nor Barzillai of his lamenesse There are five Properties of the glorified bodies 1. They shall be agil and nimble the bodies of the Saints on earth are heavy in their motion and subject to wearinesse but in Heaven there shal be no elementary gravity hindering but our bodies being refined shall be swift and facile in their motion and made fit to ascend as the body of Elias In this life the body is a great hindrance to the soule in its operation The spirit is willing but the flesh is weak The soul may bring its action against the body when the soul would flie up to Christ the body as a leaden lump keeps it down 't is vivum sepulchrum but there is a time coming when it shall be otherwise the bodies of the Saints shall be agil and lively they shall be made fully subject to the soul and so no way impede or hinder the soul in its motion 2. The bodies of the Saints shall be transparent full of clarity and brightnesse as Christs body when it was transfigured Matth. 17.2 our bodies shall have a divine lustre put upon them here they are as iron when it is rusty there they shall be as iron when it is filed and made bright they shall shine tanquam Sol in fulgore saith Augustine as the Sun in its splendour nay seven times brighter saith Chrysostome here our bodies are as the gold in the oar drossy and impure in heaven they shall be as gold when it spangles and glisters so cleare shall they be that the soule may sally out at every part and sparkle through the body as the wine through the glasse 3. They shall be amiable beauty consists in two things 1. Symmetry and proportion when all the parts are drawn out in their exact lineaments 2. Complexion when there is a mixture and variety in the colours white and sanguine thus the bodies of the Saints shall have a transcendency of beauty put upon them Here the body is call'd a vile body Vile ortu in its birth and production de limo terrae of the dust of the earth The earth is the most ignoble element And vile officio in the use that it is put to the soul oft useth the body as a weapon to fight against God but this vile body shall be ennobled and beautified with glory it shall be made like Christs body How beautiful was Christs body upon earth in it there was the Purple and the Lily it was a mirrour beauty For all deformities of body issue immediately from sinne but Christ being conceived by the holy Ghost and so refined and clarified from all lees and dregs of sin he must needs have a beautiful body and in this sence he was fairer then the children of men Christs body as some Writers aver was so fair by reason of the beauty and grace which did shine in it that no limner could ever draw it exactly and if it was so glorious a body on earth how great is the lustre of it now in heaven That light which shone upon Saint Paul surpassing the glory of the sunne was no other then the beauty of Christs body in heaven O then what beauty and replendency will be put upon the bodies of the Saints they shall be made like Christs glorious body 4. The bodies of the Saints shall be impassible free from suffering We read that Iob's body was smitten with biles and Paul did beare in his body the marks of the Lord Iesus but ere long our bodies shall be impassible not but that the body when it is glorified shall have such a passion as is delightful for the body is capable of joy but no passion that is hurtful as cold or famine it shall not be capable of any noxious impression 5. They shall be immortall here our bodies are still dying quotidiè en im dempta est aliqua pars vitae cúm crescit vita tum decrescit It is improper to ask when we shall die but rather when we shall make an end of dying first the infancy dies then the childhood then youth then old age and then we make an end of dying it is not only the running out of the last sand in the glass that spends it but all the sands that run out before Death is a worm that is ever feeding at the root of our gourds but in Heaven our mortal shall put on immortality As it was with Adam in innocency if he had not sinned such was the excellent temperature and harmony in all the qualities of his body that it is probable he had not died but had been translated from Paradise to Heaven Indeed Bellarmine saith that Adam had died though he had not sinned but I know no ground for that assertion for sinne is made the formal cause of death however there 's no such thing disputable in Heaven the bodies there are immortal Luke 20.36 Neither can they die any more If God made Manna which is in it selfe corruptible to last many hundred years in the golden pot much more is he able by a divine power so to consolidate the bodies of the Saints that they shall be preserved to eternity Rev. 21.4 And there shall be no more death our bodies shall run parallel with eternity CHAP. XIV The Ninth Prerogative Royal. THE next Priviledge is we shall be as the Angels in Heaven Matth. 22.30 Christ doth not say we shall be Angels but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the Angels Qu. How is that R. Not only that we shall not die but in regard of our manner of worship The Angels fulfill the will of God 1. Swiftly 2. Perfectly 3. Chearfully 1. Swiftly When God sends the Angels upon a Commission they do not hesitate or dispute the case with God but presently obey The Angels are set out by the Cherubims which had wings this was not to represent their Persons for spirits have no wings but their Office to shew how swift they are in their obedience it is as if they had wings Dan. 9.21 The man Gabriel this was an Angel was caused to flie swiftly as soone as ever God speaks the word the Angels are ambitious to obey now in Heaven we shall be as the Angels This is a singular comfort to a weak Christian alas we are not as the Angels in this life when God commands us upon service to mourne for sinne to take up the Crosse O what a dispute is there how long is it sometimes ere we can get leave of our hearts to go to prayer Jesus Christ went more willingly to suffer then we do often to pray how hardly do we come off in duty God had as good almost be without it Oh but if this be our grief be of good comfort in Heaven we shall serve God swiftly we shall be winged in our obedience we shall be even as the Angels 2. The Angels serve God perfectly they fulfill God's whole will they leave nothing undone
which as the Primum mobile or master-wheel carries the whole soul with it 4. The believer consents to have Christ pro termino interminabili never to part more he desires an uninterrupted communion with him he will part with life but not with Christ indeed death when it slips the knot between the soul and the body it ties it faster between the soul and Christ. 5. The Believer doth so consent to have Christ as he makes a deed of gift resigning up all the interest in himself to Christ he is willing to lose his own Name and sirname himselfe by the Name of Christ to lose his own will and be wholly at Christs dispose Ye are not your own he resigns up his love to Christ. In this sense the Spouse is said to be a spring shut up She hath love for Relations but the best of her love is kept for Christ The world hath the Milke of her love but Christ hath the Cream of it the choisest and purest of her love is a Spring shut up it is broached onely for Christ to drink This is the second Act of faith §. III. Opening the nature of Recumbency The third thing is Recumbency The soul having given its consent that the match should be made up and done it out of choice now it casts it selfe upon Christ as a man that casts himselfe upon the stream to swim it makes an holy adventure it clasps about Christ and saith My Lord my Jesus which is as it were the joyning of hands This Act of Recumbency is sometimes in Scripture call'd a coming to Christ sometimes a leaning upon Christ This is that faith which justifies Now concerning this faith I shall lay down two Rules 1. That faith justifies not as a formal cause but purely as an instrument viz. as it lays hold on Christ the blessed object and fetcheth in his fulnesse and in this sense it is call'd a precious faith the worth lies not in faith but in Christ on which it doth centre and terminate Faith in it selfe considered is not more excellent than other graces Take a piece of Wax and a piece of Gold of the same Magnitude the Wax is not valuable with the Gold but as this Wax hangs at the lavell of some Will by vertue of which a great Estate is confirmed and conveighed so it may be worth many hundred pounds So faith considered purely in it self doth challenge nothing more than other graces nay in some sense it is inferiour it being an empty hand But as this hand receives the precious Almes of Christs Merits and is an instrument or channell thorow which the blessed streams of life flow to us from him so it doth challenge a superiority above other graces Indeed some affirme that the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the very Act of believing without reference to the Merits of Christ justifies To which I shall say but this 1. Faith cannot justifie as it is an Act for it must have an object we cannot if we make good sense separate between the Act and the Object What is faith if it do not fix upon Christ but fancy It was not the people of Israels looking up that cured them but the fixing their eye upon the Brazen Serpent 2. Faith doth not justifie as it is a Grace This were to substitute faith in Christs roome it were to make a Christ of Faith Faith is a good Grace but a bad Christ. 3. Not as a Work which must needs be if as some affirme it be in lieu of obedience to the Moral Law Then we should be justified by Works contrary to that Ephes. 2.9 where the Apostle speaks expresly Not of works So that it is clear faith's excellency lies in the apprehending and applying the object Christ therefore in Scripture we are said to be justified 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 through faith as an Instrument deputed not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for faith as a formall cause The second Rule is that Faith doth not justifie as it doth exercise grace It cannot be denied but faith hath an influence upon the graces it is like a silver thred that runnes thorow a Chain of Pearl it puts strength and vivacity into all the vertues but it doth not justifie under this Notion Faith begets obedience By faith Abraham obeyed But Abraham was not justified as he obeyed but as he beleeved Faith works by love but it doth not justifie as it works by love For as the Sun shines by its brightnesse not by its heat though both are inseparably joyned so faith and love are tyed together by an indissoluble knot yet faith doth not justifie as it works by love but as it layes hold on Christ. Though faith be accompanied with all the graces yet in point of justification it is alone and hath nothing to do with any of the graces Hence that speech of Luther in the justification of a sinner Christ and faith are alone Tanquam sponsus spomsa in thalamo As the Bridegroom and Bride in the Bed-chamber Faith is never separated from the graces yet sometimes it is alone And thus I have shewn you the Essentials of faith §. IV. Shewing what are the fruits and products of faith I proceede to the Consequentials of faith There are many rare and supernatural fruits of faith 1. Faith is an heart-quickning grace it is the vitall Artery of the soul The just shall live by his faith Hab. 2.4 When we begin to believe we begin to live Faith grafts the soule into Christ as the cion into the stock and fetcheth all its sap and juyce from that blessed Vine Faith is the great quickner it quickens our graces and our duties 1. Faith quickens our graces the Spirit of God infuseth all the seeds and habits but faith is the fountain of all the acts of grace it is as the Spring in the Watch that moves the Wheels not a grace stirs till faith set it a work How doth love work By faith When I apprehend Christs love this doth pullize and draw up my love to him again How doth humility work By faith Faith humbles the soul it hath a double aspect it looks upon sin and a sight of sin humbles it looks upon Free-grace and a sight of mercy humbles How doth patience work By faith If I believe God is a wise God who knowes what is best for me and can deliver not onely from affliction but by affliction This spins out patience Thus faith is not only viva but vivifica it puts forth a divine Energy and operation into all the graces 2. Faith animates and quickens our duties What was the blood of Bulls and Goats to take away sin It was their faith in the Messiah that made their dead Sacrifices become living Services What are Ordinances but a dumb shew without the breathings of faith in them therefore in Scripture it is called the prayer of faith the hearing of faith and the obedience of
Debt-book is crossed in his blood Quest. How is Death ours Answ. Two wayes 1. It is the Out-let to Sin 2. It is the In-let to happiness 1. Death to a Beleever is an Out-let to Sin we are in this life under a sinful necessity even the best Saint There is not a just man upon earth that doth good and sinneth not Evill thoughts are continually arising out of our hearts as sparks out of a Furnace Sin keeps house with us whether we will or no the best Saint alive is troubled with In-mates though he forsakes his sinnes yet his sinnes will not forsake him 1. Sin doth indispose to good How to performe that which is good I finde not Rom. 7. ver 18. When we would pray the heart is as a Voyal out of tune When we would weepe we are as clouds without rain 2. Sin doth irritate to evil The Flesh lusts against the Spirit There needs no winde of Tentation we have Tide strong enough in our hearts to carry us to Hell Consider sinne under this threefold notion 1. Sin is a body of death and that not impertinently First It is a body for its weight The body is an heavy and weighty substance so is Sin a body it weighs us down When we should pray the weights of Sin are tied to our feet that we cannot ascend Anselm seeing a little Boy playing with a Bird he let her flie up and presently pulls the Bird down againe by a string So saith he it is with me as with this Bird when I would flie up to heaven upon the wings of meditation I finde a string tied to my leg I am over-powered with corruption but Death pulls off these weights of sin and le ts the Soul free Secondly Sin is a body of death for its annoyance It was a cruel torment that one used he tied a dead man to a living that the dead man might annoy and infest the living Thus it is with a childe of God he hath two men within him Flesh and Spirit Grace and Corruption here is the dead man tied to the living a proud sinful heart is worse to a childe of God then the smell of a dead Corps Indeed to a natural man sinne is not offensive for being dead in sinne he is not sensible of the body of death but where there is a vitall principle there is no greater annoyance then the body of Death Insomuch that the pious soule oft cries out as David Wo is me that I dwell in Mesek and sojourn in the tents of Kedar So saith he Wo is me that I am constrained to abide with sin How long shall I be troubled with inmates How long shall I offend that God whom I love When shall I leave these Tents of Kedar 2. Sinne is a Tyrant it carries in it the nature of a Law the Apostle calls it the law in his members There is the law of Pride the law of Unbelief it hath a kinde of jurisdiction as Caesar over the Senate perpetuam dictaturam What I hate that do I The Apostle was like a man carried down the streame and was not able to beare up against it Sinne takes us prisoners whence are our carnal fears whence our passions whence is it that a childe of God doth that which he allows not yea against knowledge only this he is for a time Sinnes Prisoner The Flesh oft prevailes though in coole blood the elder shall serve the younger whence is it that he who is borne of God should be so earthly The reason is he is captived under sin but be of good chear where grace makes a Combate death shall make a Conquest 3. Sin is a leprous spot It makes every thing we touch uncleane We reade when the Leprosie did spread in the walls of the house the Priests commanded them to take away the stones in the wall in which the Plague was and take other stones and put in the place of those stones and take other morter Levit. 14.42 But when the Plague spread againe in the wall then he must break downe the house with the stones and timber thereof Vers. 45. Thus in every man naturally there is a fretting leprosie of sinne pride impenitency c. These are leprous spots now in conversion here God doth as it were take away the old stones and timber and put new in the roome he makes a change in the heart of a sinner but still the leprousie of sinne spreads then at last death comes and pulls down the stones and timber of the house and the soule is quite freed from the leprousie Sinne is a defiling thing it makes us red with guilt and black with filth 'T is compared to a menstruous cloath we need carry it no higher Pliny tells us that the Trees with touching of it would become barren and Hierom saith Nihil in lege menstruato immundius there was nothing in the Law more uncleane then the menstruous cloath this is sinne Sinne drawes the Devils picture in a man malice is the Devils eye oppression is his hand hypocrisie is his cloven foot but behold death will give us our discharge death is the last and best Physician which cures all diseases the aking head and the unbelieving heart Peccatum erat obstetrix mortis mors erit sepulchrum peccati Sinne was the Mid-wife that brought Death into the World and Death shall be the Grave to bury Sinne O the Priviledge of a Beleever he is not taken away in his sinnes but he is taken away from his sinnes The Persians had a certaine day in the yeare which they called vitiorum interitum wherein they used to kill all Serpents and venemous creatures Such a day as that will the day of death be to a man in Christ. This day the old Serpent dies in a Beleever that hath so often stung him with his temptations this day the sinnes of the godly these venemous creatures shall all be destroyed they shall never be proud more they shall never grieve the Spirit of God more the Death of the body shall quite destroy the Body of death 2. Death to a Believer is an Inlet to happinesse Sampson found an honey-combe in the Lions carcase so may a childe of God suck much sweetnesse from death Death is the gate of life death pulls off our rags and gives us change of rayment all the hurt it doth us is to put us into a better condition Death is called in Scripture a sleepe 1 Thes. 4.14 Those that sleepe in Iesus as after sleep the spirits are exhilarated and refreshed so after Death the times of refreshing come from the presence of the Lord. Death is yours Death opens the portal into Heaven as Tertullian speakes The day of a Christian's death is the birth-day of his heavenly life it is his Ascension-day to glory it is his Marriage-day with Jesus Christ. After our Funerall begins our Marriage Well then
before you die Death is yours An earthly Saint is a contradiction 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies a man refined and separated from the earth if an Astronomer in stead of observing the Planets and the motions of the Heavens should take a reed in his hand and fall a measuring of the earth would not this be counted a solecisme and is it not as great a solecisme in Religion when men that pretend to have Christ and heaven in their eye yet minde earthly things Phil. 3.19 Our souls me thinks should be like to a ship which is made little and narrow downwards but more wide and broad upwards So our affections should be very narrow downwards to the earth but wide and large upwards towards heavenly things Thus we see death is a priviledge to believers death is yours the heire while he is under age is capable of the land he is borne to but he hath not the use or the benefit of it till he comes of age be as old as you will you are never of age till you die Death brings us of age and then the possession comes into our hands CHAP. VII The second Prerogative Royall of a Believer NOw I proceed to the second Prerogative which is yet to come what holy David saith of Sion Glorious things are spoken of thee O thou City of God Psalm 87.3 I may apply to these blessed things in reversion 2. The second Prerogative royall of a Christian is he shall be carried up by the Angels In this life a believer is carried by the Saints they lift him upon the wings of their prayers and when they can carry him no longer after death the Angels take him and carry him up thus shall it be done to the man whom God will honour Wicked men who are of the Devils life-guard when they die they shall have a black-guard of Angels to carry them Thou who art an old sinner that hast an hoary head but thy heart is as young in sinne as ever I may say to thee as Christ said in another sense to Peter When thou art old thou shalt stretch forth thy hands and another shall gird thee and carry thee whither thou wouldest not So I say Thou old sinner the time is shortly coming when thou shalt stretch forth thy hands on thy death-bed and another shall binde thee and carry thee whither thou wouldest not thou shalt be carried by a black-guard but a believer shall be carried by the Angels into Heaven The begger died and was carried by the Angels into Abraham 's bosome Abraham's bosome is a figurative speech representing the seat of the Blessed thither was he carried by the Angels Poore Lazarus when he was upon earth he had no friends but dogs to come at him when he was dead he had â— convoy of Angels After our fall the Angels as well as God fell out with us and became our enemies hence we reade that the Angels set out by the Cherubims stood with a flaming sword to keepe our first Parents out of Paradise Gen. 3.24 but being at peace with God we are at peace with the Angels Therefore the Angell comes with an Olive-branch of Peace in his mouth and proclaimes with triumph the newes of Christs incarnation Luk. 2.11 For unto you is borne in the City of David a Saviour which is Christ the Lord the Angels blesse God for mans Redemption Ver. 13. And suddenly there was with the Angel a multitude of the heavenly hoast praising God and saying Glory be to God in the highest The Angels love mankinde especially where there is the new-man and are ready to do all friendly offices for us as in our life-time they are our supporters Psal. 91.11 He shall give his Angels charge to keep thee So after death they are our Porters Lazarus was carried up by the Angels The Angels are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ministring Spirits they are willing to minister for the good of the Saints Hence some observe it is said Lazarus was carried 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by the Angels in the plurall not by one Angel as if the Angels had been ambitious to carry Lazarus and every one strived which should have a part wicked men do not strive more who shall have a part in the death of the godly then the Angels do who shall beare a part in their ascension O in what pomp and triumph did Lazarus's soule now ride never was Dives so honoured in his life as Lazarus was at his death For a King to help to carry the Hearse of one of his Subjects were an high honour but a believer shall have a guard of Angels to conduct him Amasis King of Egypt that he might set forth his magnificence would have his Chariot drawn with foure Princes which he had conquered in the War but what was all this to the Chariot in which Lazarus and the soul of every believer shall be drawn at their death they shall be carried by the Angels of God CHAP. VIII The third Prerogative Royal of a Believer THe next great Prerogative is The Believer shall be with Christ in glory Phil. 1.23 I desire 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be dissolved or loosen anchor and to be with Christ This is a priviledge of the first magnitude surely we can be no losers by being with Christ. A graft or scion though it be taken out of the tree it doth not perish but is set into a better stock thus it is with a Christian while he is here even after Conversion there is much of the wilde Olive still in him now when this scion by death is cut off he doth not perish but is set into a more noble and generous stock he is with Christ which is farre better a state of perfection is better then a state of imperfection Our graces are our best jewels but they are imperfect and do not give out their full lustre they are like the Moon which when it shines brightest hath a darke spot Our faith is mingled with unbeliefe our humility is stained with pride the flame of our graces is not so pure but it hath some smoake grace is but in its infancy and minority it will never be of full growth till we are with Christ. This is the highest link in the chaine of glory we shall be with Christ. What is it the pious soule desires in this life is it not to have the sweet presence of Christ he cares for nothing but what hath aliquid Christi something of Christ in it he loves duties only as they are manuductions to Christ why is prayer so sweet but because the soul hath private conference with Christ Why is the Word precious but because it is a meanes to convey Christ he comes down to us upon the wings of the Spirit and we go up to him upon the wings of Faith An ordinance without Christ is but feeding upon the dish in stead of the meat Why doth the wife â—ove the Letter
the sea he doth not complaine that he wants his Cisterne of water Though thou didst suck some comfort from thy relations yet when thou comest to the Ocean and art with Christ thou shalt never complaine that thou hast left thy cistern behinde There will be nothing to breed sorrow in heaven there shall be joy and nothing but joy Heaven is set out by that phrase Enter thou into the joy of thy Lord Here joy enters into us there we enter into joy the joyes we have here are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 those are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 These are from heaven those are in heaven the joyes that we shall have with Christ are without measure and without mixture In thy presence is fulness of joy 1. The heart shall be filled Nothing but Christ can replenish the heart with joy the understanding will affections are such a triangle that none can fill but the Trinity As Christs beauty shall amaze the eye so his love shall ravish the heart of a glorified Saint must it not needs be joy to be with Christ what joy when a Christian shall see the great gulfe shot between heaven and hell What joy when Christ shall take us into the Wine-celler and kisse us with the kisses of his lips What joy when the match shall be at once made up and solemnized between Christ and a believer these are the more noble and generous delights 2. All the senses shall be filled with joy and at once The eye shall be filled What joy to see that Orient brightnesse in the face of Christ there you may see the Lily and the Rose mixed white and ruddy Cant. 5.10 The Eare shall be filled What joy to the Spouse to heare Christs voice The voice of God was dreadful to Adam after he had listened to the Serpents voice I heard thy voice in the garden and was afraid Gen. 3.10 But how sweet will the Bridegrooms voice be What joy to hear him say My Love my Dove my undefiled What joy to heare the musick of Angels even the heavenly hoast praysing God If the eloquence of Origen the golden mouth of Chrysostome did so affect and charme the eares of their auditours Oh then what will it be to heare the glorious tongues of Saints and Angels as so many divine Trumpets sounding forth the excellencies of God and singing Hallelujahs to the Lamb The smell shall be filled What joy to smell that fragrancy and perfume that comes from Christ All his garments smell of myrrhe aloes and Cassia The sweet breath of his Spirit blowing upon the soule shall give forth its sent as the wine of Lebanon The taste shall be filled Christ will bring his Spouse into the banqueting house and she shall be inebriated with his love O what joy to be drinking in this heavenly nectar This is the water of life This is the wine on the lees well refined The touch shall be filled the Saints shall be ever in the embraces of Christ Behold my hands and my feet handle me and see me Luk. 24.39 That will be our work in heaven we shall be ever handling the Lord of life Thus all the senses shall be filled Yet though there be a fulnesse of joy there shall be no surfeit the soule shall not be so full but it shall desire nor shall it so desire but it shall be full That which prevents a surfeit in heaven is that there shall be every moment new and fresh delights springing forth from God into the glorified soul Well might the Apostle say to be with Christ is farre better Great is the joy that faith breeds Whom not seeing yet believing ye rejoyce with joy unspeakable and full of glory If the joy of Faith be such what will the joy of fruition be There is ioy when we fall into temptations Jam. 1.2 If Christs sufferings are full of joy what then are his embraces If the dew of Hermon hill be so sweet the first fruits of Christs love what will the full crop be In short there will be nothing in heaven but what shall adde infinitely to the joy of the Saints The very torments of the damned shall create matter of joy and triumph I may allude to that of the Psalmist The righteous shall rejoyce when he sees the vengeance the elect shall rejoyce upon a double account to see Gods justice magnificently exalted and to see themselves miraculously delivered There shall be no unpleasant object represented nothing but joy Such will that joy be when we are with Christ that as it is not possible so neither is it fit for a man to speake 2 Cor. 12.4 We read that Ioseph gave his brethren money and provision for the way But the full sacks were kept till they came at their fathers house God gives us something by the way some of the hidden-manna some taste of his heavenly joy in this life but the full sacks of corne are kept for heaven O what joy to be with Christ surely if there were such joy and triumph at Solomons coronation That all the earth rang with the sound of it What joy will be on the Saints coronation-day when they shall be eternally united to Jesus Christ This shall inhance the joy of heaven It is for ever 1 Thes. 4.17 Then shall we ever be with the Lord. If this joy should after many years have a period it would much abate the sweetnesse But certainly if we could by our Arithmetick reckon up more millions of ages then there have been minutes since the Creation after all this time which were a short eternity the joy of the Saints shall be as farre from ending as it was at the beginning SECT V. The fifth Priviledge of being with Christ. I Proceed to the next priviledge which is Rest A Christian in this life is like Quick-silver which hath a principle of motion in it self but not of rest We are never quiet but as the Ball upon the Racket or the ship upon the waves· As long as we have sinne this is like the quick-silver A childe of God is full of motion and disquiet I have no rest in my bones by reason of my sinne Psal. 38.3 While there are wicked men in the world never look for rest If a man be poor he is thrust away by the rich if he be rich he is envied by the poore sometimes losses disquiet sometimes law-suits vex 'T is onely the prisoner lives in such a Tenement as he may be sure none will go about to take from him one trouble doth succeed another Velut unda supervenit undae sometimes the flood-gates of persecution are opened sometimes the Tombstone of disgrace is laid upon the Saints either the body is in trouble or the minde or both The Saints in this life are in a pilgrim-condition the Apostles had no certaine dwelling place 1 Cor. 4.11 We are here in a perpetual hurry in a constant fluctuation our life is like the Tyde
joy and pleasure length of time makes them better Heavens Eminency is its Permanency Things are prized and valued by the time we have in them lands or houses in fee-simple which are to a man and his heirs for ever are esteemed far better then leases which soon expire The Saints do not lease heaven it is not their Landlords house but their Fathers house And this house never falls to decay it is a mansion-house Iohn 14.2 There is nothing excellent saith one of the Fathers that is not perpetual The comforts of the world are fluid and uncertain like a fading garland therefore they are shadowed out by the Tabernacle which was transient but Heaven is set out by the Temple which was fixed and permanent It was made of strong materials built with stone covered with Cedar over-laid with gold This is the Heaven of Heaven We shall be ever with the Lord 1 Thes. 4. ver 17. Eternity is the highest link of the Saints happinesse the soul of the believer shall be ever bathing it selfe in the pure and pleasant fountaine of glory As there is no intermission in the joyes of heaven so no expiration When once God hath set his Plants in the celestial Paradise he will never pluck them up any more he will never transplant them never will Christ lose any member of his body you may sooner separate light from the Sunne then a glorified Saint from Jesus Christ. O eternity eternity what a Spring will that be that shall have no Autumne what a day that shall have no Night Me thinks I see the morning-Star appear it is break of day already And this inheritance of glory fades not away 1 Pet. 1.4 Had it not been enough for the Apostle to have said It is an inheritance incorruptible Nay but he addes It fadeth not away There is a sacred climax in this the meaning is heaven doth not lose its glosse or vernancy A Rose may continue in its being when it doth not retaine its beauty The substance of it may be preserved when the colour and savour is lost but such is the glory of this inheritance that it cannot be made so much as to wither but like the flower we call Semper-vivens it keeps fresh to eternity Concerning the glory of this blessed inheritance let me super-adde these foure things 1. The glory of heaven is ponderous and weighty It is called A weight of Glory 2 Cor. 4.17 Immensum gloria calcar habet God must make us able to beare it This weight of glory should make sufferings light This weight should make us throw away the weights of sinne out of our hands though they be golden weights who would for the indulging of a lust forfeit so glorious an inheritance Lay the whole World in scales with it it is lighter then vanity 2. It is infinitely satisfying there is no vacuity or indigency This Encomium can be given properly of nothing but heaven You that Court the world for honour and preferment remember the creature saith concerning satisfaction It is not in me The world is made in manner of a circle the heart in manner of a Triangle a circle can never fill a triangle heaven only is commensurate to the vast desires of the soul. Here the Christian cries out in a divine extasie I have enough my Saviour I have enough Thou shalt make them drink of the Rivers of thy pleasures not drops but rivers and these onely can quench the thirst It shall be every day festivall in Heaven there is no want at a feast There shall be excellency shining in its perfection The world is but a Jaile the body is the Fetter with which the soule is bound if there be any thing in a Jaile to delight what is the Palace and the Throne what is Heaven If we meet with any comfort in Mount Horeb what is in Mount Sion All the world is like a Landskip you may see Orchards and Gardens curiously drawn in the Landskip but you cannot enter into them you may enter into this heavenly Paradise 2 Pet. 1. ver 11. For so an entrance shall be made abundantly into the everlasting Kingdome c. Here is soul-satisfaction 3. Though an innumerable company of Saints and Angels have a part in this inheritance there is never the lesse for thee Here is a propriety in a community another mans beholding the Sunne doth not make me to have the lesser light Thus will it be in glory Usually here all the land goes to the Heire the younger are put off with small portions In Heaven all the Saints are Heires the youngest Believer is an heire and God hath land enough to give to all his heires All the Angels and Arch-angels have their portion paid out yet a Believer shall have never the lesse Hereditas illa non minuitur copiâ possessorum non fit angustior numero cohaeredum Aug. in Psal. 49. Is not Christ the heire of all things Heb. 1. vers 2. and the Saints co-heires Rom. 8. vers 17. They share with Christ in the same glory 'T is true one vessel may hold more then another but every vessel shall be full 4. The soules of the Elect shall enter upon possession immediately after death 2 Corinth 5. vers 8. We are willing rather to be absent from the body and to be present with the Lord. There are some that say the soules of the Elect sleep in their bodies but the Apostle here confutes it for if the soule be absent from the body how can it sleep in the body There is an immediate transition and passage from death to glory The soule returnes to God that gave it Christs Resurrection was before his Ascension but the Saints Ascension is before their Resurrection The body may be compared to the bubble in the water the soule to the winde that fills it you see the bubble riseth higher and higher at last it breakes into the open aire so the body is but like a bubble which riseth from infancy to youth from youth to age higher and higher at last this bubble breakes and dissolves into dust and the spirit ascends into the open aire it returnes unto GOD that gave it Be of good comfort we shall not stay long for our inherirance it is but winking and we shall see God O the glory of this Paradise when we are turned out of all let us think of this inheritance which is to come Praemium quod fide non attingitur faith it selfe is not able to reach it it is more then we can hope for There can be no want where Christ is who is all in all Ephes. 3.11 In Heaven there is health without sicknesse plenty without famine riches without poverty life without death There is unspotted chastity unstained honour unparallel'd beauty there is the Tree of Life in the middest of Paradise there is the river that waters the garden there is the Vine flourishing and the Pomegranates budding there
shall see clearly whether Iezabel had more minde to keep a fast or to get Naboths Vineyard then we shall see whether Herod had more minde to worship Christ or to worry him all the secrets of mens hearts shall be laid open Me thinks it would be worth dying to see this sight We shall then see who is the Achan who the Iudas the womens paint falls off from their faces when they come neere the fire before the scorching heat of Gods justice the hypocrites paint will drop off and the Treason hid in the heart will be visible These mysteries will God reveal to us our knowledge shall be clear CHAP. XI The sixth Prerogative Royal. THE next priviledge is Our Love shall be perfect Love is the Jewell with which Christ's Bride is adorned in one sense it is more excellent then Faith for Love never ceaseth 1 Cor. 13.8 The Spouse shall put off her Jewel of Faith when she goes to heaven but she shall never put off her Jewel of Love Love shall be perfect 1. Our love to God shall be perfect The Saints love shall be joyned with Reverence for a filial disposition shall remaine but there shall be no servile feare in Heaven Horrour and trembling is proper to the damned in hell though in Heaven there shall be a reverencing fear yet a rejoycing fear we shall see that in God which will work such a delight that we cannot but love him And this love to God shall be 1. A fervent love we love him here secundùm studium there secundùm actum as the Schoolmen speak Our love to God in this life is rather a desire but in Heaven the smoak of desire shall be blown up into a flame of love we shall love God with an intensenesse of love here our love is lukewarme and sometimes frozen a childe of God weeps that he can love God no more but there is a time shortly coming when our love to God shall be fervent it shall burn as hot as it can the damned shall be in a flame of fire the elect in a flame of love 2. A fixed-love Alas how soon is our love taken off from God! other objects presenting themselves steal away our love Your goodnesse is like a morning cloud and as the early dew it goeth away In the morning you shall see the grasse covered with drops of dew as so many pearls but before noon all is vanished so is it with our love to God perhaps at a Sermon when our affections are stirred the heart melts in love and at a Sacrament when we see Christs blood as it were trickling downe upon the crosse some love-drops fall from the heart but within a few dayes all is vanished and we have lost our first love this is matter of humiliation while we live But O ye Saints comfort your selves in Heaven your love shall be fixed as well as fervent it shall never be taken off from God any more such beauty and excellency shall shine in God that as a divine loadstone it will be alwayes drawing our eyes and hearts after him 2. Our love to the Saints shall be perfect Love is a sweet harmony a tuning and chiming together of affections It is our duty to love the Saints 1. Though they are of bad dispositions sometimes their nature is so rugged unhewn that grace doth not cast forth such a lustre it is like a gold ring on a leprous hand or a Diamond set in iron yet if there be any thing of Christ it is our duty to love it 2. Though they in some things differ from us yet if we see Christ's image and portraiture drawn upon their hearts we are to separate the precious from the vile But alas how defective is this grace how little love is there among Gods people Herod and Pilate can agree wicked men unite when Saints divide For the divisions of England there are great thoughts of heart Contentions were never more hot love never more cold Many there are whose musick consists all in discords whose harp is the Crosse that pretend to love truth but hate peace Divisions are Satans Powder-plot to blow up Religion Sin brought forth separation and this daughter of separation hath brought forth the grand-childe of division For these things there are great searchings of heart It were not strange to hear the harlot say Let the childe be divided but to heare the mother of the child say so this is sad If Pope Cardinall Jesuite all conspire against the Church of God it were not strange but for one Saint to persecute another this is strange For a Wolfe to worry a Lamb is usuall but for a Lamb to worry a Lamb is unnatural For Christs Lily to be among the thorns is ordinary but for this Lily to become a thorne to teare and fetch blood of it self this is strange How will Christ take this at our hands Would he not have his Coat rent and will he have his Body rent Oh that I could speak here weeping Well this will be a foyl to set off heaven the more there is a time shortly coming when our love shall be perfect there shall be no difference of judgement in heaven there the Saints shall be all of a piece Though we fall out by the way and about the way we shall all agree in the journies end When once the blessed Harp of Christs voice hath sounded in the ears of the Saints the evill spirit shall be quite driven away When our strings shall be wound up to the highest peg of glory you shall never hear any more discord in the Saints Musick In Heaven there shall be a perfect Harmony CHAP. XII The seventh Prerogative Royal. THe next glorious priviledge to come is the Resurrection of our bodies This is an Article of our faith Now for the illustration of this there are three things considerable 1. That there â—s such a thing as the Resurrection 2. That this is not yet past 3. That the same body that dies shall rise again 1. I shall prove the Proposition that there is a Resurrection of the body There are some of the Sadduces opinion that there is no resurrection then let us eat and drink for to morrow we die 1 Cor. 15.32 To what purpose are all our prayers and tears and indeed it were well for them who are in their life-time as bruit beasts if it might be with them as beasts after death but there is a resurrection of the body as well as an ascension of the soul which I shall prove by two Arguments 1. Because Christ is risen therefore we must rise the head being raised the rest of the body shal not alwayes lye in the grave for then it would be an head without a body his rising is a pledge of our resurrection 1 Thes. 4.14 2. Ex AEquo in regard of justice and equity the bodies of the wicked have been weapons of unrighteousnesse and have joyned with the
soul in sinne their eyes have been a casement to let in vanity their hands have been full of bribes their feet have been swift to shed blood therefore justice and equity require that they should rise again and their bodies be punished with their souls Againe The bodies of the Saints have been members of holinesse their eyes have dropped down tears for sinne their hands have relieved the poor their tongues have been trumpets of Gods praise therefore justice and equity require that they should rise again that their bodies as well as their soules may be crown'd There must be a resurrection else how should there be a remuneration We are more sure to arise out of our graves then out of our beds the bodies of the wicked are lockt up in the grave as in a prison that they may not infest the Church of God and at the day of judgement they shall be brought out of the prison to tryall and the bodies of the Saints are laid in the grave as in a bed of perfume where they mellow and ripen against the resurrection Noah's olive-tree springing after the flood the blossoming of Aaron's dry rod the flesh and sinews coming to Ezekiel's dry bones what were these but lively emblems of the resurrection 2. That this resurrection is not yet past some hold that it is past and make the Resurrection to be nothing else but Regeneration which is call'd a rising from sinne and a being risen with Christ and do affirme that there is no other resurrection but this and that only the soul is with God in happinesse not the body Of this opinion were Hymeneus and Philetus 2 Tim. 2.18 But the rising from sinne is call'd the first resurection Rev. 1.6 which implies that there is a second resurrection and that second I shall prove out of Dan. 12.2 And many of them that sleep in the dust of the earth shall awake he doth not say they are already awake but they shall awake And Iohn 5.28 The houre is coming in which all that are in the 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 Observe Christ doth not say they are come forth of the grave already but they shall come forth Here a question may be moved Whether the bodies of some of the Saints are not in Heaven already then it will seem that their resurrection is not yet to come as we read that Elias was taken up to heaven in a fiery chariot and Enoch Heb. 11.5 was translated that he might not see death Answ. I know the Question is controverted among Divines But there are some reasons do perswade me that Enoch and Elias are not yet bodily in Heaven nor shall be till the resurrection of all flesh when the rest of the Elect like a precious crop being fully ripe shall be translated into glory The first is Heb. 11.13 where it is said These all died in faith where Enoch was included Now why we should restraine this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 these only to Abel Noah Abraham and not also to Enoch I see no rational ground Quest. But is it not said he was translated that he might not see death How can these two stand together that Enoch died yet he did not see death Answ. This word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that he might not see death I conceive with some Divines the meaning is that he might not see it in that painful and horrid manner as others his soule had an easie and joyful passage out of his body he died not after the common manner of men so saith Peter Martyr Seeing and feeling are in Scripture oft exegetical the one is put for the other as Rom. 7.23 I see a law in my members that is I feel a law 2. My second Argument is 1 Iohn 3.2 It doth not yet appeare what we shall be but we know 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 when he shall appeare we shall be like him We read in Scripture but of two Appearings of Christ his appearing in the flesh and his appearing at the day of judgment Now his appearing in this text must needs be meant of his last appearing And what then then saith the Apostle we shall be like him that is in our bodies Phil. 3.21 The spirits of just men being already made perfect Heb. 12.23 Whence I infer Enoch is not yet ascended bodily into heaven because none of the bodies of the Saints shall be fully made like Christ till his second appearing 3. Besides this may be added the judgement of many of the Fathers who were pious and learned It is not probable that Enoch and Elias should be taken up in their bodies into heaven saith Peter Martyr and he urgeth that saying of our Lord No man hath ascended into heaven that is saith he corporeally but the Son of man that descended from heaven Of this opinion also is Oecolampadius Martinus Borrhaeus and learned Doctor Fulk who in his marginal notes upon the 11th to the Hebrews hath this descant It appeareth not saith he that Enoch now liveth in body no more then Moses but that he was translated by God out of the world and died not after the common manner of men And concerning Eliah the same reverend Authour hath this passage It is evident that he was taken up alive but not that he continueth alive And again because we read expresly that he was taken up into heaven 2 King 2.11 It is certaine saith he that his body was not carried into heaven Christ being the first that in perfect humanity ascended thither 1 Cor. 15.20 Christ is become the first-fruits of them that sleep He is called the First-fruits not only because he was the most excellent and sanctified the rest but because he was the first Cluster which was gathered the First that went up in a corporeal manner into the Seat of the Blessed For my part I see not how Christ could properly be called the First-fruits if Enoch and Eliah were bodily in heaven before him Hence we see that the Resurrection is yet to come 3. The third thing is That at the resurrection every soul shal have its own body the same body that dies shall arise Some hold that the soul shall be cloathed with a new body but then it were improper to call it a Resurrection of the body it should be rather a Creation It was a custome in the African Churches to say I believe the resurrection hujus carnis of this body I confesse the doctrine of the resurrection is such that it is too deep for reason to wade here you must let faith swim For instance Suppose a man dying is cast into the Sea several Fishes come and devour him the substance of his body goes into these fishes afterwards the fishes are taken and eaten and the substance of these fishes goes into several
men now how this body thus devoured and as it were crumbled into a thousand fractions should be raised idem numero the same numerical body is infinitely above reason to imagine we have scarce faith enough to believe it Quest. How can this be Answ. To such I say as our blessed Saviour Matth. 22.29 Ye do erre not knowing the Scriptures nor the power of God 1. Not knowing the Scriptures The Scripture tells us expresly that the same body that dies shall rise again Iob 19.26 In my flesh shall I see God not in another flesh And vers 27. My eyes shall behold him not other eyes So 1 Cor. 15.53 This mortal shall put on immortality not another mortall but this mortall And 2 Cor. 5.10 That every one may receive the things done in his body c. not in another body Death in Scripture is called a sleep it is farre easier with God to raise the body then it is for us to awake a man when he is asleep 2. Ye erre not knowing the power of God that God who of nothing created all things cannot he reduce many things to one thing when the body is gone into a thousand substances cannot he make an abstraction and bring that body together againe Do we not see the Chymist can out of several metals mingled together as gold silver alcumy extract the one from the other the silver from the gold the alcumy from the silver and can reduce every metall to its own species or kinde and shall we not much more believe that when our bodies are mingled and confounded with other substances the wise God is able to make a divine extraction and re-invest every soul with its own body Use 1. This is comfort to a childe of God As Christ said to Martha John 11.23 Thy brother shall rise againe so I say to thee thy body shall rise again The body is sensible of joy as well as the soul and indeed we shall not be perfect in glory till our bodies be re-united to our souls Therefore in Scripture the doctrine of the resurrection is made matter of joy and triumph Isa. 26.19 The dead men shall live together with my dead body shall they arise Awake sing ye that dwell in the dust Death is as it were the fall of the leafe but our bones shall flourish as an herb in the spring of the resurrection That body wich is mouldred to dust shall revive Sometimes the Saints do sowe the Land with their bodies Psal. 142.7 and water it with their blood Psal. 79.3 But these bodies whether imprisoned beheaded sawn asunder shall arise and sit down with Christ upon the Throne O consider what joy will there be at the re-uniting of the body and soul at the resurrection As there will be a sad meeting of the body and soul of the wicked they shall be joyned together as briars to scratch and teare one another So what unspeakable joy will there be at the meeting together of the soul and body of the Saints how will they greet one another they two being the nearest acquaintance that ever were what a welcome will the soul give to the body O blessed body thou didst suffer thy self to be martyrd and crucified thou wert kept under by watchings fastings c. when I prayed thou didst attend my prayers with hands lifted up and knees bowed down Thou wert willing to suffer with me and now thou shalt reigne with me cheare up thy self my deare friend thou wert sowne as seed in the dust of the earth with ignominy but now art raised in glory thou wert sowen a natural body but now art raised a spiritual body O my dear body I will enter into thee again as an heavenly sparckle and thou shalt cloath me againe as a glorious vestment I will I say enter into thee againe and both of us will enter into our Masters joy Use 2. It shews the great love and respect God bears to the weakest believer God wil not glorifie the bodies of his dearest and most eminent Saints not the Patriarchs or Prophets not the body of Moses Elias till thou risest out of thy grave God is like a Master of a Feast that stayes till all his guests are come Abraham the father of the faithful must not sit down bodily in Heaven till all his children are born and the body of every Saint perfectly mellow and ripe for the resurrection 3. If the bodies of the Saints must arise then consecrate your bodies to the service of God these bodies must be made one with Christs body The Apostle makes this Use of the Doctrine of the resurrection 1 Cor. 6.14 And God hath both raised up the Lord and will also raise up us by his own power there is the Doctrine Know ye not that your bodies are the members of Christ shall I then take the members of Christ and make them the members of an harlot ver 15. there is the Use. It is enough for wicked men to adulterate and defile their bodies The drunkard makes his body a tunnel for the wine and strong drink to run thorow The Epicure makes his body a living tombe to bury the good creatures of God The adulterer makes his body a stewes The body is called a vessell in Scripture these vessels will be found musty at the resurrection fit only to hold that wine which you read of Psal. 75.8 In the hand of the Lord there is a cup and the wine is red this is the wine of Gods wrath It is enough for those bodies to be defiled which shall be joyned to the devil but you that are believers that expect your bodies shall be joyned with Christs body oh cleanse these vessels take heed of putting your bodies to any impure services Present your bodies a living sacrifice Rom. 12.1 Have a care to keep all the passages and cinque-ports sometimes the devil comes in at the eye therefore Iob made a covenant with his eyes and goes out at the tongue therefore David set a watch before his lips Surely those that have their hearts sprinkled from an evil conscience that is the guilt of known sinne will have a care to have their bodies washed with cleane water CHAP. XIII The Eighth Prerogative Royal. I Proceed now to the next Priviledge which is to come viz. The bodies of the Saints shall be enamel'd with glory In this life the body is infirme Physicians have much ado to piece it up it is like a Picture out of frame or an house out of repaire every storm of sicknesse it raines thorow O anima quà m deforme hospitium nacta es How doth the excellent soul oft lodge in a deform'd body The body is like a piece of rotten wood diseases like wormes breed there feavers plurisies aches c. But this body shall be made glorious at the resurrection it shall neither have diseases nor defects Leah shall no more complain of her blear eyes
The King of the Moors was offended at Religion because the Professors of it were poore I say to him as our Saviour Blessed are ye poore for yours is the Kingdome of God All things to come are yours Who would not be a Beleever O that I might tempt such to Christ as yet stand out 2. Learn your duty Mercy calls for Duty CHAP. XXII Shewing the Duties of a Beleever by way of Retaliation THere are severall Duties which I would presse upon Beleevers and they branch themselves into nine particulars 1. Admire and thankfully adore the love of God in setling this rich Charter upon you How was David affected with Gods goodnesse 2 Sam. 7.19 Thou hast spoken of thy servants House for a great while to come So should we say Lord thou hast not only given us things present but thou hast spoken of thy servants for a great while to come nay for ever It will be a great part of our work in heaven to admire God let us begin to do that work now which we shall be for ever doing Adore free-grace free-grace is the hinge on which all this turns Every link in this golden chaine is richly enamell'd with free-grace Free-grace hath provided us a plank after shipwrack When things pasâ— were forfeited God hath given us things to come When we had lost Paradise he hath provided heaven Thus are we raised a step higher by our fall Set the Crown upon the head of free-grace O to what a Seraphicall frame of spirit should our hearts be raised How should we joyn with Angels and Arch-Angels in blessing God for this 'T is well there is an eternity coming and truly that will be little enough to praise God Say as that sweet Singer of Israel Psal. 103.1 Blesse the Lord O my soul Or as the Original will bear 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Bow the Knee O my soul before the Lord. Thus should a Christian say All things in heaven and earth are mine God hath setled this great portion upon me Bow the Knee O my soul praise God with the best instrument the heart and let the instrument be screwed up to the highest doe it with the whole heart When God is tuning upon the string of mercy a Christian should be tuning upon the string of Praise I have given you but a taste of this new Wine yet so full of Spirits it is that a little of it should enflame the heart in thankfulnesse Let me call upon you who are the heirs apparent to this rich inheritance Things present and to come that you would get your hearts elevated and wound up into a thankfull frame 'T is not an handsome posture to see a Christian ever complaining when things go crosse O do not so look upon your troubles as to forget your mercies Blesse God for what is to come and to heighten your praises consider God gives you not oneâ—â—â—hese things but he gives yâ—â—â—â—mself It was Austins prayeâ— Lord saith he What ever thou hast given me take all away only give me thy self You have not only the gift but the Giver O take the Harp and Violl if you do not blesse God who shall where will God have his praise he hath but a little in the World Praise is in it self an high Angelical work and requires the highest spirited Christians to perform it Wicked men cannot praise God they can say God be thank'd but as it is with the Hand-Diall the finger of the Diall is at twelve when the Diall hath not moved one minute So though the tongues of wicked men are forward in praise yet their hearts stand still Indeed who can praise God for these glorious priviledges to come but he that hath the Seale of the Spirit to assure him that all is his O that I might perswade the people of God to be thankâ—â—ll Make Gods Praise glorious Let mee tell you God is much taken with this frame Repentance is the joy of Heaven and Thankfulnesse is the musick of Heaven let not God want his musick let it not bee said God hath more Murmurers than Musicians Who so offereth praise glorifies me 2. If all things to come are yours live suitable to those glorious hopes you that look for things to come let mee tell you God looks for something present from you namely that your lives be answerable to your hopes What manner of persons ought you to be 2 Pet. 3.11 You have heard what manner of priviledges you shall have I but what manner of persons ought you to be Those that look to differ from others in their Condition must differre from them also in their Conversation Wherefore beloved seeing you look for such things be diligent that you may be found of him in peace without spot We would all be glad to be found of God in peace then labour to bee found without spot Spot not your faces spot not your consciences live as those who are the Citizens and Burgesses of this new Ierusalem above Walk as Christ did upon earth There are three steps in which we should follow Christ. 1. In sanctity his was an holy life Which of you convinceth me of sinne Though he was made sin yet he knew no sinne The very divels acknowledged his holinesse we know thee who thou art The holy One of God Oh be like Christ tread in his steps In the Sacrament wee shew forth the Lords death And in an holy conversation wee shew forth his life The holy oyle wherewith the Vessels of the Sanctuary were to be consecrated was compounded of the purest ingredients which was a Type and Embleme of that Sanctity which should rest upon the godly their hearts and lives should be consecrated with the holy oyle of the Spirit How doth it discredit and as it were intomb the honor of religion when men profess they look for heaven yet there is nothing of heaven in them if there be light in the lanthorn it will shine out and if grace be in the heart it will shine forth in the conversation It is a great sinne in these times to be bewailed the looseness of Professors even those that we hope by the rule of charity have the sap of grace in their heart yet do not give forth such a sweet savour in their lives How many under the Notion of Christian Liberty degenerate into Libertinisme The carrage of some that go for Saints is such that it would make men afraid to embrace Religion What Chrysostome saith of the Contentions of the Church in his time If saith he a Gentile should come and say I would bee made a Christian yet when hee sees such a spirit of Dissension among them one of Paul and another of Apollo such are the diversity of opinions that hee knowes not which to chuse but must returne to his Gentilism againe The same may I say of the loosenesse if not scandals of some Professors If a stranger should come from beyond Sea and
Beleever he is to be valued according to that which is in reversion Things to come are his If you were to take an estimate of a man's Estate would you value it by that which hee hath in his House or by his Land Perhaps he hath little in his house little money or plate but he is a landed man There lies his Estate While we are in this House of Clay we have but little Many a Christian can hardly keepe life and soule together but hee is a landed man things to come are his then be content with the lesse of things present If wee have but a small fore-crop we shall have a great after-crop it is sufficient if we have but enough to beare our charges till we come to Heaven An Heire that hath a great Estate beyond Sea though hee hath but a little money for his voyage thither he will bee content If a Christian hath but enough to pay for his passage till he comes at Heaven it is sufficient as Seneca said to his friend Polibius Never complaine of thy hard fortune as long as Caesar is thy friend So I say to a Beleever Never complaine as long as Christ is thy friend hee is preparing the Heavenly Mansions for thee If thou complainest of any thing let it be of thy complaining Should not Hagar have been content though the water were spent in her Bottle when there was a Well so neare God hath made a Deed of gift he hath given Christ to a Believer and in him all things things present and to come Grace and Glory is not here enough to make him content But saith the Christian I want present comforts Consider the Angels in Heaven are rich yet they have no money thou hast things to come Angels riches such as cannot stand with reprobation bee content then with the lesse of things present The Philosophers who never understood one syllable of this Charter did contemne riches and preferr'd a contemplative life what poore contemplations were those certainly a man that lives by faith may have more sweet content in his soule by the meditation of things to come then a worldly man by the enjoying things present 4. Labour for such an high degree of faith as to make these things to come present Faith and Hope are two Sisters and are very like they differ thus Hope looks at the excellency of the Promise faith at the certainty of it now faith looking at the infallible truth of him that promiseth thus it makes things to come present Faith doth antedate glory it doth substantiate things not seen Faith alters the Tenses it puts the Future into the Present Tense Psalm 60.6 Gilead is mine Manasseh is mine Ephraim is the strength of my head c. Those places were not yet subdued but God had spoken in his holinesse he had made David a promise and he beleeved it therefore hee looked upon them as already subdued Gilead is mine c. So saith faith God hath spoken in his holinesse hee hath made me a promise of things to come therefore Heaven is mine already When one hath the reversion of an house saith hee This house is mine Oh that wee had this Art of Faith thus to anticipate Heaven and make things to come present Thou who art a Beleever Heaven is thine now thy head is already glorified nay heaven is begun in thee thou hast some of those joyes which are the primitiae the first-fruits of it A Christian by the eye of faith through the Perspective-glass of the promise may see into Heaven Faith sees the Promise fulfilled before it be fulfilled Faith sets to its hand Item Received so much before it be paid Had we a vigorous faith we might be in Heaven before our time That which a weake beleever hopes for a strong beleever doth in some kinde possesse Oh that wee could often take a prospect of the Heavenly Paradise Walke about Sihon and go round about her tell the towers thereof mark ye well her bulwarks consider her Palaces So Walke into the Heavenly Mount see what a glorious situation it is go tell her Towers see what an inheritance you have see your beauty and Nobility behold your Scutchion Oh that wee could thus breath our faith up this Mount of Heaven every day Do not say All this shall be mine but It is mine already my Head is there my faith is there my heart is there could we thus living up to the height of our faith reallize and antedate things to come how would all present thing vanish if a man could live in the Sunne the earth would not appear when Saint Paul had been wrapped up into the third Heaven the earth did hardly appeare ever after see how he scornes it I am crucified to the world it was a dead thing to him hee had begun Heaven already thus it is with a man that is Heavenlized You Saints that are earthly the eye of your faith is blood-shot it is the character of a sinner he cannot see afarre off 2 Pet. 1.9 like a man who hath bad eyes that can see but just before him Faith carries the heart up to Heaven and brings Heaven downe into the heart 5. If all things to come are yours then walke chearfully with God put on your white robes hath a Beleever a title to Heaven what and sad Wee rejoyce in hope of the glory of God Rom. 5.2 It is but a while 't is but putting off the earthly clothes of our body and wee shall bee clothed with the bright robes of glory and can a Beleever bee sad See how Christ doth secretly check his Disciples for this Luke 24.17 What manner of communications are these while you walke and are sad What sad and Christ risen So I say to beleevers Things to come are yours why walke ye and are sad let them bee out of heart who are out of hope Oh rejoyce in God when the lead of the flesh begins to sink let the cork of faith swim above How doth the heir rejoyce in hope of the Inheritance How doth the Apprentice rejoyce to think of coming out of his time Here we are kept under by sinne and a childe of God is forced sometimes to do the devils work but shortly death will make us free there is an eternall Jubile coming therefore rejoyce in the hope of the glory of God Can wicked men rejoyce that have their portion in this life and cannot hee rejoyce that hath a reversion of Heaven Are the waters of Abanah and Pharpar like to the waters of Iordan O ye Saints think into what a blessed condition you are now brought is it not a sweet thing to have God appeas'd is it not a matter of joy to be an heire of the promise Adam in Paradise had choice of all the trees one only excepted The Promises are the trees of life thou may'st walk in the garden of the Bible and pluck from all these trees Who should
rejoyce if not a Christian he hath never so much cause to be sad as he hath to bee chearfull Object 1. But my sinnes trouble me Answ. 'T is true That sinne will not forsake thee is matter of sadnesse but that thou hast forsaken sinne is matter of joy Sinne is a talent of lead That thou canst not runne so fast as thou would'st in the wayes of God is matter of sadnesse but that thou goest without halting in regard of uprightnesse this is matter of joy and for your comfort remember shortly you shall sinne no more all things shall be yours but sinne Object 2. But we are bid to mourn Answ. I would not speak against holy mourning while we carry fire about us we must carry water as long as the fire of sinne burns in our brests we must carry tears to quench it But consider 1. Spirituall joy and mourning may stand together sometimes it rains and shines at once when there is a shower in the eyes there may be sunshine in the heart in religion mourning and musick are not inconsistent 2. The end why God makes us sad is to make us rejoyce he doth not require sorrow for sorrow but it is ordain'd to be sal condimentum as sauce to make our joy relish the better we sowe in tears that we may reap in joy 3. The swetest joy is from the sourest tears Christ made the best wine of water the purest and most excellent joy is made of the waters of true repentance the Bee gathers the best honey off the bitterest herbs Tears are the breeders of spirituall joy When Hannah had wept she went away and was no more sad Those clouds are very uncomfortable that never have any sunshine That mourning which dies the soul all in sable viz. that hath no place for rejoycing I shall rather think it despair then true remorse The same God who hath bid us mourn hath also bid us rejoyce Phil 4.4 'T is an excellent temper to be serious yet chearfull Jesus Christ loves the sanguine complexion joy puts liveliness and activity into a Christian it oyls the wheels of the affections an heavy mind makes a dull action the joy of the Lord is your strength The pensive melancholy Christian doth disparage the glory of Heaven What will others say Here is one that speaks of things to come and of a Crown laid up but sure he doth not believe it see how sad he is what ado is here to make a child of God chearfull shall we need bid an Heire rejoyce in the Estate befallen him let me tell you You who refuse consolation are not fit persons to praise God 'T is a kind of Solecisme to praise God with a sad heart I will sing praises Psal 108. v. 1. 'T is more proper to sing praises then to weep them Rejoyce O Christian lift up thy crest triumph in the hope of these 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 things to come it is not enough that there be joy within the firmament of a Christians heart but it must shine out in his countenance Sixth Duty If all things to come are a believers let him not envy them who have only things present God often wrings out the waters of a full cup to wicked men but there are dregs at the bottom Indeed the prosperity of sinners is a great temptation David stumbled at it and had almost fallen Psal. 73. My feet had well nigh slipt It is not matter of envy but pity to see men thrive in a way of sinne a fool is in gay cloaths but do you envy him a man under a sentence going up the ladder do you envy him They that will be rich fall into temptations and a snare 1 Tim. 6.9 Do you envy a man who is fallen into a snare wicked men have that guilt which imbitters their comforts so that they may be said to want what they have as a man who hath great possessions yet having a fit of the Stone or Gout while he is in that torment he may be said not to have them because the comfort of them is taken away A believer hath better things then these things to come Wicked men have a Crowne of unrighteousness he hath a Crown of righteousness they have robes and perhaps stained with the blood of innocents he hath the bright robe of glory Envy not the oppressour and choose none of his wayes better is sanctified adversity then successefull impiety Seventh Duty Be supported in want of spirituall comfort spiriâ—uall joy is a sweet thing 〈◊〉 is the spiced wine that 〈…〉 lips of them who are asleep to speak this is the hidden Mannah the bunch of grapes that growes upon the true vine this is the Saints banqueting stuffe how sweet is it to have Word and Spirit and Conscience speaking peace in the mouth of these three witnesses faith is confirmed But saith the poor soul that goes mourning It is not so with me I have not the Privy Seale of Heaven I want assurance Well do not give over waiting We read Iohn 6.19 the Disciples were in the ship and there arose a great storm And when they had rowed about twenty five or thirty furlongs they see Iesus This O Christian may bee thy case there is a tempest of sorrow risen in thy heart and thou hast rowed from one Ordinance to another and hast no comfort Well bee not discouraged do not give over rowing thou hast rowed but three or foure furlongs perhaps when thou hast rowed twenty five or thirty furlongs thou may'st see Jesus and have a comfortable evidence of his love but suppose thou shouldest row all thy life long and not have assurance there are twâ— things should support the heart in want of spirituall joy 1. God denies comfort to exercise grace We are impatient if we have not comfort presently and truly did we carve for our selves we should often cut the worst piece a Christian would ever bee upon Mount Tabor looking into Canaan he is loath to come downe into the valley and be in trials agonies temptations as if God could not love us except hee had us in his armes God will have us without comfort sometimes to make us row against tyde beleeve against hope Of what use were the Starres if the Sunne did alwayes shine how could patience have it's perfect work how could repentance ' if we were alwayes upon the Mount of joy Rachel is more fair but Leah is more fruitfull comfort is fair to look upon but grace is better then comfort A Christian should rather pray for a fruitfull heart then fair weather oftentimes when God lets downe comfort into the heart wee begin to let down care As it is with Musicians before they have money they will play you many a sweet lesson but as soone as you throw them down money they are gone you heare no more of them Before joy assurance oh the sweet musick of Prayer