excellency of the God-head This cannot be comprehended by any of the creatures Yet let me tell you the understanding shall then be more perfect In its apprehension In its judgment I. In its apprehension that shall be most quick and acute the Soul shall have a most sharp and piercing eye-sight readily apprehending and conceiving it shall not see thorow a glass it shall not have its knowledg at second hand 1. It shall not apprehend God by the Creature by the light of Nature the Creatures are the darkest representations of God there are but some of his foot-prints in the Creatures they are no glasses wherein we shall behold the face of God At the best the Creatures are but Jacob's Ladder to us by which we may ascend from Earth to the knowledg of God in Heaven the Creatures can but take us by the hand and lead us to God and lift up our minds to Heaven the sight of God is more then all the Creatures can afford because God's face cannot be seen in the Creature and yet this we may grant that the Saints shall see God in the Creatures then but with this difference as Dionysius well observeth Dionys Ercop the Creatures will be specula clara in statu integro clear glasses in a perfect state but now in statu corrupto in a corrupt state they be specula aenigmatica obscure glasses 2. The glorified Soul shall apprehend God after another manner then now it can know him from his Word or understand him in his Word The knowledg of the Word is by the Schools called cognitio Fidei the knowledg of Faith it is a far greater knowledg then the knowledg of God from the Creatures Faith is of an higher reach then Reason or the light of Nature the Word of God speaks of God more then the eye of Reason ever can by the eye of Nature kenne things which Reason could almost deny at least dispute against the Word reveals of God The Creatures shew but the foot-steps of God the Word sheweth his back-parts his glorious attributes his gracious goodness but yet the Word cannot shew us the face of God therefore the Beatifick Vision is more then the knowledg of God we have from the Word 3. The knowledg of God in Heaven is more then that which the Saints have of him by the light of grace in this life by the light of grace the Saints do behold the light of God's countenance in this life David often prays Lord lift up the light of thy countenance upon us but yet the light of grace cannot shew the very countenance of God himself it must be the light of glory that must discover that to us Indeed to know God by the light of grace which more properly is termed the knowledg of Faith is called life eternal John 17.3 It is called eternal life because to believe in God and in Christ is the medium a way and means to life eternal and then again it is vita eterna inchoata saving Faith in Christ is the beginning of eternal life but the eye of Faith is too weak to look God in the face yet this we may grant that what the Creature what the Word reveals of God what we know by the light of grace we shall have a more clear more full and more manifest sight of it in Heaven We shall then see God as he is i. know himself by himself we shall know him by himself without the Creature know him by himself without the external preaching of the Word know him without the Sacraments the Word and Sacraments being glasses wherein we behold the glory of God but in Heaven there shall be no need of these glasses we shall see his face without these glasses by himself Look as God doth manifest himself to the Angels so he will manifest himself to us they see God in himself and by himself therefore they are said always to behold the face of God and so shall glorified Saints do Here the bodily eye may be dim either by reason of the weakness of the eye a defect of strength in the organ or instrument of sight or because of scales or films growing over it so it is with the understanding or eye of the Soul its sight may be dim and imperfect either by reason of its natural weakness or by the scales of lusts or sinful corruptions overgrowing it these do exceedingly blind the understanding and dull the apprehension while we are in this state of mortality Now both these shall be done away in that state of glory the organ or eye of the Soul shall then be strengthned with perfection there shall be no weakness remaining in it it shall be most strong and vigorous the Soul shall then be elevated and raised to that strength that it shall be able to gaze upon the glory of God for ever and so see him as never to lose the sight of him then likewise all the scales shall be removed there shall not be the least mote of lust to dim the eye of the Soul it shall see clearly and perfectly and ignorance which is here a brand of sin shall be quite defaced by the brightness that shall enlighten the Soul Tunc nec falli nec peccare possunt homines veritate illuminati in bono confirmati then men illightened with the truth and confirmed in good can neither deceive nor be deceived nor sin saith St. Augustine How quick was Adam's apprehension in the state of innocence how did the acuteness of his understanding penetrate into the insides of the Creatures as is manifest by his giving them names suitable to their natures Now as Christ the second Adam is incomparably more excellent then the first Adam and Believers are the spiritual seed of Christ as Men and Women are the natural seed of Adam so far more transcendent shall that perfection of apprehension and understanding be which Christ shall illighten the Souls of his Saints withal as his seed in that state of blessedness even far surpassing that which Adam had and which should have been propagated from him to his natural issue had he persevered in the integrity of his nature wherein he was created SECT II. Of the perfection of the judgments of the Saints in glory II. AS the apprehensions so likewise the judgments of the Saints shall be perfected in Heaven Here sometimes quick apprehensions are accompanied with shallow judgments as on the other side solid judgments are joyned with slow apprehensions but in glory the soundness of the judgment shall be correspondent with the clearness and quickness of the apprehension it shall not be subject to the least mistake nor obnoxious to any error here we are full of levity and wavering in matters of Religion taking up opinions lightly without due examination and for want of strength of judgment we are ready upon every sleight occasion to receive another Doctrine and likewise presuming upon the strength of and subtilty of our own wits not limited by
which then they shall enjoy they shall never be afraid of losing God Christ Heaven Happiness but shall be secured to all eternity which is the Crown of this glorious liberty of the Children of God It is a sore thraldome to be perplexed with fears of losing our enjoyments it imbittereth all our joyes it is death to a worldling to think he must die and leave all his riches honours friends delights much more will it be a very Hell to the afflicted if they should be afflicted with the fears of losing Heaven but no such fears or thoughts shall at any time during eternity perplex the hearts of the Godly it casteth out all such fears they shall see it is impossible for them to lose what they do possess Notable is that phrase Luk. 16.26 Between us and you there is a great gulf fixed that if the glorified would get out of Heaven they cannot come to the damned and the damned cannot come out of Hell to Heaven God hath fast bolted the gates of Heaven and Hell with an everlasting decree CHAP. XXVIII Of the eternity of the glory of Heaven II. THe second adjunct of this glory is the perpetuity of it it shall be everlasting this is abundantly witnessed in the Scriptures I give to them eternal life saith Christ and they shall never perish Joh. 10.28 He that heareth my word and believeth on him that sent me hath everlasting life Joh. 5.24 To them who by patient continuance in well-doing seek for glory honour and immortality eternal life Rom. 2.7 it is called eternal life eternal glory eternal salvation 2 Tim. 2.10 Hebr. 5.9 Hebr. 9.15 The Hebrews when they did speak of eternal life they would speak in the plural number 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vitae not vita lives not life implying eternity Quest Here it may be demanded how the blessedness of the Saints is made perpetual endless everlasting Adam was made perfect after the Image of God perfectly blessed perfectly holy and yet he fell both from holiness and happiness this blessed estate of his seemed to have been of very short continuance yea many of the Angels which were more excellent and glorious than man and had none to tempt them yet left their habitation and fell from this blessed estate how then cometh it to pass that the happiness of man shall be everlasting Resp For answer hereunto if I should say that they shall see God face to face and so shall be filled with God and so all occasions of sin and revolting from God shall be prevented and they shall be so abundantly satisfied in God and so invincibly strengthened and confirmed by God dwelling in them that nothing shall so far prevail over them as in the least degree to withdraw their affections from God I see not how this might suffice for doubtless the Angels that kept not their first estate did thus see and enjoy God yet they fell totally and finally Therefore the sole reason is the will of Almighty God his infinite goodness his eternal love toward them according to which he hath made a covenant of grace with them in his Son by his promise and oath assuring them of eternal life and this immutable will and love of God declared in the infallible truth of his gracious promise and covenant is a better and firmer assurance than the highest perfections and excellencies that any meer creature is capable of yea a child of God here on earth having the least measure of true grace mixt with many corruptions almost stifled with the body of death opposed discouraged discountenanced by a wicked and ungodly world assaulted by all the powers of darkness and with numberless temptations is in a safer condition for perseverance and is better assured to hold out to eternal life because of the verity of God's promise and the firmness of his covenant grounded upon the rock Christ-Jesus than one that were by creation perfectly upright and happy if his holiness and happiness were only in his own keeping and not established upon this everlasting foundation the will of God and the infallibility of his promise This being the cause we may also conceive divers holy ends for which as he doth preserve every child of his by his effectual working power unto salvation so having brought them thither he will for ever preserve them in his Heavenly Kingdom As I. That he may have some of the lost seed of Adam to be everlasting Monuments of his rich grace who to all eternity shall be real demonstrations of his infinite love and unspeakable mercy and goodness in redeeming justifying sanctifying cleansing and preserving them II. That he may be to eternity praised for his glorious victories over all his enemies that when the Devil and his Angels have used the utmost of their craft might and malice when the hands of the world have been hot and smoking with the blood of the Saints and their hearts sick with blasphemy and malice against Christ and his followers when sin hath thrown out its most deadly poyson or when death hath been devouring Man-kind so many ages yet shall the Almighty power of God be so prevalent over all as to make and everlastingly to keep his elect in a blessed state and he in them and they with him shall celebrate an eternal and most glorious triumph in the Kingdom of Heaven III. That Jesus Christ may be eternally honoured as a Redeemer God the Father will have the fruit of his Son's purchase to be perpetual and everlasting he will magnifie the infinite value of that price which Christ hath paid the infinite vertue of that blood which Christ shed for the redemption of lost souls by establishing his ransomed ones in everlasting happiness therefore it is said He shall come to be glorified in his Saints and admired in all them that do believe 2 Thes 1.10 Christ is now very admirable and glorious in the hearts of his redeemed ones who are illightened with saving knowledge who have an experimental taste in themselves of the efficacy of his blood and the fruit of that redemption which he hath wrought But oh how admirable and glorious shall he then appear when they shall enjoy the fulness of his redemption in an unchangeable state of blessedness for evermore IV. That he may have everlasting objects of his love to whom he may communicate his goodness sweetness fulness whom he may enrich with the treasures of his Kingdom feast with his love beautifie with his salvation and adorn with the brightness of his glory for ever and this is that wherein the infinite goodness of God delighteth even to give forth and to communicate it self such is his blessedness and perfection that it is beyond all possibility of addition he can receive nothing from any but delighteth to give and communicate and as he is an everlasting fountain of blessedness so he will have everlasting vessels of honour into whom fulness of blessedness may stream and
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
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
to be of the time which is now 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 By this may be understood either generally our life-time or else the whole time of the Worlds continuance as if he should say were all the afflictions that ever have been are or shall be inflicted upon us were they all collected together to fall upon one Christian and were they as an heavy and intollerable burthen to lie upon him so long as the World shall last yet could they not consist with the Saints glory that shall be revealed hereafter Or more particularly it may be taken for the times of the Apostles of the Primitive Church at what time there were the sorest and most raging Persecutions and then they yield us an argument a majori if the sufferings of those times were not worthy then much less the sufferings of any other time Are not worthy to be compared 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Grammarians note doth signifie those things which being put in the ballance are of equal weight and poise one to the other and from thence it is taken to signifie worth or worthiness Non siâ—no equipolenti Iâ—â—l Trâ—nsl Non sunt pares Erasm Minime esse pareâ— Beza because there is a full correspondence of value betwixt that which is said to be worthy and the thing it is worthy of and according to this usual signification of the word do we translate here not worthy of the glory c. his meaning is according to the proper signification of the Greek word they are not of equal weight they agree neither in quantity nor quality were the afflictions of this life weighed with the Saints glory hereafter they would hold no weight with them there being no proportion no equipollency between them it is a Metaphor taken from those that put things very light in one scale and things very ponderous in the other which will hold no proportion were the sufferings of this life weighed with the glory to come they would be but light in comparison The vulgar Latin reads the words thus the sufferings of this present time are not condign to the glory to come they say Non sunt condignae passiones hujus temporis ad futuram gloriam Vulg. we should not say they are worthy of the glory but they are not equal to the glory c. now according to their Translation what is condign but equal or comparable in worth whence they take their meritum condigni or ex condigno to be that in value or worth which is equivalent to the reward Therefore Arias Montanus Non dignae passiones nunc temporis ad suturam g oriam Ar. Mont. ad verbum reads it thus the sufferings of this present time are not worthy to the glory to come which what is it but the same to say they are not comparable in worth to the glory to come so that this Translation of ours is approved even by the Papists themselves St. Augustine Nullo modo superbiant sancti Martyres tanquam dignum aliquod pro illius patrae participatione fecerint ubi â—â—terna est vera felicitas Aug. de Civit. â—â—i lib. 5. cap. 18. saith that the holy Martyrs are not to be proud as if they did any worthy matter for the participation of that Country where is eternal and true happiness and alleadgeth afterward for reason hereof these words because as the Apostle saith the sufferings of this time are unworthy of the glory that shall be revealed St. Bernard Bernard in Annunciat serm 1. affirming that the merits of men are not such as that eternal life may be due unto them of right and asking what are all merits to so great a glory for confirmation citeth these very same words and addeth no not if one man did endure them all And Fulgentius Fulgent ad Momin lib. 1. having said that the gift of God's reward doth incomparably and unspeakably exceed all the merits of mans good will and works brings for proof hereof these words of St. Paul in my Text That the sufferings of this present time are not worthy to be compared c. With the glory Musculus Muscul ex Chrysost in loc out of Chrysostom observeth that because the Apostle could not find a word expressing that happiness which the Saints shall enjoy therefore he expresseth it by glory which is that which every man affecteth and doth abhor shame and confusion which is contrary to glory the excellency of the Saints future happiness is set forth by this word glory Musculus gives another reason why he mentioneth glory viz. because the Cross of Christ is most ignominious full of shame in the world and therefore that we may despise the shame and endure the cross with Christ he mentioneth glory to run the Race of shame is nothing if glory be at the Goal That shall be revealed Shewing that as yet it is invisible and whatsoever joy and comfort we meet with here this is not the joy the glory that shall be revealed hereafter glory may be revealed and we not partakers of it therefore it is said it shall be revealed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in us or conferred upon us we shall shine as the Sun our glory shall be revealed in the sight of the Sun in the open Air. CHAP. II. IN this Verse thus opened many truths do concur 1. That there is a State of Glory provided kept and laid up for the Saints 2. That this glory is yet unknown not reveal-in us nor fully apprehended by us 3. That there will a time come when the glory of the Saints shall be displaied and revealed 4. That the time of Gods children in this world is a time of afflictions and sufferings that is their portion Luk. 16.25 5. They have not some one cross but many afflictions it is afflictions in the plural number Many are the afflictions of the Righteous Psal 34.19 We must through manifold tribulations enter into Heaven Act. 14.22 6. The afflictions of Gods people are but short and momentary they are but the afflictions of this present time Psal 30.5 6. For a little season they are in heaviness 1 Pet. 1.6 The time of their afflictions is but short but for the time of this life and then all tears shall be wiped from their eyes 7. That the ready way to know the transcendency of Heaven's Glory above the afflictions of this present time is to weigh both in the ballance of right reason 8. That there is no proportion or comparison between a believers present sufferings and his future glory 9. That a right sense of Heaven's Glory will make us to slight all the sufferings of this present time and to have mean thoughts of them in comparison of the future recompence Now when it is said that the afflictions of this present time or the afflictions of this life are unworthy of the glory that shall be revealed of whose afflictions and sufferings
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
him that sent me that every one that seeth the Son and believeth in him may have everlasting life and I will raise him up at the last day 2. Christ hath promised it Hosea 13.14 I will ransome them from the power of the grave I will redeem them from death O Death I will be thy plagues O grave I will be thy destruction John 6.54 Whosoever eateth my flesh and drinketh my blood hath eternal life and I will raise him up at the last day Yea Christ hath considered it by his last will and testament John 17.22 24. 3. It is evident by the Saints profession Job confesseth thus much plainly Job 19.25 I know that my Redeemer liveth and that he shall stand at the latter day upon the earth and though after my flesh worms destroy this body yet shall I see God in my flesh whom I myself shall see mine eyes shall behold and no other for me though my reins be consumed within me Our Saviour who called himself the resurrection and the life refutes the Sadduces and confirms the doctrine of the Pharisees as to that opinion producing a place out of the Law of Moses and using it as an argument for the proof thereof As touching the resurrection of the dead have ye not read that which was spoken to you by God saying I am the God of Abraham and the God of Isaac and the God of Jacob God is not the God of the dead but of the living Matth. 22.32 with the weight of which argument he astonished the multitude and silenced the Sadduces And St. Paul also asserteth the doctrine of the resurrection being brought before the Councel the one part whereof were Sadduces the other Pharisees one denying the other asserting the resurrection Acts 23.6 SECT II. I Shall now prove the resurrection of the Saints bodies by arguments 1. Else why should the Saints in all ages crucifie themselves to the World suffer afflictions for faith in and hope of the resurrection 1 Cor. 15.19 If in this life only we have hope in Christ we are of all men most miserable for the wicked esteem the godly as the most miserable men in the World and had they only hope of the things of this life they were then most miserable forasmuch as these temporal pleasures are not a sufficient reward of temporal afflictions 2. The bodies of the just are instruments and companions in the work of holiness therefore also in the reward of them in glory now if we be dead with Christ we also believe that we shall live with him Rom. 6.8 without this the bodies of the just were of all mens most miserable 3. If the bodies of the wicked shall rise again to receive the reward of condemnation then by the same rule must the bodies of the Saints rise to receive the reward of life and salvation Christ saith that the hour is coming when all that are in their graves shall hear his voice and shall come forth they that have done good unto the resurrection of life and they that have done evil unto the resurrection of damnation John 5.28 29. if it were not so then God should delight or exceed in justice more then in mercy 4. Because God is able to raise them out of their graves again As the Lord by the resurrection of dry bones revived the dead hope of Israel Ezek. 37.10 11 12. and made them to know that he would open their graves and cause them to come out of their graves and bring them into the Land of Israel so when the bodies of the Saints go down to the dust and their bones are dried there and their hope seems to be lost yet then doth their flesh rest in hope for God will not leave them in the grave nor suffer his holy ones always to see corruption Psal 16.9 10. 5. Otherwise the second Adam could not repair the loss of the first Adam and Christ were not so strong to save as Adam was to destroy for as in Adam all die even so in Christ all shall be made alive 1 Cor. 15.21 22. Adam was the Author of Death's strength and Christ of Death's resurrection 6. Christ is an eternal King and hath an everlasting Kingdom which cannot be unless his Subjects also be eternal for these are relatives and do sese mutuo ponere tollere Also his covenant is everlasting and that not with the dead but with the living sc such as live in soul Matth. 22.32 and shall at the end of the World live eternally both in soul and body and unless we make Christ's body a monster we must not seperate the head from the members which we shall do if we deny the resurrection of the just Luke 14.14 7. If we deny the resurrection of the Saints bodies we deny Christ to be risen upon which many absurdities gross heresies and all manner of impieties will ensue 1 Cor. 15. from 13. ad 19. verse If there be no resurrection of the dead then is Christ not risen and if Christ be not risen then is our preaching vain and your faith is also vain yea and we are found false witnesses of God because we have testified of God that he raised up Christ whom he raised not up if the dead rise not SECT III. BUt Christ is risen from the dead and become the first fruits of them that slept 1 Cor. 15.20 let us therefore consider the personal types or figures of our Saviour's resurrection 1. Adam was a type of Christ among other things in this viz. that as he slept in the Garden so Christ died on the Cross and was buried in a Garden When Adam descended into a sleep there was a resurrection of his Rib which awaked into a Woman Adam's sleeping was a type of Christ's suffering and dying and his awaking of Christ's rising again yea this resurrection of the second Adam doth well resemble the nativity of the first Adam for in Genesis Chap. 2. you shall find Adam taken out of the ground and fashioned out of the dust of the earth so was it with our blessed Saviour at his resurrection he was as I may speak born again of the earth rose out of the dust of death the grave was in travail with him and Death it self was compelled to bring forth the Lord of life and so he is the first-born of the dead Colos 1.18 But see here the malice of the Jews towards our blessed Saviour which ended not upon the Cross but as they began with him in his cradle so they persecute him to his grave where as though they had not laid him up safe enough they invent bonds beyond death they watch and seal him up in the grave as if they could have held in him who had the keys of Hell and death but for all the great stone which they had brought with much heaving no doubt to lay upon the mouth of the grave for all their seal set upon the stone and a diligent watch set to
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
Heaven be that it shall be alwayes present with thee and yet thou never satiated for if I shall say Thou shalt not be satisfied there shall be an hunger and thirst if I shall say Thou shalt be satiated thou wilt fear a cloying there where shall be neither famine hunger nor thirst nor any tedious cloying to the same purpose Cyprian saith Cyprian de laude Martyrii the Saints shall not onely taste how sweet God is but they shall be filled with a wonderful sweetness nothing shall be wanting to them In Heaven there is no more desire for Christ as a thing absent the thirst being swallowed up in Christ the Soul thirsteth no more Christ being present their desires are satisfied God shall be all in all his presence shall fill and satisfie all the powers and faculties of their Souls Holy David having here tasted of God's sweetness cries out Whom have I in Heaven but thee there is none upon earth that I desire besides thee Psal 73.25 intimating to us that he that hath God hath enough in God The Soul that possesseth God in this life hath recovered that great loss that fell upon Adam and all Man-kind by fin Man by sin lost God now he that hath God in Christ hath recovered this great loss Man in his first estate had enough by enjoying God now he that recovereth this loss wanteth nothing for he findeth enough in God And although Adam in innocence enjoyed many other things besides God as perfect health possession of the Garden of Eden and full authority over the Creatures and albeit these things were comfortable in a degree in their kind yet man's happiness in that state did not consist in possessing these things but in enjoying God and all the glory and sweetness and any thing that was desirable in all these things was derived meerly and wholly from God Now whatever God doth here give to man by the Creature he will supply in Heaven without the Creature viz. immediately by himself if the streams be sweet how much better is water in the Spring and purer there In Heaven the Saints shall want nothing yet shall they enjoy nothing there but God he will be all to them their drink their food their rest their joy their pleasure the height of all their honour he will be all and more than all unto them Which consideration made a devout man meditating hereupon to cry out Deus meus omnia ah one refreshing of thine Drexel Consider de Aeternit one enjoyment of thee is a sweet refreshing indeed for to enjoy thee is to enjoy the quintessence of all good Thou art unto me O my good God goodness it self rest in my labours pleasure in my grief security in my cares and the only true riches in my poverty thou art my strong Bulwark against all the furious assaults of men thou art my refuge whatsoever evil doth oppress me and finally Thou art all unto me whatsoever I can wish for or desire wherefore then when we come to Heaven we shall not need to seek to quench our thirst with any stream when we have so chrystal a Spring-head or fountain as this where we may lye down and drink our fills in having and enjoying God we shall have whatsoever we can desire then the Lord will wholly frame the hearts of his Children according to his own mind that whatsoever is pleasing to him shall be delightful to them the heart shall then be kept in from wandring any more after vain and sensual delights and the Soul being wholly conformed to God it hath whatever it can desire SECT II. ANd as for the affections of fear and sorrow and anger they shall have no place in Heaven for then they shall be set far above the fear of all evil the Saints being possessed of an infinite good which is God himself for their portion they shall have no cause then to fear any evil there is no evil can hurt them for no evil shall be able to reach them that are in possession of him that is an infinite good they are also possessed of God the infinite good in perpetuity they have him in everlasting possession for otherwise although they need not fear any evil while they are possessed of him yet they might fear the loss of him and their woful separation from him and then they should lye open to all sorts of evils therefore to prevent this fear the Lord hath betrothed them to himself for ever and hath given himself to them in Marriage and that in an everlasting covenant and will never be divorced from them but be theirs for ever and ever The graces of Repentance Mortification Self-denial shall have no place in Heaven which are of great use here in the way to Heaven there shall be no sense of evil to be sorrowed for nor sin to be repented of nothing distasteful to provoke their anger or to discompose those blessed Spirits that are above there shall be a perfect harmony between God and them Neither shall there be any use of those graces of Faith and Hope in Heaven S. Paul tells us Now abideth faith hope and charity these three but the greatest of these is charity why greater than the other but because this abideth immortal for ever In Heaven instead of believing we shall see here the object of faith is things not seen the thing promised but not yet performed now in the life to come when all things that are promised are fully performed to us and possessed by us there is no use of faith in relation to these things So for Hope when all the glory of Heaven is fully enjoyed that the Saints hope for there is an end of Hope in reference to the same things the affection of Hope ceaseth not until the good that is desired and hoped for be obtained and made present but that good thing being had and attained unto then the affection of Hope ceaseth for what we have and enjoy we hope not for Visibile non est objectum Spei Rom. 8.24 25. Therefore saith August Hope is a Child of Faith by which man hopeth from him whom he knoweth for that which yet he hath not Now when the good that we hoped for is obtained Hope doth end and cease Yet notwithstanding although Faith Hope and Patience shall cease in respect of their objects yet they are eternal in respect of their fruits Heb. 6.12 The Apostle stirring up the Hebrews to walk after the examples of those that are now in glory speaks thus Be ye followers of them who through faith and patience have inherited the promises Those things that heretofore were not seen by them but by an eye of Faith they are now in full possession of they do inherit the promises on the other side they have no more sufferings to endure therefore there is no more use of patience but the fruit of those graces which they sought for that they now inherit and enjoy S. Paul tells