being All changes are our owne the Lord ha's said he change 's not Mutation by sinne was the maladie but mutation by grace and glorie is the remedie man ha's chang'd for the worse yet man is chang'd for the better that 's the mysterie Man ha's made himselfe mutable yet the immutable God will translate him into an immutable estate of good though the changes of life bee many yet a change by death deprives them of beings He 's best that lives at rest can never alter more Now there remaines such a rest for the people of God Saints have their appointed Doct. time of change We 'l therefore shew you what a change is next the severall sorts of changes and then the use of them even after this manner FIrst to be changed is to have a different manner of being 't is the cessation of a person or thing from being what it once was We 'l now shew you what the changes of this world be then the sundrie kinds of them thus 1. Either such as respect the bodie 2. The soule or Spirit And thirdly such as concern them both joyntly First externall changes Saints whilest in the bodie are children of change nor can their injoyments of life bee found immutable Certainlie the sorrowes of life exceed the pleasures of the living strange are the turnings of things as well as times The turning of riches into povertie Plentie into scarcitie Health into sicknesse Joy into heavinesse shew that all seen good is short liv'd The Lord's arrowes stick fast in some and fester fouly Children of change tell me if you can how soone is a friend-like amitie turn'd into a foe-like enmitie even in these our dayes How doe friends start aside like a broken bow from fidelitie to Treacherie as Ephraim once did Consociation and Communion is now turn'd into Separation and confusion shall I give you the reason 't is the want of immutable unchangeable love Husbands and wives Parents and children Masters and servants are rent in sunder by reason of some different opinions Do's not this speake out strange alterations What do's it more and what do's all this but imbitter the comforts of a former communion Ther 's nothing in this world found long-lasting God ha's added brevitie as well as vacuitie unto all outward things Secondly there 's a change of spirits too God ha's given some other spirits then what they once had The Scripture tells you of a newnesse of Spirit there 's not an annihilation but a mutation in this respect This is to have the hearts frame turn'd into Christ's frame a corrupt mind converted into the mind of Christ Passion turn'd into Patitience Pride into Meeknesse hardnesse into softnesse Loftinesse into lowlinesse Hence the understanding makes right discoveries of Christ and selfe the will inclines unto and closeth with better objects than it was wont to doe Then affections of love to sinne are turn'd into hatred of sinne and nothing is so much belov'd of him as that Christ who suffer'd for sinne If any evill be discover'd he shunnes it if any good he embraces that is right glad of that oh how good is such a change 'T is a comfort to see grosse mettall pure darke aire cleare a dead Lazarus live and be lively But the comfort arising thence is not worthie the name of comfort if compared to that comfort arising hence Thirdly such a change as do's referre to them both joyntly and that 's a change of life a life of nature into a life of grace a life of grace into a life of glorie the first is sweet and good viz. the life of nature but the second is sweeter and better viz. that of grace the third the best and sweetest life of all Viz that of glorie And 't is alwayes God's method with those he 'l save thus to turne nature into Grace and Grace into Glorie and that by one and the same Spirit who workes out nature workes in grace and workes up the gracious unto Glorie Such a change is exceeding good makes exceeding glad But alas who can number the sorrowes of such as shall be translated from under mercies into everlasting miseries from a pleasing earth into a tormenting Hell Lord what a sad and bad change is this and what mortall can abide thy comming oh that naturall men then would become gracious that in fine they may become glorious and let me tell thee who ever thou art such a change as this will sweeten all other thy changes in this world In a word to bee gloriously chang'd is to have a vile body made like unto the glorious bodie of Jesus Christ But first the livelie bodie must be turn'd into lifelesse Elements whereof it is compounded 'T is a change of the bodies materialls and elementarie qualities and this last even this is that blissefull thing our Apostle speakes of this is that glorious Mysterie which merits observation Behold I shew you a Mysterie we shall not all sleep but wee shall all be chang'd Oh renewed soule Remember thou in all thy thoughts and wayes the worth and comfort of this thy last and best change thus thy Autumne is turn'd into a spring thy heavinesse of the night into the Joy of the morning even the morning of the Resurrection Now Vse 1 that that day come not on you as a thiefe in the night mind much these rules following 1. Expect it 2. Rejoyce in it 3. Suffer God to dispose you for it expect it and that on these grounds 1. Life's brevitie 2. Death's certaintie 3. Your owne Necessitie Life's brevitie What is life 't is said in the Scripture's that 't is but a shew and alas what 's Psal 39. 6. that 't is but of a short aspect though made verie glorious by the skill of the Artificer and then 't is shut up though the eye be not satisfied with seeing And elsewhere 't is call'd a shadow which Joh 8 9. if you doe graspe what have you gain'd open your hands and you 'l find 't is nothing James 4. 14. Besides when the Sunne is set or the Medium of its Representation it 's briefly forgotten as a thing whose Idea was never in mind 'T is but a vapour which the wind will soone dissipate scatter and disperse A Post that hastens name what you can that 's of the swiftest wing yet you 'l find lifes speed is greater by which it hasten's out of the living the posting Sunne of worldlie wealth and greatnesse is set in an instant in a moment Wee every day stand with our lives in our hand as David phrases his dayes on earth Life ha's many out-lets but few in-lets There 's many wayes to goe out of the world but onely one way into the world and that passage is verie dangerous too some have beings in the wombe and at last it 's made their tombe they ne'r see the world Others bring to the birth but want strength to bring forth Job may well call 't a flower
man and his comforts up then meanes is used that the soule be car'd for too that all cutting cares be cast on God for hee cares for his owne while Satan tempts to despaire another while he tempts men to presume this makes worke for grace do's not weaken but strengthen grace for vertue gets strength by wounds Adde to this pride vaine Virescit vulnere virtus glorie hearts hypocrisie formalitie sensualitie incredulitie infidelitie deadnesse of heart dulnesse in divine services frowardnesse untowardnesse unwatchfulnesse coldnesse in affections weaknesse in desires after Christ badnesse of memorie mispending mercies time talents wantonnesse abuses of Christ's love breach of bonds and Covenants relapses recidivations and the like Secondly by infusing strength sutable to oppositions some like Pharaoh's task-masters require much worke but give no abilities thereunto but Christ is no such Master if hee laies burdens on a soule he gives a heart and parts able to sustaine it Which of his servants did e're come into great straights who had not great helpes Some have slept on the cold ground and were healthfull when in publick employments for Christ whereas being wearied in their owne personall employments though they have reposed themselves on beds of downe been well fedd and warmely clad yet could they not have health and lifes vigour in them Christminding Christians have said it and ha's not he promised to lay no more on you then you are able to beare is not this a specimen that he 's a mercifull Master if afflictions bee many which surprize the Saints strength shall bee given either of bodie or mind to uphold them When the Lord foresaw that Paul should be troubled and much opposed in Acaiah be accused before Gallio Acts 18. 14. how thinke yee hee was enabled for the encounter 't was thus the Lord Christ appear'd to him in a vision saying Bee not afraid but speake and hold â—ot thy peace ver 9 10. for I am with thee and no man shall set on thee to hurt thee hee had great tryalls but hee had great strength the strength of God was with him the arme of God wrought deliverance for him In all afflictions God observes a meane is never in the extreame hee ha's said he 'l correct in measure yet will not leave men altogether Jer. 30. 11. unpunish'd he has a rodde and hee ha's a staffe as David speakes yet so pitifull is he that Psal 23. he 'l not cudgell a weakely child for that were to breake his bones because he is tender and a switch or rod may suffice O soule consider thy Saviour can tell how much thou smart'st under everie twigge he layes upon thee and how much thy heart breakes under everie blow receiv'd from him then consider would'st thou in patience possesse thy soule and selfe under all thy sufferings thy abilities and difficulties are with thee in measure given thee by measure And moreover what though sinne bee a grace-weakning vice yet if grace be afforded in proportion sinne shall perish when grace will flourish so well workes God in the soules of his servants and upon their spirits Is not this to bee built up and that upon the rock Jesus Christ who 's a ne'r failing firme foundation t is to grow according to the measure of the stature of Christ 'T is a causing of his to live onely upon himselfe and his glorious Father to live above all things even those things which would be above them and keep them under Shall I tell you yee disconsolate soules what Christ first or last will cause you to live above They 're such things as these First Christ helps his to live above corruptions would you know how 't is thus by giving soules a sight of pardoning promises as well as a sense of incensing sins and imperfect services Some pore too little others so much upon their sinnes that they have scarce a heart to ponder their Saviour or any of his sweetest sayings are listlesse lovers of the Lord Jesus Sad Soules let me tell you your sinnes doe keep you under Discouragements with feares and distrust have surpriz'd you got above you and will not this thing if allowed of make you goe drooping stooping mourning to your graves what 's of more force to kindle discomfort within your brests God would have men bee sensible of sinne stand and goe under it as under a heavie burthen but shall sense of sinne bee such as that it should hinder from the sight of the Lamb who is the meanes of escape from its evill staine filth guilt and power God forbid Secondly Christ cause's his to live above temptation and that 's thus When they in the time of greatest temptation being assaulted are made to reassault Satan and stand or else if they doe fall makes them fight even falling with their weapons in their hands when though they are slaughtered foiled and doe fall yet they cannot be overcome As hee said of persecuted Christians * Occidi poterant vinci non poterant Cyprian Deo duce non potest esse dubius belli eventus Eraz. Mar. And can the event of that fight be doubfull where the Lord is the Leader I trow not Christ makes Christians doe like himselfe in such à case retort back the Serpents owne subtill arguments to him againe When Satan alleadged Scripture to allure Christ to sinne hee alleadges Scipture to prove he should not tempt the Lord God but serve him Mat. 4. 6 7 8 9 10. so when Satan censures a soule to his face which is more even to before the face of God should he doe Do's the Tempter suggest unto thee Thou art a cast-away art wicked and therefore thy selfe and services are an abomination to the Lord that many better than thy selfe are in Hell that thou art an hypocrite doest but dissemble wilt fall away come to nothing hast sinn'd against the Holy Ghost and that thy day of grace is past 't is sweet to replie as he who art thou that condemnest 't is a Christ that died yea rather that 's risen againe who is ever at the right hand of God who also makes intercession for us Therefore Satan get thee hence for thou savourest not the things which be of God and thou should'st not thus tempt the servants of Christ who are one with him as 't were bone of his bone and flesh of his flesh and much more Thus not to give place to temptation is to overcome it and live above it 't is to bee firmely built upon the rock of ages Jesus Christ Thirdly Christ in building helps some to live above gracious evidences and that after this manner working the soule to a close with and dependance upon an absolute promise when the glorie of an evidence from the conditionall promise is eclips'd Ther 's a time when some of Gods deare children stagger betwixt the promises and conditionall performances Gracious spirits you can tell that this is your very case Alas for
juventure etiamsi senex est mortuus vel fuerat habiturus si antê est defunctus Aug. de Civit. Dei l. 22. c. 15. Circa triginta annos defini erunt esse etiam seculi hujus doctissimi homines juventutem Idem Ibid. Resurgent omnes tam magni Corpore quam vel erant vel futuri erant in juvenili aetate Idem Ibid. all minority Infancy youth old age witherdnesse by all which the bodie 's found in an imperfect state Infants youths and aged persons if in Covenant with God shall rise in the perfection of strength and yeares which as some have prov'd shall be such as is found to bee in persons about the age of 30. or as others affirm about the age of 33. and then as others have made good by arguments the child shall rise in that perfect strength it would have had had it liv'd untill the time of the fullest perfection of growth Now to the second branch of the definition viz. That to be glorified is to enjoy all perfection in soul and body both joyntly and of that thus 1. The soul and body shall externally enjoy a most exquisite knowledge of God the godly 1 Cor. 12. 1. of themselves also when once they 're made glorious An exquisite perfect knowledg of God they shall both see him not onely mentally and contemplatively but also with the bodies eyes corporally For the glorious God will let in such a great light and give such a great strength of sight unto them both as that the eyes of them both shall be opened enlarg'd and perfectly apted to concord with himselfe the object Whence was that of Job I Iob 19. 26 27. know that in my flesh I shall see God whom I shall see for my selfe mine eyes shall bâ—hold him and not a stranger as it is in the Originall was 't not hence viz. that he had assurance in his own soul being seal'd with the spirit of promise that such a thing should be and doe's not God approve this saying when he sayes he spake right words of him And which is more we shall see and enjoy him perfectly in our selves wee see and know the Lord on this side glory but by fits now and then even as a waifaring man who stayes but for a night and is gone or else wee see him spiritually as the Disciples saw him corporally when he was comming towards them they said says the Text hee is a Ghost So when God comes in upon our spirits with joy and gladnesse comfort and refreshment wee are prone to thinke 't is not hee How many precious Saints are there under Heaven whose soules with David refuse to be comforted shunne the Lord in his comforts as if he were a Ghost And though he say ne're so oft as Christ to his Disciples be of good cheere Matth. 14.27 feare not to be comforted It is I Yet how hardly are men brought to believe being slow of heart yea and though possibly they doe not thinke a Ghost is comming towards them yet doe they not oft conclude that strong consolations are delusions and illusions of a false spirit We doe not only feare vainly those things which cannot hurt us but also dread even perversly those things which occasion our Non solum inaniter metuamus quae nocere non possunt sed perversé etiam horreamus ea quae ad salutem faciunt Mucs Ludit suavisstuié cum nos putamus omnia esse perditissima Luther In tentationibus fingimus Deum alium quà m revera est putamus Deum tum non esse Deum sed phantasma hoc est horribile spectrum quod nos velit devorare Luther Quoad in angustâ—is sumus non est credendum nostris Cogitationibus de Deo Luther safety For doe not many rather conclude that Satan's transform'd into an Angell of light then that themselves are transform'd into Christ who can deny it and that this unbelief argues an imperfect sight and knowledge of God of his grace and favour Such sad soules the spirit of bondage ha's chain'd up still yea some have and doe possesse God here yet will not see and know such a thing You that raise up more objections against God and your selves then can meete with answers Is not this your case Secondly wee shall see him perfectly in the Creatures also when we are in glory Whilst we are here wee see not so much of God in the creature as there is wee are too much bent to see the Lord rudely ignorantly and obscurely as hee comes unto us in the creatures Alas how seldom Longè extra septa evehimur Chrys doe wee observe and consider what of God wee take in by the Creatures how much we enjoy him in connexion with them And although fire could not warme us food could not strengthen us raiment could not secure us from scorching heate and pinching cold were 't not that God were in them to give heate to the first put nourishment in the second a conserving quality in the third Yet how hardly are we brought to see and wonder at the Lord in such a dispensation Is not this to over-look the Creator in the creatures And is not such a sight of God too like that which the Heathen had of him some of whom beholding him under the notion of Causa causarum onely did colour over their creature-worship by affirming that though they did worship the Sunne Moone and Stars with other created things yet that they did not worship the Creature but God in the Creatures For said they God is in every thing and the truth is wee all of us doe things of this nature very confusedly and preposterously If this were not so what hinders could wee see the Lord perfectly in the creatures but that we might take in God when we take in the Creature and so have soule and bodie fed together But glory helps all this for when Saints are glorified they shall see God as hee is in himselfe in themselves and also as he is in the creaturs perfectly And holy hearts in the interim see as much of God as you can in all your morsells and mercies because 't is very good for you so to doe Remember the Israelites of whom 't is said that while the Numb 11. 33. flesh was betweene their teeth ere it was chewed the wrath of the Lord was kindled and they dyed and why for they did not observe that God was in the mercie which caused murmuring in them 2. A perfect knowledg of the godly there is as some have prov'd * Ibi á singulis omnes ibi ab omnibus singuli cognoscentur nec quem-quam omni non latebit quâ patriâ quâ gentê quâ stirpe quis editus fuerit vel quid etiam in vitâ suâ fecerit Anselm de similitud c. 59. All Saints shall bee known of every particular Saint and every particular Saint shall be known of all there shall be no
workings is that a Christ-knowing Christian seeks most after Some are all for heads fulnesse but a right spectatour of Christ covets hearts fulnesse of Christs holy presence hearty motions towards Christ by Christs power savour more with savorie Christians then headie notions of Christ among acutest wits To discourse of Christ is sweet and good but to seed on Christ is much better Christians doe you feed and eat heartily of this bread of God Is it good to you do's it doe good in you answer for your selves you worthies of the world to come Can you say I behold the Lamb of God that takes away my sinnes as well as the sinnes of others that come to the Father by him Can you say with Job be 's my Redeemer with Mary my God Lord and Saviour my Mediatour my Intercessour and Peace-maker now blessed are you then and the eyes that see the things that you see * Lu. 10. 22 23. You are blessed with Christ's owne sweetest lips Who then can curse when Christ do's blesse Care not then for the worst of foes but be strong in the Lord thy strength and thy redeemer Now to insix this principle on your spirits note these things Experience hath a teaching and teachable vertue in it 't is the best teacher as our Proverb runs For First it strengthens memorie can put on record all the breathings movings and workings of Christ towards a Christian's soule 'T is called by Philosophers Multiplex memoria 't is remembrance upon remembrance mercies flowing into the mind of beleevers experience is the matter of multitudes of thoughts * Psal 94. 19. It makes the thoughts of God many in the minds of the good Secondly it strengthens affection too one that hath a heartie tast of the Lord * Psal 34. 8. Christ from experience ha's a heartie love to him Will you heare the voice of experience 't is this O taste and see how good the Lord is such a one 's well affected and affecting also all that follow Christ the warmth Spirit and life of such his kind of speaking is found verie taking in the hearts of sound Disciples and doth discover whence 't is whether 't would and to what it tends Thirdly it rectifies the judgement One that ha's had a through inward sensible and invisible pledge of Jesus Christ his dearest love and nearest communion with his owne soule that man or woman hath right thoughts of Christ and his owne estate also for the thoughts of the righteous are right * Prov. 12.5 And hence and onely hence 't is that he speak's right words of Christ Job's friends had not Jobs experience were not so much acquainted with God and the nature of his dealings with himselfe and his and what followes God saith they spake not right things of him as did his servant Job * Job 42. 7. All other sorts of sayings of men concerning Christ are the speakings out of a mans selfe more than God Fourthly it strengthens the will to elect Christ and Christ's things One that hath drawne water out of this well of Salvation with the well's owne bucket and ha's drunck a hearty draught of the water of life his will to speake out Christ and his goodnesse goes beyond his power And sad he is with Paul that hee cannot doe the good hee would I speake of one that hath drawne good from Christ with Christ's owne abilities ha's received him in his owne manner suffer'd him to abide in him according to his owne order And now marke well the evill of the contrary state by what a man ha's when he wants experience First 't will be but a borrowed light sight and apprehension that you 'l be proved to have used and the evill of that 's very great in these respects First 't will be your sinne for you are bound to use and improve your owne talents not to build upon another's foundation * a snare which to Rom. 15. 20. the Apostles comfort hee did escape Secondly 't will be your shame you account it a disgrace and are ashamed to be seen on this day in borrowed garments but 't will be greater cause of shame at the last day to be found cloath'd with no better perfections then the borrowed parts and acquired arts of others to have no knowledge of Christ but what is traditionall taken in from creatures like your selves What a great shame and unspeakable blushing will it cause in you then when you shall bee strip't of all your borrowed garments and shall seeme as you are there who would not be as you seem'd here Thirdly 't will bee your Judgement you Mat. 25. 24. 31. shall be judg'd for not using your owne gifts and that in a right manner Wee have a true Proverb every man shall answer for his owne sinnes and 't is as true that every man shall answer for not using his owne graces Every one shall give account of himselfe to God * saith the Scriptures of Rom. 14. 12. himselfe and his owne experiences in the Kingdome of grace Fourthly 't will be your losse you have no more then you use and so use 't is even so with us all we enjoy no more then wee doe experimentally imploy What good wilt be to me to discourse plausibly of a rich mans treasure when the meanesse of my being course of living plainly speaks 't is none of my owne and what good will all thy parts and portion doe thee when thou shalt die of this disease non-experimentall acquaintance with Christ who will know you then as little as you know him The losse will be of these things First losse of time time might be better spent relating to a mans owne benefit and respecting that Secondly losse of labour the Apostle was what hee was by the grace of God which was in him and tells you that grace was not given him in 1 Cor. 15. 10. vaine g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 'T was not made voyd 't was not lost labour May we not truly say of experimentall sight of Christ as Job did to his friends of speaking out the truth O! how forcible are right Iob. 6. 25. words and we say too O! how forcible is a right sight of Christ Thirdly to see Christ is to see Christ as a man is seen of Christ and for the same reason to the same end 't is to know as you are knowne and to apprehend that for which also you are apprehended of Phil. 3. 12. Christ Jesus h Or rather 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 If I may comprehend that for which I am comprehended First Christ sees all the turnings and windings and secrets of his peoples hearts all the first rises motions and conceptions of things within their secret parts There 's nothing in his hid from him so shall Christians see and know Christ one day and that for ever see all he is and ha's what thoughts hee ha's had of them from the beginning what
with such an one Besides this Rest is sweet to the labourer as the Proverb is so Heaven's then exceeding good to the godly after their wearied stepps and long and irkesome travailes on earth mercies are best when most missed Heaven is to Saints as the Inne to the traveller a great refreshment Heaven is by so much the more glorious by how much Earth's ignoble And was 't not the Lords intention that a Rest should remaine for the children of God when the time of refreshment should come from his presence Is not this to put a difference betwixt rest and trouble what do's it more Saints are bid to run ne the race that 's set before them Now you know there 's a great disparitie betwixt the beginning middle and end of a race these honest foot-men have great wearinesse trouble and rubbs yea sometimes falls and bruises in their heavenly race but the end is in Heaven and there 's rest with reward in fulnesse Secondly to glimpse out glorie to a faithlesse people by persons under their owne forme that his light may shine in them and from them in the midst of a perverse generation there 's much of the glory of God in his Image on the godly hee could take them hence and state them in Heaven as soone as they open the wombe but that evill men may see there 's some that love him and live like him as well as others that slight him and live like the Prince of darknesse Doe not these children of blessed light let the world see by their conversation what a life their Father leads and lives note this well earthlie men are much led by examples of men and God sends good men to give examples to the bad yea he ha's sent a good Christ who ha's left an example that all should tread his stepps This takes off the cloake of excuse from the back of sinne now men have seen ther 's no cloake for their sinne because there 's nothing imitable and observable in any person or thing which may not bee found in Christians or Christ in one or other the sons of God Thirdly besides this God sends some into the world even their strange Land and place of captivitie to save others from fatall ruine for a time the Saints being in this world supports many and keeps them alive God would soone put an end to such cumberers of the ground did not his sonnes stand in the gap then unkind world how canst thou abuse such props of thy peace as these be when Lot's out of Sodom the whole is set on fire so when all the Lords righteous Noahs are got into the arke Christ and Heaven the whole world 's destroyed with fire for the Spirit ha's said it who cannot lie that vengeance shall bee taken 2 Thess 1. 7 8 9. by sire when troubled Saints shall have rest and when the Lord Jesus shall be reveal'd from Heaven with his mighty Angels in flaming fire taking vengeance on them that know not God and obey not his Gospel who shall bee punished with everlasting destruction from the presence of the Lord and from the glorie of his power when he shall come to be glorisied in his Saints and admir'd by all them that beleeve and then shall the wicked themselves be revealed too with all their sligh secret trickes and shifts whom the Lord shall consume with the Spirit of his mouth and shall destroy with the brightnesse of his comming as the same Apostle affirmes Then consider these things prophane 2 Thess 2. 8. soules esteeme these strangers more least that you incurre the displeasure of God and your beings here be of no value no long duration Fourthly God sends his hither to dispose of them for higher things some are sent to lesser schooles to fit them for exercise in greater places this world 's the schoole of the Crosse to the Saints and when they have learned how to beare a Crosse they shall weare a Crowne when they have learned to be sustained under a losse they shall inherit all Christ and whatsoever is gaine Saints must enter heaven but 't is as the Scripture speakes through many tribulations Gold is not pure if not tried water 's not sweet without a current Vessells are not bright if not scowred nor are Saints fit to enter Heaven if not prepar'd Hence that saying Give thankes to the Father who ha's made us meet to be partakers of the inheritance of the Saints in Light made us we are not found meet but the Lord makes us meet while wee are survivers in this world holinesse and heavenly mindednesse in Saints is their fitnesse for Heaven and happinesse and suffering fits for reigning our light afflictions if wee be 2 Cor. 4. 17. sonnes of God worke for us or worke us unto as the word signifies a more exceeding weight of glorie Light afflictions to exceeding massie glorie and momentarie sufferings fit us for worke us to eternall reigning God prepar'd Mat. 25. 34. for his children a Kingdome before the foundation of the world and the same God prepares them to bee fit Subjects for such a Kingdome yea and which is more to be fit Princes and Kings in that Kingdome hee ha's washed away their sinnes in his owne bloud and ha's made them Kings and Priests unto God and his Father saith the Spirit to the seven Churches of Rev. 1. 5 6. Asia Fifthly that grace might have a being as well as Glorie grace ha's a being onely in the gracious here and had not God brought them into this strange Land where should especiall grace have existed save in the brest of its Originall true it is there had been glory to God on high as the Angels sang when they appear'd to the Shepheards but where would have been peace on earth and good will towards men if God had not brought forth his chosen vessells to make peace with them make knowne his good will towards them what brought the babe Jesus into the wombe and world bred him up in the shape of a man made him doe and suffer like a God but the power and good pleasure of his Father for his childrens good whom hee knew would be strangers in this world and is not the Kingdome of grace on earth in the hearts of these strangers where is' t else how are all the manifestations of grace and favour from God made apparent but to his chosen being here they are here to be called sanctified justified and sav'd from hence Oh great mysteries rarely observ'd of any Now to applie would you know your state and relation in which you stand as to the businesse in hand then note these things and marke them well 1. What price doe you put on Vse 1 the worlds glorie how high is that in your esteeme what thoughts have you of it I must tell you that a holy one and hee who 's a stranger on earth do's more esteeme the repairing of the Lords Image in his
wearie of this world wean'd from this scituation peinched with the coldnesse of this climate for this world alas is a great cooler to the heat of a gracious heart And were they as subject to it as its children are were they as much intangled with it Though now they may have a little heat yet then they would have none at all Secondly 't will free and remove you from all carnall objects then there shall bee no more Gold nor greatnesse to allure you from God no sinne nor sinnes pleasure to intice and bewitch you lie prostrate before you no selfe nor Satan to tempt and intrap you Good Lord what a good case will thine then bee in who or what can expresse those joyous rarities and transcendent verities of such glorious beings Oh! how unsearchable are the riches of such grace and favour Narrow hearts open your selves and the gates of your soules and let the King of glorie come in why should he be unto you as a wayfaring man that staies but for a night and is gone Thirdly 't will alter the nature of all your spirituall distresses there shall bee then no more doubts unresolved no more sins the ' I le be destroi'd no more graces unrevived no more feares of finall falling no more queries about the truth of your high calling no more want of God Christ and the good desired no more dislike of and from unknowne Christians no strangenesse of carriage among knowne members of Christ's bodie mysticall In a word there shall after this change never bee any more hearts hardnesse minds blindnesse wills perversenesse loves coldnesse zeales rashnesse listlesse desires heartlesse prayers tiresome spirit or rebellious flesh But holy hearts you shall be God-like Christ-like in all things 3. Suffer God to dispose you for it sith 't will come and you must be changed Men square wood before they build discipline their Troopes e're they joyne in battell rigg trimme and furnish their ships ere they launch put forth to Sea so God is fitting some every day of life for the day of death Would you know the way by which the Lord effects this blessed fitnesse for so glorious a change so great a worke as is the worke of dying observe then rightly these serious things in the sequell God fits his children for such a decease thus First by making the bodie of sinne irkesome to them There are some who with David have their sinnes ever before them cannot forget them are greevously Psal 51. 3. burden'd with them and their crie is such as this Oh! who shall deliver me from the bodie of this death This even this ha's made some wearie of the world yea and wearie of themselues too all the while longing to be there where they might never see or seele it more Such had rather die a thousand deaths then live dishonouring him in whose favour stands their life and whose loving-kindnesse is better than life as David speakes Hence also everie sanctified sorrow and suffering of this earthlie life puts him upon minding his last and long'd for home every decay of strength dimnes of sight dulnes of hearing and disabilitie of being and doing with all sicknes weaknes aches and pains these I say doe forewarne him of his approaching decease And thus with Job he waites all the dayes of his life untill his appointed change comes Holy hearts you 're well acquainted with the state of this distresse and therefore you must signe and seale to the truth of this experiment yet let not your hearts be troubled for sinnes burthen shall bee remov'd and you your selues certainely secur'd and sav'd Secondly by making death to them desirable this is a deathsweetning way and he acts in the businesse after this manner First suggesting into their thoughts that when death surprizeth them it shall be stinglesse and what 's the sting of death why the Scriptures tell you 't is sinne sinne is deaths Arrow which when 't is shot into the bowells of the soule at the appointed time of change oh how do's it wound with horrour cut with amazement and pierce with dread of a great just and glorious Majestie And then how do's the poore soule fester with despaire whil'st she cannot beleeve or hope to bee well and doe well after death who ha's been and done so ill in time of life And certainely if in life there 's no discharge from sinne in death the soule will greatlie feare if not throughly feel its discharge from Christ But to you that are in Jesus Christ be this word spoken The Law of the Spirit of life in Christ Jesus hath made you free from the law of sinne and death The sting of death is sinne and the strength of sinne is the Law viz. sinnes Law Rom. 8. 1.2 1 Cor. 1. 15. for this place seemes to explaine the other Thus you are freed from both the power of sinne and death also I may adde and the victorie of the grave which cannot imprison or infringe your bodies long so long as to retaine you for ever Give thankes then unto God who ha's given you the victorie through your Lord and Saviour Jesus Christ and sing with Paul ô death where is thy sting ô grave where is thy victorie For when a poore soule considers within her selfe thus well I am now neere my time of change I must leave the world But Christ ha's promis'd that he 'l bee with me to the end of my course and ha's also assur'd me that my sinnes are forgiven and forgotten I have a discharge from them through the mercie of God Is she not then readie to crie out Come Lord Jesus come quicklie Death doe thy dutie freely and thus the poore drooping doubting Christian lives dying yet ne'r tastes of the second death God acquits the soule in Justification from sinnes guilt and cleanseth the soule through Sanctification from sinnes filth hee that 's washed from his old polutions hath the heavenly ornaments of Christ's Spirit He 's fit to solemnize a marriage with the Lambe God also perswades the soule that he ha's found a righteousnesse as well as a ransome for her Now beleevers may conclude then as the Scripture speakes that Righteousnesse delivers from death And that the righteous hath hope in his end He fits his to be changed by mortification also for when God by his Spirit has crucified sinne that would have slaine the soule Death cannot hurt much in smiring the carcase Hence is that of Christ Feare not them who kill the body but are not able to kill the soule Secondly the Lord makes the change desirable to some by inlightning Heb. 7. 25. their eyes and strengthning their hearts unto a fight and sense of all the al-sufficiencies of Christ to sustaine the soule under the straights of such a death what though sinne upbraids thee Satan affrights thee and thine owne heart trembles within thee that thou art at a stand knowest not what to doe nor how to die Yet beleeve for
stranger in heaven a In caelo nullus erit alienus Aug. Ep. 6. ad Italicam in glory S t s shall know not onely their acquaintance in this world but also those whom they ne're saw here even as persons seene and known before Yet in a carnall manner after the flesh shall no man possibly know or be known Yea that very Jesus that on earth was known after the flesh shall bee knowne so no more All knowledge there shall be spirituall even as is the object and Medium thereof Add to this that knowedge of Saints in Heaven shal be personall as well as spirituall That this is so many men of God have fully cleared by Scripture and Reason 1. By arguments drawn from Adam who knew Evah as soon as he saw her though hee had ne're seene her nor known her before b Si enim Adamas virtuae imaginis divinae concratae Evam de corpore suo sūptam cum è somno evigilasset illico agnovit c. Kemnit 2. By arguments fetched from the Disciples knowing Moses Elias in the transfiguratiō where glory was but weakely shadowed forth Arguing that in the fulnesse of that glorious light they would know them better c Petrus in monte in mortali corpore Mosem Eliam quos nūquam viderat revelatione interne cogno vit Mat. 11. 34. Buchan 3. d Boni bonos in regno mali malos in supplicio agnoscunt Greg. By arguments fetcht from Dives his knowledge of Abraham in Heaven when the distance was great betwixt them and that therefore the knowledg of Saints in Heaven who are present with each other must needs be certain and excellent with some others of like concernment e Vide Kemnit Harm Evang. C. 87. Buc. Ioc. 39. Greg Dial. l. 4. c. 33. Alwhich are impregnable for matter of proofe And although some thinke they have never prov'd a point sufficiently till all is spoken thereunto that may be with whom I consent not yet shal I adventure to give in something more sith I am upon the subject 1. That knowledg which may most augment the comfort of communion and without which lowship is not sweet shall be in glory but that 's a personall knowledge of each other therefore such a kinde of knowledge shall be there How uncomfortable it is to have fellowship with strangers persons we know not let all men judge Who will lay open his heart to a stranger or mind almost the words of a strāger yea trust himselfe in the company of strangers 't was a great heart-smart grief to David that God had put his lovers and friends farre from him yea his acquaintance into darknesse that Psalm 88. ult hee must be yoked to the society of strangers so 't was matter of great complaint to Job that his acquaintance were estranged from Iob 19. 13. him become strangers to him But as 't was said before there shall be no stranger in glory nor shal there be any cause of such complaints there for acquaintance cannot bee put farre from us there for wee shall then bee link'd to each other and all of us unto the Lord so as not to stirre from him without him But. 2. That knowledg which may most encrease the joy of the Just in their heavenly Mansions shal be in that heavenly place but a perfect knowledge of Saints will most encrease the just man's joy All my delight is in the Saints and in them that excell Therefore the righteous shall know one another in the Kingdome of their Father A sight had of the Saints persons faces on earth do's much encrease the joy of a believing beholder They that feare thee will be glad when they Psalm 119.74 see mee because I have hop'd in thy word said the sensible Prophet and me-thinkes 't is a great refreshment to see the face and have the society of a sanctifyed Saint I have known some converts that have long'd and lov'd to look on such and to be where such have come much more then will a sight and knowledge of them being had in Heaven where knowledge is fully perfect delight a believing soule 3. That knowledge by which a man shall know as hee 's knowne shall bee in Heaven but that 's 1 Cor. 13. 12. personall and corporall God knowes the Saints persons Personall did I say yea more then personall for Saints in Heaven in Glory shall know each other by their names God knows them by their names thou hast told me saith Moses thou knowest mee Exod. 33. 12. by my name And so shall Saints know each other in glory else how can they know as they are knowne On earth wee sometimes know many persons by sight but wee know not their names Now in glory wee shall know one another by the same names we had on earth 2. Wee shall have in glory a perfect knowledge of our selves that great lesson of man-kinde before the whole man is glorified wee cannot see our selves and what wee are Who knowes the spirit Eccles 3. 21. of a man that goes upward as the wise man speaks 'T is above the reach of a mortall wight to know what spirit hee 's of fully and who can know the nature of that heart that 's deceitefull above all things and desperately wicked as the spirit spake in the Prophets time Oh what a neast of uncleane sinnes is made there what depths of darkest decets and closest shifts are harboured there whose inclinations being sometimes scann'd doe promise a sweete frame for God when at another time upon an opportunity and advantage of sinning their carriage is such that they render a man desperately vile So as that a man can at no time know what hee is or would be And is' t not hence that he one while hopes and another while fears now presumes and anon despaires is one while as high as Heaven another while as low as hell in his owne account And here 's the misery while we are in the flesh we cannot or will not see into them and have right thoughts of them but in glory wee shall know what insides wee had before wee came there how much more vile we would have been here had not God restrain'd us yea and that we had in us as bad natures as the worst of men before grace made the difference And shall we not then see how great a mercie and favour the Lord vouchsafed us when he pull'd us out of the fire our legs out of the stocks and our whole man out of the chaines of darknesse clawes jawes of Sathan and from under the power of sinne but chiefly for that mighty gift we receiv'd when the Father made Christ our own And all this that we may give thankes to the Father who ha's made us meet being vile sinners to become glorious Saints That we may clearely see what cause wee have given us to magnifie the Compassions cares and