where the Father is there the Children may be where the Master is there the Servants may be where the Prince and Captain of our Salvation is there his Fellow-Souldiers may be When Christ was going out of the World he chears up the hearts of his Disciples with these consolatory words Let not your hearts be troubled in my Father's House are many Mansions I go to prepare a place for you and if I go I will come again and receive you to my self that where I am there you may be also John 14.1 2. See how much affection Christ expresseth in these words if Christ said when he was upon Earth Come to me all ye that are weary and heavy laden and I will ease you take my yoke upon you and you shall find rest to your souls Matth. 11.28 29. then much more will he retain the same sweetness of affection when he cometh to sit down in his Judgment-seat Christ is as it were a Servant among his People Luke 22.27 I am among you as he that serveth He condescendeth to serve his People he went to Heaven in Person to prepare a place for them and he will come again in Person to receive them thither True it is he will do it with a glorious Train of Angels yet he will come himself and take them home to his Father's House that where he is they may be also and then will he receive them with much affection Come my Love my Dove my Spouse my Undefiled where hast thou been so long all this while out of my presence come ye into my bosome which is now wide open ready to receive you If Jacob's and Joseph's meeting were so unexpressibly comfortable when they had thought never to have seen the faces of each other after so long a distance Oh what shall the joy of that last day be and how shall those noble souls rejoyce yea leap for joy to whom these soul-ravishing words are spoken Come ye blessed of my Father all the Musick in Heaven and Earth will not so ravish them as this voice will do Now though they were the out-casts of the World Heaven gates shall be set wide open for their reception the King of glory will bid them come and welcome the Spirit and the Bride say come c. Come ye blessed of my Father the World hath cursed you but God hath blessed you yea and you shall be blessed Come ye and inherit a Kingdom I have heretofore told you of a Kingdom promised you a Kingdom you have often prayed for Lord let thy Kingdom come come now my dear Friends I am come to put you into the possession of that Kingdom I will make you all Kings and you shall reign with me for ever Great reason there is for us to think that God will take home all his People to himself with abundance of affection at the last day they are the Sons and Daughters of the Lord God Almighty and will not our heavenly Father receive all his Sons and Daughters to glory with a most
more set forth the thankfulness of the Labourer and these the magnificence of the Lord. If you will take the words of the Rabbins whom in story of custom we have no more cause to distrust then to feign they will tell you when the Husbandman carried up those Fruits to the holy City he had a Bull went before him whose horns were guilded and an Olive-garland upon his head this was the picture of his Master's affection and state as if by the impetuous Beast he would express the courage of his joy by guilded horns the riches of his plenty and by the Olive-garland the Crown of peace Behold the displayed Herauldry of his happiness and that it might be increased by applauses a Pipe played before him to charge all to take notice of it until they came to the Mountain of the Lord. Shall not these first-fruits be likewise paid at our great resurrection shall they not be brought to our heavenly Jerusalem the City of the great King shall they not have Angels go before them shall there not likewise be Crowns and shall they not likewise be ushered by the voice of a Trumpet It was the sound that the Jews used at their braver Funerals and may it not then fitly be used when they shall be awaked from their Tombs Till Christ was risen those that were buried were dead but if we once but name him the first-fruits of them that rise let us no more say that they are dead but that they sleep yet all before the resurrection shall not sleep some instead of rising shall be only new dressed by being cloathed with incorruption and so have rather a change of rayment then of life they shall not put off their bodies but their mortality and be made like unto Christ both in the truth of the resurrection and of glory The Eutychian shall then confess that the two natures in Christ are not mixed though joyned and that his Humanity though exalted is not changed the Pythagorean shall then recover the possession and acquaintance of his vagabond Soul the Sadduce shall then rise in that body in which he denied the resurrection of the body and with the eyes of his body see the errour of his Soul the Vbiquitary shall then see that Christ's body may be seen and it shall certainly prove that it is not everywhere by being not in the same grave whence it was risen that is in respect of his corporal presence for otherwise as he is God he was there and in all other places of the World CHAP. XVI SECT I. Of the glory of the Bodies of the Saints in Heaven and first of the beauty and clarity of glorified Bodies BUt now to speak more particularly of the glory of the Body the Apostle saith 1 Cor. 15.43 the Body is sown in dishonour it is raised in glory that which is here called glory is by Divines generally termed clarity and this no way varying from the sense of the Apostle for vers 41 42. he saith that the glories of the Saints Bodies in Heaven at the general resurrection shall be different and divers one exceeding another in clarity as one Star differs from another in glory so shall the resurrection of the dead be St. Paul saith in Phil. 3.21 Christ shall change our vile bodies and fashion them like unto his glorious body This is very admirable that a poor sinful Creature should be so changed transformed exalted as to be like the Son of God in glory Our Bodies now are but as loathsome Carcasses what a vile Body had Job when he sate upon the Dunghil what a vile Body had Lazarus when he lay at the Rich Man's gate full of sores When Children are young break out in the face in hands and body there is no beauty in them so sin breaks out in these mortal Bodies and makes them ugly in God's eyes there are many corporal imperfections in mens Bodies now but when Christ shall appear then our Bodies shall be as his Body beautiful and glorious Tradition upheld by reason teacheth us that he was beautiful without art that the Holy Ghost who formed his Body in the Virgins Womb would have it adorned with comliness he consecrated beauty in his Person when he took our nature upon him though he assumed the pain of sin he would not assume the ugliness thereof and as there was no ignorance in his Soul so was there no deformity in his Body His very types in the Old Testament were all comely David and Solomon the one of which represented his Victories the other his Triumphs were both of them famous for their beauty the Angels took upon them his visage when they treated with the Prophets while they spoke in his name they would appear in his form Jacob had the honour to see him when he wrestled with him before the break of day the three Children that were thrown into the fiery Furnace saw him in the midst of the flames But how gloriously did the face of Christ shine at his Transfiguration Christ's face did shine upon Earth and now in Heaven doth shine like the Sun And our Saviour intimateth that the Righteous shall shine as the Sun in the Kingdom of their Father Matth. 13.43 Lazarus his Body shall be a beautiful Body he shall have no imperfection Sampson shall then have his eyes which the Philistines pulled out Mephibosheth shall not be lame in Heaven there shall be no imperfection in a glorified Body The Scripture mentioneth some Persons eminent for beauty as David Joseph and especially Absalom who though he had a deformed Soul yet for his out-side was without blemish and had no peer among those many thousands of Israel There was none to be so much praised for beauty as Absalom for from the soles of his feet to the crown of his head there was no blemish in him 2 Sam. 14.25 But the most exquisite earthly beauty is but skin-deep and but like the painting of a rotten post it is but a fresh colour laid on mortality the foundation of it is weak and crasie and therefore it soon fadeth but he that is like to Christ in holiness shall be like to him in heavenly beauty and glory the beauty of glorified Bodies shall be a shining beauty The expression of Divines is thus As Iron when it is heated in the Fire we cannot see the Iron for the Fire it appears nothing else but fiery so in Heaven we shall not be able to see the Body for the glory thereof and as the Air is now fully possessed with the light so shall our Bodies be fully possessed with glory and the Soul full of the light of glory shall be diffused thorow the whole Body Lessius de summo bono lib. 3. cap 5. and all the parts of it according to the opinion of the Learned therefore it behooveth that the whole Body be resplendent according to the dignity of the Soul inhabiting it Yea it is conceived that the glory of the Soul
him in his glory Now as it was said of the eye in respect of things seen so it is said of the ear in respect of things heard Neither is the ear silled with hearing Eccles 1.8 it is spoken in respect of things heard here below all the things in the World which are most delightful to it cannot fill it they may tire the ear but cannot satisfie it but in Heaven the ear shall be filled but never cloyed with hearing it shall hear whatsoever is pleasing to it and nothing that is distasteful How should this consideration make us to think the time long till we be out of Egypt and freed from those chains which link us to such shameful services and so unworthy of a Soul ransomed with the blood of the Son of God Alas when will the time come that we shall hear the Canticles of glory when shall we go to the Daughters of Zion to our Country crying out with a loud voice that the spiritual Pharaoh is swallowed up under the Abysses and that all those Troops of Enemies which now pursue us have suffered a dismal shipwrack not under the Waves of the red Sea but under the Lake of Fire and Brimstone and everlasting malediction Oh then let us not suffer the noise and tumult of this World to strike our ears with so many unprofitable extravagant and dangerous discourses but rather let us seal up our ears against wicked words filthy speeches profane and rotten communications idle and foolish jestings and inure them to such as are suitable to those they shall hear in Heaven SECT X. AS for the sense of feeling we may not deny it to be in Heaven for that includes not any corruption and if congruous to sense it is a perfection not a defect of nature and that glorified Bodies be palpable and may be felt that speech of our Saviour after his resurrection makes it clear Handle me and see for a spirit hath not flesh and bones as ye see me to have Luke 24.39 The sense of touching will receive its delights both from the heavenly Air and the soft touch of heavenly Bodies as also from the most inward sense of the best temperament for man being perfectly sound hath a pleasant sense and feeling of the good constitution of the Body As for the smell and taste some think as they are inferiour senses so they are subservient to this mortal state and that there shall be no use of them in a state of glory the taste is for the trying of meats and drinks and it shall be one great part of the Saints happiness not to hunger and thirst any more but to be far above these things being like to the Angels of God to be so replenished with the love and influences of the presence of God as to live immediately upon him in him and by him and not to lead such a weak and frail life as now they do that lean upon the staff of bread and must be underpropped by the creatures But if there be any use of these senses in Heaven it shall be after another manner then now it is the sense of smelling shall then be refreshed with most sweet and pleasant savours not of such vaporous things as we have here but of such as be proportionable to the glory of Heaven In like manner the taste shall be satisfied with incredible sweetness and delights Ludovic Granat Medit. not for the sustentation of life but for the accomplishment of all glory as one noteth And albeit touching the sense of taste some difficulty may arise yet though there be no delicious taste by eating or drinking delicious dainties such as the sensual Epicures of these times make their God notwithstanding it is not absurd to think â—r Rich Sheldon of Man's last end that glorified Bodies by God's appointment shall have some delicious and pleasant moisture resting upon the palate or place of taste that so by such a means that sensible part may have her full content And Lessius saith Lessius de summo bono if the Damned in Hell are most sharply punished in these senses as the rich Glutton that in Hell torments was tormented in his tongue why should not the Saints who have suffered so many things so grievous to the senses in this life receive delight and refreshing in them Concerning all which Laurence Justinian writes thus The flesh of man made spiritual Laurent Justinian lib. de Dicipl Monach cap. â—3 shall abound with delights of divers sorts in all the senses the eye shall be delighted in the lovely sight of the Redeemer when it shall see the King of glory decked with his own comeliness the melodious songs of the Citizens that are above shall not a little delight their ears likewise the fragrant pleasantness of the Celestial odours shall embrew the smelling with a wonderful liquefaction and an unspeakable sweetness of all delectable things shall as it were cram the palate of the mouth and the touch shall abound with delights suitable to it it is requisite that all the members of the Body should extol their Creator in their own way that as they took their beginning from him so also they may bring down the end of their blessedness toward him that God may be all in all And Anselm when he had said that the Damned shall have the greatest pains in all their senses and members addeth in like manner but in a contrary consideration in that life that is to come a certain unspeakable delight shall inebriate good men and abundantly satisfie them with its invaluable sweetness The eyes the ears the nostrils the mouth the throat the hands the liver the lungs the bones the marrow the bowels and every particular member of the Body shall be replenished with such a wonderful sense of delight and sweetness that truly we shall drink large draughts of it in the torrents of delight and instead of the dew of Manna wherewith the Israelites were refreshed we shall be satiated in an Ocean of Nectar and Ambrosia that is without bounds limits measure or bottom O happiness not so much to be spoken of as to be wished and desired and to be purchased if it were possible with a thousand lives had we so many to give for the same SECT XI Vse 1. THe first Use that I shall make of this is to commend unto you that of the Apostle 1 Thes 4.3 4 5. That ye should abstain from fornication that every one of you should know how to possess his vessel in sanctification and in honour as men that seek for glory honour and immortality not in the lust of concupiscence even as the Gentiles which know not God as those who have hope only in this life who have no entrance into the everlasting Kingdom of our Lord and Saviour Jesus Christ Flee fornication every sin that a man doth is without the body but he that commiteth fornication sinneth against his own body 1 Cor. 6.18 Other sins are
grace we are shamefully foiled Love and affection to our own vain opinions is a great impediment to sound judgment it breeds prejudice against the truth making men resolute in defending their opinions if by any way of wresting the Scripture to their purpose it be possible But in Heaven the soundness of the Saints judgments shall be answerable to the acuteness of their apprehensions they shall be no longer accompanied with doubts and darkness as they learn without labour so they shall not fear forgetfulness drawing light and wisdom from the very fountain they shall know all things in their principles their Souls shall then be penetrated by the Spirit of God and their judgments clarified with the light of glory the Saints shall then be able not only to view the superficies or surface of things but also to dive into the bottom of them to comprehend the breadth and length the height and depth of them they shall then see that God is ever like himself and that all things in him do most exactly consent and agree together Sicut terra respectu coeli est insensibilis quantitatis sic honitas aliarum scientiarum respectu Scipturarum Durand Durandus saith of the knowledg of the Scriptures that the knowledg of all humane Sciences is no more to be compared to the knowledg of the Scriptures then the Earth to the Heavens for bigness the Earth is but a small insensible point in regard of the Heavens I am sure the knowledg of God which we have from the Scripture from the Creatures is no more to be compared to the knowledg of God which the blessed Saints and Angels in Heaven have it is nothing to be compared with it all Solomon's wisdom and knowledg is nothing It is said that God gave to Solomon wisdom and understanding exceeding much 1 Reg. 4.29 and largeness of heart even as the sand on the Sea-shore and this was to admiration in this state of mortality but I believe that he that is least in the Kingdom of Heaven shall far surpass Solomon in understanding and judgment If John Baptist according to our Saviour's testimony were greater then any of the Prophets because he saw Christ already come in the flesh whereas they only foresaw Christ to come and yet the least in the Kingdom of God that is in the Church of the New Testament be greater in this respect then John Baptist because they see into the Mystery of Christ not only as already come but as having actually performed the work of our redemption died overcome death risen from the dead ascended into Heaven given forth his Spirit and spread his Gospel over the World how far then shall the understandings of the Faithful in Heaven seeing Christ face to face excel the knowledg which all the Prophets Solomon John Baptist and all Believers under the New Testament had here upon the face of the Earth and as the perfection of these faculties so the excellency and perfection of the objects which they shall thus clearly apprehend and perfectly know shall wonderfully advance the blessedness of the Saints CHAP. XX. SECT I. A description of what things shall be seen in God by the Saints in Heaven HE that seeth a wise and mighty man although he seeth his out-side yet his in-side he seeth not viz. the beauty and perfections of his mind but in Heaven the Saints shall see the Divine beauty and excellency with the eye of the inner man they shall see the brightness of his glory and majesty they shall behold him not by a reflex as a man may see the image of the Sun in a Looking-glass but they shall as it were look upon him in a direct line 1. They shall with admiration behold him as the first eternal Being as the Ancient of days comprehending all the Centuries of years all the ages and generations all the hundreds and thousands of years all the changes and periods of times all of them making up but a moment and being no more then the twinckling of an eye to his eternity 2. They shall see him as he is in himself that he is glorious in himself in his being that he is infinitely glorious in all his Attributes that he is eternally glorious in all his works they shall see him to be such a God as he proclaimed himself to be that he is the Lord God the Lord God of Gods they shall know the immensity of his being the infiniteness of his greatness that he is infinite in grace infinite in mercy infinite in glory they shall then see the unlimitedness of his essence filling them with himself with his presence and fulness filling all things and with his infinite being enclosing all things that are 3. They shall clearly see him as an unchangeable God who hath wrought all the wonderful changes that have hapned in the Heavens in the Earth in the Seas yet that himself hath remained still immutable they shall look upon him as the first universal mover who setteth all things in motion in whom and by whom all things move himself remaining immovable 4. They shall not only be convinced of his Almighty power but shall see it clearly and manifestly discern his infinite strength it is one thing to read of the great strength of Sampson and to believe it as a certain truth it had been another thing and a matter of far greater satisfaction to have seen him smiting the Philistines hip and thigh with a great slaughter killing a thousand of God's Enemies with the Jaw-bone of an Ass carrying away the gates and posts of a City upon his shoulders pulling down with his hands the house wherein thousands of the Philistines were sitting so it is one thing to read and believe the Almighty power of God but another thing and a matter of greater satisfaction to the Soul to have a clear view of it to see God forming Heaven and Earth of nothing and changing times and seasons to see him raising some out of the dust and lifting them out of the dunghil and setting them with Princes and throwing down the mighty from their seats that were exalted to places of great eminency and dignity overturning Nations and Kingdoms and working great wonders These things though past it is conceived they shall be as clearly seen in God when we shall see him face to face as if they were but then in doing With great delight also shall they see his Almighty power that shall bring up all the Potentates of the Earth all men high and low rich and poor young and old before his tribunal in translating all his Children into everlasting glory and throwing the Wicked into everlasting burnings They shall also see God exercising his power in dissolving the frame of this visible World rolling the Heavens together as a scroll and folding them up as a garment melting the Elements with fervent heat and burning up the Earth with the works that are therein Moreover they shall see what God shall do for
ever they shall see God in all his workings to eternity What a ravishing thing would it have been Burr in Beatitud if any of us should have been admitted into the presence of God and there to have seen what God hath done from the beginning of the World to this day but when this World shall be at an end as it will shortly be God and his Saints will then remain everlastingly and they shall be for ever with the Lord and they shall be there where they shall see what God will do for ever 5. They shall see the infinite love of the infinite God of which now they have but a taste they shall then clearly understand that love of God which is the spring of all spiritual blessings in heavenly things out of which they were elected to holiness eternal life and glory that love out of which Christ himself as a Mediator and Redeemer issued and out of which all things were given them that appertain to life and godliness that love which prevented them in their lost condition which turned the eye of God's compassion towards them when they lay in their blood that love which issued out a pardon of all their sins from the Court of mercy which lengthened out the patience of God toward them when they lingred in their sins Then shall they know fully where this love was bred and that none but the eternal love and delight of the Father could have outed so much love then shall they see themselves over head and ears drown'd in many obligations to his infinite love 6. They shall see him as the Fountain of light and wisdom as the only wise God as the Father of lights in whose light themselves see light from whose face all those beams do shine whereby their Souls are filled with heavenly wisdom they shall see clearly that God is light filling Heaven with his brightness and glory and fixing the eyes of all the Angels and Saints upon him as an object infinite altogether lightsome and lovely They shall behold that infinite wisdom of God which created Heaven and Earth which great piece of workmanship had nothing but nothing for its materia how all the different parts whereof it is composed had the same original and how this vacuum by the word of God brought forth the Heavens with their Constellations the Earth with all its Fields the Sea with all its Rocks how the Heavens and Earth were created in an instant though there went six days to their disposal The Saints in Heaven shall also understand that wisdom of God which in all ages hath governed the World and directed all creatures to their courses and motions how this admirable work hath endured numberless ages contrary to the Laws of Nature which suffereth that soon to perish which she is not long in forming Then shall the mysteries of Providence be fully opened and we shall see the Births in the Womb of Providence which on Earth are invisible to us then shall we understand all the ways circuits lines turnings of Providence and see how Christ hath steered the helm of Heaven and Earth when means have failed and men and times have changed They shall likewise know that wisdom that hath ordered the sins of Men and Devils to holy ends never intended by the Actors which hath over-reached the craftiest devices of the Serpent and his Seed They shall likewise behold that manifold wisdom of God that contrived the whole method of mans Redemption and Salvation the very Master-piece of Divine wisdom that wisdom that hath given light to the blind wisdom to the foolish and abundance of light to those that sate in darkness and in the shadow of death and which made those that were darkness to become light in the Lord. This shall be matter of admiration to Men and Angels that the great God should condescend to look on such vile Sinners so far below the free love and majesty of the most High Then shall the Saints understand all the counsels of God concerning themselves from all eternity when they shall be admitted into the House of God they shall not only see what God himself is but they shall see his heart his will and all his ways and glorious contrivances for their salvation 7. They shall see him as that God who is truth it self they shall exactly discern how every promise of his every prophesie delivered by his spirit to the Churches and recorded in his word is fully accomplished not one failing or falling to the ground and that whatsoever God promised or bound himself by covenant to perform though it seemed difficult or long before it was fulfilled yet it came to pass at last in its appointed time Oh the sweet satisfaction which the Saints in Heaven shall find in the full contemplation of the truth of God every way manifested and so gloriously verified in and upon themselves in keeping them by his power unto salvation in preserving them to his heavenly Kingdom in guiding them by his counsel and bringing them to glory when they shall see that all the art malice skill and power of Men and Devils could never frustrate nor make void the least tittle of God's sacred truth 8. They shall see him as a God infinite in holiness of perfect purity they shall with great delight look directly into that overflowing fountain of holiness which hath streamed into so many thousand Souls which hath washed so many unclean hearts from their filthiness which filleth all the Saints and Angels in Heaven with perfect holiness then shall they behold those fair hands as I may speak that stooped to wash such black-skinned and defiled Sinners and purged away the filth of the Daughter of Sion If the Egyptians for many ages have had a great desire to find out the fountain of that River Nilus which by his yearly inundations watereth the Land in that hot climate having no showres of rain and maketh it abundantly fruitful Oh then how shall glorified Souls rejoyce to be brought to the Spring-head of holiness which hath watered so many barren Souls and made them bring forth the fruits of the Spirit 9. They shall clearly see him as an all-sufficient God they shall see that rich treasury opened out of which all that good was given which was received by any or all the Creatures in Heaven and Earth The Lord by many notable instances of his own glorious works Job 38.22 convinced Job of ignorance and posed him by a multitude of interrogations among the rest saith he Hast thou entered into the treasures of snow or hast thou seen the treasures of hail But in that state of glory not only this holy man but every one of the Saints shall be admitted to view the treasures of God's all-sufficiency out of which all good things concerning this life and the life to come have been and shall be dispensed and distributed among the Creatures life breath all things grace and glory grace of justification grace of
graciously merciful and that none hath cause to complain of God and that the fundamental cause of this various administration with Nations and Persons is the holy and soveraign will of God who hath mercy on whom he will and whom he will he hardeneth This is the depth without a bottom that St. Paul speaks of But in Heaven the Saints shall be filled with the knowledg of these mysteries the bosome of God being opened to their understandings What are the events that have hapned in the World or in the Church but the effects or consequents of those decrees which have been everlastingly in the mind of God Now if the Saints in Heaven shall perfectly see God then nothing of God shall be hid from them which may make up their compleat happiness they shall then clearly understand the mysteries of justification and glorification and all the deep things of God all the mysteries of the holy Scriptures all the Prophecies all the Figures Types and Symbolical shadows all the mystical Senses all these things they believed here either expresly or implicitely but the reward of faith is vision and clear knowledg The same doth St. Augustine insinuate saying August de Civit. Dei cap. 21. What shall we see in Heaven but God and all those things which now believing we see not CHAP. XXI MOreover the Saints shall see and know that innumerable company of Angels their natures each of their persons in particular As the Angels know every Elect person because it is their work to gather the Elect from all the corners of the Earth and to seperate them from the wicked Matth. 13.41 so the glorified Saints shall know the holy Angels whom the Lord sent forth to minister for them whom the Lord appointed for their guard while they were upon Earth who encamped round about them while they were encompassed with so many dangers Some Divines are of opinion that the number of the Angels is so great that they exceed without comparison all corporal and material things in the Earth and like as the greatness of the Heavens exceedeth the greatness of the Earth without any proportion even so doth the multitude of the glorious Spirits exceed the multitude of all corporal and material things that are in the World with the like advantage and proportion Now what thing can be imagined more wonderful then this Again if every one of the Angels yea though it be the least Angel among them all be more beautiful and goodly to behold then all this visible World what a glorious sight shall it be then to see such a number of beautiful Angels to see the perfections and offices that every one hath in that high and glorious City there do the Angels go as it were in Embassages are exercised in their Ministry there the Principalities and Thrones triumph there do the Cherubims give light the Seraphims burn with fervent love All of that heavenly Court are perpetually singing Praises and Hallelujahs to God Almighty and to the Lamb that sits on the Throne for ever Oh what honour is this which God will do to his Children hereafter when he shall exalt them to so high a dignity as to place them among the Angels in Heaven and make them like unto the Angels of God CHAP. XXII SECT I. Of the Saints mutual knowledg of each other in Heaven FInally the Saints shall know each other the Patriarchs Prophets Apostles Martyrs and People of God in all Ages and Nations the Saints shall behold numberless hosts and troops of glorified Pieces redeemed Saints in that highest Orb and Region of glory there they shall behold the general Assembly and Church of the first-born whose names are now written in Heaven Heb. 12.23 immediately illuminated studying preaching and praising Christ for evermore There you shall see Abraham Isaac and Jacob and all the Prophets in the Kingdom of God saith our Saviour Luke 13.28 It was propounded as a doubt to Martin Luther Chemnit harmon evang cap. 87. a little before his Death-bed Whether glorified Saints should have mutual knowledg of each other he thus resolved his Friends that as Adam knew his Wife in Paradise when she was first presented to him and as St. Peter ravished with a heavenly vision at the Transfiguration of Christ Matth. 17.4 took notice of Moses and Elias when as Tertullian saith he never saw so much as any of their Pictures Tertul. contr Marcion lib. 4. the Law prohibiting such things to the Jews if in this short taste of glory he and the other two Disciples with him had a knowledg of these glorified Saints then doubtless when the Saints shall enjoy fulness of glory they shall have a clearer knowledg of each other As we think it reasonable to conclude the Soul to be immortal because it desireth to be so before it be enflamed by any studied notions and apprehensions of eternity so with equal probability we may prefigure and delineate some parts or shadows of our future happiness being guided by those innate and universal propensions which encline every Soul to desire and wish the same thing Among those transcendent desires which issue from our natures this is one that those acquaintances which were virtuously begun on Earth may be renewed and perfected in Heaven This desire was once of so great authority that former ages had respect unto it for when they found it easier to overcome all other terrors of death then that one of an everlasting absence from a Friend they were careful to chear a departing Soul by assuring it that the happiness of the other World next to the contemplation of the Divine nature consisted in the gaining of new and the indissoluble recovery of old acquaintance What they made a part of their happiness we admit but as an appendix to ours and as we think it not safe to joyn any Creature unto God to make up the object of our happiness so we believe it would derogate from the glory of his goodness if particular Souls like so many divided channels should have their own banks full but yet be debarred from all commerce and mutual knowledg of each others blessedness Our Creed moreover calls upon us to believe a communion of Saints which if it be a matter of our faith here it must be an object of our knowledg hereafter if we must believe that there are some who sincerely communicate with us in the faith in this life then we shall hereafter clearly know who were our fellow-members in that communion and as faith it self shall be done away by evidence so shall that communion which is here by faith be hereafter perfected by that communion which shall be by vision Those who have laboured to find out the most intimate and peculiar properties of the humane nature do affirm that it was made and fashioned for Society Now as Divines use to say That Christ came not to abolish but to perfect the Law so may we pronounce of our blessedness in
this life and they shall also have an everlasting enjoyment thereof 2. They shall likewise rejoyce in the good things of the mind and chiefly in the perfection of all their graces and that cleer knowledg they shall have of all things which shall wonderfully delight them They shall also be much affected with joy from the consideration of the evils and dangers as well temporal as eternal which they shall then perceive themselves to have escaped from the danger whereof they shall see themselves to be secure for ever and beholding the horrible fire of Hell and the numberless multitudes of those that are cast into everlasting burnings and the danger to which themselves were exposed how shall their hearts be fill'd with joy upon the meditation of God's infinite mercy by which they were saved from everlasting destruction and carried in safety into the Port of eternal blessedness 3. They shall likewise rejoyce in the glory of their bodies when they shall perceive their bodies to shine as the Sun to be swift as it were like lightening to be like a Spirit immortal incorruptible impassible 4. They shall rejoyce in the amiableness of their habitation seeing themselves now translated from Earth to Heaven into the glorious Kingdom of Heaven into the Paradise of all delights into the Region of light into the Vision of peace into the Land of the living into the celestial Jerusalem into the place of the Blessed a place abounding with all delights and with all good things and void of all discommodity grief and sorrow out of every one of these good things of their own ariseth to them unspeakable joy SECT III. FUrthermore they shall rejoyce every one in the good things of each other and in the felicity of all their companions for they shall most ardently love all as the Sons of God and their own Brethren and Sisters and fellow Heirs and withall they shall rejoyce in their splendour glory excellency wisdom vertues blessedness as in their own and that much more than any Parent in this life can rejoyce in the felicity of his Children or one Friend in the prosperity of another Quest But with what affection shall the Parent and the Child the Husband and Wife and one Friend greet another in Heaven Sol. We must not surely imagine that any of these conjugal or paternal affections which had their consummation on Earth can be of any use in Heaven nor that there shall be any return of by-past and mortal affections towards Friends Kindred and Children but as the body must put on incorruption and immortality e're it can be a fit companion for the Soul so must the soul likewise be devested of all such desires as are apt again to wed it to earthly and transitory delights before it can be received into the blessed communion of the Saints and as the Soul shall assume the hand the eye and every member of the body unto a participation of glory without soliciting them again to undergo the fore-past drudgeries in the flesh so the Father and the Child and one Friend may behold another without the intimation of such duties or any resultance of such mortal desires as are implied in those relations But as the Soul is permitted to resume its own body rather than another and reason exacts it should gratifie that flesh whose inmate it had been rather than another so likewise those persons whom some nearer relations had formerly united may be conceived to retain so much partiality in the dispensation of their joy as in the first place to rejoyce that they are again united in the participation of glory excluding none from being an argument of their joy but preferring some in the order of their rejoycing but it may be that this affection must comply with the justice of the divine bounty and that we shall there bestow a greater measure of our joy where he hath been pleased to confer a greater portion of his glory It would seem unreasonable that the Soul alone should inherit that glory which was procured perhaps by the torments and sufferings of the body as in holy Confessors and Martyrs and the same reason which makes the Soul and Body sharers of the same happiness begets a mutual claim among the Saints to each others joy for one man may be a powerful Instrument of another's blessedness the Father's care may preserve the Child and the piety of the Son may enflame the Father the Mothers tears may reduce the perverted Son the believing Husband may save the unbelieving Wife and one Friend may with happy success instruct admonish rebuke and pray for another Now is it more reasonable to think that these immortal benefits and obligations shall be promiscuously and undiscernably swallowed up in the Sea of glory or to say that these parties whom it may concern shall see each other face to face some gratefully rejoycing that the Instruments of their Salvation like Stars of a greater magnitude are more eminently glorious others alwayes rejoycing in beholding their labours so highly bless'd as to have procured the endless bliss of their fellow-creatures Our Saviour tells us what joy there shall be for the conversion of a Sinner in the presence of the Angels who by reason of their nature are strangers to us if Angels who are in the presence of God and but of a remote alliance to us be as it were turned aside from the contemplation of the chiefest good to behold with joy a repenting Sinner shall not men who are of the same stock and lineage be much more allowed some expressions of joy suitable to the greatness of the wonder when they behold one another no longer repenting Sinners but glorious Saints In those parts of the world near the Line where the Sun is near them all the year they are said to have no Winter the Earth and Trees being alwayes green as in a perpetual Spring so the Saints in glory upon whom the face of God and Christ shall shine for ever shall never see one cloudy day one winters night nor feel any sorrow or discomfort but shall enjoy a constant plenitude or fulness of joy as a perpetual Spring for ever To conclude the frame of their bodies and spirits the place of their abode their company the objects which they shall see and hear all things within them and without them shall concur to make their joy compleat and to cause their hearts to rest in everlasting peace CHAP. XXVI SECT I. AS for the affection of desire it shall have no place in Heaven the infinite sweetness which the Saints shall tast in God and Christ and in the love of God and Christ shall abundantly satisfie them and leave no place for desire their perfect enjoyment of God shall admit no hungring or thirsting after further delights they shall find it is enough they shall be fully satisfied but never cloyed nor satiated Whence S. August saith August Tract 3. in Joâ—n such shall that delight of beauty in
of it and so for some that are in affliction 't is possible for them to miss of Heaven yet 't is not their affliction that deprives them of it the good or evil use of either is that which makes all of us in either to be happy or unhappy Let it therefore prepare us for the constant and patient bearing of afflictions whensoever they shall come upon us especially if they shall come upon us for the testimony of the Gospel and for righteousness sake for if the crown of glory belong to any that suffer then certainly to those sufferers that our Saviour speaks of Matth. 5.10 Those that suffer for righteousness sake they of all other are blessed and to them belongeth the Kingdom of Heaven yea if in Heaven there be degrees of glory as we may perswade our selves there be we may withall perswade our selves that the chiefest mansions are for such they that most partake with Christ in his sufferings they shall most share with him in glory the faireâ—â— crowns of glory that Heaven hath to give shalâ— be set upon the Heads of Martyrs first the Crown of Martyrdom and then a Crown of Glory as God hath called them to their sufferings so doubtless he will strengthen them in their sufferings and crown them for their sufferings may they therefore stand fast unto the end and bear all their troubles and tribulations patiently constantly joyfully Patienter propter Deum confidenter propter auxilium gaudenter propter praemium patiently for God's sake because he hath called them to it constantly for his assistance sake because he will aid them in it joyfully for the rewards sake because he will crown them for it Upon this account it was that the Apostle commendeth the Hebrews that they passed thorow all manner of afflictions and cleaved fast to the Gospel and therefore bids them call to remembrance the former dayes in which after they were illuminated they endured a great fight of afflictions partly saith he while ye were made a gazing-stock both by reproaches and afflictions and partly while ye became companions of them that were so used for ye had compassion of me in my bonds and took joyfully the spoilinâ— of your goods knowing in your selves that ye haâ— in heaven a better and an enduring substance Hebr. 10.32 33 34. Have any of us then received the beginning the earnest the first-fruits of eternal life then let it be far from us to think of leaving all these rich hopes of eternity for fear of the sharpest temporary sufferings and let me add that afflictions are so far from keeping us from Heaven as they be rather a way to bring us to Heaven We must through much tribulation enter into the Kingdom of God Act. 14.22 Certainly many persons had never come to Heaven if God had not brought them to his Kingdom this way CHAP. XXXII An Exhortation to Christians to believe the promise of God touching their salvation and so to lay claim to it 1. NOw seeing God will hereafter crown his people with glory then labour O Christian Reader in the first place to believe the promise of God touching the salvation of thy soul labour to have a full assurance of faith and a full affiance in God that he will save thee A man takes it ill if he be not believed on his Word and promise and so doth the faithful God who is truth it self and cannot lye The sum of that which every faithful soul professeth to believe in the Creed is as much as if he should say I believe that God is my God and Father by the mediation of Jesus Christ through the sanctification of the Holy-ghost whereby he hath made me a member of his Catholick Church which is the Communion and Society of his Saints to which and to all the members thereof and so namely to me he will give remission of sins and an happy resurrection of the body to be partaker with the soul of life eternal This was David's faith I believed to see the goodness of God in the Land of the living Psal 27.13 And Fulgentius saith it was not proper onely to David to say so for saith he the just man living by faith saith boldly I believe to see the goodness of the Lord in the land of the living S. August speaks well to this purpose God hath promised thee O man that thou shalt live for ever dost thou not believe it that which he hath already done for thee is a greater matter than that which he hath promised thee Therefore let us labour to get an assured trust in God and his promise that when he that is our life shall appear we also may appear with him in glory which glory though we know it not yet we know that God hath given us the interest and title of it already and by faith do stand assured through the Spirit that he will in due time give us the full sight and fruition of it which none can know but they that have it revealed to them from God but God revealeth it by the Holy Ghost to every one that believeth in his promise and hopeth for his salvation therefore let no faithful soul whom God hath called into Communion with himself and to the hope of everlastingly life stand any longer in doubt of that salvation which God hath promised him 2. When once thou dost believe the promise of God touching the salvation of thy soul then mayest thou claim Heaven as thine own by a due debt God hath made himself a debtor to his people by promise faithful promise makes due debt the debt in that case ariseth not from any desert of him to whom the promise is made but only the word of him that promiseth We must therefore distinguish between debt of desert and debt of promise for debt of desert ariseth out of the nature and condition of the work it self which obligeth him to whose use and service it is done but debt of promise ariseth not from the thing that is done or yielded to another but onely from the promise it self whereby a man hath bound himself As August well observeth that it is one thing to say to a man Thou art a debtor to me because I have given to thee another thing to say Thou art a debtor to me because thou hast promised me debt of promise moveth the promiser for his own sake though there be nothing in the party to whom he hath made promise that may excite or cause him to perform his promise Now it is an act of justice in God to perform his promise made to his Children to bring them to Heaven and to bestow eternal life upon them for it is the justice of God that what is promised be paid or performed hereupon saith August we say not unto God Repay that which thou hast received but pay that which thou hast promised let us hold him therefore a most faithful debtor because we have him a most merciful promiser the promise was