FIrſt, 'tis to bee there, where a man's out of his proper place, as a fiſh on the drie Land; and this is the caſe of all Saints under the Sunne: when a man ha's holineſſe, Heaven's his home: he may ſeeke the things of this world, yea great things; but not for himſelfe, for God ha's ſaid, ſeeke them not: he's to bee, for Chriſt, as well as to doe for him, and to ſeeke things which are above, where Chriſt ſits, at the right hand of God: hee may uſe this world; but it muſt bee ſo, as Col. 3. 1. though he us'd it not: holy hearts! you may love things below, in meaſure, putting bounds to your love; but you may not ſet your affections, fix them upon theſe things, lodge them in, and on theſe things here.

When you'r about to ſet them, (ſaith the Apoſtle) ſet them on things which are above: and why? ver. 2, 3. for your life is hid with Chriſt, in God; ſpeake out, you Denizens of Heaven! Doe not you ſurvive in Chriſt? dwell in him? Is this world your owne, and onely home? will you heare, what other ſtrangers have ſaid, that did precede you? 'twas this, our converſation is in Heaven. You Phil. 3. 20. Saints, and ſervants of the moſt High! when you dwell much in, and upon the world; you doe not like your ſelfes, refin'd, but like your ſelves, depraved: not like ſtrangers in the earth, and ſojourners in the world; but like great houſholders, laſting, earthlie inhabitants.

Secondly, He's a ſtranger who lives, under the dominion, of a ſtrange King: the children of this world live under the reigne of the God of this world; who ha's blinded their eyes, and hardned their hearts, ſo as that they are waxen fat, and full; as though they lack'd nothing, if not, what meanes their ſubjection, laying downe of their necks, to the yoak of the Lawes, cuſtomes, fancies, and faſhions of this world? what's the reaſon, they follow the multitude to ſinne; and drinke in iniquitie; as the fiſh do's water? Is't not hence? they're under the rule, and Regiment, of the Prince that rules in the aire; and workes in the children of diſobedience: Prophane ſoules! do's not this ſpeake you, ſtrangers in Heaven? and unto the life of holineſſe, without God in the world? What can you ſay for your ſelves? and what reaſon can you give, why that ſentence of the Judge, ſhould not paſſe upon you? which is, if you amend not, you ſhall not enter into his reſt: and making excuſes, to keep your ſelves from Chriſt, ſhall not taſte of his Supper, eat of his dainties; are your actions a captivation of your ſelves, and affections, to Chriſt: or Satan, ſinne, and the fleſh, who are Antichriſts? Conſider it ſadlie; for your caſe is put ſeriouſlie, as to the buſineſſe in hand: Now the worthies of the world to come, are ſtrangers in this land; for this verie reaſon, they have another King; are the ſubjects of another Kingdome; and are guided, rul'd, and govern'd, by the Lawes, and cuſtomes of that Countrie, which is above; whence they come, and to which place, at the end of their travailes, and the travailes of their ſoules, they ſhall returne.

Beleevers! you are, or ſhould be govern'd, by the Law of the Spirit of life: a Law of love, an inwritten Principle receiv'd, from Father, Sonne, and Spirit; ſo that were it poſſible, you ſhould not know the Law Morall, yet would you not be as Paul ſpeaks Rom. 2. 14. of ſome juſtly; a Law unto your ſelves? would not grace command you, and the divine nature, conſtraine you, into a dutifull frame? doe not dutifull children love to doe duties to their Parents? Not to bee, and doe, like ſonnes, is to force an abdication from the Father: what! could Heathens, having no Law, doe the things contain'd in the Law; and that by nature? and ſhall Chriſtians doe leſſe with grace, which do's ſo much excell, the moſt refined nature? The Apoſtle affirmes, they had an inwritten principle; viz. the worke of the Law, written in their hearts: ſo, Chriſt's familiars! make report, doe not your ſoules long to bee ſubject unto Chriſt? are not you under his Dominion, if ſo, that proves you, bleſſed pilgrims, and ſtrangers here.

Thirdly, he's ſtranger-like, Ad placitum Principis. who, lives in a land, or leaves it, onely at the pleaſure of the Prince; ſuch ſtrangers are Saints here; when God the King of Saints pleaſeth, their beings muſt receive their periods: God hath put bounds to earthlie beings; and 'tis from the good pleaſure of his will, to Chriſt's co-heires.

Strangers to Heaven as well as ſtrangers on earth, have bounded Object. beings too?

But 'tis not pleaſure, 'tis diſpleaſure Anſw. from God to them, ſuch forbearance, is an effect of wrath, not of love: 'tis but his willingneſſe to ſhew his wrath, and make his power knowne, that hee endures, with much long ſuffering, the Rom. 9. 22. veſſells of wrath, fitted, to deſtruction (ſaith the Apoſtle.) What though all things come alike to all (as the wiſe man ſpeakes) and that there is one event to the Righteous and to the wicked; yet ther's Eccleſ. 9. 2. Gods good will appearing to the one, whileſt his ill will breakes forth in the events of the other: the good man ha's peace in his end, whileſt ther's no peace to the wicked ſaith my God; but they are like to the raging ſeas which caſt up mire and dirt. Saints are here at the good pleaſure of their Prince, and therefore ſtranger-like on earth, ſo alſo is their ſubſtance with them at the good pleaſure of his will: get what they can, God will have the diſpoſing of it in love. You ſee then, heavenly Inhabitants! you are not this worlds children, that, the houſe you muſt put on, is a houſe from Heaven, immortalitie, everlaſting life: 2 Cor. 5. 2. and this is that home the Lord would have you groane earneſtly for, that you may be cloath'd therewith.

Fourthly, he's a ſtranger, who ha's double duties and burthens laid upon him, becauſe he's not a peculiar native of that Countrie where hee dwells: ſuch are Saints while in the bodie, and dwelling here; for they have burthens of their owne to beare, and they alſo beare the burthens of other men.

Firſt, of their owne? they have that, made burthenſome to them, which is not made ſo to others, to earthlie men: ſinne is their burthen, both the ſinnes of themſelves and others: though God ha's laid the iniquitie of Saints on his Sonne, that they ſhall never be their burthen hereafter, and that themſelves ſhall never feele their weight for future; yet ha's hee made their weight heavie to them, whileſt in the bodie. My iniquities are gone over my head, and are a burthen too heavie for me. The good man could not ſtand under the burthen, when the crie of his crime was aſcended on high, and tells you he ha's no reſt in his bones, nor ſoundneſſe in his fleſh, by reaſon of his ſinne. That he's troubled with it, and bowed downe greatly: that it makes him goe mourning all the day long. What though 'tis better to feele their preſſures here, than lie under them in Hell? yet, in that they are a burthen to Saints here, and not to ſinners, it demonſtrates them ſtrangers in this world. For men of this world find not ſinne ponderous in them, they can ſwallow it downe without any the leaſt diſlike, checke, or curbe given to it. But ſinners! what though you're incenſible now? you ſhall find your ſenſe of feeling hereafter. I can gueſſe at your diſeaſes: ſuffering grieves you more than ſinning? ſinne is your Heaven, ſuch as 'tis: if not; what means your complaining and crying out of the one, but not of the other?

Secondly, burthens of others: the ſinne that others feele not, becauſe 'tis in them as its proper place, even that (I ſay) makes the Saints know ſorrow. A righteous ſoule's vexed, fretted, ſadded from day to day, whileſt hee 2 Pet. 1.8. heares, ſees, and obſerves the unlawfull deeds of men: and 'twas ſuch a trouble to the Prophet, that rivers of waters ran downe his eyes, for the breach of the Law: viz. abundance of teares ſhedd he for other mens ſinnes: whereas, alas! in this age, men are ſeldome ſeen to weep for their owne ſins. Oh England! thy people grow in knowledge, but not in practiſe; they're all for ſpeculation. Many of thy people know ſin; but few there are who have a heart to ſorrow for ſinne. Ile tell thee thy diſeaſe; thou art Judgement ſad, but not ſinne ſad: Joy ha's ſo much tranſported ſome (whether headie or heartie, let experience ſpeake) that there's little growth of other graces found. Faith, Love, Patience, Meekneſſe, Gentleneſſe, Mercifulneſſe, and Brotherlie kindneſſe are rarities in theſe tottering times. Ah Lord! what will the end of theſe things be? Engliſh Atheiſts! muſt Saints beare your burthen here? what then? why? you ſhall bear't your ſelves hereafter: ungratefull hearts! you have melting Prophets, whoſe ſoules weepe in ſecret places for your pride, whoſe eyes weepe ſore, and runne down with teares on your behalfe; ſuch ſtrangers have burden enough, and more then they can beare, did not God lay help on one that's mightie: they have burdens of ſuffering too. Both their owne and others: the Saints have many reall feares, ſorrowes, ſufferings, fightings, and ſmitings, within; which the children of this world feele not, many ſower morſells, and many a bitter cup which others taſte not of; is not this to be us'd like a ſtranger? what feares of falling? cares of ſtanding? deſires of beleeving, living, and loving the Lord Jeſus, are there found in them, that are not elſewhere? and are there any ſorrowes like to theirs? Children of this world are ſafe in the hands of Satan, who acts them, and workes in them; hence they are not diſturb'd, not moleſted, and tormented by him, as Gods children be; who can have no reſt in the world by reaſon of him, and ſinne which is his creature: when any reſt they take, 'tis in him whoſe dwelling is farre above this unworthie ſtation. Strangers can hardly live in a ſtrange Land, ſuch is the oppoſition they have from ſundrie cauſes. Souldiers of Jeſus Chriſt endure hardſhip, whileſt in the Church Militant: adde to this, the ſufferings of others, who is weake, and 2 Tim. 2. 3. 2 Cor. 11. 29. they are not? offended, and they burne not? afflicted, and their bowells yerne not, ſtirre not? certainely there's a ſweet nearneſſe, and bleſſed dearneſſe of affections, betwixt united members of Chriſt's bodie myſticall: for their affections doe all runne in one, and the ſame veine; a veine of 3 Ep. Ioh 1. 7. truth, as thoſe who love in truth, knowing truth, and for the truths ſake. When God brought evill on I • m. 3. 1. to 25. the Church, Jeremiah cries out, I am the man that have ſeen affliction by the rod of his wrath. I am brought into darknes, he ha's turn'd his hand againſt me, he ha's broken my bones, cō paſs'd me with gall & travel, made my chaine heavie, ha's ſhut out my prayer, & as for the wormwood, & the gal, my ſoule ha's them ſtill in remembrance: with many expreſſions of like importance. And Paul was but one Member of the Church; yet there came upon him dayly, 2 Cor. 11. 23. the care of all the Churches, he bare their burthen, as well as his owne; and ſo fulfill'd the Law of Chriſt. The like to Paul is the caſe of ſome now: Some one Chriſtian takes care for all the Churches: ſurely then theſe acts, ſo ſtrange to the world, muſt needs prove Saints to be ſtrangers here. But whence is it, and why do's God ſerve his ſonnes and daughters thus? put them into a ſtrange Land? Let them live for a time ſo farre from home? whence is it he puts them into the hands of this world, which is ſo unkind a nurſe, to them, and whatſoever elſe is his? we'l ſhew you whence 'tis that ſo kind a father puts his children into ſuch an unkind world.

Firſt, that they may ſee the vaſt difference, which is betwixt earth and Heaven: unſanctified ones ſee no difference betwixt the one and the other, all's alike to them: could they live below, and know no wants, not meet with changes, have their hearts deſire, they would ſeeke no other Heaven, bee content to live below, and not above the world: for Chriſt's unſavourie and verie fulſome to ſuch full hearts: ſelfeſufficient ones, who barre out the ſufficiences of Chriſt, keepe at a diſtance from him: ſenſuall ſelfecontent with ſeen things, and ſeeing is beleeving 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 'tis, 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 Ʋſe. 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 ſoule, his reſtitution to his ancient, or a better diſcent, his re-eſtating in the poſſeſſion of God, and the ſocietie of Angels; than all the honours, pleaſures, and treaſures of this glittering, delighting, and advancing world: hence hee indeavours to rid himſelfe from ſuch feculent matters here, and out of the greatneſſe and goodneſſe of his Spirit, with the nobleneſſe of his divine diſpoſition, is altogether ambitious of the preſence of the Lamb, and immutable good things. Strangers on earth can tell you the truth of this Relation: and you, Denizens of Heaven! tell me, ha's not God wrought your heart to this frame? if he ha's not, he will doe it firſt, or laſt: for the Citizens of Heaven ſet not much by the beſt things on earth, when they are themſelves, and act like their Saviour.

Secondly, a ſtranger on earth is knowne by his Language: thou art a Galilean, for thy ſpeech bewrayes Mat. 26. 73. Mark. 14.70. thee: Or as another Evangeliſt, thy ſpeech agrees thereunto: ſo one who's a Citizen of Heaven is knowne by his ſpeech; hee ſpeakes a language different from the worlds natives: the Scriptures tell you of a ſound ſpeech which cannot be condemned: that's the language of Heaven, and all its Natives: whereas the children of this world have a putid, unfound, rotten language; ſuch as the holy Lord cannot owne, but will call to account for everie idle Col. 4. 6. word that's ſpoken by them: hence the Apoſtle moves the Church of the Colloſsians to ſpeake, like Chriſt, words with grace, ſeaſon'd, as with ſalt; that have the ſavour of God in them: and in the new Covenant, the Lord bound himſelfe to give to his children a pure language, that they might call on the Zep. 3. 9. name of the Lord with one conſent. What's all this, but to ſhew, that he would have them differ from other people, be knowne by their ſpeech? a Chriſtian ſhould bee knowne by his diſcourſe, in all ſocieties: what though ſinners can ſpeake the language of Saints; yet Saints ſhould not ſpeake the language of ſinners: will you heare how theſe ſpake, who are now in Heaven? 'twas thus; as they were allowed of God, not as they who pleaſe men, but God which approveth 1 Theſſ. 2. 4. the heart: and can the heart be good when the ſpeech is bad? the Scripture ſaith nay, and in this the worlds Proverb may convince it, viz. As is the man ſuch is his ſpeech: uncleane ſpeakers! a word to you, your ſpeech bewraies you too: ſhewes you are earthlie men, have earthly minds; for out of the abundance of the heart, the mouth ſpeakes. What will you doe in the day of inquiſition for ſinne, the great and terrible day of the Lord? Dare you uſe uncleane ſpeech then, before the ſpotleſſe Lambe of God, and Judge of quick and dead? if ſo, uſe it now: if not, ſhun it, that Chriſt may give you a diſcharge from that, and all other your ſinnes.

Thirdly, a ſtrangers mind and motion's homeward: he may be where hee lacks nothing, is well accommodated, ha's many friends and more pleaſures; yet ſtill his heart's at home, his mind's carried thither, and all his motion's that way: (for home's homely, as we ſay) 'tis even ſo with men of the high Countrey, whileſt in this low Region: Paul tells you, hee preſſed forward after the marke: he was in the world, and injoyed enough for a ſtranger too; but yet his mind was with Chriſt, and in Heaven, his owne Countrie; his motion was that way alſo: and was't not his good opinion of his heavenly home, that cauſed thoſe words to fall from him; I deſire to be diſſolved, and to be with Chriſt. And why? for 'tis beſt of all, I have Chriſt while I live; but when I die, I ſhall have gaine: what motive more ſtrong, to provoke to longings after heavenly manſions? Children of God! hie you home, for the night drawes on, and the poſting Sunne of worldly Joyes, treaſures, and pleaſures, is almoſt ſet, let the Lord then trie your hearts and ſearch your reines in this reſpect; for if you bee ſtrangers, 'twill thus be knowne: aske your hearts this queſtion, whither, and to what place, or end doe all my actions and motions tend? when you draw nigh to God querie thus: what doe I approach his holy preſence for? is't to put on my houſe from Heaven? is't, that my love may be leſſened to my earthly Tabernacle? ſay to thy ſoule in the night ſeaſon: where have I been? what have I done, this by paſt day, and to what end did my being and doing tend? ſome mens paines, cares, and feares tend to intomb them in the world, burie them in the earth: theſe are not ſtrangers here, are not in a ſtrange land. Earthlie ſoules and ſenſuall! Looke about you, and conſider your eſtate: for heavenlie ones are loſt in God, drown'd in Chriſt, Heaven's their home.

Fourthly, ſtrangers in a ſtrange land content themſelves onely with things needfull, as they paſſe through the land of their pilgrimage: aſpire not after any great matters; If they mind their home ſincerely: is't not as true of ſuch, who are Citizens of Heaven? a little contents them, when they are themſelves. Paul had learned what ever his condition was, therewith to be contented: and why? 'twas becauſe he was a ſtranger, and his hope of the things of this world was very little. So, honeſt hearted Iſrael deſir'd but food & rayment, and then promiſed the Lord ſhould bee his God: ſo Abraham was content to dwell in Tents, who might have had ſtatelie Heb. 11.9. 10. ſtructures, to ſhew hee was in a ſtrange Countrie, and looked for a Citie which ha's foundations, whoſe maker and builder is God: and me thinkes, I ſhould heare all ſayings of Saints about outward things, to hold harmonie with that of Agur: Lord give Prov. 29.8, 9. me neither povertie nor riches, but ſeed mee with food convenient; and on the ſame ground, he had: left you be full and denie him: which, 'tis a thouſand to one, you'l doe, and then ſay, who's the Lord? or being poore, ſteale, and ſo take the name of your God in vaine: adde to theſe, two things more, to cauſe content in ſtrangers.

Firſt, fulneſſe is onely at your owne home: if you looke for't here, you doe but beat the aire; for it ha's pleaſed the Father that all fulneſſe ſhould dwell in Chriſt: now when you are at your Fathers houſe, and have Chriſt in your armes, you may ſay you're full▪ have bread enough; but ne'r till then: do's not the wiſe man tell you that all's vanitie under the Sunne: viz: vacuitie, emptineſſe, and lightneſſe: it ha's left the creature, (as wee ſaid before) you muſt bee above the naturall Sunne, before you can eſpie, or take in a ſpirituall fulneſſe: and, is't not better to have it there, where you may hold it? Lay theſe things among your cutting cares, and carefull thoughts, and then you ſhall find thoſe thoughts will be eaten up of theſe; the leſſer things will bee loſt among the greater. When David doated much on the world, what was the iſſue? 'twas this, he thought himſelfe a foole for ſo doing; tells the Lord he was ignorant, and as a beaſt, a bruit before him. Pſal. 73.

And at laſt, he ſweetly ſings, whom have I in Heaven but thee? and there's none on earth that I deſire beſides thee: then he had enough; & beloved ſtrangers! let me tell you, you either have, or ſhall have enough too: as the Proverb is: for when you awake you ſhall be ſatisfied with the Lords Image: at the Reſurrection, God will make you amends (I am ſure) for all your hard meaſure that you receive in this ſtrange land.

Secondly, unneceſſarie things: things you need not, are not in ſtraights for, are but as lumber, and luggidge, which will hinder you, and preſſe you downe as you're running your heavenly race. Do's not experience teach, that ſome have more of the worlds wealth, than they can tell how to uſe? do's not that hinder in heavenly ingagements? I know nothing more obſtructive. Oh! how good is God to his, then, when he rids them of needleſſe luggidge, ſtrips them of ſeen things, that hee may cloath them with unſeen things, an inviſible, incorruptible, immortall ſubſtance? do's not one ſtaffe ſupport the Traveller when a bundle of ſtaves brings him under. Oh then! that all, who intend for Heaven, would ſeek no more proviſion for the journey, then will help them thither. Oh ſoule! will it not grieve thee to conſider, that when thou haſt certainely thought thou art as high as Heaven, thou ſhalt by an evill world be laid as low as Hell? be then in earneſt a ſtranger to it, and in it? for to be a ſtranger to the other world, will hinder from entering into thy Maſters Joyes.

Fifthly, ſtrangers ingage not themſelves, too much, in the affaires of the Natives of ſtrange lands: ſtrangers muſt not bee medlers, as the Proverb is. Citizens of Heaven! would you ſhew your ſelves to be ſtrangers here? plunge not your ſelves too deep then in the negotiation of the Natives of this world; who make it their buſines, to be mightie, wealthie, honourable, pleaſed and pleaſur'd here: but doe not you doe ſo; meddle not with that their buſineſſe; haſten home, and why? for their's moſt might, wealth, pleaſure, and treaſure, in heavenly places. What can you thinke of, which is in this world, and is not in your Fathers houſe?

And now, you ſtrangers! you Ʋſe. 1 may be glad 'tis with you as 'tis; that you are no better acquainted here. Oh! be not loath then, neither feare to leave this ſtrange land: would you haſten to your journeyes end? is your heart at home? let theſe things then give life to your indeavours that way.

Firſt, till you leave it, you're farre from your beſt friends, and chiefeſt favours. When the prodigall child was from his Fathers houſe, 'tis ſaid hee was in a farre Countrie: and is not your caſe the ſame; who dwell in God? What! are huskes, hardly got, ſo good? what! ſhall they bee more in eſteeme than bread? if you will not come from among the ſwine, your Father will fetch you: 'tis better then, to goe and meet him, while his armes are open to receive you, his head bowed to ſalute you, and his heart drawn out to feaſt you, feed you, cloath and adorne you with Jewells. Conſider, your father is of another Countrie, he, that begot you again, lives in Heaven, a great way hence: and what are you here for, but to diſpatch your Fathers buſineſſe? as Jeſus told his Mother. Are not you the Lords factours? and muſt factours ſtay alwayes abroad? what! ſhall they forget their native Countrie, and not haſten to it? who, that's wiſe, do's not ſtrive lawfully to be at his heavenly home? What! know you not that your Father's your beſt benefactour? Beſides, your ſpirituall brethren and ſiſters, with all your holy acquaintaince, are within thoſe heavenly places: a godly child may have his thoughts running out on his godlie parents deceaſed; a husband his thoughts on his wife, and on the contrarie, the wife on her husband: but alas! they cannot ſee their faces till God hath taken them out of this ſtrange land: who then would bee wedded to this world, and not rather wean'd from it, and married to the Lord? Yet further, your portion and dowrie is above, alſo: your reward's with the Lord in the land of the living: how then can you like to dwell in a land, where there's ſuch dying of perſons and portions? ſome live by bread only, in a ſence; but children from on hie cannot: the mind or ſoule is the man, as wee ſay, and that cannot, may not ſurvive in ſuch a manner, by ſuch meanes.

This ſtrange land can onely miniſter to the bodie, ha's not one ſavourie morſell for the ſoule; do's rather contaminate and deſile the ſoule, than refreſh it. O divine, Celeſtiall ſoule! 'tis the ſafeſt way for thee then, to flie from this ſtrange land in all thy motions, as from the face of a Serpent.

Secondly, you ſhould not bee loath to leave it, when providence will have it ſo; for till then you'l be foiled, vexed, and ſoiled with filthie ſinnes: they'l beare you downe, keepe you under, bring you low, when you would be on high with God in the Heavens: whileſt the ſoule is in the bodie, ſinne lodgeth with her, will have roome as well as ſhee. Oh! how unrulie a gueſt is ſinne? Beſides, here, in this ſtrange land, you cannot ſing your Hebrew ſongs ſo ſweetlie, with ſuch fulneſſe of Joy, as in your owne Countrie: if this world, which ſometimes inthrals you, ſhould require of you ſongs, bid you bee merrie. Alas! this is no place for ſuch Joy, as is a Joy of heart: heartie Joy is in Heaven, and me thinkes I ſhould heare ſuch a voice from Chriſtians, as was heard in the Temple before the fall of the Jewes, Migremus hinc, let us goe hence, let us goe hence. Thus, as children learne to ſpeake, and delight in the language of their Parents; ſo ſhould you, in imitation of Chriſt.

Finally, I beſeech you, if you be ſtrangers, that you would, as Pilgrims and ſtrangers, abſtaine from fleſhlie luſts, which warre againſt the Spirit: ſo ſaith the Lord of Reſts: for certainly ſinne cannot enter Heaven. Oh! what a bleſſed good would it prove to you? if you would bee and doe now, what you are willing to bee and doe then, when pureſt glorie muſt make the ſcrutinie for, and into impureſt ſinnes.

FIrſt to be changed, is to have a different manner of being; 'tis 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.

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? 'tis 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! 'Tis 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 'tis 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. 'Tis 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, Ʋſe 1 that that day come not on you as a thiefe in the night, mind much theſe rules following.

Life's brevitie. What is life? 'tis ſaid in the Scripture's that 'tis but a ſhew, and alas! what's Pſal. 39. 6. that? 'tis but of a ſhort aſpect, though made verie glorious by the skill of the Artificer; and then 'tis ſhut up though the eye be not ſatisfied with ſeeing. And elſewhere 'tis call'd a ſhadow, which Joh 8, 9. if you doe graſpe, what have you gain'd? open your hands, and you'l find 'tis 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. 'Tis 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; for though 'tis ſweet; yet 'tis of an earthlie breed: It ha's a glorie too; but the beſt glorie of a flower muſt be preſerv'd by a ſhower, and when all's done it withers, and is loſt at laſt.

Secondly, Deaths certaintie: it will not faile you, 'twill find you wherever you goe: therefore when thy bones are full of marrow, and riches comes in as a floud: Argue thus, yet I muſt die. Chriſtexpecting Chriſtians can tell you, that a wife, a child, a friend, nor any of them, can be injoyed for ever: That their eſtates, comforts, and lives, are going, declining, will deſert them, and therefore doe long for, and deſire a change, after which they can change no more.

'Tis further cleare thus. Firſt, from Gods decree. It is appointed Heb. 9. 27. for all men once to die. Secondly, from the conſtitution of our natures. Mans nature is a compoſition 2 Cor. 5. 1. of waſting ingredients, he's made up of dying materialls; The Apoſtle calls the bodie a houſe of earth; and know you not that earth may be and is corrupted, do's breed that which will infect, and infeſt it, with a noiſome ſtench? Beſides, a houſe of earth is weake: and what is there, which hath not power on that which is weakneſſe it ſelfe? Adde to this, that a Tabernacle is not made to laſt long, 'tis made on purpoſe for a ſhort time of exigence, and diſtreſſe.

Thirdly, the defilements of our nature, they put us to the ſword, murther us in our comforts; have given being to this laſt change as well as others. Trees and plants breed the wormes which at laſt make them lifeleſſe, and ſo doe we ſerve our ſelves, and ſoules. If Adam give Rom. 3. 12. leave to ſinne, ſinne will give way to death. There's no man living, who ſhall not have his fit of dying; though the death of Saints bee precious in the ſight of the Lord, yet die they muſt; for his onely begotten ſonne did not eſcape it. What then though a man ſtrive, repine, order his diet, intreat, and ſhun occaſions; yet as the Pſalmiſt ſpeakes, none ſhall deliver his ſoule from the hand of the grave: Live hee as long as Methuſelah, yet muſt hee die at laſt. Grayheaded ſinners! what meane you to ſtand it out with God ſo long, to breake with God for a trifle? what's your life, that ſhould bee ſpent, laid out for him, and that he requires from you? 'Tis not worth the honour to be accounted of force, to draw your ſoules from God. Oh then! make no more waſte of time, redeeme it; for if Chriſt ha's redeem'd you, you cannot ſquander away the whole thereof, and give him none. Remember, 'tis a difficult thing to die well.

Thirdly, mans neceſſitie, and that firſt in reſpect of the bodie. A corruptible bodie, cannot enter into the incorruptible Heavens? it muſt die and be chang'd: It muſt leave its filth in the grave, before it can be meet to dwell in the heavenlie places above. The bodie is now the ſubſtance and matter of all diſeaſes, putrifactions, infirmities, and deformities, although you take in the comelieſt Creature your eyes have ſeen within the bounds of this obſervation: For is't not conceived in the likeneſſe of fleſh, heat of luſt, and ſtaine of ſinne? the ſenſible Prophet ſincerely confeſſed it. Beſides, who knowes Pſa. 51. 5. not that knowes Chriſt, that 'tis the livelie inſtrument of ſinne? The verie excrements of whoſe noſtrills, ear's, pores, and other paſſages duelie and trulie conſidered, will ſeeme more loathſome then the uncleaneſt ſinke or vault. Oh! what vile bodies have wee! and how great need have wee that they ſhould be chang'd, buried in the duſt and refined? Trees and plants bring forth leaves, flowers, fruits, and pleaſant ſmells; But mans bodie brings forth naturallie nothing but vermine, wormes, rottenneſſe, and a filthie ſtench. Lord! what is man that thou art mindfull of him? and what ha's hee to bee proud of, who's made of ſuch materialls?

Firſt, in reſpect of the ſoule; that ſhe may be freed from that diſcord which is in the bodie, untill the change comes; for whileſt the bodie lives a naturall life, there's no buſineſſe can bee diſpatched which concernes the ſoules welfare, without a mutinie in the heart: the fleſh is a home-bred enemie, a boſome Rebell, that's daily againſt the Spirit, becauſe they are contraries. The fleſh, alas! foreſtalls all Divine motions, actions, and indeavours, of the ſoule, and Spirit; and it begets, and breeds, an indiſpoſedneſſe towards them all; though all the wayes of God be pleaſantneſſe, and all his paths peace; yet this bodie of fleſh will make them ſeeme irkeſome, burthenſome, and full of trouble. Is't not high time then, that the bodie ſhould be changed? made a better ſervant to the ſoule? Beſides it's ſinne-ſick diſtempers are infanable, whileſt it is here, for ha's it not brought on man a certaine neceſſitie of ſinning? ſo that we cannot but diſpleaſe the higheſt Lord.

Doe you doubt of this? why the Scriptures tell you, that thoſe who are in the fleſh cannot pleaſe God; that wretched Law of the Rom. 8. 8. members wars againſt the Law of the mind, and Spirit of life: which brings the whole man into an inſupportable bondage. This is mans miſerie in his upriſings, and downe-lyings, a depraved nature Rom. 7. 23. is his aſſociate, and as David ſpeakes, innumerable evills doe encompaſſe him about; and have taken hold of him: that he's not able to looke up to Heaven. This bring's Pſal. 40. 12. to mind a worthie ſaying of like concernment. O fleſh, fleſh! I can neither live with thee, nor without thee. Now at the rebreathing in, or the re-uniting of the ſoule, to its owne proper perſon; the bodie ſhall be found incorruptible: and that, even that; will be found the laſt and beſt Reſurrection.

Secondly, rejoyce, in, and at the Ʋſe. 2 thoughts of ſuch a change, conſider, firſt, 'twill rid you of all uncleane ſocietie with ſin and ſinfull fleſh: whileſt we are here we converſe and commerce with greateſt ſinners; and with innumerable ſinnes: we, alas! walke among the Tombes, with men that lie under the powers and pledges of the everlaſting death, perſons who die living, and will at laſt live dying, and yet ne'r bee dead. In this life, Gracious Chriſtians! you heare the greateſt Majeſties name prophaned; his wayes blaſphem'd, truths defam'd, and doe ſee his friends are foil'd and ſpo'ld: But after death you ſhall never heare ſuch evill tidings any more. Who then, that's wiſe, will love, and long to live with the dead; more then the living? or in the ſocietie of condemned perſons, in a noyſome goale, rather than to have fellowſhip with the glorious Princes of God, in the Heaven of matchleſſe and endleſſe glorie? In this Babylon faithfull Jewes are forc'd to hang their Harpes upon the willowes; are much diſabled from ſinging ſweetlie to the Lambe their Hebrew ſongs: certainly then all whoſe manſions are with God; are, or ſhould be, 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, 'twill 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, 'twill alter the nature of all your ſpirituall diſtreſſes: there ſhall bee then, no more doubts unreſolved; no more ſins, the 'ile 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 'twill 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 'tis ſinne: ſinne is deaths Arrow, which when 'tis 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 Chriſt will carrie thee through. Chriſt did not give himſelf for thee in vain, that he ſhould give thee up in thy laſt, & greateſt triall; give thee into the hands of Satan. Why then, leane on him, who's a ſtay of ſtrength and you'l not miſcarrie: He that hath, and is had, of a good Chriſt ſhall bee ſure of a good death with ſtrength and peace.

Thirdly, by giving his a through taſte of that heavenly joy, heartie holineſſe, and reall happineſſe; that themſelves ſhall poſſeſſe in the fruition of Chriſt, when once they are changed. This the Scripture calls firſt fruits of the Spirit, and of glory. And is't not this, that makes the Saints themſelves, groane within themſelves; waiting for the Redemption of their bodies? Rom. 8. 23. The Lord ha's ſaid it, Oh! how do's the taſte of Heavens joy, and of the powers of the world to come; ſtrengthen a renewed Chriſtian, leaning on Chriſt, to lie under the ſtroake of death? yea, even to long that ſo great a worke were over? and thus God ſweetens death to the good; gives it a good ſavour, when they come to taſte it, it being the ſame cup, which Chriſt himſelfe did firſt drinke of.

Now you have heard how it fares with the good, at their laſt change; and how good ſuch a change is to them: But alas! for the bad, the Chriſt-leſſe man, 'tis bitter unto him. Theſe things imbitter death to the graceleſſe.

1. The biting and tumifying ſting of death, that indiſpoſeth to dying well: 'Tis biting: oh! how will the wofull thoughts of a miſpent life, of by paſt ſinnes, of ſlighting Jeſus, and his holy waies, like fiery darts, and ſcorching Scorpions, peirce through the ſoule and Spirit? Then uncleane ſinners, as James ſpeakes of James 5. 3. the ruſt of ill gotten, and ill kept gold; the guilt of your ſins ſhall eat your fleſh as it were fire: Then even then all ſcruing deceivers, ſhall be forced to ſay of their own unlawfully acquir'd goods, as Iſrael of Idolls, get you hence: But alas! theſe are thy workes, and they will follow thee, flow faſter into thy mind, then thou canſt get them out, and make thy ſoule wearie even to the death.

Secondly, Death's ſting tumifies alſo, Judas ſinn'd, betraid his Maſter, improved the reward: But what was his end? hee fell head-long, burſt aſunder in the midſt, and all his bowells guſhed out: Death had ſtung him, and the ſting made him ſwell ſo, that, his tumour being great, the world could not hold him; and for haſt that hee might the ſooner bee at his owne place, he betrayed himſelfe into the hands of Satan, was his owne executioner. There's a time when ſtouteſt ſinners ſhall burſt aſunder, under the hand of auſteereſt Juſtice. If the Lord's love makes not breaches on mans Spirit, drawes him not up towards Heaven; his wrath will breake it, beat it even to powder, and caſt it downe into the loweſt Hell. O ſinners! Learne then while a Saviour teaches, what an evill ſinne is.

Secondly, the ſudainneſſe of an Heb. 4. 27. approaching Judgement. After death comes Judgement, and what's the Judgement? Chriſt-leſſe man or woman! I have ſad newes for thee: thou thy ſelfe and all thou art, muſt bee preſented before a Holy, moſt Juſt, and mighty God: And with thee ſhalt thou bring all thy vaine thoughts, will thou, nill thou, idle words, uncleane and ſinfull workes, miſpent time and Talents; In a word all the ſecrets of thy heart ſhall then bee torne in pieces, reveal'd, and unfolded: yea, thoſe ſecrets, which no eye hath ſeen, but his, which is ten thouſand times brighter then the Sunne; yea, even thoſe ſecret ſinnes which have been cover'd here by reſtraint from God, or men, ſhall be uncover'd there: ſo that thou wilt bee fill'd with aſtoniſhment to ſee that which thine eies never did, nor ever would behold. There the hearts cloſeſt corners, & darkeſt depths, ſhall then bee laid open, made viſible, before the face of God, Chriſt, Angels, and men. A meere diſcourſe of Righteouſneſſe, and Judgement to come, God being in it, and Foelix hearning of it, what effects did it worke in him thinke you? why the Text tells you it made him to tremble, and to bid Paul be gone, hee could not endure to heare on't. So Belſhazzar Dan. 5. 5, 6. ſaw but the writing of Judgement upon the wall, which did but import a temporall ſcourge: And his countenance was changed, his thoughts troubl'd him, ſo that the joynts of his Ioines were looſed, and his knees ſmote one againſt another. And what's any carnall man more, then ſenſuall Belſhazzar, or carnall Foelix, that he ſhould thinke himſelfe ſecure from Judgement? You then that put this evill day farre from you, beare in mind this thing: A ſonne of Love could not indure that; hee prayed, Enter not into Judgement with thy ſervant ô Lord: How then can a child of wrath abide it, who is by nature nothing elſe? It's called in Scripture the day of the Lord, his great day, his terrible day. 'Tis the day of Chriſts's comming Ioel. 2. 11. ſaith the Prophet Malachie. And who ſhall ſtand when Mal. 3. 2. he appeareth? for he is like a Refiners fire, and fullers ſope. Thus you have ſeen things that imbitter the change to ſome, even all that know not Chriſt, and obey not his Goſpel.

Thirdly, the certaine ſtanding before an impartiall Judge of quick and dead, who cannot, will not connive at ſinne, and ſinners; When all fleſh ſhall appeare before the Judgement ſeat of Chriſt: that every one may receive the things 2 Cor. 5. 10, 11. done in his bodie, according to that he hath done, whether it bee good, or evill. knowing therefore the terrour of the Lord, We perſwade men ſaith the Apoſtle. Oh! how terribly, intollerable are the thoughts of this! ſurely words cannot utter it: then he, who ſaid, Lord depart from me, Ile have none of thy wayes, ſhall find that God ha's ſaid Amen to his prayers. Adde to this, that though he ſtand to be judged, yet hee ſhall fall in the Judgement. For the ungodly ſhall not ſtand in the Judgement, as the Pſal. 1. 5. Pſalmiſt notes. You then! whoſe deſtruction is of your ſelves, if your precious ſoules miſcarrie: Conſider ſenſibly in whom your helpe lies, make out towards a Jeſus betime; for there's no mercie ſhewed on the other ſide the grave; one drop of water which is but a verie ſmall thing: if mis'd and deſir'd, cannot be obtain'd: Then, if ever you'le owne free grace and fellowſhip with Chriſt. Doe it now, even while 'tis called Heb. 4. 11. to day; heare his voice and harden not your hearts: for this day let ſlip, you may ne'r have another. Reſiſting ſinners! I wiſh you well, my bowells are troubled for you; oh pitie your ſelves! and let not ſinlive to kill your ſoules: as it hath ſerv'd others who are gone to their owne place. Remember, and forget not Jeruſalems fall and follie: leaſt ſweet Chriſt hide the day of peace from your eyes, as once hee ſerv'd her.

Fourthly, the ſtinging thoughts of being Chriſt-les, and friendles, at that Tribunall bar of heavenly Majeſtie: The thoughts of having no Advocate with the Father, to ſpeake one good word for the ſoule to the Irefull Judge; none to ſtand betwixt God and the ſoule, none to keep off the ſtroakes and blowes. When Conſcience ſhall ſuggeſt, and cauſe a man to crie out in bitterneſſe of his ſpirit; Ah wretch that I am, I have lived ſo ill, I cannot die well, nor willingly: yet die I muſt, but cannot tell what will become of my poore ſoule and ſelfe! I am now giving up the Ghoſt, but alas! I know not who ſhall have it; I have been Satans ſervant, and ſinnes ſervant, all my daies, have ſlighted glorious meanes of acquaintance with God, have been wearie of Sermons, wearie of ſpirituall ſervices, and ſpirituall ſocietie: Thus have I made the Judge my foe, and the Advocate my adverſarie; And woe is mee I know neither of them both. And then though ſuch crie out; Mountaines and hills fall upon us, and hide us from the preſence of him, that ſits on the Throne, and from the wrath of the Lamb: Mountaines will not doe it for them. Then men ſhall ſhreeke and crie out with trembling, Lord, Lord. Hoſanna thou ſonne of David have mercie on us: yet ſhall have no other Anſwer but this, I tell you, I know not whence you are, depart from me; you ſhall goe thither, where there ſhall bee weeping, wailing, and gnaſhing of teeth. When you ſhall ſee Abraham, Iſaac, and Luk. 13. 27, 28. Jacob, and all the Prophets in the Kingdome, and you your ſelves thruſt out. Or that of Chriſt; I profeſſe Mat. 7. 23. unto you, I never knew you, then, even then, thoſe who have been aſham'd of Chriſt, and of his words; in a ſinfull, and adulterous generation: ſhall find Chriſt will bee aſhamed of them, as he comes to Judge in the glorie of his Father, with the Mark. 8. laſt. holy Angels. Ah Lord! can no healing be found for theſe wounded ſoules? Is there no balme in Gilead for them? open their hearts, inlighten their minds, obſerve their wants, and ſupplie them all; lay hold on their ſinnes, and ſubdue them fullie: and, ſecure, ſenſuall ſoules! I ſay to you, as they to Jonah, Ariſe you ſleepers, call on your God.

Fifthly, the reſignation of the ſoule into the hands of Satan, a devilliſh tormenting Tyrant, a cruell enemie to all mankind: one that, odio inteſtino proſequitur followes and purſues man with a deadly hatred. Satan ha's an Intereſt in ſome now, but then he'l have the principle: ſome are of him as Chriſt ſpeakes, and thoſe muſt unto him at the cloſe of time. Then Satan puts in a bill of inditement, as large as that booke of Zacharie; wherein is alledged all evill deeds that e're were committed: yea Conſcience, Zcah. 5. neither good nor quiet, will accuſe, and memorie give bitter evidence, the whileſt the Devills are Ezek. 2. 10. readie to fetch away the ſoule. In a word, the whole man, and everie part thereof will bee diſtreſſed, thoſe verie eyes which were quick and active to behold Luk. 12. 20. vanitie, ſhall looſe their light and ſee nothing but bloud-guiltineſſe of ſinne: and the other ſenſes after their order ſhall faile, and fall, the mind, reaſon, and Memorie, as heavenly powers of the ſoule, ſhall be ſhaken with fearfull ſtormes of deſpaire, and flaſhings of Hell fire. Then the earthlie houſe ſhall ſhake and tremble, yea, the humours like an overflowing Sea, ſhall roare and rattle; Then the Sunne ſhall bee turn'd into darkeneſſe, and the Moone into bloud, and the ſtarres ſhall fall from Heaven. The aire ſhall be full of ſtormes, and flaſhing Meteors, the earth it ſelfe alſo ſhall tremble, the Sea roare, and mens hearts ſhall faile for feare, expecting the end of ſuch ſorrowfull beginnings, which ſhall receive no periods. Then he, or ſhe that ha's ſpent ſo many dayes or nights in vaine, and idle paſtimes, would give a world, could it bee done, for one houres delay: that they might repent, be reconciled to God, and live. Repent now, deſperate ſinner! Compare things together, ſay to thy ſelfe, in earneſt thus. There is a ſinne that I am addicted to, as Pride, Paſſion, Covetouſneſſe, Luxurie, Prophaneneſſe, of this and the other ſort; which if I live in, and goe on, I die for ever; I looſe God, Chriſt, Heaven, and my owne ſoule too, and then what gaine I? Nothing but the pleaſures of ſin, which are levitie, vanitie, and then the preſſures of Hell which are perplexitie. The Proverb is, if a man doe venture, and run a hazzard, let him doe it for ſomething: ſo let us doe as well as ſay. What! ſhall I gratifie Satan for tempting, the fleſh for ſuggeſting, the world for alluring to ſinne, with the loſſe of my precious ſoule? when I am gone, all's gone with me. And Chriſtians! be you reſolv'd in this particular, doe not you like theſe; what though Satan roares Lyon-like, The fleſh drawes one way, the world another? yet ſtand you faſt, quit your ſelves like men, bee ſtrong in the Lord your ſtrength: perſevere, hold out to the end, let no man take your Crowne for if you are redeem'd from thrall: by precious bloud: then come not into ſuch bondage againe, worke not in ſuch Turkiſh Gallies any more, that your laſt change be not bitter, and if you are right for Chriſt, be aſſured you cannot.

Sixthly, the ſtinging thoughts of an excluſion, and ejection from Gods bleſſed preſence, and all familiarity with him and his in thoſe heavenly places; this loſſe, even this (as the Learned have proved) is a greater torment, then ought elſe can be unto damned ſoules

Poena dāni, ſeu divinae viſionis privatio, omnium omninò ſuppliciorum ſummum eſt, quo Deus hominem punire poteſt: Nam uti videre Deum, ipſiſſima beatitudo eſt: Ita, Deum videre non poſſe, maxima damnatorum poena eſt, &c.

Inter ſupplicia omnia hoc futurum eſt ſummum, maximum que à conditoris aſpectu vel brevi morula detineri.

Intollerabilis eſt Gehenna & illa poena: tamen licet quis innumeras ponat gehennas, tale nil dicet, quale illa faelici excidere gloria, à Chriſto odio haberi: audire, Neſcio vos Chryſoft. ad Po. Antioch.

Omnia verò gehennae ſupplicia ſuperabit, Deum non videre, & bonis carere, quae in poteſtate habuiſti obtinere. Bern. de inter domo. cap. 38.

Intollerabilis quidèm res eſt etiam gehenna: quis neſcit, & ſupplicium illud horribile? tamen ſi mille aliquis ponat gehennas, nihil tale dicturus eſt, quale eſt à beatae illius gloriae honore repelli, exoſumque Chriſto, & audire ab illo: non novi. vos. Chryſ. in Mat. Hom. 24.

GLory in the generall, is nothing elſe but apparant excellency, and even ſo the word is uſed in Scripture, for even that which was made glorious, had no Glory in this reſpect 〈 in non-Latin alphabet 〉 by reaſon of the glory which excelleth. 2 Cor. 3. 10. Nonunquam 〈 in non-Latin alphabet 〉 • pud philoſophoseſt idē quod 〈 in non-Latin alphabet 〉 ſeu 〈 in non-Latin alphabet 〉 . Item fama rumor, & in bonam & in malam partem ſaepius ad bonae famae exiſtimationē reſtringitur; unde vertitut gloria, honor. Eraſ. opinio & per ſyncchdochen generis gloria, quia gloria eſt opiniopraeclara de alicujus ſapientia & virtute. Piſc. in Gal. 2. 2. Matie, Math. 6. 29. Acts 7. 2. ſplendor, Luke 9. 31. Acts 22. 11. brightneſſe, Hebr. 1. 3. & 2 Cor. 3. 7. And in this place heavenly felicity or eternall glory. Hinc 〈 in non-Latin alphabet 〉 quod ſignificat, ornare gloria, glorificare, uſurpatur vel de collatione boni praeclari & ſingularis vel de manifeſtatione, & predicatione gloriae. Tarnovius. 'Tis excellent, for 'tis the Lords Glory-Chriſt enjoynes his followers to to ſay to his Father, Thine is the Glory: and in Scripture phraſe whenſoever God is added to things, it denotes them eminent; as the citie of God, the mountain of God, the increaſes of God, It is apparant too. My ſoule thirſteth, and my fleſh longeth for thee, to ſee thy glory, ſo as I have ſeene it in the Sanctuary. Hence it is that where a Believer is, where Chriſt is; hee ſhall clearely ſee, and fully know the excellencies of God, and Chriſt: yea, what his owne excellency is, by vertue of his union and communion with them both; for then that Glory will be apparant above, which is not ſo apparant here below.

Three things there are that make everlaſting Glory.

1. A clear revelation of God, Tunc et enim juſti cuncta ſcient quae Deus fecit ſcienda tam ea quae praeterita, quam ea quae poſt modum ſunt futura. Anſelm de ſimilitud. Cap. 54. Neque ſola viſio Dei ſanctis hominibus in coelo promittitur ſed etiam omnium rerum, quas fecit Deus, &c. Greg. • e aetern. felicit, l. 3. c. 2. and in him many other ſecrets. Then ſhal be made evident thoſe ſacred ſecrets, and glorious myſteries of the holy Trinity; of the unity of Chriſt's Humanity with the Divine nature, and of Chriſtians with Chriſt: then all the cauſes of God's eternall Councell, in Election and Reprobation; as alſo the manner of the Creation of the World, with the fall of the Angels, and all the myſteries of the work of Redemption, together with the ſpirituall ſubſtances, offices, orders and excellencies of thoſe Angels that ſtand. The nature, immortality, operations, and originall of our owne ſoules, and that after a way unutterarable.

Viſions of God, and glory on Earth, are darke; we ſee darkely ſaith the Scripture: would we ſee clearly, we muſt waite then til we are in Heaven. For whilſt he talked with God, the skin of his face did ſhine, ſo, as that the people were affraid to come nigh him. Ex. 34. 29, 30. God told Moſes, hee could not ſee his face, viz. all his Glory, & live: (a part he did ſee:) But no living man is found capatious enough to take in ſuch a degree of glory, as is the fulneſſe of Gods face and favour. Is't not the darkneſſe of the viſion, and the obſcurity of the evidences of Gods grace & favour, that ſometimes makes a child of light ſit in darkneſſe, and can ſee no light? what (ſave this very thing) made the Church cry out, Lord thou Lam. 3.44. haſt covered thy ſelfe with a cloud, ſo that our Prayers ſhould not paſſe through? and Job, Loe he goeth by Job 9. 11. me and I ſee him not; hee paſſeth on alſo, but I perceive him not. If it be ſaid the Revelation is not dark in it ſelfe: but to ſuch as it concernes, 'tis the apprehenſion which is darke that ſuch have of it: It's granted: but ſtill 'tis evident we ſee darkly here, and that God and glory are but reveal'd in part, whiles we are here, ſo that imperfect revelations are darke comparatively, referring to what they ſhall be.

How doe ſome precious ſouls grieve, take on, mourn and complaine, becauſe they cannot ſee God to be theirs, & themſelves to be his, and abiding in him clearly? To ſuch bee it now ſpoken, ere long diſconſolate ſoul! thou ſhalt Gloria habitat rupibus. Clem. Alex. 〈 in non-Latin alphabet 〉 Where there's an excellency there's a great difficulty. be in his armes, behold his glory, and thine own too, which he ha's given thee, even there where this kind of darkneſſe, nor any other of what nature ſoever can ever approach. Revelations of God in heaven are immediate alſo, as well as cleare; there, languiſhing ſoules! you that here mourne after God, cry night and day after the Father of Spirits, are ſick of love: there (I ſay) you ſhall not need to be ſtaid with flaggons, or comforted with Apples; (as the Spouſe once deſit'd) for God ſhal be all unto you then. The Greek Poet when he had recited an obſcure Poem, and all his Auditors had left him, except Plato, ſpake thus: Plato is to me in ſteed of al. Plato eſt mihi pro omnibus. So a ſoule that's forſaken of all, except God, findes God in ſtead of all to her. And you alſo that now take great paines, and have many weary fits in prayer, hearing, reading, conference, & meditations; ſhall then reſt from thoſe labours, and enjoy God and Chriſt, without any ſuch meanes.

Others alſo, whoſe hearts are now full of cares, feares, and ſorrowes about the maner of doing ſuch ſervices: one while bewailing badneſſe of memory, another while coldneſſe of affection, at another time deadneſſe of heart, drowſineſſe and dulneſſe of ſpirit, with all carnall, idle, wandering thoughts, uncheerfulneſſe, unfitneſſe, and unſuitableneſſe, to and for ſuch holy employments: even thoſe (I ſay) ſhall then bee freed from all ſuch burthens: they ſhall have nothing there to care for, nor ſhall they have any employment to take paines in; for it ſhall be, not a paine, but a pleaſure to follow the Lamb whither ſoever he goes, with whom is fulneſſe of joy, and at whoſe right hand are pleaſures for evermore.

2ly. His communicating of himſelfe fully and at once. On earth God communicates of his fulneſſe: but the communication of all fulneſſe it ſelfe is onely in Heaven. Beſides, the communication of fulneſs which Saints receive here, is onely of grace for grace: Believers! if you'l receive glory for glory, expect till you be where Chriſt is, in whom ſuch fulneſſe dwels. Father I will that they may be where I am: to behold my glory. That, even that will be their renowne, who ſhall dwell in light marvellous

God do's this; firſt, to keep under ſelfe-advancing ſins: wee, Alas! are invincibly prone to lift up our ſelves, and let Chriſt lye low, who ne're deſerv'd ſuch unkindneſſe at our hands: we riſe in our owne conceits immenſly, above meaſure; hence wee conſtraine the Lord to leave thornes in our fleſh, ſomething or other to beget anguiſh in us; ſometimes a Satan, a Devil to buffet us, & beat us out of our high holds: If in-comes from heaven abound on mens ſpirits, oh how apt are they to waxe fat, and forget the rocke whence they are hewen? yea, the very breſts that gave them ſuck, ran out freely for their nouriſhment? But what a ſad and bad thing is this; that men ſhould be evill becauſe God is good? That God cannot abound in Revelation, but man will abate in humiliation? Paul ſinn'd once thus, but it brought him on his knees thrice to the God of pardons; God will not communicate all his fulneſs on earth, leaſt men ſhould be full of ſpirituall tumours on ſuch a bottome: hee'l firſt have them where they can bee proud no more, and then they ſhall inherite all fulleſt glory. Oh the height, and the depth of the wiſdome of God! how unſearchable are his Counſells, and his wayes paſt finding out! but.

2. God gives not out all his fulneſſe here, for earthly veſſells, unglorified Chriſtians cannot hold it all whilſt in the body. The Widdowes oyle increaſt whilſt her Veſſell could receive it: but when once the Veſſells were ſtraitned, its encreaſe was ſuſpended. Chriſtians have had, and ſtill have as much of God here, as ſuch Veſſels will hold: ſpeak experience! Are not ſome ſo full of Chriſt at ſome times, as that they can ſcarce containe themſelves in a huge world? and hence would faine be with Chriſt, that they may bee more inlarg'd like their object, to receive as much of him as can bee given? What mortall can tell how much the affections of Saints are inflamed, and how much their zeal is kindled, when God comes in ſweetly, and comfort breakes in upon them like a flood? Then, even then, how looſe they ſtick to the Creatures, and how much they long to be above them with the Creator, I want words to expreſſe. Theſe like the Iſraelites, when once they had got a taſte of the grapes of Canaan, they cannot be at quiet untill they are caried thither. Is not this to keep men longing, who would bee found lothing, had they all fulneſſe here? what is't elſe? God ſpeaks good to the heart, but 'tis here a little, and there a little, to keep their ſtomacks open, that he may put in more when he ha's a minde ſo to doe. God communicates all at once in heaven too: (though ſome have other thoughts) this puts a difference betwixt fruition of his communications on earth, & the poſſeſſion of them in heaven: for here he gives out himſelfe but by degrees, now a little and then a little as we ſaid before. God ſerves his children as you deale with yours: an heire in his minority is kept under, to make him know himſelfe, and hee receives his ſubſtance only by parcels, and ſmall pieces: but when he comes to be of full yeares, then his whole inheritance comes in at once. And in this ſence as the Apoſtle ſpeaks the believing heir, while he is a child, differs nothing from a ſervāt, though he be Lord of all. But when he's of ripe yeares, & comes into thoſe heavēly places, hee is made a Lord, yea a King, & his Father gives him his portion all at once, Gal. 4.1. If diſcoveries of God in glory bee not full, and at once, then theſe abſurdities would follow.

1. The viſion of God then would be but graduall, but imperfect, and in part, there as wel as here: and ſtil the glorified would ſtand in doubt, when the reſt ſhould be revealed, which kinde of doubting would argue diſtruſt, which cannot poſſibly have place in heaven. Nor did it ever enter into the thoughts of the moſt High, that the leaſt occaſion ſhould be given to ſuch an evill; And certainely when Saints are where they can ſin no more from any cauſe in themſelves, or without themſelves; ſuch as urge the Principle muſt needs be guilty of charging God: For by the rules and lawes of ſuch kinde of arguing, 'twill eaſily be gather'd that the Lord's ſhutting in of himſelfe though but for a ſeaſon, makes the ſoule queſtion the certainty of future diſcoveries. Concerning which perſons, I had almoſt ſaid their blaſphemie is of a very high nature: but.

2. Where then were the Saints ceſſation from labour; would there not then bee a continuall want of the exerciſe of grace? yea even of faith, hope, patience, and long-ſuffering, untill the accompliſhment of ſuch a full diſcovery of God to the ſoule. And who knowes not that thoſe graces ſhall ceaſe to exiſt & be, when once the Saints are made glorious? For what need will there be of faith to evidence things viſible, and ſuch things as are not at a diſtance from the Sts? what need of hope to waite for that which is had already? and what an uncomfortable Doctrine will this bee found to dying Chriſtians. In a word, grace is ſwallowed up of glory; yet I grant that love ſhall be ever active in thoſe heavenly places.

The third part of glory is the convolution or turning of the whole ſoul on God, according unto what he reveals of himſelfe in ſuch a maner: here alas! Chriſtians cannot roule themſelves on God immediately & fully. Here the means is cal'd in to help, and wee ſee little is done; but by the meanes. Faith comes by hearing, as the Scriptures ſpeak.

Beſides, who can doe it fully, when as hee that knowes but in part, truſts, and believes but in part; for how can he aſſent unto what he knowes not? Adde to this, that here the thoughts wander from God, cannot be kept in in holy employments; and the heart is oft abſent, and afarre off, when the perſon is preſent, as God complains: and this either from ſome defect, in the manner of the adminiſtration of the word (the abſence of the ſpirit and power concurring) or ſome cauſe ſubordinate thereunto. But in Heaven the preſence of God holds the ſoule cloſe to it ſelfe, ſo that it cannot wander, cannot ſtir from God; and the Majeſtie and glory, with the amiableneſſe of the ſame preſence, drawes out all the abilities of the whole ſoul, to act anſwerable unto the lawes, neareneſſe, and deareneſſe of ſuch a relation as is betwixt God and her ſelfe. Hence 'tis as eaſie for a glorified, ſoule to bee turn'd on God, and to doe for God, as to be, God having freed her from all power of acting otherwiſe, & having alſo implanted in her an in-written conſtitution, an innate inſtinct by glory. To be compleatly glorified, is to be freed from all imperfections of ſoule and body, and to enjoy all perfection in them both joyntly: which by reaſon of Terminus â quo, viz. the miſeries and evills that Saints are delivered from, is fitly call'd in ſacred writ, Redemption; and in regard of terminus ad quem, 'tis as truely and properly 1 Cor. 1. 30. Gal. 3. 13. Eph. 1. 13, 14. Eph. 1. 3. Iohn 3. 36. 1 Pet. 5. 10. & Cap. 1. 4. ſtiled beatification, life, eternall Glory, glorification, and an immortall inheritance.

On which two branches there growes that bliſsfull fruit, which the glorified eate in the midſt of the Paradiſe of God. Of theſe 2. in their order it is that we intend to ſpeake.

Wee begin firſt with the immunities of the ſoule, which are a part of her glory; The firſt is glorious liberty, ſuch as is peculiar to the children of God, viz. freedom from all infringements, and ſoule-ſtraitning powers.

1. All power and poſſibility of ſinning againſt her ſoveraigne good; conceptions of ſinne ſhall then ceaſe to be, much more then ſhall the births of ſin, which are Death, be annihilated. There remaines no Condemnation for her, becauſe ſhe's in Chriſt, walkes after the ſpirit of God, and followes the Lambe whither ſoever hee goes. Sin, Death, Divels and Hell, are ſwallowed up in the victories of her Husband.

2. From al ſpots of ſin, all ſpiritual impurity, all low thoughts of God, and high thoughts of her ſelfe, all irregularity of will, as it was rebellious to right reaſon with greateſt oppoſition: Though here ſhe could not elect or reject like the Lord, yet in glory ſhee ſhall. Adde to this her freedome from all unſoundneſſe of judgement, and taints of error; which while ſhe was unglorified ſhe was ſubject unto; in all her apprehenſions, receptions, and conceptions of the moſt Holy God, and his moſt Holy things, or of her ſelfe and others. Beſides, her freedom from all impuritie, and imbecility of affection; her love then ſhal be undefiled, like unto Chriſts, and not weak, cold or feeble, as't is whilſt in an earthly Tabernacle.

3. From all inſtruments of ſin. Shee'l then be freed from ſuch a body, whoſe members are all weapons of unrighteouſneſſe, and rebellious ſervants to her, as ſhee's a ſoule: the Law, viz. the power of the members, can rebell no more againſt the law of her minde, to lead her captive to ſinnes law, viz. ſins power. The unruly Carkaſſe ſhal never croſſe, vexe, and diſquiet her more; Serenity and Magnanimity ſhall then cover her as a garment. Shee ſhall then have the ſubſtance, dominion, and ſtrength of a Spirit, which is ſuch as is in the Angels of God, one of wch did in one night ſlay 185000. 2 Kings 19. 35. Nor ſhall the vile body ever let in ſinne by the ſences, to contaminate the precious ſoule any more.

The ſenſes of hearing, ſeeing, ſmelling, taſting and touching ſhall be ſpiritualiz'd, ere that the ſoule will employ them againe. The ſoul ſhal never re-enter into an unglorious body, when once ſhe's rid on't; Nor ſhal ſhee ever have need ſo to doe, for ſhal ſhe not be contain'd in God? and is not that better then to exiſt in a naturall body? The ſoules of Sts, although their ſtrength bee now held in, and buried in their maſſie, ſinful, weake bodies, ſhal then appeare in their native and originall ſtrength.

Finally, there ſhal be then mens ſana, in corpore ſano: a ſound mind in a ſound body.

The parts of the bodies glory are ſuch as theſe;

1. Freedome from all wants, weakneſſes, diſtempers, and uncomelineſſe. Neither blindneſſe, lameneſſe, deafeneſſe, nor crookedneſſe ſhall enter that place of perfection. The bodies of Saints though they dye imperfect, yet ſhall they riſe made perfect in all their parts. What though their bodies be without form, comelineſs, & faſhion; yet they ſhal be made handſome, beautiful, and comely, juſt like unto the glorious bodie of Chriſt: yea, and which is more, they ſhal, ſaith the Text, be faſhioned in the whole body like unto his bodie: bee as handſome bodied as Chriſt is, and have as comely a Perſon, and feature as he himſelf ha's, whom the Father loves dearly. Mephiboſheth ſhall have no lameneſſe in his feet then, he ſhal not halt before God in glory: nor ſhall Moſes ſtammer, and falter with his tongue, or need an Interpreter in that day. For ha's not God promiſed to turne unto Zeph. 3. 9. his people a pure language, that they may all call upon the Lord to ſerve him with one conſent; or as in the Originall, with one ſhoulder.

2. It ſhall have no want of outward ſuſtenance. Beings on earth may conſiſt in what men ſhal eate, and in that where with they ſhal be cloathed. Providence exiſting in ſuch ſupportments: but the Kingdome of Heaven, and Saints beings there, conſiſts not in meates or drinkes: but in righteouſneſſe, and true holineſſe. They ſhall hunger Revel. 7. 16, 17. no more, neither ſhall they thirſt any more; for the Lamb which is in the midſt of the Throne ſhall feede them, and leade them to living fountains of water, as the ſpirit ſpeaks.

Thirdly, adde to this, that the bodies weakeneſſe with want of health ſhall ceaſe then. Here the diſcord of the bodies Elementarie qualities, and its corruptible nature concurring begets diſtempers, diſeaſes, putrifactions, and contagions; Although afflictiōs come not forth of the duſt, neither doth trouble ſpring out of the ground: but in glory by the powerfull influence of Divine Majeſtie upon the whole man, there ſhall be a perfect harmony and agreement among all ſuch qualities and diſſonant humours. Their bodies whether hot and dry, or cold and moiſt, ſhall have perfect health and ſtrength. Then ulcerous Lazarus ſhall be found as whole as a fiſh; and in that day all inward or outward contagions, and hurtfull impreſſions ſhall ceaſe to be. They ſhall not hurt nor deſtroy in all my Iſa. 11. 9. holy mountaine ſaith God. There's no beating, bruiſing, wounding, ſtabbing, or killing of bodies in glorie: then the moſt high God with a ſtretched-out arme, will free the Carkaſſe from all diſpoſedneſſe to any inward decays of ſtrength, or vitall ſpirits: which eſtate in Scripture is aptly cal'd a Condition, or Inheritance, incorruptible, 1 Pet. 1. 4. Potentia non moriendi ex quadam hypotheſi unionis cum anima originali ter perfecta immortali. undefiled, and that fadeth not away, reſerv'd in heaven for them▪ Hence the body is inveſted with Potentia non moriendi, immortality, it can never be a dying body any more, nor ſhall the Saints ever have cauſe to cry any more, oh! who ſhall deliver mee from this bodye of death? and is not this that bleſſed day of the bodies redemption from ſinne & death, its wages? What but this made thoſe followers of Chriſt, who had receiv'd the firſt fruits of this glory wee ſpeak of, to groane within themſelves, waiting to enter this reſt?

4. And what miſſe of ſleep can there be then, when the body ha's ceas'd from its labours, which makes it wanting in ſuch a kinde. Beſides, there will be no lacke of fire to heate us, or aire to coole and ſtrengthen the bodies breathing; for there ſhall be an aura Quae ſupplet defectumaeris corporibus glorificatis. caeleſtis as ſome affirm, which ſhal ſupply the want of aire to glorified bodies: but I rather judge there ſhall bee no miſſe of ſuch things, becauſe there ſhall be no ſunne to ſcorch them, neither cold to pinch them: the ſunne ſhall not light upon them, nor any heate as the holy Ghoſt ha's ſaid.

5. And can you think that he who cloaths Lillios on earth without their owne paines taking, will let Saints in heaven goe naked? Ha's not the Lambe of God promiſed that his ſhall walke with him in white? and that his raiment is ſo fit and large, and covers ſo wel, as that nakedneſſe cannot appear. Who tooke away Joſhuah's filthy Revel. 7. 16. garments, when hee ſtood before the Lord, caus'd his iniquities to paſs from him, and cloath'd him with change of raiments? was't not the Angell of the Covenant, Jeſus Chriſt?

6. Its univerſal freedom from Sicut ſpiritus carni ſerviens non incongrué carnalis ita caro ſpiritui ſerviens, recte appellatur ſpiritualis, &c. Aug. de civit. Dei, l. 13. c. 20. all power to affront the ſpirit of Chriſt, by diſobedience and diſhonour. And as ſubjection to ſinne and Satan ſhews the body is naturall whilſt here: ſo ſubmiſſion to the ſpirit of Chriſt there, will ſhew it is a ſpiritual body, which is another part of its glorie.

8. A general exemption from

Reſtat ergo ut ſuam recipiat quiſ que menſuram, quam vel habuit in 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.