ΑΝΩΘΕΚΡΥΠΥΑ, OR GLORIOUS MYSTERIES. WHEREIN The grand proceed betwixt Christ and the Soul: As also the Discoveries, of those his hidden secrets of Renovation, with the Saints Peregrination, last Mutation, and Glorification, their grace's Consummation: is clearly laid open to the great supportation, and comfort of all drooping, stooping, and unsettled hearts; by which they may fully see, what they have been, are, and shall be, to their everlasting contentment.  
BY S. M. Minister of the Gospel of God.  
To the Saints is made known, what is the riches of the glory of this Mystery among the Gentiles; which is Christ in you, the hope of Glory. Col. 1. 27.  
Moreover, whom he did predestinate, them he also called: and whom he called, them he also Justified: and whom he justified, them he also glorified. Rom. 8. 30.  
LONDON, Printed by Matthew Symmons, in the year 1647.   

GLORIOUS MYSTERIES.  
I CORINTH. 15. 8. And last of all, he was seen of me also, as of one borne out of due time. 
CHAP. I. Of the visions of Christ.  
DIvine patience hath a large latitude. God can suffer, and suffer long 
a Tardus ad poenam, ad salutem cunctis celer est Deus. ; would men return at last unto an everlasting stay: his compassions fail not, that's the cause that all consume not: Servants of the 'leventh hour shall have equal pay with those that are of the third, sixth, and ninth: as the first may be last, so the last shall be first, as Christ has said. Resistance against sweetest Majesty, and relieving mercy may be long lasting, yet if it has a period Christ cannot cast off, will in nowise cast out, such as come unto him. A man may be last in the 
john 6. 37.  Regeneration, and yet equal to the first in the apprehension, and participation of Jesus Christ.  
Last of all, viz. beyond which time he could proceed no farther against Christ 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 à continendo, & cohibendo id viz. in quo necesse est, ut consistamus ultrà quod pergerenon liceat. Beza. Mat. 19 30. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  : I was not among the first that saw him; that's my grief; yet see I did, and see I do, him that's invisible. He that sees least and the last does as truly see, and as freely enjoy the Lord Jesus, as he who sees most; apprehended with the first. Despair then! where art thou? and what ground hast thou to survive in man? Who would despair of the hope of life, when God's so good to a man so bad as Paul was before Conversion?  
Presumption! thou mayst not live neither; for though true Repentance be never late; yet late Repentance is seldom true 
c Poenitentia vera nunquam sera, at poenitentia sera rarò vera. Aug.  : as he once said. Christ spared one Thief at last, that none should despair: and but one that none may presume: this digression is for caution to presumptuous spirits.  
THree things concur to make up a right sight natural. An Object: a medium (as the air enlightened, or some such thing) and a seeing faculty. 'Tis so in all spiritual sight that's right too.  
Christians! Consider First, God in his Glory is the object of your spiritual sight: and know you not, that the more glorious your object is, the more is your sight gladded, so long as 'tis not overwhelmed? for there is a time, when glorious Majesty is an object too strong for the spiritual sight. 
d Excellens sensibile destruit sensum.  God is invisible, not because obscure; but for that he's too glorious for mortal sight, put on immortality then, that you may see aright, him in whom you believe. But in Heaven, the eye of the soul shall be enlarged and made capatious, suitable, to its glorious object to take in much of God. What say ye? Is't not evident in created light, that the more light the eye has, the better 'tis pleased, if the eye itself be sound and right? even so 'tis in the things of the Spirit. Will you hear what a soul, restless without God, said. 'Tis this, One thing have I desired of 
Psal. 27. 4.  the Lord, that will I seek after, that I may dwell in his house all the days of my life. And why? to behold his beauty: dwell with him; but 'twas that he might see him, still be in his presence, have his eye upon him: He looks, and likes, elects, and loves, when God sets himself in sight. Does not the glory of God, who is beauty it self, comeliness itself, keep a Godlike man's eye upon the object? What can be more alluring than the loveliness of the loveliest Lord? What can rejoice the spiritual sight more? Christians! are you not astonished with the perfections of this object, when you look upon't in earnest? if you be not, 'tis your sin, and let it cause many thoughts of heart within your secret parts. Dear friends! 'tis a sad thing to have so bad an eye, as that so good an object should not be of greatest force to ravish both sight and sense, bringing the whole soul into a glorious rapture, in the beholding of such a glorious aspect.  
Secondly, spiritual sight hath a medium too; Jesus Christ's that medium: the good God may be seen; but 'tis in, and through a good Christ *. Christ is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the very beam, splendour, and brightness of his Father's glory, the express Image of his person 
e 
Heb. 1. 3. Est magna gratia in hac voce. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, ab 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 splendorem emitto: propriè est splendor ad res externas resultans ex interna facultate: quemadmodum splendor à sole promanat, Polan. Syntag. Refulgentia qualis solis splendor est autem solis: & radiorum ejus splendorisque eadem natura. Aret. in loc.  
Effulgentia relucentia Greg. in loc. Significat etiam splendorem ab alla luce editum; sic filius est splendour a luce paterna editus: sicut in Symbola legitur lumen de lumine Victorin. Strigel. in Nor. Test. superloc.  : For Christ proceeds from the Father, as Light, brightness, rays, and beams from the Sun, in the Firmament of Heaven 
f Christus à Patre procedit sicut lux, splendour, & radii à Sole. Hyperius in locum. . The Sun's beams and streams of light are pure: darkness comes not nigh them: so is Christ, who's the brightness of the Father. O glorious God! thou art the greatest good.  
And Christ has told you (you seeing Christians!) that he who has seen the Son, has seen the Father 
* John 14. 7. 9 & cap. 1. 18. Luk. 10. 22.  also, and that no man knows the Father, but the Son, and him to whom the Son reveals him. And is not the Father best seen in the Son? who dare see the face of Majesty, without a Jesus? no mortal man can see the face of the immortal God, and live: only God-man, the man Christ Jesus, is found worthy, as Gods equal, to mediate betwixt an offended Lord, and offending man. Blessed Messiah! thou art a suitable good to thine in this respect. Christ is the medium to this glorious object of spiritual sight. Christians! you may have food from Heavens storehouses: but then forget not to bring the Lord's Benjamin with you; for if so, you may not see his face: you may see God, and take him in also into your spirits; but it must be in the name and strength of Jesus Christ, in whom the Father is reconciling souls to his blessed self, and then 'tis but ask and receive: seek, and find: knock, and it shall be opened to you: When you draw near to God. Only Christ is the way to life, and to 
* Iter od gratiam, est gratia.  the Father of all such mercies; for he's truth and life itself with the Father. Sensible souls! what go ye out for to see, a reed shaken in the wind? Is there any vision like this, or sight comparable to this? what! is there so glorious an object, or medium in spiritual sight? O● the depth of the riches both of the wisdom & knowledge of God how 〈◊〉 searchable are his Judgements, and his ways past finding out!  
Thirdly, spiritual sight has a light too, a light super-sensuall, supernatural: Natural light may give insight into divine impressions of wisdom, power, and providence in Creation, protection, and preservation of outward things; but can it reach further? Can natural light give information in things above nature, things of Grace? Can flesh and blood reveal God and Christ to a wanting soul? Christ saith nay to such a thing. Thou art Christ, said Peter to Jesus: and what was the reply? 'twas this. Blessed art thou, and why? for flesh and blood hath not revealed this to thee; but my Father which is in Heaven. 'Tis ablessed part of bliss; that the invisible God, and the invisible good is not to be unfolded by nature's light: for were it so, what poor discoveries than would nature make of mysterious grace? spiritual things, visions of Christ, are foolishness to a natural heart; nor can a spiritual object be received by it, because 'tis spiritually discerned. Spiritual things are to a natural 
1 Cor. 1. 14.  heart's sight and sense like music, in a dead man's ear, which moves him not, affects him not. What good doth he find in it? what doth he take in of it? Surely nothing. Only Christ can reveal himself in a soul, to that soul. As the Sun rays reveals its own lustre, or as fire reveals its own heat and vigour by giving heat, making hot, things held unto it. Nature may reveal God as Maker and sustainer of things, both above and below, but cannot show you a God, reconciling himself to your souls in a Christ. The best advanced and enlarged spirit of nature is below this great employment: Light is not seen but by the light: darkness cannot discover it: the Light may shine in darkness, but 
joh. 1. 5.  darkness comprehends it not: so only grace can discover its own original, Jesus Christ: only something of God in man can discover rightly God himself unto man. Without holiness there's no sight had of holiest Majesty: 
Heb. 12. 14.  true sight of God and Christ is had only by the light of his own perfections; and when we see light itself, 'tis by, and in his own light, as David notes: we 
Psa. 36. 9  ourselves, alas! see Christ obscurely and every good. We are by nature darkness itself: which thing shows that the light of spiritual sight is super-sensuall. But would you know the parts of this worthy sight, glorious vision? then your election's good: these times have made Athenians many, and the great question that now is, is this: friends! what news have you: but alas for us all! that things of Christ are as things unheard of to so many. Would you see the sights above the world? we'll press after perfection in the principles thus.  
1. Right sight of Christ is to see him as he is: when Christ appears he shall be seen as he is. The most 
1 Joh. 3 2.  of men see the Lords Christ promiscuously, rudely, untowardly: These have no right vision: Christ has an inamouring glory. Christians! Is it so in your eyes? doth his beauty steal away your hearts? have you observed him well? is he the fairest of ten thousand in your esteem? doth this lovely Lord delight your spiritual sense of seeing? why should it not? Christians are not filled with heare-saies concerning Jesus Christ, they will ascend to live above means in the use thereof. David had an Absalon, who had no blemish in him from the crown of the head to the sole of the foot, and that none in Israel was so much to be praised, as he, for his beauty: but was he like Christ? If compared to him he's nothing, has no comeliness at all. Believers! can you see Christ as he is? that's your work, and that's the sight of worth: if you cannot now do it, ere long ye shall; when ye come into the Kingdom of your Father. What though you do but see in part now, because Messiahs but in part revealed? It doth not here appear what Saints shall be, or what Christ is, and will be unto them hereafter. Glory must reveal what grace cannot. Little children! mind these thiags, see him as he is, see his glory, behold that. A child of God will beseech his Father to show him his glory 
* Exod. 33.18 . So John speaking of Christ saith, we beheld his glory. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 
f 
Verbum non simplieitèr videre significat sed spectare, i. c. diligentèr & fixè intueri aliquid seu novum & admirandum spectaculum jansen in Concord. Evang.  
Spectavimus seu novum & admirandum spectaculum Eras. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 est cum admiratione & stupore in veti Beza in oecumen. Quasi in theatro diligentèr, perspicaè, hilariter, cum dijudicatione & dilectatione. Lo●i●.   saw it intentively, visibly. Christ's Glory is a Christians Crown, and his own glotie she'd serve Christ: veil to Christ's glory, as the Angels cover their faces, viz. their glory in the presence of his: much glory gives much light; 'tis light in darkness, life in death, and joy in heaviness. When he shows you his glory 'twill transport you, as Peter in the transfiguration: 'twill force you to say, 'tis good to be there where glory is resplendent: 'twill cause you to cry out; let us make this our mansion, pitch our tents here. Oblessed Deity! humanity is best lodged, when most lost in this matchless glory.  
Secondly, right sight of Christ is experimental. To see Christ for a man's own self, and soul, with a man's own eyes (as Job speaks) and not another. Hearing 
job 19.26, 27.  of Christ by the ear serves not Saints turns: a hearty feeling of his inward workings is that a Christ-knowing Christian seeks most after. Some are all for heads fullness; but a right spectator of Christ covets hearts fullness of Christ's holy presence; hearty motions towards Christ, by Christ's power, savour more with savoury Christians then heady notions of Christ among acutest wits. To discourse of Christ is sweet and good; but to seed on Christ is much better. Christians! do you feed and eat hearty of this bread of God? Is it good to you? does it do good in you? answer for yourselves, you worthies of the world to come! Can you say, I behold the Lamb of God that takes away my sins, as well as the sins of others, that come to the Father by him? Can you say with Job: be's my Redeemer: with Mary, my God, Lord, and Saviour: my Mediator, my Intercessor, and Peacemaker? now blessed are you then; and the eyes that see the things that you see 
* Lu. 10. 22, 23. . You are blessed with Christ's own sweetest lips. Who then can curse when Christ does bless? Care not then for the worst of foes; but be strong in the Lord thy strength and thy redeemer.  
Now, to insix this principle on your spirits, note these things. Experience hath a teaching and teachable virtue in it, 'tis the best teacher, as our Proverb runs. For  
First, it strengthens memory, can put on, record all, the breathe, move, and workings of Christ towards a Christian's soul. 'Tis called by Philosophers Multiplex memoria, 'tis remembrance upon remembrance, mercies flowing into the mind of believers: experience is the matter of multitudes of thoughts 
* Psal. 94. 19 : It makes the thoughts of God many in the minds of the good.  
Secondly, it strengthens affection; too one, that hath a hearty taste of the Lord 
* Psal. 34. 8.  Christ from experience; has a hearty love to him: Will you hear the voice of experience? 'tis this. O taste and see how good the Lord is? such a one's well affected, and affecting also all that follow Christ: the warmth, Spirit and life of such his kind of speaking; is found very taking in the hearts of sound Disciples, and doth discover whence 'tis, whether 'twould, and to what it tends.  
Thirdly, it rectifies the judgement. One that has had a through, inward, sensible, and invisible, pledge of Jesus Christ, his dearest love and nearest communion with his own soul: that man or woman hath right thoughts of Christ, and his own estate also; for the thoughts of the righteous are right 
* Prov. 12.5. . And hence, and only hence, 'tis that he speaks right words of Christ? Job's friends had not Jobs experience, were not so much acquainted with God, and the nature of his deal with himself, and his: and what follows? God saith they spoke not right things of him as did his servant Job 
* Job 42. 7. . All other sorts of say of men, concerning Christ, are the speakings out of a man's self more than God.  
Fourthly, it strengthens the will to elect Christ and Christ's things. One that hath drawn water out of this well of Salvation with the well's own bucket, and has drunk a hearty draught of the water of life; his will, to speak out Christ, and his goodness, goes beyond his power. And sad he is with Paul, that he cannot do the good he would. I speak of one that hath drawn good from Christ with Christ's own abilities; has received him in his own manner; suffered him to abide in him according to his own order. And now mark well the evil of the contrary state: by what a man has when he wants experience.  
First, 'twill be but a borrowed light, sight, and apprehension that you'll be proved to have used; and the evil of that's very great: in these respects. First, 'twill be your sin: for you are bound to use and improve your own talents, not to build upon another's foundation *: a snare, which (to 
Rom. 15. 20.  the Apostles comfort) he did escape. Secondly, 'twill be your shame: you account it a disgrace, and are ashamed to be seen on this day in borrowed garments: but 'twill be greater cause of shame at the last day, to be found clothed with no better perfections, than the borrowed parts, and acquired arts of others: to have no knowledge of Christ but what is traditional: taken in from creatures like yourselves. What a great shame and unspeakable blushing will it cause in you then; when you shall be stripped of all your borrowed garments, and shall seem as you are there; who would not be as you seemed here? Thirdly, 'twill be your Judgement: you 
Mat. 25. 24. 31.  shall be judged for not using your own gifts, and that in a right manner. We have a true Proverb, every man shall answer for his own sins, and 'tis as true, that every man shall answer for not using his own graces: Every one shall give account of himself to God *, saith the Scriptures: of 
Rom. 14. 12.  himself and his own experiences in the Kingdom of grace. Fourthly, 'twill be your loss, you have no more than you use, and so: use 'tis even so with us all: we enjoy no more than we do experimentally employ. What good wilt be to me to discourse plausibly of a rich man's treasure, when the meanness of my being, & course of living, plainly speaks 'tis none of my own? and what good will all thy parts and portion do thee, when thou shalt die of this disease, non-experimentall acquaintance with Christ? who will know you then as little as you know him. The loss will be of these things. First, loss of time: time might be better spent relating to a man's own benefit, and respecting that. Secondly, loss of labour: the Apostle was what he was by the grace of God which was in him, and tells you that grace was not given him in 
1 Cor. 15. 10.  vain 
g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 IT was not made void. , 'twas not lost labour. May we not truly say of experimental sight of Christ, as Job did to his friends of speaking out the truth. O! how forcible are right 
job. 6. 25.  words? and we say too, O! how forcible is a right sight of Christ.  
Thirdly, to see Christ, is to see Christ as a man is seen of Christ, and for the same reason, to the same end: 'tis to know as you are known, and to apprehend that, for which also you are apprehended of 
Phil. 3. 12.  Christ Jesus 
h Or rather 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. If I may comprehend that, for which I am comprehended. .  
First, Christ sees all the turn, and wind, and secrets of his people's hearts: all the first rises, motions, and conceptions of things within their secret parts. There's nothing in his, hid from him, so shall Christians see and know Christ one day▪ and that for ever: see all he is and has: what thoughts he has had of them from the beginning: what a world of love has been, and is stored up in his blessed breast for them: they shall see the perfection of all his mercies and compassions towards them: and in the Son you shall see the Father, and how little cause you have had in this world, to say will God be merciful no more: has he forgotten to be gracious; has he shut up his loving kindness in displeasure? how little reason can be rendered for such despair: there's nothing in God and Christ, that's communicable to the creature which shall be hid from thee; thou precious child of a precious Father! thou shalt know as thou art known: this is to see Christ clearly: this is a glorious vision; but 'tis not had till you have entered the heavenly Canaan.  
Secondly, Christ looks on a poor Soul that he may fall in love with it. Christians! how do you serve Christ? do you set your eyes, hearts, and hands on Jesus Christ that you may show your love to him, lay fast hold on him, and with Jacob not let him stir from you, till he has blessed you with right-hand favours?  
How stands your hearts towards Christ? Are you well affected towards him? does looking breed liking, and liking longing in your breasts, and spirits after much of him? Let me tell you, if your sight be right which you have of him, 'twill serve you so; the more you see him, the better you like, and long for his society.  
And now, distressed souls! whom sin and the Serpent has stung, behold a Jesus, look up to the author of grace and healing: what! will you die in your sins, and be damned for ever, rather than that the Lord Christ should work his will upon you, pluck your sins from you, which are as your right hands and eyes unto you? are you good at burning? have mercy on yourselves and precious souls, and mind these things 
i For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.   
First, all heirs of everlasting life longed to see Christ before their deaths, and had their desires. What made old Simeon desire to departed this world in peace but this? He had seen Christ as well by faith as sense. What put Paul into his two great straits, a loathness to die, and a loathness to live: a desire to die, and a desire not to die: but this? He had seen much of Christ. Me thinks I should hear you say of Christ, as Jacob of his Joseph, 'tis enough my son's yet alive, 
Gon. 45. ult.  I'll go and see him before I die. Seekers of Christ! what thoughts have you? what words fall from you concerning this thing? your Saviour's alive, will live for ever▪ and do not you long to see him before you die? If not, your graves will be Sepulchers both to you and your comforts, and you'll lie down in sorrow. And, profane souls! Let me tell you from the Lord, 'tis a miserable thing to see death before you have seen Jesus Christ. To die Christlesse is to die a Godless, graceless, and heaven less wretch: to make a worse end than bruits. Unsanctified souls! where is the sounding of your own bowels for your own welfare? does not thy heart quake, and all thy parts shake to think of the slighting of a Jesus, and of trampling under foot his most precious blood? It had been better for thee thou hadst ne'er had being then not to have a well being in the Lord Christ.  
Will you hear the language of a Christlesse man at the Judgement-day? 'tis this : Mountains and rocks fall upon me, and hid me from the face of him that sits upon the Throne, and from the wrath of the Lamb. All such men's Joys have a mar-mirth with them: when such an one dies, all dies with him: his sin being excepted, which shall ever live in the memory of the Lord of Hosts, and give life to the parties own misery.  
Secondly, your necessity calls for it 
k Ingens telum n●cessitas. Liv. O quantum cogit egestas! : you must mind him, for you want him: necessity is made a cause of minding somethings: Christ tells of some that would not sup with him, would not come at him; and what think ye was the cause? one had purchased ground, and he must see to it; Another had bought cattles and he 
Lu. 14, 18, 20.  must prove them: A third had married a wife, and he could not come, would be excused: for necessity made them all do it. Alas poor souls! is it a fault to own a Christ, accept of a Jesus, a Saviour? Is it an offence in your esteem so to do, that ye would be excused for it? Or is it a burden that you beg to be excused from it? the Lord lay no other burden on my own soul, than Jesus Christ his yoke, and fellowship with my spirit. But who can read, without remorse of heart, and moistened eyes, the return that Christ made to those unworthy persons, and their unworthy say? Not one of them 
Ver. 24.  shall taste of my Supper. Tender hearts! dost not trouble you to see faithless men so much their own foes, as not to taste of Christ's Supper? And, incorrigible sinners! Do you know and feel the weight of this censure, sentence? 'tis not to eat of the tree of life, which is in the midst of the Paradise of God: 'tis not to have the least mouthful of hidden Manna: not to have any thing to do with the bread of God, and food of souls; 'tis to have all wants and no supplies to be wretched, poor, blind, and naked; and yet not in the way to receive one mercy. See you not what 'tis then to supply the wants of an outward man, by increasing the wants of an inward?  
Does necessity cause an abounding man to have a worldly mind? o! what necessities, like those of the soul? what wants are more piercing, distressing, and vexing, then inward wants? I tell thee no mortal wants ought so much as immortality: you have need of him for Wisdom, righteousness, Sanctification, and Redemption that in all your services he may pray in you, pray and plead for you to your heavenly Father; work in you, and work for you his own blessed will and work, and to present you, and what's yours, blameless before his Father's presence in life, death, and at the Judgement day. Consider! Do not storms drive men into a harbour? and do not Wars constrain men into strong Castles and holds? oh then! Let wants drive thee unto a Christ, and let him drown thyself in himself, who's the ocean of supplies.  
Thirdly, a right sight of Christ gives a right sight of self, and self's estate; men ne'er see themselves so well, as when they most see Jesus Christ. Christians! You may see in Christ what you have been, are, and shall be. What you have been.  
First, what excellent creatures ye were, when ye stood in your first Parents: how exquisite that righteousness, and holiness was, in which you were first made, after the Lords own likeness: but you have lost it, and therefore also the sight on't, such as it then was; but you may, beholding Christ again, find it in him: as a second Adam he has done, does, and ever will keep his integrity, station, and perfection, without any the least alteration: you may see in him what glorious ones you were, before ye were cast out of an earthly Paradise. This is the mystery, ye shall know by him, what you were before you were, what a blessed estate standing man was in, what an excellent nature he had before it was lost, how well he might have lived, and all his posterity, had he not sinned with outward senses, and stained his inward soul: he sinned with his senses by hearing with his ears, the praises of the fruit, beholding it with his eyes, touching with his hand, and tasting with his palate. Thus sin, entering by his senses, got into the world, and death by sin; himself being made sensual, with all his posterity by that act.  
Secondly, what you are,  
First, by degeneration: how much unlike what you once were. When you see his holiness, do not you see your own unholiness? when you see his purity and passing Sanctity, do not you by means of that see your own impurity and surpassing depravitie? Will you hear what a God-beholding man said once, 'twas this: Woe is me, for I am undone, because I am a man of uncle an lips, and I dwell in the mids of a people of unclean lips, for mine eyes have seen the King, the Lord of hosts. 'Twas his trouble (and he gives the reason;) that his lips were not cleaner, like the Lords, and that his society was so unclean, that it did unfit him for communion with the highest God and King: it pierced his honest heart that he had no greater a part of the Lords holy nature in him. Christians! When you see the Lords lowliness, do not you see your own loftiness? When you see Christ's humility, do not you see your own pride? When you see his clemency, cannot you then see your own natural cruelty to yourselves and others? so also by the light of his patience, you may see your own passion: by his kindness to you, your own unkindness to him, by all his faithfulness, your own unfaithfulness, & by his fruitfulness in good, your own barrēu●s?  
Secondly, by restauration: what a vast difference is betwixt grace and the best refined nature? Moreover, there's now a more firm union betwixt thy soul and God, then was betwixt God and man at that time: for had the union then been as strong as now, Adam had ne'er lost himself, and his by sin: the oneness that's betwixt God and his people is such, that they can never any more be parted and taken asunder: besides all this; Adam was left to himself, and to his own will : to choose whether he would stand or fall: But now Christians are not left to themselves, and cannot have their will; God will never leave them, nor forsake them, and they shall ne'er fall more so to endanger themselves and souls, as he then did: for God is both able and willing to make them stand. Is not this to see your selves truly, and fully, and whatsoever you are, uprightly, and what you are not in such a manner; surely no vision is like this, no sight like this.  
Thirdly, what you shall be. It does not here appear what you shall be; but in Christ, and where Christ is, you may plainly, clearly, and throughly be resolved of that: for when you see him even as he is, so shall you yourselves be: Christ breathes out sweetly this self same thing: Father! I will that those whom thou hast given 
john 17. 24.  me be with me where I am, that they may behold my glory. Christ's glory is transforming: he'll have you with him, that you may behold him: and what's the issue? 'tis this: you'll be changed into the same glory, you cannot escape it, there you, with open face, as in a glass beholding the glory of 
2 Cor. 3. 18.  the Lord, are changed into the same Image from glory to glory, and that of the Lord the Spirit 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Can a representation of his glory, by a medium, transform so sweetly? Has glory such a power? Oh then! what will it do, when we shall behold it without means, more clearly than a glass can represent it?  
fourthly, all right sight of Christ has in it a sustaining nature, a heart-releeving virtue, a soule-reviving ability: things of Heaven are all supporting, much more Christ himself, whose presence is the Heaven above, as he's God equal to the Father: do you want an experiment of this also? the Apostle gives you one, 
2 Cor. 4. 17, 18.  when he tells you that, Christ and all his obedience is & was for your sakes; adding that for this cause we faint not in the perishing estate of the outward man, whilst the inward is renewed day by day, whilst light affections work us unto, fit 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  us for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, massy glory; and all this, when we look not at things which are seen; but at things which are not seen. When the invisible soul's lost in her unseen Saviour, she's safe and takes her rest; for the Lord makes her dwell in safety.  
Christ's soldiers! pray tell me, what seen power and might sustained you in all your spiritual warefare that you have had? I can tell you none at all; for when you were in the field against sin, Satan, the world, and self, had you not all the Lords own armour on? The helmet of Salvation, breast plate of righteousness, 
Eph. 6. 13. to 18.  the girdle of truth, with the sword of the Spirit, which is the word of God, and above all the shield of Faith, whereby you were able to quench all fiery darts shot and darted at you, your souls and peace: and, when you were smitten, did not Christ stand by you, with you, and in you? Did not he teach your hands to war, and singers to sight, as David speaks? had not he your hand in his, and caused you to give some mortal wounds, kill that which would have killed you yourselves, souls and all: which being gone, all was gone with you. Who stood by Joshua when he called on God, and Satan stood at his right hand to resist him? was't not the Angel of the Covenant, Jesus Christ? 
Zech. 3.  who, when the Tempter accused him for standing before the Lord in filthy garments, did excuse him, remove his rags, and give him robes? and does not Christ stand every Christian in the like stead? Sure I am, if ever you did overcome, and were not foiled in the Lords fights and fields, 'twas thus with you. O how precious, and how cordial are the thoughts of these things! the number whereof no end ye know. Who then that's wise desires not to see Christ, and himself in Christ, before he behold his last, greatest and approaching change and dissolution? 'Tis a blessed thing to be able to grasp Christ and death in the arms at once, at one and the same time, and is't not an everlasting curse to die Christlesse? Search the Scriptures, and you'll find it so.  
Finally, let the Lord persuade Use. you to be endeared to Jesus Christ; ever set him in your sight, look up to him, who looks down towards you; for he's the Author and finisher of your graces: would you know the usefulness, of such right apprensions of Christ, then consider these things sincerely.  
First, 'twill increase inward Joy. Have you a mind to be merry? be much in this, and 'twill make you right glad: other mirth may end in mourning; but this cannot, this makes the spirit rejoice in God its Saviour, (as she said) there are many Joy-makers, as friends, estates, the treasures and pleasures of this life; the Scriptures tell you of a joy of harvest, and a Joy of heart; a Joy of harvest is very great, but this brings joy 
Isa. 9 3. 65. 14.  of heart, both great and good, a cordial Joy. Precious souls! sow precious seed weeping; but a precious Christ being the fruit, they reap their crop singing: some sow in tears, weeping, mourning, sighing, roaring, & wailing after this dearest Lord, and Jesus; but when they find him, themselves are found to reap in joy: Righteous ones! what though as the Spouse you have gone about 
Cant. 3.  seeking him, whom your soul's love, even early and late, by night, as well as day, and have long desired society with him, yet have not found him, and yourselves in him? Consider, he seeks as well as you, has lost as well as you: besides, when he finds you, and you him, you'll hold him fast; and so good is he, you'll not let him go; Christ told the Jews that Abraham rejoiced to see his day, did see it, and was glad. And sensual worldlings 
joh. 8. 56. ! what  you deem of such a favour, it skills not, sure I am, that a right sight of Christ, will make a right-sighted Christian glad at heart; nothing does him so much good as this: small things cause laughter in the face, when the heart's a stranger to the Joy; but this, as 'tis the nature of great things, will make the heart glad, even then when the face of a man, and face of times is very sad: the comforts arising hence are meat for Saints to eat, which the world knows not of: and now a word to you that would glory in something, what can be your glory? which shall not be your shame, besides the knowledge of Jesus Christ?  
God has said. The wise man may not glory in his wisdom; neither 
Isa. 9 23, 24. Jer. 9.23, 24.  the mighty man in his might, nor yet the rich man in his riches. Why? who shall glory then? and in what shall men glory? if not in such  things; well Jehovah hath said, Let him that glorieth, glory in this, that he understandeth, and knoweth me, that I am the Lord, which exercise loving-kindness, Judgement, and Righteousness on the Earth: for in these things I delight. God has showed you what to glory in, gracious spirits! 'tis in your acquaintance with him: when you know, and understand him aright; see him as he is; viz. full of loving-kindness, Judgement, and Righteousness, one that acts as he is: 'tis his delight to do such things? Believers! are you like him, by looking upon him? are you changed in this respect? Mark well, what it is you glory, delight, and take pleasure in.  
Secondly, 'twill strengthen patience under the cross and chastisement for Christ: do you suffer from the hands of unreasonable men? and would you be avenged of them, as of your enemies? looking up to Christ you'll find▪ he's not yet avenged of his enemies: does God suffer, & shall not man? does the head endure the contradiction of sinners against himself? and can the members think to be free? Is't not all reason in the world, that head and members, should be fellow-sharers, in the sufferings of the whole body mystical? who dare deny it? 'twas a sweet saying of a faithful witness to the truth of Jesus, who seemed to faint, under his great trial; and being offered a cup of spirits, to sustain him, replied thus; My Lord, and Master had gall, and vinegar given him: as if he had been astonished, to see himself far better than Christ: and indeed, experienced Christians! when you think in sufferings you are served ill, you should consider, sweet Christ was not served so well: that will still your murmur; for can you suffer as much as he has done? I tell you nay: yet farther does the event or end of things, bring cares upon you? why! James commands you by the Spirit, to behold, and see the end 
james 5. 11.  of the Lord. You may think your troubles will end ill, have an evil end; but God can put a good end to ill beginnings: as some things may be sweet to the taste, yet bitter in the belly; so other things may be unsavoury, in the first concoction, which may be better in, and by the second; though in things natural, or corporal it is not so, as Physicians have said.   

CHAP. II. Of right Regeneration.  
FAlne man's rising is gradual, first, by Grace, and next by Glory: by man came the malady, and by man also comes the remedy: a fruit less first birth may be repaired by a second: by Adam sin entered, and reigned unto death, and by Adam grace entered, reigning unto life, ('tis the second Adam that now I mean) Grace can make up, what nature has lost; amend what nature hath done amiss: First, birth's privilege is nothing: Second, birth's privilege is all things, all in all, referring to felicity: Regeneration antecedes Glorification: He that's borne but once dies twice; but he that's borne twice shall not taste of the second death.  
First-births are an Emblem of the second; there's a certain likeness betwixt them both: we'll give you a hint of the whole thus.  
FIrst, natural births bring sufferings, both on the bearer, and on that which is born: the mother has her pangs and throes, and the child's in straits too, till it's brought from the womb, into the world: spiritual births bring sufferings also, the Spirit that brings forth is a sufferer too, as well as doer, it being quenched. Spiritual Christians! you can tell, that you have often quenched the holy Spirit, even in all its motions, strive, and contestations, within you. Have not you when the Spirit has dissuaded from evili, and persuaded to good, neglected its sweetest motions? how seldom have you moved with the Spirit, against the flesh, and for the Lord? ask your hearts this question, obedient sons of God: where, almost, is that man, or woman, that's kind to the Spirit? gives it good entertainment? Ah Lord! thy Spirit meets with hardest measure, from our flesh: and is't not grieved, vexed, and resisted also? if men go one step further, which is to despite it; they have done their worst against it, and their own souls also. These are the steps which reach to Hell. Take heed you tread not the first of them, quench not the Spirit. 'Tis a very sad thing, to sin so foully, that if a man sin's but one sin more, he falls finally: next to resisting, comes despighting, and then how can you be renewed by Repentauce? Is not this to venture the loss of a precious soul desperately? and to be unkind to the Spirit immenslie? than which what is more dismal? the Spirit suffers, being quenched.  
And then the flesh, that suffers being crossed, in all its corruptions: In the second birth, right Regeneration, all who are Christ's, have their flesh crucified; 
Gal. 5. 4.  with the affections, passions, and lusts, proud flesh is beaten down, and Christ's humble Spirit set on high: in such a soul, love to sin, is the life of sin; if you loathe it 'twill die: hatred unto it is a wounding of it, who knows not this, that knows Jesus Christ? and hate's sin, as 'tis hateful, and makes hateful? sin is, or should be to Saints more hateful than all things, and to creatures most hurtful. When nothing else is hateful, or can make so in the sight of God: Will you mind what one borne of God has said? 'twas this, I hate the evil I do. Love of sin must die, when love of Christ will live, and be lively: lustings after sin are lessened too; if not wholly mortified: one of the Lords births, though he sin, yet he hungers not after it, does not thirst to commit it, has but listlesse desires towards it, and troubled he is, that he doth at all desire such an undesirable thing; he would feign be, and do, better than he is, and does, though his flesh be crossed, and himself, made to suffer.  
Secondly, in natural birth's, the bearers bowels yearn towards the babe i'th' birth, lest it should prove abortive; right glad's the parent, to see the child live, and do well: her say like his, is my son safe? deal gently with 
2 Sam. 18.32. & 5.  him for my sake. In spiritual births, the bearers bowels yearn too: the Lords bowels work towards babes in Christ, lest they should miscarry; and loath is he that poor souls should perish, die in sin and be damned. Hence those say, how shall I give thee up? how shall I do this? or that against thee? God would rather bring up, then give up, or cast out any soul: will you mark his saying in sacred writ? 'tis this, I desire not the death of sinners: I had rather they would repent, and live, turn you, turn you, 
jer. 31. 20.  why will you die? Is Ephraim my dear son? is he a pleasant child? for since I spoke unto him, I do earnestly remember him still; therefore my bowels are troubled, & do sound for him, I will surely have mercy upon him.  
O! how glad is God when men do prove good, live the life of Christ, and prove godly Christians:  
Thirdly, before the natural birth, the babe in the womb receives not nourishment in an ordinary way, but in an extraordinary manner, not by the mouth, but at the navel, is cherished invisibly: yet cherished it is, and does well: In spiritual births, babes in Christ are fed too, but 'tis mysteriouslie, not in an ordinary way, the ordinary way is praying, reading, hearing, pondering, and conferring of the good things of God: but before this babe spiritual can tell how to use his mouth, how to improve this ordinary means of life so, as to take in nourishment by it; God by some extraordinary way, breaks invisibly and sweetly upon the soul, and gives it a taste of his soul-ravishing Joys, inwardly, secretly. And yet, although he has it, he cannot tell you how he came by it, how he took it in; so strangely was he ravished: he feels much, but can speak out little of the Lords goodness to his own soul; for is't not the nature of such things to cause joy in the heart more than in the countenance, when other things are wont to make only outwardly cheerful? The wind bloweth where it list's, and thou hearest the sound thereof, but canst not tell whence it comes, nor whether it goes: so is every one that's borne of the Spirit. Is not the way of the Lord with a soul, like the way of an Eagle in the air, the way of a Serpent on the rock, neither of which you are able to tract? the way of a ship in the midst of the Sea, which you cannot find out? so hidden and mysterious are his workings. Saints live the life of their Saviour invisibly, not by bread only.  
Fourthly, before natural birth's, babes in the womb void not excrements: 'tis the same in this case: before that a man's borne again, comes out of the womb of sin, death, and Hell. Though he have the most refined nature, yet voids he not excremental sins, filthy, defiled, and defiling garments: he prefers rags before robes, that's his folly; Experience! speak thou, is't not true? Let the dispensers of the Lords sacred mysteries cry out, and cry on, ne'er so oft, if you live in your sins, you shall die, die the death of Devils themselves, yet you'll never part with your excrimentall sins, till you are come through the straits, and felt the pangs of the new birth. O! that men were wise and would consider this thing, wisely, and well: who would not long to be borne again, to have a new nature, and name; and be made like to Christ?  
Fifthly, in natural birth's, 
Homo epitome mundi vagiens nascitur.  babes are borne crying, as the Philosopher notes. In spiritual birth's, babes of Christ are borne crying too: Grace in a Christian will do like grace, lead him to the Throne of grace, and acquaint him with the God of Grace, through Jesus Christ: while he's living he's crying, and praying to the living God, and wellspring of every good. Christians! when you were first changed, had your eyes first opened, did you not, as well as now you do, hunger after Christ's Communion? was it not very sweet unto you, when in all your wants you were carried out unto the God of supplies? and was't not a great ease to your spirits, when you could, and did pour out your souls before him? Babes of Christ! when borne, do echo to their Father, cry for cry. When Christ cries out Saul, Saul, the answer is, who art thou o Lord? and what wouldst thou have me to do? then Saul of Tarsus 
Acts 9  must be sent to; for behold he prays, saith Jesus : he prays. God saith to his child, seek my face, and the child's heart answers, thy face Lord will I seek, there's like for like. Saints love to retaliate with their God: would you hear the hearty cry of a hearty Christian? 'tis this. As the hart panteth after the water brooks, so panteth my soul after thee oh God my soul thirsteth for God, for the living God; 
Psa. 42. 12.  when shall I come, and appear before God? the sweetest presence of sweetest Majesty is refreshing, that, babes of Christ do know full well.  
Sixthly, a babe of the natural birth, in the day of its nativity, is a poor, polluted, helpless, and shiftless creature, has nothing but what's given it, nor has it a power to deserve any thing. 'Tis an object of loathing to many: but is not an object of love almost to any, and 'tis shiftless, it may lie and sit still, as in the open field, to the loathing of its person; but cannot stir head, hand, or foot, to help itself, to relieve itself. So in the Spiritual, does not God, when he comes in, to change men, find them in their blood, polluted, with a navel uncut, unwashed, not salted, unswadled, not pitied, and much loathed? and who can show mercy to such, if God did not? did not God cast his skirt over such, how naked would they be and appear? 
Eze. 16.4, 5, 6.   
7. A child of the natural birth, being brought forth, by an instinct of nature lives lingering after the mother's breasts: so in the spiritual, the newborn child lives hungering after the breast's of Christ's consolations, and that by an instinct of grace; were there no means to stir up, no reward to accrue, yet babes of Christ could do no other but long after the sincere milk of God's word, as new borne babes, that they may grow thereby. The purest word and freest 
1 Pet. 2. 2.  from mixture is that, they most covet. Christians! what are your desires? and how strong are they this way? you see what some by an instinct of grace can do: be you wise in heart then, prove yourselves, and tell me: is this your work?  
Eightly, a newborn babe, sucking, is satisfied with sincere milk, and that alone, when nothing else can please it, satisfy, or appease its crying-out loud: so in the spiritual, when a poor soul has ranged the world through for delights and fullness, has tried all ways and means to quiet itself; at last it sits down, finding no rest in the creatures, and resolves, the Lord shall be its resting place, and when it wants the comforts of this life, yea, sometimes even bread for his hungry stomach, it can go to his Father's house and home, and there find bread enough, even the bread of God: can be content with the breasts of Christ▪ when, if you give it all the world, you cannot still it, fill it; for its wanting still: but at the breast it can suck, and be delighted with the abundance of that glory, as the Prophet speaks. Oh sweet 
Isa. 56. 10, 11.  God how good art thou? and how much good dost thou to the souls of men?  
And now let all seek after this Use. as after hidden treasures. viz. to be borne again. God does you a greater favour, when he makes you live the life of Christ, than 
The life of grace is fare beyond the life of nature.  when he causes you to live the life of man. 'Tis a more blessed thing by innumerable degrees to be borne twice than once; for the one can but give you entrance into an earthly Canaan at the best, which does not always do so well, the other gives you entrance into an heavenly one, which birth never does amiss to any. Who, that's wise, will then boast of his natural birth, when he has ne'er come under the power of the spiritual, ne'er felt its pangs, nor been partaker of its privileges? Careless souls! do you want a spur to this purpose? consider! as there is a parity betwixt them, so there is a disparity in respect of the excellency of the one above the other.  
For first the natural is by carnal copulation, and is a fleshly Generation; the first man is of the earth, earthy: and how can he be clean, 
1 Cor. 15. 47.  that's borne of a woman? as Job has said. But the spiritual is by a spiritual 
Job 25. 4.  union and communion of God and Christ with the soul of man, and is a spiritual Regeneration: he that will enter the Kingdom of God must be borne again of the Spirit: said Christ: and that which is so borne is spirit, as that which is borne of the flesh is flesh. The second man is the Lord from Heaven. Do not you see then, the last is more noble than the first, and that the spiritual excels? who, considering this, desires not to be borne again? 2. The seed of the natural is corruptible, mortal, may perish and die; but that of the spiritual is incorruptible, immortal, remains for ever. Ye are borne again, (saith the Scripture) 
1 Pet. 1. 23.  not of corruptible seed; but of incorruptible, by the word of God, which lives and abides for ever. He that is borne of God sinneth not, that is, not unto death, and why? mark that; for the seed of God remains in him: the seed that's in 
1 Joh. 3. 9  him is of an immortal nature.  
3. In the natural the conception is sinful: David tells his God that he was shapen in iniquity, and in sin did his mother conceive him: and may we not all truly say to each other, as the pharisees to the blind man, thou art altogether borne in sin. I am altogether borne in sin, shapen in sin; o vain man! why boasts thou so much of thy noble birth, who know est nothing of thy Regeneration? But the spiritual is a holy conception of the grace and goodness of a good and gracious God: a gracious spirit can tell you he is what he is by the grace of God that is in him. Are not 
1 Cor. 15. 10.  all the conceptions of God's Spirit in the soul like himself; very holy, very spiritual, very heavenly? what conceptions like them, or to be compared with them? Surely none. In the natural, birth men are borne brutish : vain man would be wise; but he is borne like a wild ass' colt. Men by nature are cruel, cross, 
job 11, 12.  perverse, unteachable, hard to be entreated: but by grace, holy, heavenly, harmless.  
4. In the natural, babes are born to grief, sorrow, and trouble. Although afflictions come not forth of the dust, neither doth trouble spring out of the ground, yet man is borne to trouble, as the sparkles fly upward. 'Tis natural for a man to know sorrow. But in the spiritual, he's borne to peace, Joy, and quietness. When a man's begotten again, he's begotten to a 
1 Pet. 1. 3, 4.  lively hope, to an inheritance uncorruptible, and undefiled, that fades not away, reserved in Heaven for him. And are not the fruits, or births of the Spirit, Love, Joy, Peace, Goodness, Faith, and the like? By the natural birth you are brought forth into a troublesome, irksome world; but by the spiritual out of troubles into peace. In the world babes of Christ shall have trouble; but in him they shall have peace which passeth 
joh. 16.  understanding. Now tell me, you wise virgins! whether Martha, or Mary has chosen the better part? Whether Heaven's quietness be not better than earth's cumbrances? whether interest in Christ, and by that, a right title to the creatures be not better, than a portion in the creatures by usurpation without Jesus Christ? By the spiritual birth privilege you inherit all things: by the natural nothing: although you possess something. You have seen what the spiritual birth is by its likeness and unlikeness to the natural: we'll now show you how God brings in, and brings up returning sinners. Thus.  

First, He principles them.  
Secondly, acts them.  
Thirdly, builds them.  
And fourthly, confirms them.   
First, God is said to principle man, when, by uniting himself to the soul by his Spirit, he does invisibly sow the seeds of all grace in the heart at once; grace is called the seed of God. Union disposeth for communion, communion corroborates union. 
joh. 3. 9   
'Tis a passive reception of Christ that now I mean; that, whereby a principle is begotten in the will. Christ joins the means and end together: so should the godly do Election, vocation, Justification, Sanctification, Humiliation, then comes the end which is glorification.  
Secondly, Christ acts them, draws out those principles also.  
First, his first act is illumination, he shines out from Heaven with a clear light upon the hearts of men, and upon their ways. Light was the first thing that appeared in the old Creation, and 'tis the first that appears in the new Creation also: Light 
Gen. 1. 1.  was the first ornament of the world, wherewith the Lord decked it as with a garment 
* Answ. , and this light is Christ. For, ye were once darkness; but are now Light in the 
Psal. 104. 2. Eph. 5. 8.  Lord: Light discovers darkness: Regeneration is a translation from darkness into light. True Converts! how like you that; his light discovers sin, all the closest secrets of closest hearts, and Justice incensed against the sinner? Light discovers the unevenesse of a man's way, and what it is in the account of Justice itself. 
joh. 1. 9  This light's immediate. (Christ in you the hope of glory) it has no means of conveyance, but acts like itself, scrutinously: the light of this Sun, like the wise men's star, never leaves a soul till 't'as lead it to a Saviour, a means of escape from all sins evil; Divine light informs men on whom the Lord hath laid help, 
2 Cor. 4. 6.  even on one that's mighty, and able to save: that's the next act of illumination, viz: a discovery of the sufficiencies, as well as the efficiencies, of a Jesus; that he's able to save to the utmost all that come unto God by him; and that he can in no wise cast out them that come unto him: it brings glad tidings to sad souls: sin may be mighty; but Christ is mightier, will subdue it: sins may be many; but Christ's mercies are more: sins may be greatly incensing; but Christ is greatly pleasing unto an offended Majesty, and sinners in the Son cannot be displeasing unto the Father: he loves light, for he dwells in it: this divine light reveals 
1 Tim. 6. 16.  all. Returning sinner! why droopest thou? Can thy sin undo thee, when 'tis laid on Christ? sad soul! why weepest thou as one without hope? canst thou be worse than whom God has pardoned, and Christ has purchased, cleansed, and saved? Think not so, lest thou sin against the remedy itself. Light from Heaven will reveal Christ to thee, and thee to thyself, thou sinking soul! thy wants and Christ's supplies shall meet together; then do not distrust of that.  
Secondly, Chri'sts second act in man, by which he draws out his own principles, is humiliation, begetting in the subject low thoughts of self, and all self's worth: shall I tell you what they say sincerely, whom God and Christ, by the Spirit has humbled? 'tis this, I am a worm and no man. I am not worthy to be called a son, make me as a hired servant. I am the least of all the Saints: yea the least of all thy mercies. Oh! that I were but a door keeper in thy house. Christ humbles whom he will exalt: God's method is first to lay low, and after to set aloft: yet note you, 'tis truth in the inward parts he chief aims at: some are so gradual in putting upon much, that they prove irregular in discouraging little; though truth of grace; selfe-loathing also, for selfe-defilements, joins hands with this grace: would you know how Christ humbles, breaks the heart kindly? 'tis thus: by setting himself with his wounds open before their eyes; as pierced by their sins. I will pour upon my people a spirit of grace and supplication: mark that: and then they shall look on him whom they have pierced, and mourn for him as one mourns for the loss of a first borne. Can you look on a pierced 
Zech. 12. 10.  Christ, you flinty hearts! and not be broken, pierced yourselves? if you do, 'tis because the Spirit of grace is not poured out upon you. When Peter set forth a crucified Christ, were not 
Acts 2 36.37.  his hearers pricked at the heart, when they believed, through grace given, that they were the very men the preacher meant? Can his looks fetch tears from Peter's eyes, and will not his wounds do the like to others? what hinders? This is Christ's way, to abase men kindly; and who more kindled in love to Christ than such who are so laid low? you see his acts, and his ways to effect his blessed will on man. Christ has his ends too in humbling such as he'll save: we'll show what his ends be as briefly as may be.  
First, Christ humbles that he may inhabit, he dwells in the highest Heavens, with him also, that is, o● a contrite, humble, and low spirit, to revive him.  
And as it is uncomfortable not 
Isa. 57 15.  to dwell in God, so in like manner, 'tis disconsolate not to have a God dwelling in us: are not Cities and Kingdoms without Inhabitants very solitary? even so is a soul without God, very dismal, very uncheerefull. Christ's presence is reviving, this Christ knows, and thus he humbles that he may inhabit, make the heart his mansion, dwelling place. God dwells in highest heavens, and lowest souls.  
Secondly, Christians are humbled to make them lovely in the sight of the Lord: An humble soul is a comely one, meekness is a great inward ornament; is in the sight of God of great price: a 
1 Pet. 3. 4.  proud heart is void of Christ's comeliness wears not his robe of graces. Consider! Does God prize, greatly prise the meek in heart, the quiet in spirit? then you! that study to be esteemed of him, covet to be humbled by him.  
Thirdly, Christ humbles that he may exalt : When thou was't little in thine own eyes, was't thou not 
1 Sam. 15. 17.  made head of the Tribes of Israel, and the King over them? saith Samuel to Saul. When Saul thought himself one of the smallest of the Tribes of Israel, and his family the least of all the families of the Tribe of Benjamin; then God made him greatest. But when he waxed proud, and rejected the Lord, and his words spoken to him by his Prophets, God rejected him; and his latter end was worse than his beginning: do not you now observe a vast difference between the fruits of God's humbling man, and man's exalting himself? mark the end of each operation, and then tell me, is't not sweet to be laid and kept low by Christ; that this grace may have its perfect work in you, as well as other graces: let all true converts speak: Is not Christ most advanced by man, when man's most abased by Christ? who can deny it?  
Fourthly, Christ makes humble that he may be familiar with the humble spirit: God and Christ is a stranger to the lofty in heart, will not be familiar with them as a man with his friend: will you hear the Lord himself speak, who best knows his own mind in this principle? 'tis this. Though the Lord be high, yet hath he respect to the lowly; but the proud he knoweth afar off: he knows them; but 'tis at a distance, not as friends nearly allied to his blessed self: he knows them as enemies and useth them so; he resists, the proud, but gives grace to the humble. Many incomes from the highest Heavens have the lowest souls: Christ does not▪ when a man's down, add afflictions to his bonds, deject; or reject a soul that's dejected already; but when he's down, helps him up, when he has much trouble, gives him much peace, for much sorrow, much Joy, garments of joy for the spirit of heaviness to humble hearts: he's called a God that comforts those that are cast down; but 
2 Cor. 7. 6.  he's to the proud a stranger, o sweet Lord! there's none like to thee, nor are there any works like thine.  
Fifthly, Christ humbles to conform, those he'll save to himself, as well in grace, as glory: Christ himself was humble, and feign would he have his to be, and do, like him: Learn of me saith Christ, 
Mat. 11. 29.  for I am meek and lowly of heart. How sweet a design is this? what! do all Christ's acts prove transforming, is all he does done to change us into the similitude of himself? o great mystery! blessed is he that understands it, and improves it. To be like Christ is to enter glory in this term of life, to be in part what we shall be for ever completely: for what's the glory of the just and children of God in Heaven, but their likeness unto Jesus Christ? When John spoke of great things to come in glory not apparent, he sums up all in this one saying; we shall be like Christ. Humility makes man the Emblem 
1 joh. 3. 2.  of Christ: for he was humble, but pride makes man the Emblem of Satan, the Father of Pride; as proud as Luciser, that's the world's proverb concerning some: but how glorious would it be, were it possible to find men as humble as Christ? Humility is God's Creature, pride is the Devils: you see then how needful a grace it is as well as faith and love with other graces: then suffer yourselves to be made like Christ in this, and admire his goodness in this excellent end he propounds in his workings in you, and actings of you, for good, because the pride of a man shall bring him low, but honour shall uphold the humble in Spirit. 
Prov. 29.23.   
Christ's third act in, and on man is his bringing up the soul, and infixing of it to the object so apprehended by it. Men are mightily prone to seek out many comforters: but Christ will have his to have but one, and in him all true contentments. Christ first removes all props that a soul might rest on, and take comfort in, on this side himself. Is it prosperity that some lean on? when they are settled on their lees, and have their cares of Christ, & soul choked, he changeth that into adversity, and then in their afflictions they'll seek him early: when Christ withdraws himself, returns to his place, they'll acknowledge their offence and seek his face whose presence was not prized before: when men smart by outward and inward wants, then supplies from Christ are , very seasonable. Christ will teach mercies worth by its want, to those he loves: health is best prized in sickness, riches most prized in poverty, liberty's most prized in infringement.  
So Christians learn to prise the sweetness of their Saviour's presence, by the bitterness of his absence: do we dote on friends? Christ will take them hence; to let us know there's no friend like Christ: thus he clears it out to the soul, that all props beside himself, are broken reeds, that will deceive when most weight is laid on them, or broken cisterns which hold no water when we think there's most in them.  
Secondly, Christ removes all obstructions that hinder conjunction with him. Does unworthiness discourage? Christ assures them he's worthy, and he is so in himself for their sakes, and that living waters are poured out to thirsty souls freely: that such have most of Christ, and receive most from Christ, who carry least unto Christ: that a man's own Righteousness effects not, nor can his own unrighteousness hinder, his Justification, because men are justified freely by his grace, and that there is one who justifies the ungodly; if they be returning backsliders: that it's more pride than humility to keep from Christ merely for a man's unworthiness of Christ.  
Thirdly, Christ works in the heart a true persuasion, on Scripture-ground, that himself and all his benefits are made over to such a person in particular, that he may know that his Redeemer lives, that he shall see him for himself, 
Job 19 25.  that he is his God, his Lord, his Saviour, his Mediator, his Intercessor, his Advocate at the Throne of grace.  
Christ's third act is a building of them: when Christ has prepared 
1 Pet. 2. 5. Heb. 3. 6.  materials, than he falls to building.  
Christ builds Christians.  
First, by keeping them and all their graces in continual action: there are sometimes fightings without, fears within, to exercise 
2 Cor. 7. 5.  grace, to quicken faith, patience, and watchfulness: God suffers sometimes one corruption to get strength, sometimes another, to keep them doing, as well as believing, fight as well as falling: sometimes unruly passion strives to reign, than the Spirit strives that patience may have its perfect work, at another time worldly sorrow fills the whole man, than the strife is, that all sorrow may be turned into sorrow for sin: now cares of the carcase eat a man and his comforts up, then means is used that the soul be cared for too, that all cutting cares be cast on God, for he cares for his own, while Satan tempts to despair: another while he tempts men to presume, this makes work for grace, does not weaken, but strengthen grace, for virtue gets strength by wounds. Add to this, pride, vain 
Virescit vulnere, virtus.  glory, heart's hypocrisy, formality, sensuality, incredulity, infidelity, deadness of heart, dulness in divine services, frowardness, untowardness, unwatchfulness, coldness in affections, weakness in desires after Christ, badness of memory, mispending mercies, time, talents, wantonness, abuses of Christ's love, breach of bonds and Covenants, relapses, recidivations, and the like.  
Secondly, by infusing strength suitable to oppositions: some, like Pharaoh's taskmasters require much work, but give no abilities thereunto; but Christ is no such Master, if he lays burdens on a soul, he gives a heart and parts able to sustain it. Which of his servants did  come into great straits, who had not great helps? Some have slept on the cold ground and were healthful, when in public employments for Christ? whereas being wearied in their own personal employments, though they have reposed themselves on beds of down, been well fed, and warmly clad; yet could they not have health and life's vigour in them. Christminding Christians have said it: and has not he promised to lay no more on you than you are able to bear? is not this a specimen, that he's a merciful Master? if afflictions be many which surprise the Saints, strength shall be given either of body or mind to uphold them. When the Lord foresaw that Paul should be troubled, and much opposed in Acaiah, be accused before Gallio; 
Acts 18. 14.  how think ye he was enabled for the encounter? 'twas thus: the Lord Christ appeared to him in a vision, saying : Be not afraid, but speak, and hold ●ot thy peace, 
ver. 9, 10.  for I am with thee, and no man shall set on thee to hurt thee: he had great trials; but he had great strength: the strength of God was with him, the arm of God wrought deliverance for him. In all afflictions God observes a mean, is never in the extreme, he has said he'll correct in measure, yet will not leave men altogether 
Jer. 30. 11.  unpunished: he has a rod, and he has a staff as David speaks: yet so pitiful is he, that 
Psal. 23.  he'll not cudgel a weakly child; for that were to break his bones, because he is tender, and a switch, or rod may suffice. O soul! consider, thy Saviour can tell how much thou smart'st under every twig he lays upon thee, and how much thy heart breaks under every blow received from him: then consider; wouldst thou in patience possess thy soul, and self, under all thy sufferings? thy abilities and difficulties are with thee in measure, given thee by measure. And moreover, what though sin be a grace-weakning vice, yet if grace be afforded in proportion, sin shall perish, when grace will flourish; so well works God in the souls of his servants, and upon their spirits. Is not this to be built up, and that upon the rock Jesus Christ, who's a ne'er failing, firm foundation? 'tis to grow according to the measure of the stature of Christ.  
'Tis a causing of his to live only upon himself, and his glorious Father: to live above all things; even those things which would be above them, and keep them under. Shall I tell you, ye disconsolate souls! what Christ, first or last, will cause you to live above? They're such things as these.  
First, Christ helps his to live above corruptions: would you know how? 'tis thus, by giving souls a sight of pardoning promises, as well as a sense of incensing sins, and imperfect services. Some poor too little, others so much, upon their sins, that they have scarce a heart to ponder their Saviour, or any of his sweetest say; are listlesse lovers of the Lord Jesus. Sad Souls! let me tell you, your sins do keep you under. Discouragements with fears and distrust, have surprised you, got above you; and will not this thing, if allowed of, make you go drooping, stooping, mourning to your graves? what's of more force to kindle discomfort within your breasts? God would have men be sensible of sin, stand, and go under it as under a heavy burden: but shall sense of sin be such, as that it should hinder from the sight of the Lamb, who is the means of escape from its evil, stain, filth, guilt, and power? God forbidden.  
Secondly, Christ cause's his to live above temptation: and that's thus: When they in the time of greatest temptation, being assaulted, are made to reassault Satan, and stand, or else if they do fall, makes them fight even falling, with their weapons in their hands: when though they are slaughtered, foiled and do fall, yet they cannot be overcome. As he said of persecuted Christians 
* Occidi poterant, vinci non poterant, Cyprian. Deo duce non potest esse dubius belli eventus, Eraz. Mar. . And can the event of that fight be doubtful, where the Lord is the Leader? I trow not. Christ makes Christians do like himself in such à case; retort back the Serpents own subtle arguments to him again. When Satan alleged Scripture to allure Christ to sin, he alleadges Scripture to prove he should not tempt the Lord God; but serve him: 
Mat. 4. 6, 7, 8, 9, 10.  so, when Satan censures a soul to his face, & which is more, even to & before the face of God, should he do. Does the Tempter suggest unto thee. Thou art a castaway, art wicked, and therefore thyself, and services are an abomination to the Lord, that many better than thyself are in Hell, that thou art an hypocrite, dost but dissemble, wilt fall away, come to nothing, hast sinned against the Holy Ghost, and that thy day of grace is past? 'tis sweet to reply as he, who art thou that condemnest? 'tis a Christ that died, yea rather, that's risen again, who is ever at the right hand of God, who also makes intercession for us. Therefore Satan get thee hence; for thou savourest not the things which be of God, and thou shouldst not thus tempt the servants of Christ, who are one with him, as 'twere bone of his bone, and flesh of his flesh, and much more. Thus not to give place to temptation, is to overcome it, and live above it; 'tis to be firmly built upon the rock of ages, Jesus Christ.  
Thirdly, Christ in building helps some to live above gracious evidences: and that after this manner: working the soul to a close with, and dependence upon an absolute promise, when the glory of an evidence, from the conditional promise, is eclipsed.  
there's a time when some of God's dear children stagger, betwixt the promises and conditional performances. Gracious spirits! you can tell, that this is your very case. Alas for some! how hardly do they live, and how uncheerefull do they spend their days on earth: because the Comforter, who should relieve their souls, is fare from them? as the Church once said.  
Others also would be glad at the heart, could they grasp Christ in the precious Promise, by a precious Faith; and what hinders this? even this is the thing, corruption and carnal reason intervenes, comes between the soul and home. Hence objections are raised against God, Gospel, Christ, Promise, self, and all; because the evidence is darkened, does not at all exist. To support such, build up such, it pleaseth the Father of mercies, as well as Spirits, to convince and persuade the soul, that he'll supply what's wanting, will heal back-slidings freely, work both will and deed fully, and thus he sustains the soul in life, raises it up as it were from the grave of despair, and dismal distress.  
Fourthly, Christ help's some to live above glorious manifestations of his Father's love. 'Tis after this sort, viz: when in the absence of those manifestations, just ones are made to live, and rejoice in the invisible essence of God; viz. when they live & rejoice in the Lord, when they see him not, and that with Joy unspeakable and full of glory: when a Christian can live waiting on him, who has hid his face from him, as the Prophet said he would do: 'tis an easy thing to swim when the head's held up; but 'tis a singular thing to be kept from drowning, when the whole man's kept under water. Christians! through Christ you may and can do singular things: this is one: when the Sun is no more thy light by day, neither for brightness 
Isa. 60. 19  doth the Moon give light unto thee, yet the unseen Lords to thee an everlasting light, and thy God's thy glory. When, as the Church said, 
Micah 7, 8.  thou sittest in darkness, yet hast determined the Lord shall be a light unto thee. When, as Paul said, thou seest no light of Sun, Moon, or Stars appear for many days, and yet canst live like a child of light in thickest darkness: tell me, tell me, thou spiritual soul! is not this to live above even glorious manifestations of dearest love? if not: what is't then? verily, verily I say unto thee, thou that so livest, livest by Christ, like Christ, with him, in him, whilst he thus acts in thee, for thee, and by thee.  
Thirdly, Christ builds his: and that he does by cherishing and nourishing them with heart-ravishing comforts and solicitations. Christ's coming into a soul is very restorative, his being solicitous with her is very instructive: when he comes to her, much good comes along with him; for he ne'er comes into an empty heart with an empty hand. He filleth the hungry with good things. Satan's all for emptiing the soul of good things; but Christ is all for filling: Christ makes his abound towards Heaven and heavenly minds. Did you ever see such a guest, you keepers of his Temple ! which is within you, which you have of him? does not his custom make you rich to keep open house for ever? Alas my friends and worthies of the other world! when he first used your hearts, his house, you were worth nothing, had nothing but sin, that's nothing, 'tis but vanity, emptiness: what insides had you? and how unclean were they? and were your outsides ought but bodies of unsanctified parts? what were all your members less than weapons of unrighteousness, raised up both against yourselves and Saviour also? was not your whole man a slave of Satan, his captive prisoner? now when he repairs you, puts a glory upon you, dispossesses Satan in you, fills your hearts with himself, does he not then build you up as a spiritual house for himself? True Converts! answer to the question, is not this one thing that Christ hath done for you, in your conversion from sin to himself? is not this course the means of bringing and breeding up your souls; for the heavenly Academy above? is not this to make you fit to be partakers of that inheritance of the Saints in light? Does 
Col. 1. 12.  not this kindness deserve a giving thanks to the Father, who has made you so?  
Fourthly, Christ confirms his; even those he will save.  
First, by giving them some settledness of Spirit, concerning their final condition; the knowledge of what a man shall be in the end, and for ever, is the great Question; and most stated by some: and when the Spirit speaks, that it shall be everlastingly well, than the soul's safe. What breeds doubts, fear's and distrustings, so much as this? whence are those cries? I am a wretch, shall be damned, and go to Hell▪ am a castaway, have deceived many, and am deceived myself, whilst I seemed what I was not, and so beguiled my own soul. There's no mercy for me, I have so sinned against it: Christ died not for me, such a one as I, there's much in God; but nothing for me, my heart's hardened against the use of means. Is't not hence? their unacquaintance with the certainty of what their condition shall be? for then, the Serpent subtly winds himself in; and makes the condition of such to be worse than ' 'tis. Now, when Christ, the Sun of Righteousness, doth arise, shining into, and upon that soul, all those mists of ignorance and error are soon dispered, and then at the last the unsettled soul is made steady, you cannot move it: though fears arise, and doubts be many, and trials more, yet this is the result of all in such a soul; well, let God do what he will with me, I'll hang on him: though he kill me, yet will I trust in him. I have many rubs in my heavenly race; but I shall get through all at last: I am often brought to call in question what my final estate is: but yet I cannot say but God has done something in me, sure I am, I would not allow of sin for all the world, and, if my heart deceives me not, I would be better than I am, would feign love God, serve him and fear him, that's my desire, and I do not sin; but I am troubled at it, troubled in the actings, and it brings me on my knees to the God of pardons. Thus it pleaseth Jehovah to work secretly the soul's settlement in a fit season, which may fitly be called Christ's way of bringing up his children.  
Secondly, by assuring them of his ability, and activity to keep them from a total Apostasy, and fatal destiny. Will you know how, confirmed Christians speak? 'Tis thus. When I fall I shall arise. God, first, or last, fastens 
Micah 7. 8.  that truth upon the soul, which the Psalmist speaks of : Viz: that, though a good man fall he shall not be utterly cast down: and what's the reason? for the Lord upholds him with his hand. Fears, of falling from Christ in tribulations that attend Christians, or towards the close of time, keep some under, makes them sad, till Christ confirms them, and makes them glad. Persevering grace! thou art a Jewel, and happy is that soul that has thee, and holds out to the end.   
HEB. 11. 13, 14, 15 16. And they confessed that they were strangers and pilgrims on the earth. For they that say such things declare plainly, that they seek a Country: And truly, if they had been mindful of that Country, from whence they came out, they might have had opportunity to have returned: But now they desire a better Country, etc. 
CHAP. III. Of the Saint's peregrination in this evil world.  
HEavenly minds, whilst ranging through an earthly Region, are fare from their heavenly home: this world's a strange Country to the worthies of the other: Days on earth, are but days of pilgrimage to heirs of Heaven, and few, and evil, are all of them: the wise in heart, covet to escape the foolish snare, of placing soul's rest, and happiness in earthly contentments: loath are they, that full Barns, fair structures, goods, heaped up for many years, should keep them out of their own Country; the Canaan above: for this were to dwell in a strange land for ever, or else in some worseplace: Citizens of Heaven are strangers here.  
We'lshew you first, what it is to be a stranger. Secondly, whence it is. Thirdly, the use you are to make of it.  
FIrst, 'tis to be there, where a man's out of his proper place, as a fish on the dry Land; and this is the case of all Saints under the Sun: when a man has holiness, Heaven's his home: he may seek the things of this world, yea great things; but not for himself, for God has said, seek them not: he's to be, for Christ, as well as to do for him, and to seek things which are above, where Christ sits, at the right hand of God: he may use this world; but it must be so, as 
Col. 3. 1.  though he used 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're 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; speak out, you Denizens of Heaven! Do not you survive in Christ? dwell in him? Is this world your own, and only home? will you hear, 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 do not like yourselves, refined, but like yourselves, depraved: not like strangers in the earth, and sojourners in the world; but like great householders, lasting, earthly inhabitants.  
Secondly, He's a stranger who lives, under the dominion, of a strange King : the children of this world live under the reign of the God of this world; who has blinded their eyes, and hardened their hearts, so as that they are waxen fat, and full; as though they lacked nothing, if not, what means their subjection, laying down of their necks, to the yoke of the Laws, customs, fancies, and fashions of this world? what's the reason, they follow the multitude to sin; and drink in iniquity; as the fish does water? Is't not hence? they're under the rule, and Regiment, of the Prince that rules in the air; and works in the children of disobedience: Profane souls! does not this speak you, strangers in Heaven? and unto the life of holiness, without God in the world? What can you say for yourselves? and what reason can you give, why that sentence of the Judge, should not pass upon you? which is, if you amend not, you shall not enter into his rest: and making excuses, to keep yourselves from Christ, shall not taste of his Supper, eat of his dainties; are your actions a captivation of yourselves, and affections, to Christ: or Satan, sin, and the flesh, who are Antichrists? Consider it sadly; for your case is put seriously, as to the business in hand: Now the worthies of the world to come, are strangers in this land; for this very reason, they have another King; are the subjects of another Kingdom; and are guided, ruled, and governed, by the Laws, and customs of that Country, which is above; whence they come, and to which place, at the end of their travails, and the travails of their souls, they shall return.  
Believers! you are, or should be governed, by the Law of the Spirit of life: a Law of love, an inwritten Principle received, from Father, Son, and Spirit; so that were it possible, you should not know the Law Moral, 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, constrain you, into a dutiful frame? do not dutiful children love to do duties to their Parents? Not to be, and do, like sons, is to force an abdication from the Father: what! could Heathens, having no Law, do the things contained in the Law; and that by nature? and shall Christians do less with grace, which does so much excel, the most refined nature? The Apostle affirms, they had an inwritten principle; viz. the work of the Law, written in their hearts: so, Christ's familiars! make report, do not your souls long to be 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, only 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 earthly beings; and 'tis from the good pleasure of his will, to Christ's coheirs.  
Strangers to Heaven as well as strangers on earth, have bounded Object. being's 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 willingness to show his wrath, and make his power known, that he endures, with much long suffering, the 
Rom. 9 22.  vessels of wrath, fitted, to destruction (saith the Apostle.) What though all things come alike to all (as the wise man speaks) and that there is one event to the Righteous and to the wicked; yet there's 
Eccles. 9 2.  Gods good will appearing to the one, whilst his ill will breaks forth in the events of the other: the good man has peace in his end, whilst there'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 world's children, that, the house you must put on, is a house from Heaven, immortality, everlasting life: 
2 Cor. 5. 2.  and this is that home the Lord would have you groan earnestly for, that you may be clothed therewith.  
Fourthly, he's a stranger, who has double duties and burdens laid upon him, because he's not a peculiar native of that Country where he dwells: such are Saints while in the body, and dwelling here; for they have burdens of their own to bear, and they also bear the burdens of other men.  
First, of their own? they have that, made burdensome to them, which is not made so to others, to earthly men: sin is their burden, both the sins of themselves and others: though God has laid the iniquity of Saints on his Son, that they shall never be their burden hereafter, and that themselves shall never feel their weight for future; yet has he made their weight heavy to them, whilst in the body. My iniquities are gone over my head, and are a burden too heavy for me. The good man could not stand under the burden, when the cry of his crime was ascended on high, and tells you he has no rest in his bones, nor soundness in his flesh, by reason of his sin. That he's troubled with it, and bowed down greatly: that it makes him go mourning all the day long. What though 'tis better to feel their pressures here, than lie under them in Hell? yet, in that they are a burden to Saints here, and not to sinners, it demonstrates them strangers in this world. For men of this world find not sin ponderous in them, they can swallow it down without any the least dislike, check, or curb given to it. But sinners! what though you're insensible now? you shall find your sense of feeling hereafter. I can guess at your diseases: suffering grieves you more than sinning? sin is your Heaven, such as 'tis: if not; what means your complaining and crying out of the one, but not of the other?  
Secondly, burdens of others: the sin that others feel not, because 'tis in them as its proper place, even that (I say) makes the Saints know sorrow. A righteous soul's vexed, fretted, sadded from day to day, whilst he 
2 Pet. 1.8.  hears, sees, and observes the unlawful deeds of men: and 'twas such a trouble to the Prophet, that rivers of waters ran down his eyes, for the breach of the Law: viz. abundance of tears shed he for other men's sins: whereas, alas! in this age, men are seldom seen to weep for their own sins. Oh England! thy people grow in knowledge, but not in practice; they're all for speculation. Many of thy people know sin; but few there are who have a heart to sorrow for sin. I'll tell thee thy disease; thou art Judgement sad, but not sin sad: Joy has so much transported some (whether heady or hearty, let experience speak) that there's little growth of other graces found. Faith, Love, Patience, Meekness, Gentleness, mercifulness, and brotherly kindness are rarities in these tottering times. Ah Lord! what will the end of these things be? English Atheists! must Saints bear your burden here? what then? why? you shall bear't yourselves hereafter: ungrateful hearts! you have melting Prophets, whose souls weep in secret places for your pride, whose eyes weep sore, and run down with tears on your behalf; such strangers have burden enough, and more than they can bear, did not God lay help on one that's mighty: they have burdens of suffering too. Both their own and others: the Saints have many real fears, sorrows, sufferings, fightings, and smitings, within; which the children of this world feel not, many sour morsels, and many a bitter cup which others taste not of; is not this to be used like a stranger? what fears of falling? cares of standing? desires of believing, living, and loving the Lord Jesus, are there found in them, that are not elsewhere? and are there any sorrows like to theirs? Children of this world are safe in the hands of Satan, who acts them, and works in them; hence they are not disturbed, not molested, and tormented by him, as God's children be; who can have no rest in the world by reason of him, and sin which is his creature: when any rest they take, 'tis in him whose dwelling is fare above this unworthy station. Stranger's can hardly live in a strange Land, such is the opposition they have from sundry causes. Soldiers of Jesus Christ endure hardship, whilst in the Church Militant: add to this, the sufferings of others, who is weak, and 
2 Tim. 2. 3. 2 Cor. 11. 29.  they are not? offended, and they burn not? afflicted, and their bowels yearn not, stir not? certainly there's a sweet nearness, and blessed dearness of affections, betwixt united members of Christ's body mystical: for their affections do all run in one, and the same vein; a vein of 
3 Ep. joh 1. 7.  truth, as those who love in truth, knowing truth, and for the truth's sake. When God brought evil 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 darkness, he has turned his hand against me, he has broken my bones, compassed me with gall & travel, made my chain heavy, has shut out my prayer, & as for the wormwood, & the gall, my soul has them still in remembrance: with many expressions of like importance. And Paul was but one Member of the Church; yet there came upon him daily, 
2 Cor. 11. 23.  the care of all the Churches, he bore their burden, as well as his own; and so fulfilled 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 does God serve his sons and daughters thus? put them into a strange Land? Let them live for a time so fare 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'll show 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 seek no other Heaven, be content to live below, and not above the world: for Christ's unsavoury and very fulsome to such full hearts: selfe-sufficient ones, who bar out the sufficiences of Christ, keep at a distance from him: sensual selfe-content with seen things, and seeing is believing 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 steps, and long and irksome travails on earth: mercies are best, when most miss: Heaven is to Saints as the Inn 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 remain 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 does it more? Saints are bid to run ne the race that's set before them. Now you know there's a great disparity betwixt the beginning, middle, and end of a race: these honest footmen have great weariness, trouble, and rubs; yea, sometimes falls and bruises in their heavenly race; but the end is in Heaven, and there's rest, with reward in fullness.  
Secondly, to glimpse out glory to a faithless people, by persons under their own form: 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: he could take them hence, and state them in Heaven, as soon as they open the womb; but that evil 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 darkness: Do not these children of blessed light let the world see, by their conversation, what a life their Father leads and lives? note this well: earthly men are much led by examples of men, and God sends good men to give examples to the bad; yea, he has sent a good Christ, who has left an example, that all should tread his steps. This takes off the cloak of excuse from the back of sin, now men have seen, there's no cloak for their sin; because there's nothing imitable and observable, in any person, or thing, which may not be 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 captivity, to save others from fatal ruin, for a time: the Saints being in this world supports many, and keeps them alive: God would soon put an end to such cumberers of the ground, did not his sons 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 Noah's are got into the ark Christ, and Heaven; the whole world's destroyed with fire; for the Spirit has said it, who cannot lie: that vengeance shall be taken 
2 Thess. 1. 7, 8, 9  by sire, when troubled Saints shall have rest, and when the Lord Jesus shall be revealed from Heaven with his mighty Angels, in flaming fire, taking vengeance on them that know not God, and obey not his Gospel: who shall be punished with everlasting destruction, from the presence of the Lord, and from the glory of his power, when he shall come to be glorified in his Saints, and admired by all them that believe, and then shall the wicked themselves be revealed too, with all their sligh secret tricks and shifts, whom the Lord shall consume with the Spirit of his mouth, and shall destroy with the brightness of his coming: as the same Apostle affirms. Then consider these things, profane 
2 Thess. 2. 8.  souls! esteem these strangers more, lest that you incur 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 schools, to fit them for exercise in greater places: this world's the school of the Cross to the Saints, and when they have learned how to bear a Cross, they shall wear a Crown: when they have learned to be sustained under a loss, they shall inherit all Christ, and whatsoever is gain: Saints must enter heaven; but 'tis, as the Scripture speaks, through many tribulations. Gold is not pure, if not tried, water's not sweet without a current: Vessels are not bright, if not scoured; nor are Saints fit to enter Heaven, if not prepared: Hence, that saying: Give thanks to the Father, who has 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 we are survivers in this world: holiness, and heavenly mindedness in Saints, is their fitness for Heaven and happiness: and suffering fits for reigning: our light afflictions, if we be 
2 Cor. 4. 17.  sons of God, work for us, or work us unto, as the word signifies, a more exceeding weight of glory.  
Light afflictions to exceeding massy glory, and momentary sufferings fit us for, work us to, eternal reigning. God prepared 
Mat. 25. 34.  for his children a Kingdom before the foundation of the world, and the same God prepares them to be fit Subjects for such a Kingdom, yea, and which is more, to be fit Princes and Kings in that Kingdom : he has washed away their sins in his own blood, and has 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 Glory: grace has a being only in the gracious here, and had not God brought them into this strange Land, where should especial grace have existed, save in the breast of its Original? true it is, there had been glory to God on high: as the Angels sang, when they appeared to the Shepherds; but where would have been peace on earth, and good will towards men, if God had not brought forth his chosen vessels, to make peace with them, make known his good will towards them? what brought the babe Jesus into the womb and world, bred him up in the shape of a man, made him do and suffer like a God; but the power and good pleasure of his Father, for his children's good, whom he knew would be strangers in this world? and is not the Kingdom 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 saved from hence. Oh great mysteries & rarely observed of any! Now to apply: would you know your state, and relation in which you stand, as to the business in hand? then note these things and mark them well.  
1. What price do you put on Use. 1 the world's glory? how high is that in your esteem? what thoughts have you of it? I must tell you that a holy one, and he who's a stranger on earth, does more esteem the repairing of the Lords Image in his soul, his restitution to his ancient, or a better descent, his re-estating in the possession of God, and the society of Angels; than all the honours, pleasures, and treasures of this glittering, delighting, and advancing world: hence he endeavours to rid himself from such feculent matters here, and out of the greatness and goodness of his Spirit, with the nobleness 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, has not God wrought your heart to this frame? if he has not, he will do 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 known by his Language: thou art a Galilean, for thy speech betrays 
Mat. 26. 73. Mark. 14.70.  thee: Or as another Evangelist, thy speech agrees thereunto: so one who's a Citizen of Heaven is known by his speech; he speaks a language different from the world's 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 putrid, unfound, rotten language; such as the holy Lord cannot own, but will call to account for every idle 
Col. 4. 6.  word that's spoken by them: hence the Apostle moves the Church of the Collossians to speak, like Christ, words with grace, seasoned, as with salt; that have the savour of God in them: and in the new Covenant, the Lord bound himself 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 show, that he would have them differ from other people, be known by their speech? a Christian should be known by his discourse, in all societies: what though sinners can speak the language of Saints; yet Saints should not speak the language of sinners: will you hear how these spoke, 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 world's Proverb may convince it, viz. As is the man such is his speech: unclean speakers! a word to you, your speech bewrays you too: shows you are earthly men, have earthly minds; for out of the abundance of the heart, the mouth speaks. What will you do in the day of inquisition for sin, the great and terrible day of the Lord? Dare you use unclean speech then, before the spotless Lamb of God, and Judge of quick and dead? if so, use it now: if not, eat it, that Christ may give you a discharge from that, and all other your sins.  
Thirdly, a stranger's mind and motion's homeward: he may be where he lacks nothing, is well accommodated, has 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 Country, whilst in this low Region: Paul tells you, he pressed forward after the mark: he was in the world, and enjoyed enough for a stranger too; but yet his mind was with Christ, and in Heaven, his own Country; 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 gain: what motive more strong, to provoke to long after heavenly mansions? Children of God! high you home, for the night draws on, and the posting Sun of worldly Joys, treasures, and pleasures, is almost set, let the Lord then try your hearts and search your reins in this respect; for if you be strangers, 'twill thus be known: ask your hearts this question, whither, and to what place, or end do all my actions and motions tend? when you draw nigh to God query thus: what do 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 soul 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 men's pains, cares, and fears tend to entomb them in the world, bury them in the earth: these are not strangers here, are not in a strange land. Earthly souls and sensual! Look about you, and consider your estate: for heavenly ones are lost in God, drowned in Christ, Heaven's their home.  
Fourthly, strangers in a strange land content themselves only with things needful, as they pass 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 desired but food & raiment, and then promised the Lord should be his God: so Abraham was content to dwell in Tents, who might have had stately 
Heb. 11.9. 10.  structures, to show he was in a strange Country, and looked for a City which has foundations, whose maker and builder is God: and me thinks, I should hear all say of Saints about outward things, to hold harmony with that of Agur: Lord give 
Prov. 29.8, 9  me neither poverty nor riches, but seed me with food convenient; and on the same ground, he had : left you be full and deny him: which, 'tis a thousand to one, you'll do, and then say, who's the Lord? or being poor, steal, and so take the name of your God in vain: add to these, two things more, to cause content in strangers.  
First, fullness is only at your own home: if you look for't here, you do but beat the air; for it has pleased the Father that all fullness should dwell in Christ: now when you are at your Father's house, and have Christ in your arms, you may say you're full▪ have bread enough; but ne'er till then: does not the wise man tell you that all's vanity under the Sun: viz: vacuity, emptiness, and lightness: it has left the creature, (as we said before) you must be above the natural Sun, before you can espy, or take in a spiritual fullness: and, is't not better to have it there, where you may hold it? Lay these things among your cutting cares, and careful thoughts, and then you shall find those thoughts will be eaten up of these; the lesser things will be lost among the greater. When David doted much on the world, what was the issue? 'twas this, he thought himself a fool 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, unnecessary things: things you need not, are not in straits for, are but as lumber, and luggidge, which will hinder you, and press you down as you're running your heavenly race. Does not experience teach, that some have more of the world's wealth, than they can tell how to use? does not that hinder in heavenly engagements? I know nothing more obstructive. Oh! how good is God to his, then, when he rids them of needless luggidge, strips them of seen things, that he may  them with unseen things, an invisible, incorruptible, immortal substance? does not one staff support the Traveller when a bundle of staves brings him under. Oh then! that all, who intent for Heaven, would seek no more provision for the journey, then will help them thither. Oh soul! will it not grieve thee to consider, that when thou hast certainly thought thou art as high as Heaven, thou shalt by an evil 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 Master's Joys.  
Fifthly, strangers engage not themselves, too much, in the affairs of the Natives of strange lands: strangers must not be meddlers, as the Proverb is. Citizens of Heaven! would you show yourselves to be strangers here? plunge not yourselves too deep then in the negotiation of the Natives of this world; who make it their business, to be mighty, wealthy, honourable, pleased and pleasured here: but do not you do so; meddle not with that their business; hasten home, and why? for their's most might, wealth, pleasure, and treasure, in heavenly places. What can you think of, which is in this world, and is not in your Father's house?  
And now, you strangers! you Use. 1 may be glad 'tis with you as 'tis; that you are no better acquainted here. Oh! be not loath then, neither fear to leave this strange land: would you hasten to your journeys end? is your heart at home? let these things than give life to your endeavours that way.  
First, till you leave it, you're fare from your best friends, and chiefest favours. When the prodigal child was from his Father's house, 'tis said he was in a fare Country: and is not your case the same; who dwell in God? What! are husks, hardly got, so good? what! shall they be more in esteem than bread? if you will not come from among the swine, your Father will fetch you: 'tis better than, to go and meet him, while his arms are open to receive you, his head bowed to salute you, and his heart drawn out to feast you, feed you, cloth and adorn you with Jewels. Consider, your father is of another Country, he, that begot you again, lives in Heaven, a great way hence: and what are you here for, but to dispatch your Father's business? as Jesus told his Mother. Are not you the Lords factours? and must factours stay always abroad? what! shall they forget their native Country, and not hasten to it? who, that's wise, does not strive lawfully to be at his heavenly home? What! know you not that your Father's your best benefactor? Besides, your spiritual brethren and sisters, with all your holy acquaintance, are within those heavenly places: a godly child may have his thoughts running out on his godly parents deceased; a husband his thoughts on his wife, and on the contrary, 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 be wedded to this world, and not rather weaned from it, and married to the Lord? Yet further, your portion and dowry 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 sense; but children from on high cannot: the mind or soul is the man, as we say, and that cannot, may not survive in such a manner, by such means.  
This strange land can only minister to the body, has not one savoury morsel for the soul; does rather contaminate and defile the soul, than refresh it. O divine, Celestial soul! 'tis the safest way for thee then, to fly from this strange land in all thy motions, as from the face of a Serpent.  
Secondly, you should not be loath to leave it, when providence will have it so; for till than you'll be foiled, vexed, and soiled with filthy sins: they'll bear you down, keep you under, bring you low, when you would be on high with God in the Heavens: whilst the soul is in the body, sin lodgeth with her, will have room as well as she. Oh! how unruly a guest is sin? Besides, here, in this strange land, you cannot sing your Hebrew songs so sweetly, with such fullness of Joy, as in your own Country: if this world, which sometimes inthrals you, should require of you songs, bid you be merry. Alas! this is no place for such Joy, as is a Joy of heart: hearty Joy is in Heaven, and me thinks I should hear such a voice from Christians, as was heard in the Temple before the fall of the Jews, Migremus hinc, let us go hence, let us go hence. Thus, as children learn to speak, 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, abstain from fleshly lusts, which war against the Spirit: so saith the Lord of Rests: for certainly sin cannot enter Heaven. Oh! what a blessed good would it prove to you? if you would be and do now, what you are willing to be and do then, when purest glory must make the scrutiny for, and into impurest sins.   
1 CORINTHIANS 15. 51, 52. Behold, I show you a mystery, we shall not all sleep, but we shall all be changed, etc. 
CHAP. IU. Of the Saints last and best change.  
MUtable man has made his times variable, Adam changed his mind, and God changed his mansions. Paradise could not hold him, who held not God in his thoughts; let go an unparaleld good. When man altered his doing, God altered his being. All changes are our own, the Lord has said he change's not. Mutation by sin was the malady, but mutation by grace and glory is the remedy: man has changed for the worse, yet man is changed for the better, that's the mystery. Man has made himself mutable, yet the immutable God will translate him into an immutable estate of good: though the changes of life be many, yet a change by death deprives them of beings. He's best that lives at rest, can never alter more: Now there remains such a rest for the people of God.  
Saints have their appointed Doct. time of change. We'll therefore show you what a change is: next the several sorts of changes, and then the use of them; even after this manner.  
FIrst to be changed, is to have a different manner of being; 'tis the cessation of a person or thing, from being what it once was. We'll now show you what the changes of this world be, & then the sundry kinds of them: thus.  

1. Either such as respect the body.  
2. The soul or Spirit.  
And thirdly, such as concern them both jointly.   
First, external changes. Saints whilst in the body are children of change, nor can their enjoyments of life be found immutable. Certainly the sorrows of life, exceed the pleasures of the living: strange are the turn of things, as well as times. The turning of riches into poverty, Plenty into scarcity, Health, into sickness, Joy into heaviness show, that all seen good is short lived. The Lord's arrows stick fast in some, and fester foully. Children of change! tell me (if you can) how soon is a friend-like amity turned into a foe-like enmity, even in these our days? How do friends start aside like a broken bow, from fidelity, to Treachery? as Ephraim once did? Consociation, and Communion, is now turned 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 rend in sunder; by reason of some different opinions. Does not this speak out strange alterations? What does it more? and what does all this, but embitter the comforts of a former communion? there's nothing in this world found long-lasting, God has added brevity, as well as vacuity, unto all outward things. Secondly, there's a change of spirits too, God has given some, other spirits then what they once had.  
The Scripture tells you of a newness of Spirit, there's not an annihilation, but a mutation in this respect. This is to have the hearts frame, turned into Christ's frame, a corrupt mind, converted into the mind of Christ; Passion, turned into Patitience, Pride into Meekness, hardness, into softness, Loftiness, into lowliness. Hence the understanding makes right discoveries of Christ, and self, the will inclines unto, and closeth with, better objects than it was wont to do. Then affections of love to sin, are turned into hatred of sin: and nothing is so much beloved of him, as that Christ who suffered for sin. If any evil be discovered, he shuns it, if any good, he embraces that, is right glad of that, oh how good is such a change! 'Tis a comfort to see gross mettle pure, dark air clear, a dead Lazarus live, and be lively: But the comfort arising thence, is not worthy the name of comfort, if compared to that comfort arising hence.  
Thirdly, such a change as does refer to them both jointly, and that's a change of life; a life of nature, into a life of grace, a life of grace into a life of glory: 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 glory. And 'tis always God's method with those he'll save, thus to turn nature into Grace; and Grace into Glory: and that by one and the same Spirit, who works out nature, works in grace, and works up the gracious unto Glory. Such a change is exceeding good, makes exceeding glad: But alas! who can number the sorrows 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 mortal can abide thy coming? oh that natural men than 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 be gloriously changed, is to have a vile body made like unto the glorious body of Jesus Christ. But first, the lively body, must be turned into lifeless Elements, whereof it is compounded. 'Tis a change of the body's materials, and elementary qualities, and this last, even this is that blissful thing our Apostle speaks of: this is that glorious Mystery which merits observation. Behold, I show you a Mystery, we shall not all sleep, but we shall all be changed. Oh renewed soul! Remember thou in all thy thoughts, and ways, the worth, and comfort of this thy last, and best change: thus thy Autumn is turned into a spring, thy heaviness of the night, into the Joy of the morning, even the morning of the Resurrection. Now, Use 1 that that day come not on you as a thief in the night, mind much these rules following.  

1. Expect it.  
2. Rejoice in it.  
3. Suffer God to dispose you for it, expect it, and that on these grounds.   

1. Life's brevity.  
2. Death's certainty.  
3. Your own Necessity.   
Life's brevity. What is life? 'tis said in the Scripture's that 'tis but a show, and alas! what's 
Psal. 39 6.  that? 'tis but of a short aspect, though made very glorious by the skill of the Artificer; and then 'tis shut up though the eye be not satisfied with seeing. And elsewhere 'tis called a shadow, which 
Joh 8, 9  if you do grasp, what have you gained? open your hands, and you'll find 'tis nothing: 
James 4. 14.  Besides, when the Sun 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 soon dissipate, scatter, and disperse. A Post that hastens name what you can that's of the swiftest wing, yet you'll find lives speed is greater; by which it hasten's out of the living, the posting Sun of worldly wealth and greatness is set in an instant, in a moment. We every day stand with our lives in our hand, as David phrases his days on earth. Life has many outlets, but few in-lets. There's many ways to go out of the world, but only one way into the world: and that passage is very dangerous too; some have beings in the womb, and at last it's made their tomb, they ne'er 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 earthly breed: It has a glory too; but the best glory of a flower must be preserved by a shower, and when all's done it withers, and is lost at last.  
Secondly, Deaths certainty: it will not fail you, 'twill find you wherever you go: therefore when thy bones are full of marrow, and riches comes in as a flood: Argue thus, yet I must die. Christexpecting Christians can tell you, that a wife, a child, a friend, nor any of them, can be enjoyed for ever: That their estates, comforts, and lives, are going, declining, will desert them, and therefore do long for, and desire a change, after which they can change no more.  
'Tis further clear thus. First, from God's decree. It is appointed 
Heb. 9 27.  for all men once to die. Secondly, from the constitution of our natures. Man's nature is a composition 
2 Cor. 5. 1.  of wasting ingredients, he's made up of dying materials; The Apostle calls the body a house of earth; and know you not that earth may be and is corrupted, does breed that which will infect, and infest it, with a noisome stench? Besides, a house of earth is weak: and what is there, which hath not power on that which is weakness itself? Add to this, that a Tabernacle is not made to last long, 'tis made on purpose for a short time of exigence, and distress.  
Thirdly, the defilements of our nature, they put us to the sword, murder us in our comforts; have given being to this last change as well as others. Trees and plants breed the worms which at last make them lifeless, and so do we serve ourselves, and souls. If Adam give 
Rom. 3. 12.  leave to sin, sin will give way to death. There's no man living, who shall not have his fit of dying; though the death of Saints be precious in the sight of the Lord, yet die they must; for his only begotten son did not escape it. What then though a man strive, repine, order his diet, entreat, and shun occasions; yet as the Psalmist speaks, none shall deliver his soul from the hand of the grave: Live he as long as Methuselah, yet must he die at last. Gray-headed sinners! what mean you to stand it out with God so long, to break with God for a trifle? what's your life, that should be spent, laid out for him, and that he requires from you? 'Tis not worth the honour to be accounted of force, to draw your souls from God. Oh then! make no more waste of time, redeem it; for if Christ has redeemed you, you cannot squander away the whole thereof, and give him none. Remember, 'tis a difficult thing to die well.  
Thirdly, man's necessity, and that first in respect of the body. A corruptible body, cannot enter into the incorruptible Heavens? it must die and be changed: It must leave its filth in the grave, before it can be meet to dwell in the heavenly places above. The body is now the substance and matter of all diseases, putrefactions, 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 likeness of flesh, heat of lust, and stain of sin? the sensible Prophet sincerely confessed it. Besides, who knows 
Psa. 51. 5.  not that knows Christ, that 'tis the lively instrument of sin? The very excrements of whose nostrils, ear's, pores, and other passages duly and truly considered, will seem more loathsome than the uncleanest sink or vault. Oh! what vile bodies have we! and how great need have we that they should be changed, buried in the dust and refined? Trees and plants bring forth leaves, flowers, fruits, and pleasant smells; But man's body brings forth naturally nothing but vermin, worms, rottenness, and a filthy stench. Lord! what is man that thou art mindful of him? and what has he to be proud of, who's made of such materials?  
First, in respect of the soul; that she may be freed from that discord which is in the body, until the change comes; for whilst the body lives a natural life, there's no business can be dispatched which concerns the soul's welfare, without a mutiny in the heart: the flesh is a homebred enemy, a bosom Rebel, that's daily against the Spirit, because they are contraries. The flesh, alas! forestalls all Divine motions, actions, and endeavours, of the soul, and Spirit; and it begets, and breeds, an indisposedness towards them all; though all the ways of God be pleasantness, and all his paths peace; yet this body of flesh will make them seem irksome, burdensome, and full of trouble. Is't not high time then, that the body should be changed? made a better servant to the soul? Besides it's sinne-sick distempers are infanable, whilst it is here, for has it not brought on man a certain necessity of sinning? so that we cannot but displease the highest Lord.  
Do 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 man's misery in his uprisings, and downe-lying, a depraved nature 
Rom. 7. 23.  is his associate, and as David speaks, innumerable evils do encompass him about; and have taken hold of him: that he's not able to look up to Heaven. This bring's 
Psal. 40. 12.  to mind a worthy saying of like concernment. O flesh, flesh! I can neither live with thee, nor without thee. Now at the rebreathing in, or the reuniting of the soul, to its own proper person; the body shall be found incorruptible: and that, even that; will be found the last and best Resurrection.  
Secondly, rejoice, in, and at the Use. 2 thoughts of such a change, consider, first, 'twill rid you of all unclean society with sin and sinful flesh: whilst we are here we converse and commerce with greatest sinners; and with innumerable sins: we, alas! walk among the Tombs, 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'er be dead. In this life, Gracious Christians! you hear the greatest Majesties name profaned; his ways blasphemed, truths defamed, and do see his friends are foiled and spo'ld: But after death you shall never hear such evil tidings any more. Who then, that's wise, will love, and long to live with the dead; more than the living? or in the society of condemned persons, in a noisome goal, rather than to have fellowship with the glorious Princes of God, in the Heaven of matchless and endless glory? In this Babylon faithful Jews are forced to hang their Harps upon the willows; are much disabled from singing sweetly to the Lamb their Hebrew songs: certainly then all whose mansions are with God; are, or should be, weary of this world: weaned from this situation; peinched with the coldness 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 entangled with it: Though now they may have a little heat, yet than they would have none at all.  
Secondly, 'twill free, and remove you from all carnal objects; then there shall be no more Gold, nor greatness, to allure you from God: no sin, nor sin's pleasure to entice and bewitch you, lie prostrate before you: no self, nor Satan, to tempt and entrap you: Good Lord! what a good case will thine then be in? who? or what can express those joyous rarities, and transcendent verities, of such glorious beings? Oh! how unsearchable are the riches of such grace, and favour? Narrow hearts! open yourselves, and the gates of your souls, and let the King of glory come in: why should he be unto you as a wayfaring man, that stays but for a night and is gone?  
Thirdly, 'twill alter the nature of all your spiritual distresses: there shall be then, no more doubts unresolved; no more sins, the 'i'll be destroyed; no more graces unrevived: no more fears of final 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 unknown Christians; no strangeness of carriage among known members of Christ's body mystical. In a word, there shall after this change, never be any more hearts hardness; minds blindness, wills perverseness, loves coldness, zeals rashness, listlesse desires, heartless prayers, tiresome spirit, or rebellious flesh; But, holy hearts! you shall be Godlike, Christ-like in all things.  
3. Suffer God to dispose you for it, sigh 'twill come and you must be changed. Men square wood before they build, discipline their Troops,  they join in battle; rig, trim, 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 fitness; for so glorious a change? so great a work, as is the work of dying? observe then rightly, these serious things in the sequel: God fits his children for such a decease, thus.  
First, by making the body of sin irksome to them. There are some, who with David, have their sins ever before them; cannot forget them▪ are greevously 
Psal. 51. 3.  burdened with them, and their cry is such as this. Oh! who shall deliver me from the body of this death? This, even this has made some weary of the world, yea, and weary of themselves too: all the while longing to be there, where they might never see, or seel it more. Such had rather die a thousand deaths, then live dishonouring him; in whose favour stands their life: and whose loving-kindness is better than life; as David speaks. Hence also every sanctified sorrow, and suffering, of this earthly life; puts him upon minding his last and longed for home: every decay of strength, dimness of sight, dulness of hearing, and disability of being, and doing, with all sickness, weakness, aches, and pains: these I say do forewarn him of his approaching decease. And thus with Job he waits all the days of his life, until his appointed change comes. Holy hearts! you're well acquainted with the state of this distress; and therefore, you must sign, and seal to the truth of this experiment: yet let not your hearts be troubled, for sin's burden shall be removed, and you yourselves certainly secured, and saved.  
Secondly, by making death to them desirable: this is a deathsweetning way: and he acts in the business after this manner. First suggesting into their thoughts, that when death surpriseth them it shall be stingless; and what's the sting of death? why the Scriptures tell you 'tis sin: sin is death's Arrow, which when 'tis shot into the bowels of the soul, at the appointed time of change, oh! how does it wound with horror, cut with amazement; and pierce with dread, of a great, just, and glorious Majesty? And then, how does the poor soul fester with despair, whilst she cannot believe, or hope to be well, and do well, after death: who has been, and done, so ill, in time of life. And certainly, if in life, there's no discharge from sin; in death, the soul will greatly fear, 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 sin and death: The sting of death is sin, and the strength of sin is the Law. viz. sins Law; 
Rom. 8. 1.2. 1 Cor. 1. 15.  for this place seems to explain the other.  
Thus you are freed from both the power of sin and death also. I may add, and the victory of the grave, which cannot imprison, or infringe your bodies long; so long, as to retain you for ever. Give thanks then unto God, who has given you the victory, through your Lord and Saviour Jesus Christ, and sing with Paul, o death where is thy sting? o grave where is thy victory? For when a poor soul considers within herself thus: well, I am now near my time of change; I must leave the world: But Christ has promised that he'll be with me to the end of my course; and has also assured me, that my sins are forgiven, and forgotten; I have a discharge from them, through the mercy of God. Is she not then ready to cry out? Come Lord Jesus, come quickly. Death do thy duty freely: and thus the poor, drooping, doubting Christian, lives dying; yet ne'er tastes of the second death. God acquits the soul in Justification from sin's guilt; and cleanseth the soul through Sanctification from sin's filth; he that's washed from his old pollutions, hath the heavenly ornaments of Christ's Spirit: He's fit to solemnize a marriage with the Lamb. God also persuades the soul, that he has found a righteousness; as well as a ransom for her. Now believers may conclude then, as the Scripture speaks: that Righteousness 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 sin; that would have slain the soul Death cannot hurt much, in smiring the carcase. Hence is that of Christ. Fear not them who kill the body, but are not able to kill the soul.  
Secondly, the Lord makes the change desirable to some by enlightening 
Heb. 7. 25.  their eyes, and strengthening their hearts, unto a fight and sense of all the al-sufficiencies of Christ; to sustain the soul under the straits of such a death: what though sin upbraids thee, Satan affrights thee, and thine own heart trembles within thee, & that thou art at a stand, knowest not what to do, nor how to die? Yet believe, for Christ will carry thee through. Christ did not give himself for thee in vain, that he should give thee up in thy last, & greatest trial; give thee into the hands of Satan. Why then, lean on him, who's a stay of strength and you'll not miscarry: He that hath, and is had, of a good Christ shall be sure of a good death with strength and peace.  
Thirdly, by giving his a through taste of that heavenly joy, hearty holiness, and real happiness; that themselves shall possess 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, groan within themselves; waiting for the Redemption of their bodies? 
Rom. 8. 23.  The Lord has said it, Oh! how does the taste of Heaven's joy, and of the powers of the world to come; strengthen a renewed Christian, leaning on Christ, to lie under the stroke of death? yea, even to long that so great a work 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 himself did first drink 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 Christlesse man, 'tis bitter unto him. These things embitter death to the graceless.  
1. The biting and tumifying sting of death, that indisposeth to dying well: 'Tis biting: oh! how will the woeful thoughts of a misspent life, of by past sins, of slighting Jesus, and his holy ways, like fiery darts, and scorching Scorpions, pierce through the soul and Spirit? Then unclean sinners, as James speaks 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 acquired goods, as Israel of Idols, get you hence: But alas! these are thy works, and they will follow thee, flow faster into thy mind, than thou canst get them out, and make thy soul weary even to the death.  
Secondly, Death's sting tumifies also, Judas sinned, betrayed his Master, improved the reward: But what was his end? he fell headlong, burst asunder in the midst, and all his bowels 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 haste that he might the sooner be at his own place, he betrayed himself into the hands of Satan, was his own 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 man's Spirit, draws him not up towards Heaven; his wrath will break it, beat it even to powder, and cast it down into the lowest Hell. O sinners! Learn then while a Saviour teaches, what an evil sin is.  
Secondly, the sudainnesse of an 
Heb. 4. 27.  approaching Judgement. After death comes Judgement, and what's the Judgement? Christlesse man or woman! I have sad news for thee: thou thyself and all thou art, must be presented before a Holy, most Just, and mighty God: And with thee shalt thou bring all thy vain thoughts, will thou, nill thou, idle words, unclean and sinful works, misspent time and Talents; In a word all the secrets of thy heart shall then be torn in pieces, revealed, and unfolded: yea, those secrets, which no eye hath seen, but his, which is ten thousand times brighter than the Sun; yea, even those secret sins which have been covered here by restraint from God, or men, shall be uncovered there: so that thou wilt be filled with astonishment to see that which thine eyes never did, nor ever would behold. There the hearts closest corners, & darkest depths, shall then be laid open, made visible, before the face of God, Christ, Angels, and men. A mere discourse of Righteousness, and Judgement to come, God being in it, and Foelix hearning of it, what effects did it work in him think you? why the Text tells you it made him to tremble, and to bid Paul be gone, he could not endure to hear on't. So Belshazzar 
Dan. 5. 5, 6.  saw but the writing of Judgement upon the wall, which did but import a temporal scourge: And his countenance was changed, his thoughts troubled him, so that the joints of his Ioines were loosed, and his knees smote one against another. And what's any carnal man more, then sensual Belshazzar, or carnal Foelix, that he should think himself secure from Judgement? You then that put this evil day fare from you, bear in mind this thing: A son of Love could not endure that; he prayed, Enter not into Judgement with thy servant o 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 coming 
joel. 2. 11.  saith the Prophet Malachi. And who shall stand when 
Mal. 3. 2.  he appeareth? for he is like a Refiners fire, and fullers soap. Thus you have seen things that embitter the change to some, even all that know not Christ, and obey not his Gospel.  
Thirdly, the certain standing before an impartial Judge of quick and dead, who cannot, will not connive at sin, and sinners; When all flesh shall appear before the Judgement seat of Christ: that every one may receive the things 
2 Cor. 5. 10, 11.  done in his body, according to that he hath done, whether it be good, or evil. knowing therefore the terror of the Lord, We persuade men saith the Apostle. Oh! how terribly, intolerable are the thoughts of this! surely words cannot utter it: then he, who said, Lord depart from me, I'll have none of thy ways, shall find that God has said Amen to his prayers. Add to this, that though he stand to be judged, yet he 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 yourselves, if your precious souls miscarry: Consider sensibly in whom your help lies, make out towards a Jesus betime; for there's no mercy showed on the other side the grave; one drop of water which is but a very small thing: if missed and desired, cannot be obtained: Then, if ever you'll own free grace and fellowship with Christ. Do it now, even while 'tis called 
Heb. 4. 11.  to day; hear his voice and harden not your hearts: for this day let slip, you may ne'er have another. Resisting sinners! I wish you well, my bowels are troubled for you; oh pity yourselves! and let not sinlive to kill your souls: as it hath served others who are gone to their own place. Remember, and forget not Jerusalem's fall and folly: lest sweet Christ hid the day of peace from your eyes, as once he served her.  
Fourthly, the stinging thoughts of being Christ-les, and friendless, at that Tribunal bar of heavenly Majesty: The thoughts of having no Advocate with the Father, to speak one good word for the soul to the Ireful Judge; none to stand betwixt God and the soul, none to keep off the strokes and blows. When Conscience shall suggest, and cause a man to cry out in bitterness 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 poor soul and self! I am now giving up the Ghost, but alas! I know not who shall have it; I have been Satan's servant, and sins servant, all my days, have slighted glorious means of acquaintance with God, have been weary of Sermons, weary of spiritual services, and spiritual society: Thus have I made the Judge my foe, and the Advocate my adversary; And woe is me I know neither of them both. And then though such cry out; Mountains and hills fall upon us, and hid us from the presence of him, that sits on the Throne, and from the wrath of the Lamb: Mountains will not do it for them. Then men shall shriek and cry out with trembling, Lord, Lord. Hosanna thou son of David have mercy on us: yet shall have no other Answer but this, I tell you, I know not whence you are, depart from me; you shall go thither, where there shall be weeping, wailing, and gnashing of teeth. When you shall see Abraham, Isaac, and 
Luk. 13. 27, 28.  Jacob, and all the Prophets in the Kingdom, and you yourselves thrust out. Or that of Christ; I profess 
Mat. 7. 23.  unto you, I never knew you, then, even then, those who have been ashamed of Christ, and of his words; in a sinful, and adulterous generation: shall find Christ will be ashamed of them, as he comes to Judge in the glory of his Father, with the 
Mark. 8. last.  holy Angels. Ah Lord! can no healing be found for these wounded souls? Is there no balm in Gilead for them? open their hearts, enlighten their minds, observe their wants, and supply them all; lay hold on their sins, and subdue them fully: and, secure, sensual souls! I say to you, as they to Jonah, Arise you sleepers, call on your God.  
Fifthly, the resignation of the soul into the hands of Satan, a devilish tormenting Tyrant, a cruel enemy to all mankind: one that, odio intestino prosequitur follows and pursues man with a deadly hatred. Satan has an Interest in some now, but then he'll have the principle: some are of him as Christ speaks, and those must unto him at the close of time. Then Satan puts in a bill of indictment, as large as that book of Zacharie; wherein is alleged all evil deeds that e'er were committed: yea Conscience, 
Zcah. 5.  neither good nor quiet, will accuse, and memory give bitter evidence, the whilst the Devils are 
Ezek. 2. 10.  ready to fetch away the soul. In a word, the whole man, and every part thereof will be distressed, those very eyes which were quick and active to behold 
Luk. 12. 20.  vanity, shall lose their light and see nothing but blood-guiltiness of sin: and the other senses after their order shall fail, and fall, the mind, reason, and Memory, as heavenly powers of the soul, shall be shaken with fearful storms of despair, and flashings of Hell fire. Then the earthly house shall shake and tremble, yea, the humours like an overflowing Sea, shall roar and rattle; Then the Sun shall be turned into darkness, and the Moon into blood, and the stars shall fall from Heaven. The air shall be full of storms, and flashing Meteors, the earth itself also shall tremble, the Sea roar, and men's hearts shall fail for fear, expecting the end of such sorrowful beginnings, which shall receive no periods. Then he, or she that has spent so many days or nights in vain, and idle pastimes, would give a world, could it be done, for one hours' delay: that they might repent, be reconciled to God, and live. Repent now, desperate sinner! Compare things together, say to thyself, in earnest thus. There is a sin that I am addicted to, as Pride, Passion, Covetousness, Luxury, Profaneness, of this and the other sort; which if I live in, and go on, I die for ever; I lose God, Christ, Heaven, and my own soul too, and then what gain I? Nothing but the pleasures of sin, which are levity, vanity, and then the pressures of Hell which are perplexity. The Proverb is, if a man do venture, and run a hazard, let him do it for something: so let us do as well as say. What! shall I gratify Satan for tempting, the flesh for suggesting, the world for alluring to sin, with the loss of my precious soul? when I am gone, all's gone with me. And Christians! be you resolved in this particular, do not you like these; what though Satan roars Lion-like, The flesh draws one way, the world another? yet stand you fast, quit yourselves like men, be strong in the Lord your strength: persevere, hold out to the end, let no man take your Crown for if you are redeemed from thrall: by precious blood: then come not into such bondage again, work not in such Turkish Galleys 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 God's blessed presence, and all familiarity with him and his in those heavenly places; this loss, even this (as the Learned have proved) is a greater torment, than ought else can be unto damned souls 
* 
Poena damni, 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, etc.  
Inter supplicia omnia hoc futurum est summum, maximumque 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 career, 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.  . And 'tis fitly called a pain of loss, viz. an unhappy and everlasting banishment, from the highest heaven; and the beatifical vision of the most glorious sovereign, and chiefest good. 'Tis not to have the least influence of heat and life, from the least Ray of that Sunlike, resplendent body of Christ: not to have one glance of its glory, not to have one taste of those overflowing rivers of pleasures, not to have one glimpse of that inaccessible light, and Jehovah's glory. What shall I say the loss is? And how shall I esteem it? Surely none, but one, who has been in Heaven, heard and seen what's there; can tell you what it is to be shut out thence. Paul could and did do something this way, having had in a rapture a little glimpse of that infinite glory; And having drunk a small drop, of those ever springing fountains of matchless Joy and Peace: Hence was he brought to call the most excellent things of this life, and the knowledge of them but dross and dung, yea, even dog's meat, in comparison of those things above: Oh how sweet! how comfortable! how refreshing are the surpassing rarities of Heaven! Honest souls! do not your hearts burn within you, when you think on them, discourse on them, and read of them, even burn with love to them? Sure I am whate'er you think of these things, and whatsoever the work is that they make upon your spirits; that the loss of them will be bitter: And I seriously acknowledge through God's goodness, I count nothing gain in respect of them, when I am myself, and compare the best of other things with them. Oh pain of loss! thou peircest the very heart, soul, and inward parts, dost wound deeply: The pain of sense is but as a scar in the flesh, to this; for, this cuts the very heart in pieces, breaks it to shivers: Do you not see this confirmed by common experience? oh how does it fret, vex and disquiet men to lose good bargains on earth? when a man does but let slip an opportunity of taking a good pennyworth of commodities, when it has been offered: How does he upbraid himself with his negligence failing; and folly? There are some cannot get such a fault out of their minds along time, especially if the gain that would have come that way, was such, as that it would have made them rich men, as long as they lived after. Ay! but what's that bargain, purchase, or prize to this? that may be lost in a moment, & at the best it lasts not long; for life itself is but short with all the accommodations of it: but I must needs tell all intelligent hearts, there's enough in God to make you rich for ever; and if he makes a bargain with you, gives himself for yourselves, he'll warrant his commodity to last for ever, and to serve for every turn: Heaven is meat, drink, and clothing, health, liberty, and harbouring, unto all that are seated there. You see then by this, what it is that imbitters death, and the change to some: this last has most gall and wormwood in't, namely, the pain of loss, which Christ's sensible servants ne'er sustain. Finally, unto you, who are the redeemed of the Lords Christ, be these things spoken. Fear not but desire to see this day, your last, and best, even the last and best of all your changes. Consider.  
First, the day of your change is the Lords payday, every labourer in the Lord's vineyard, shall then receive his penny; every prayer shall then have its answer; Every hungering, and thirsting soul shall then be filled, shall ne'er hunger nor thirst more: Every sigh, groan, and the tears that have fallen from the eyes of Saints in secret, or else where, shall have their fruit, even the quiet fruits of righteousness; which were sown in peace many years before: And then all tears shall be wiped off from all faces of Saints, yea, even every grace shall then be glorious. Moses did and suffered much when he did but eye the reward, what then shall we be, suffer, and do, when we receive it? Then 'twill go well with the righteous, no man's latter end will be like theirs.  
First, the soul will be in its prime then, for whilst it is in a corruptible body, it is so ruled by senses, and is so fiercely carried on by sensual appetites, that it's compelled to give way to the body; and cannot follow the light either of nature, or Reason: Hence the truth is withheld in unrighteousness, and the soul cannot act like herself; like a Spirit, whose nature is to sore aloft, towards the place whence she came. Now till then, the soul is made a servant, and cannot look out at the eyes, but 'twill be infected, nor hear by the ears, but 'twill be distracted, nor smell at the nostrils, and not be tainted, taste by the tongue and not be alured, or touch by the hand, and not be defiled: And every sense on every occasion & temptation is ready to betray the soul, until the body is changed and made glorious. Who then that's wise will not long for his approaching decease, that he may enter the Celestial Paradise? to exchange his brass for gold, his vanity for felicity, vileness for honour, bondage for freedom, a lease of life temporal, for an inheritance of life immortal: Sith that to live here is to die? for how much we live, so much we die; every step of life is a step towards death: and he that has lived the half of his days, is dead the half of himself. Death gets first our Infancy, than our youth, and so forward, and certainly as long as we have lived, so long we have died.  
But 'tis very grievous, and irksome Objection. to me, to think of the taking asunder of soul and body: Might they go together as Enoch's did, the change would be more comfortable.  
They are put asunder but for a time, after which they'll be united Answer. for ever: Besides the union of the soul with Christ remains in full force still, as the Hypostatical did, when his body lay in the grave. The Lord's presence is with the body in the dust, as much as the soul is in Heaven with God, and in his presence. God told Jacob he would go down with him into Egypt, and 
on. 46. 4.  also surely bring him up again; But Jacob was dead ere he was brought up again. Therefore he carried up his carcase out of Egypt, not his soul, and so fulfilled his blessed Promise. Saints! why care you so much for the carcase? why fear you to let it lie in the dust, and to be turned into its own materials? there's not a bone, nerve, or sinew of the whole shall be lost; he keeps all the bones of the Righteous, saith the 
Psalm 34. 20.  Prophet. And has not Christ told you that the hairs of your heads are numbered? He has told them one by one, and certainly in the Resurrection, though you may have more in order to perfection: yet you shall not have less. Is not this comfortable? Does it not warm you at the heart, and refresh you to see how you are cared for? then, as you are not like children of wrath in your living, so loath to be like them in your loathness of dying. Add to this, that the grave is but the Lord's Treasury, wherein he lays all the bodies of his Saints: or may fitly be called a second womb. Now consider well. God might have made the first womb thy tomb, and then how couldst thou have beheld his greatest glory; Therefore grudge not at God's proceed in such a kind as this: For God meaneth your good in such an alteration. The body falls but like an ear of corn into the ground, that it may sprout and spring up more gloriously: who then minding Heaven, lets his mind run so much on his earthly Tabernacle? is so loath to lay it down? Surely Abraham's change was still before him, and he bought him burying places. and Job waited for it all the days of his life. In a word, the soul shall have no need of the body, until the Resurrection; she's happy of herself till then: Nor can a glorified soul return into a sinful body again: Hence 'tis evident, as some conceive, that Lazarus his soul was not in Heaven, was not a glorified soul, for if so 'twould not have returned into a sinful body: But the union betwixt soul and body was loosed at that time, and the soul was still in the body : tanquam in sede, non tanquam in organo. 'Twas in the body, but did not animate the body.  
Secondly, that you be not loath to stoop to Christ in this great work of dying, and that you may have comfort in it. Consider further.  
That it is no more but a mere mutation, 'tis not an annihilation, being turned into nothing; but a being turned into something better than you were: and who, that has understanding will not let fall a handful of dirt to take up a handful of Gold? 'tis but like joseph's act of changing his garments, when he went in to Pharaoh; You shall but for a few hours, it may be, but for a few minutes, be putting off and on that which the Scripture calls clothing. Put off, and lay aside the rags of mortality, and sin, and then put on the robes of immortality, eternity, and glory. A Christian at the most does but taste aliquid mortis, his death is but as a sleep.  
Thirdly, this change will put a period to all other thy changes, at death they all shall lose their beings; Here you find changes of Joy, and sorrow, comforts, and crosses, sickness, and health, abundance, and wealth: But after this you shall ne'er be troubled any more, with a sick body, sad estate, and common losses; And for inward changes they shall cease also, whereas here you're sometimes free, anon distressed, sometimes you have a sweet taste of Heaven, at other times distracted with fears of Hell, sometimes stroaked with Christ, and the comforts of the Spirit, anon stricken with Satan, one while magnifying God for grace, another while crying out of sins violent workings in your minds and members; But at this day of change you'll be released for ever, from sin and Satan, and you shall be as free, as heart can wish, or desire. In a word, 'tis your year of Jubilee: in the year of Jubilee, every one that-had lost or sold his lands, upon the sounding of the Trumpet returned, and received them again; so you Saints of the most high God shall have what you have lost, even the fullness of that Image which you lost in Adam, of all knowledge, wisdom, Righteousness, and true holiness, which then he had, and lost, and you shall enjoy a better estate than ever he lost, or sold.   
JOHN 17. 22, 23, 24. And the glory which thou gavest me, I have given them, that they may be one even as we are one, etc. Father I will that they also whom thou hast given me be with me where I am, that they may behold my glory which thou hast given me, etc. 
CHAP. V Of the unfolding of Glory, or the Inheritance of Saints when changed.  
CHrists gifts are largely extensive, he gives all he has to his, what would they more? Christ's sayings are all truth: neither Grace nor Glory, nor any good thing doth he withhold from his. The Glory which thou gavest me, I have given them. The end of Christ's amity is unity: all Christ's drift is to increase union betwixt himself and his: if discontent surprise his, they shall have all he is and hath, ere he'll be at odds with them: Oh what a Jesus is this! Christ's friends far as himself does; If he have Glory they can't want it, that they may be one. The union of Christ with Christians, is like that of Christ with God, some things excepted: even as we are one, etc. All Christ's acts have his whole will in them: Father I will, etc. Christ loves that his should be indwellers in Glory, dwell with him: such Inmates offend not him: I will that they may be with me where I am. Christ loves to have his Glory looked on, give him what he loves: for will not looking breed liking? and liking longing after such a blessing? that they may behold my glory, etc. we'll show what the Glory is that's given, and that as succinctly as may be.  
GLory in the general, is nothing else but apparent excellency, and even so the word is used in Scripture, for even that which was made glorious, had no Glory in this respect 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by reason of the glory which excelleth. 
a 2 Cor. 3. 10. Nonunquam 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ●pud philosophosest idem quod 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 seu 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Item fama rumour, & in bonam & in malam partem saepius ad bonae famae existimationem restringitur; unde vertitut gloria, honour. Eras. opinio & per syncchdochen generis gloria, quia gloria est opiniopraeclara de alicujus sapientia & virtute. Pisc. in Gal. 2. 2. Ma.tie, Math. 6. 29. Acts 7. 2. splendour, Luke 9 31. Acts 22. 11. brightness, Hebr. 1. 3. & 2 Cor. 3. 7. And in this place heavenly felicity or eternal glory. Hinc 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 enjoins 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 city of God, the mountain of God, the increases of God, It is apparent too. My soul thirsteth, and my flesh longeth for thee, to see thy glory, so as I have seen it in the Sanctuary. Hence it is that where a Believer is, where Christ is; he shall clearly see, and fully know the excellencies of God, and Christ: yea, what his own excellency is, by virtue of his union and communion with them both; for then that Glory will be apparent above, which is not so apparent here below.  
Three things there are that make everlasting Glory.  

1. The Lords revealing of himself to the soul clearly and immediately.  
2ly. His communicating of himself unto her fully, and at once.  
3. The convolution or turning of the whole soul on God, according unto what he reveals of himself in such a manner.   
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 similitude. Cap. 54. Neque sola visio Dei sanctis hominibus in coelo promittitur sed etiam omnium rerum, quas fecit Deus, etc. Greg. ●e aetern. felicit, l. 3. c. 2.  and in him many other secrets. Then shall 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 eternal Council, 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 spiritual substances, offices, orders and excellencies of those Angels that stand. The nature, immortality, operations, and original of our own souls, and that after a way unutterarable.  
Visions of God, and glory on Earth, are dark; we see darkly saith the Scripture: would we see clearly, we must wait then till we are in Heaven. 
* For whilst he talked with God, the skin of his face did shine, so, as that the people were afraid to come nigh him. Ex. 34. 29, 30.  God told Moses, he could not see his face, viz. all his Glory, & live: (a part he did see:) But not living man is found capatious enough to take in such a degree of glory, as is the fullness of God's face and favour. Is't not the darkness of the vision, and the obscurity of the evidences of God's grace & favour, that sometimes makes a child of light sit in darkness, and can see no light? what (save this very thing) made the Church cry out, Lord thou 
Lam. 3.44.  hast covered thyself with a cloud, so that our Prayers should not pass through? and Job, Lo he goeth by 
Job 9 11.  me and I see him not; he passeth on also, but I perceive him not. If it be said the Revelation is not dark in itself: but to such as it concerns, 'tis the apprehension which is dark that such have of it: It's granted: but still 'tis evident we see darkly here, and that God and glory are but revealed in part, whiles we are here, so that imperfect revelations are dark comparatively, referring to what they shall be.  
How do some precious souls grieve, take on, mourn and complain, because they cannot see God to be theirs, & themselves to be his, and abiding in him clearly? To such be it now spoken, ere long disconsolate soul! thou shalt 
Gloria habitat rupibus. Clem. Alex. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Where there's an excellency there's a great difficulty.  be in his arms, behold his glory, and thine own too, which he has given thee, even there where this kind of darkness, nor any other of what nature soever can ever approach. Revelations of God in heaven are immediate also, as well as clear; there, languishing souls! you that here mourn after God, cry night and day after the Father of Spirits, are sick of love: there (I say) you shall not need to be stayed with flagons, or comforted with Apples; (as the Spouse once desir'd) for God shall be all unto you then. The Greek Poet when he had recited an obscure Poem, and all his Auditors had left him, except Plato, spoke thus : Plato is to me in steed of al. 
Plato est mihi pro omnibus.  So a soul that's forsaken of all, except God, finds God in stead of all to her. And you also that now take great pains, 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 means.  
Others also, whose hearts are now full of cares, fears, and sorrows about the manner of doing such services: one while bewailing badness of memory, another while coldness of affection, at another time deadness of heart, drowsiness and dulness of spirit, with all carnal, idle, wandering thoughts, uncheerfulness, unfitness, and unsuitableness, to and for such holy employments: even those (I say) shall then be freed from all such burdens: they shall have nothing there to care for, nor shall they have any employment to take pains in; for it shall be, not a pain, but a pleasure to follow the Lamb whither soever he goes, with whom is fullness of joy, and at whose right hand are pleasures for evermore.  
2ly. His communicating of himself fully and at once. On earth God communicates of his fullness: but the communication of all fullness itself is only in Heaven. Besides, the communication of fullness which Saints receive here, is only of grace for grace: Believers! if you'll receive glory for glory, expect till you be where Christ is, in whom such fullness dwells. Father I will that they may be where I am: to behold my glory. That, even that will be their renown, who shall dwell in light marvellous  
God does this; first, to keep under selfe-advancing sins: we, Alas! are invincibly prone to lift up ourselves, and let Christ lie low, who ne'er deserved such unkindness at our hands: we rise in our own conceits immensly, above measure; hence we constrain the Lord to leave thorns 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 incomes from heaven abound on men's spirits, oh how apt are they to wax fat, and forget the rock whence they are hewn? yea, the very breasts that gave them suck, ran out freely for their nourishment? But what a sad and bad thing is this; that men should be evil because God is good? That God cannot abound in Revelation, but man will abate in humiliation? Paul sinned once thus, but it brought him on his knees thrice to the God of pardons; God will not communicate all his fullness on earth, least men should be full of spiritual tumors on such a bottom: he'll first have them where they can be proud no more, and then they shall inherit all fullest glory. Oh the height, and the depth of the wisdom of God how unsearchable are his Counsels, and his ways past finding out! but.  
2. God gives not out all his fullness here, for earthly vessels, unglorified Christians cannot hold it all whilst in the body. The Widow's oil increased whilst her Vessel could receive it: but when once the Vessels were straitened, its increase 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 contain themselves in a huge world? and hence would feign be with Christ, that they may be more enlarged like their object, to receive as much of him as can be given? What mortal can tell how much the affections of Saints are inflamed, and how much their zeal is kindled, when God comes in sweetly, and comfort breaks in upon them like a flood? Then, even then, how lose they stick to the Creatures, and how much they long to be above them with the Creator, I want words to express. These like the Israelites, when once they had got a taste of the grapes of Canaan, they cannot be at quiet until they are carried thither. Is not this to keep men longing, who would be found loathing, had they all fullness here? what is't else? God speaks good to the heart, but 'tis here a little, and there a little, to keep their stomaches open, that he may put in more when he has a mind so to do. 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 himself but by degrees, now a little and then a little as we said before. God serves his children as you deal with yours: an heir in his minority is kept under, to make him know himself, and he receives his substance only by parcels, and small pieces: but when he comes to be of full years, than his whole inheritance comes in at once. 
a And in this sense as the Apostle speaks the believing heir, while he is a child, differs nothing from a servant, though he be Lord of all. But when he's of ripe years, & comes into those heavenly places, he 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 be not full, and at once, than these absurdities would follow.  
1. The vision of God than would be but gradual, but imperfect, and in part, there as well as here: and still the glorified would stand in doubt, when the rest should be revealed, which kind 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 evil; And certainly 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 laws of such kind of arguing, 'twill easily be gathered that the Lord's shutting in of himself though but for a season, makes the soul question the certainty of future discoveries. Concerning which persons, I had almost said their blasphemy is of a very high nature: but.  
2. Where then were the Saints cessation from labour; would there not then be a continual want of the exercise of grace? yea even of faith, hope, patience, and long-suffering, until the accomplishment of such a full discovery of God to the soul. And who knows 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 S 'tis? what need of hope to wait for that which is had already? and what an uncomfortable Doctrine will this be 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 himself in such a manner: here alas! Christian's cannot roll themselves on God immediately & fully. Here the means is called in to help, and we see little is done; but by the means. Faith comes by hearing, as the Scriptures speak.  
Besides, who can do it fully, when as he that knows but in part, trusts, and believes but in part; for how can he assent unto what he knows not? Add to this, that here the thoughts wander from God, cannot be kept in in holy employments; and the heart is oft absent, and afar 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 soul close to itself, so that it cannot wander, cannot stir from God; and the Majesty and glory, with the amiableness of the same presence, draws out all the abilities of the whole soul, to act answerable unto the laws, nearness, and dearness of such a relation as is betwixt God and herself. Hence 'tis as easy for a glorified, soul to be turned on God, and to do for God, as to be, God having freed her from all power of acting otherwise, & having also implanted in her an inwritten constitution, an innate instinct by glory. To be completely glorified, is to be freed from all imperfections of soul and body, and to enjoy all perfection in them both jointly: which by reason of Terminus â quo, viz. the miseries and evils that Saints are delivered from, is fitly called in sacred writ, Redemption; and in regard of terminus ad quem, 'tis as truly and properly 
1 Cor. 1. 30. Gal. 3. 13. Eph. 1. 13, 14. Eph. 1. 3. john 3. 36. 1 Pet. 5. 10. & Cap. 1. 4.  styled beatification, life, eternal Glory, glorification, and an immortal inheritance.  
On which two branches there grows that blissful fruit, which the glorified eat in the midst of the Paradise of God. Of these 2. in their order it is that we intent to speak.  
We begin first with the immunities of the soul, 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 sovereign good; conceptions of sin shall then cease to be, much more than shall the births of sin, which are Death, be annihilated. There remains no Condemnation for her, because she's in Christ, walks after the spirit of God, and follows the Lamb whither soever he goes. Sin, Death, Devils and Hell, are swallowed up in the victories of her Husband.  
2. From all spots of sin, all spiritual impurity, all low thoughts of God, and high thoughts of herself, 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 she shall. Add to this her freedom from all unsoundness 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 herself and others. Besides, her freedom from all impurity, and imbecility of affection; her love then shall be undefiled, like unto Christ's, and not weak, cold or feeble, as't is whilst in an earthly Tabernacle.  
3. From all instruments of sin. she'll then be freed from such a body, whose members are all weapons of unrighteousness, and rebellious servants to her, as she's a soul: the Law, viz. the power of the members, can rebel no more against the law of her mind, to lead her captive to sin's law, viz. sins power. The unruly Carcase shall never cross, vex, and disquiet her more; Serenity and Magnanimity shall then cover her as a garment. She shall then have the substance, dominion, and strength of a Spirit, which is such as is in the Angels of God, one of which did in one night slay 185000. 
2 Kings 19 35.  Nor shall the vile body ever let in sin by the senses, to contaminate the precious soul any more.  
The senses of hearing, seeing, smelling, tasting and touching shall be spiritualised, ere that the soul will employ them again. The soul shall never re-enter into an unglorious body, when once she's rid on't; Nor shall she ever have need so to do, for shall she not be contained in God? and is not that better than to exist in a natural body? The souls of S 'tis, although their strength be now held in, and buried in their massy, sinful, weak bodies, shall then appear in their native and original strength.  
Finally, there shall be then mens sana, in corpore sano: a sound mind in a sound body.  
The parts of the body's glory are such as these;  
1. Freedom from all wants, weaknesses, distempers, and uncomeliness. Neither blindness, lameness, deafness, nor crookedness shall enter that place of perfection. The bodies of Saints though they die imperfect, yet shall they rise made perfect in all their parts. What though their bodies be without form, comeliness, & fashion; yet they shall be made handsome, beautiful, and comely, just like unto the glorious body of Christ: yea, and which is more, they shall, saith the Text, be fashioned in the whole body like unto his body: be as handsome bodied as Christ is, and have as comely a Person, and feature as he himself has, whom the Father loves dearly. Mephibosheth shall have no lameness in his feet then, he shall not halt before God in glory: nor shall Moses stammer, and falter with his tongue, or need an Interpreter in that day. For has not God promised to turn 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 Original, with one shoulder.  
2. It shall have no want of outward sustenance. Being's on earth may consist in what men shall eat, and in that where with they shall be clothed. Providence existing in such supportments: but the Kingdom of Heaven, and Saints beings there, consists not in meats or drinks: but in righteousness, and true holiness. 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 feed them, and lead them to living fountains of water, as the spirit speaks.  
Thirdly, add to this, that the body's weakness with want of health shall cease then. Here the discord of the bodies Elementary qualities, and its corruptible nature concurring begets distempers, diseases, putrefactions, and contagions; Although afflictions come not forth of the dust, neither doth trouble spring out of the ground: but in glory by the powerful influence of Divine Majesty 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 hurtful impressions shall cease to be. They shall not hurt nor destroy in all my 
Isa. 11. 9  holy mountain saith God. There's no beating, bruising, wounding, stabbing, or killing of bodies in glory: then the most high God with a stretched-out arm, will free the Carcase from all disposedness to any inward decays of strength, or vital spirits: which estate in Scripture is aptly called 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, reserved 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 me from this body of death? and is not this that blessed day of the body's redemption from sin & death, its wages? What but this made those followers of Christ, who had received the first fruits of this glory we speak of, to groan within themselves, waiting to enter this rest?  
4. And what miss of sleep can there be then, when the body has ceased from its labours, which makes it wanting in such a kind. Besides, there will be no lack of fire to heat us, or air to cool and strengthen the bodies breathing; for there shall be an aura 
Quae supplet defectumaeris corporibus glorificatis.  caelestis as some affirm, which shall supply the want of air to glorified bodies: but I rather judge there shall be no miss of such things, because there shall be no sun to scorch them, neither cold to pinch them: the sun shall not light upon them, nor any heat as the holy Ghost has said.  
5. And can you think that he who  Lillios on earth without their own pains taking, will let Saints in heaven go naked? Has not the Lamb of God promised that his shall walk with him in white? and that his raiment is so fit and large, and covers so well, as that nakedness cannot appear. Who took away Joshuah's filthy 
Revel. 7. 16.  garments, when he stood before the Lord, caused his iniquities to pass from him, and clothed him with change of raiments? was't not the Angel of the Covenant, Jesus Christ?  
6. It's universal freedom from 
Sicut spiritus carni serviens non incongrué carnalis ita caro spiritui serviens, recte appellatur spiritualis, etc. Aug. de civet. Dei, l. 13. c. 20.  all power to affront the spirit of Christ, by disobedience and dishonour. And as subjection to sin and Satan shows the body is natural whilst here: so submission to the spirit of Christ there, will show it is a spiritual body, which is another part of its glory.  
8. A general exemption from 

Restat ergo ut suam recipiat quisque 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.   all minority, Infancy, youth, old age, & witherdnesse, by all which the body's found in an imperfect state: Infants, youths, and aged persons, if in Covenant with God, shall rise in the perfection of strength and years: which as some have proved shall be such as is found to be in persons about the age of 30. or as others affirm, about the age of 33. and then, as others have made good by arguments, the child shall rise in that perfect strength it would have had, had it lived until the time of the fullest perfection of growth.  
Now to the second branch of the definition, viz. That to be glorified is to enjoy all perfection in soul and body both jointly, and of that thus.  
1. The soul and body shall externally enjoy a most exquisite knowledge of God, the godly, & 
1 Cor. 12. 1.  of themselves also, when once they're made glorious. An exquisite & perfect knowledge of God, they shall both see him not only mentally and contemplatively: but also with the bodies eyes corporally: For the glorious God will let in such a great light, and give such a great strength of sight unto them both; as that the eyes of them both shall be opened, enlarged, and perfectly apted to concord with himself the object.  
Whence was that of Job. I 
job 19 26, 27.  know that in my flesh I shall see God, whom I shall see for myself, & mine eyes shall behold him, and not a stranger; as it is in the Original, was't not hence? viz. that he had assurance in his own soul, being sealed with the spirit of promise, that such a thing should be? and does not God approve this saying? when he says he spoke right words of him? And which is more, we shall see and enjoy him perfectly in ourselves: we see and know the Lord on this side glory but by fits, now and then; even as a waifaring man, who stays but for a night, and is gone: or else we see him spiritually, as the Disciples saw him corporally, when he was coming towards them: they said, says the Text, he is a Ghost. So when God comes in upon our spirits with joy and gladness, comfort and refreshment, we are prone to think 'tis not he. How many precious Saints are there under Heaven, whose souls with David refuse to be comforted; shun the Lord in his comforts as if he were a Ghost? And though he say ne'er so oft, as Christ to his Disciples, be of good cheer, 
Matth. 14.27  fear not to be comforted, It is I? Yet how hardly are men brought to believe, being slow of heart? yea, and though possibly they do not think a Ghost is coming towards them: yet, do they not oft conclude that strong consolations are delusions and illusions of a false spirit?  
We do not only fear vainly those things which cannot hurt us: but also dread even perversely those things which occasion our 

Non solum inaniter metuamus quae nocere non possunt, sed perversé etiam horreamus ea quae ad salutem faciunt: Mucs.  
Ludit suavisstuié, cum nos putamus omnia esse perditissima. Luther.  
In tentationibus fingimus Deum alium: quàm revera est putamus Deum tum non esse Deum, sed phantasma, hoc est, horribile spectrum quod nos velit devorare. Luther.  
Quoad in angust●is sumus, non est credendum nostris Cogitationibus de Deo. Luther.   safety.  
For do not many rather conclude that Satan's transformed into an Angel of light, then that themselves are transformed into Christ? who can deny it? and that this unbelief argues an imperfect sight, and knowledge of God, & of his grace and favour? Such sad souls the spirit of bondage has chained up still; yea, some have, and do possess God here yet will not see and know such a thing: You that raise up more objections against God and yourselves, then can meet with answers; Is not this your case?  
Secondly, we shall see him perfectly in the Creatures also, when we are in glory: Whilst we are here, we see not so much of God in the creature as there is: we are too much bend to see the Lord rudely, ignorantly, and obscurely, as he comes unto us in the creatures. Alas! how seldom 
Longè extra septa evehimur. Chrys.  do we observe and consider what of God we take in by the Creatures? how much we enjoy him in connexion with them? And although fire, could not warm us, food could not strengthen us, raiment could not secure us from scorching heat and pinching cold, were't not that God were in them, to give heat to the first, put nourishment in the second, & a conserving quality in the third; Yet how hardly are we brought to see, and wonder at the Lord in such a dispensation? Is not this to overlook the Creator in the creatures? And is not such a sight of God too like that which the Heathen had of him? some of whom beholding him under the notion of Causa causarum only, did colour over their creature-worship; by affirming, that though they did worship the Sun, Moon, and Stars with other created things, yet that they did not worship the Creature, but God in the Creatures; For said they, God is in every thing, and the truth is, we all of us do things of this nature very confusedly, and preposterously. If this were not so, what hinders (could we see the Lord perfectly in the creatures) but that we might take in God, when: we take in the Creature, and so have soul and body fed together? But glory helps all this; for when Saints are glorified, they shall see God as he is in himself & in themselves, and also as he is in the creatures perfectly. And holy hearts! in the interim see as much of God as you can in all your morsels, and mercies, because 'tis very good for you so to do. Remember the Israelites of whom 'tis said, that while the 
Numb. 11. 33.  flesh was between their teeth, ere it was chewed, the wrath of the Lord was kindled, and they died, and why for they did not observe that God was in the mercy, which caused murmuring in them.  
2. A perfect knowledge of the godly there is: as some have proved, 
* Ibi á singulis omnes, ibi ab omnibus singuli cognoscentur, nec quem-quam omni non latebit, quâ patriâ, quâ gentê, quâ stirpe, quis editus fuerit, vel quid etiam in vitâ suâ fecerit. Anselm de similitude. c. 59  All Saints shall be known of every particular Saint and every particular Saint shall be known of all: there shall be no stranger in heaven 
a In caelo nullus erit alienus. Aug. Ep. 6. ad Italicam : in glory S 'tis shall know not only their acquaintance in this world, but also those whom they ne'er saw here, even as persons seen and known before. Yet in a carnal manner after the flesh shall no man possibly know or be known. Yea that very Jesus that on earth was known after the flesh, shall be known so no more. All knowledge there shall be spiritual, even as is the object and Medium thereof. Add to this, that knowedge of Saints in Heaven shall be personal, as well as spiritual; That this is so, many men of God have fully cleared by Scripture and Reason.  
1. By arguments drawn from Adam who knew Evah as soon as he saw her, though he had ne'er seen her nor known her before 
b Si enim Adamas virtuae imaginis divinae concratae Evam de corpore suo sumptam cum è somno evigilasset illico agnovit, etc. Kemnit. .  
2. By arguments fetched from the Disciples, knowing Moses & Elias in the transfiguration, where glory was but weakly shadowed forth. Arguing that in the fullness of that glorious light, they would know them better 
c Petrus in monte in mortali corpore Mosem & Eliam quos numquam viderat revelatione intern cogno vit. Mat. 11. 34. Buchan. .  
3. 
d Boni bonos in regno, & mali malos in supplicio agnoscunt. Greg.  By arguments fetched from Dives, his knowledge of Abraham in Heaven, when the distance was great betwixt them: and that therefore the knowledge of Saints in Heaven who are present with each other, must needs be certain and excellent, with some others of like concernment 
e Vide Kemnit Harm. Evang. C. 87. & Buc. joc. 39 & Greg Dial. l. 4. c. 33. . Alwhich are impregnable for matter of proof; And although some think they have never proved a point sufficiently, till all is spoken thereunto that may be, with whom I consent not; yet shall I adventure to give in something more, sigh, I am upon the subject.  
1. That knowledge which may most augment the comfort of communion, and without which lowship is not sweet, shall be in glory: but that's a personal knowledge of each other, therefore such a kind of knowledge shall be there. How uncomfortable it is to have fellowship with strangers, persons we know not, let all men judge. Who will lay open his heart to a stranger? or mind almost the words of a stranger? yea trust himself in the company of strangers? 'twas a great heart-smart & grief to David, that God had put his lovers and friends fare from him: yea his acquaintance into darkness: that 
Psalm 88 ult.  he must be yoked to the society of strangers; so 'twas matter of great complaint to Job, that his acquaintance were estranged from 
job 19 13.  him, become strangers to him. But as 'twas said before, there shall be no stranger in glory, nor shall there be any cause of such complaints there, for acquaintance cannot be put fare from us there, for we shall then be linked to each other, and all of us unto the Lord, so as not to stir from him without him: But.  
2. That knowledge, which may most increase the joy of the Just, in their heavenly Mansions, shall be in that heavenly place: but a perfect knowledge of Saints will most increase the just man's joy. All my delight is in the Saints, and in them that excel. Therefore the righteous shall know one another in the Kingdom of their Father. A sight had of the Saints persons, & faces on earth, does much increase the joy of a believing beholder. They that fear thee, will be glad when they 
Psalm 119.74.  see me: because I have hoped in thy word, said the sensible Prophet: and methinks 'tis a great refreshment to see the face, and have the society of a sanctified Saint. I have known some converts that have longed, and loved to look on such, and to be where such have come: much more than will a sight and knowledge of them, being had in Heaven, where knowledge is fully perfect, delight a believing soul.  
3. That knowledge by which a man shall know as he's known, shall be in Heaven: but that's 
1 Cor. 13. 12.  personal and corporal, God knows the Saints persons. Personal did I say? yea more than personal for Saints in Heaven, in Glory, shall know each other by their names, God knows them by their names; thou hast told me saith Moses, thou knowest me 
Exod. 33. 12.  by my name. And so shall Saints know each other in glory, else how can they know as they are known? On earth we sometimes know many persons by sight, but we know not their names. Now in glory we shall know one another by the same names we had on earth.  
2. We shall have in glory a perfect knowledge of ourselves, that great lesson of mankind. before the whole man is glorified we cannot see ourselves, and what we are. Who knows the spirit 
Eccles. 3. 21.  of a man that goes upward? as the wise man speaks. 'Tis above the reach of a mortal wight, to know what spirit he's of fully, and who can know the nature of that heart that's deceitful above all things, and desperately wicked? as the spirit spoke in the Prophet's time? Oh what a nest of unclean sins is made there! what depths of darkest decets, and closest shifts are harboured there! whose inclinations being sometimes scanned, do promise a sweet frame for God, when at another time upon an opportunity and advantage of sinning, their carriage is such, that they render a man desperately vile. So as that a man can at no time know what he is or would be.  
And is't not hence that he one while hopes, and another while fears, now presumes, and anon despairs, is one while as high as Heaven, another while as low as hell in his own account.  
And here's the misery while we are in the flesh, we cannot or will not see into them; and have right thoughts of them: but in glory we shall know what insides we had before we came there, & how much more vile we would have been here, had not God restrained us: yea, and that we had in us as bad natures as the worst of men, before grace made the difference. And shall we not then see how great a mercy and favour the Lord vouchsafed us, when he pulled us out of the fire, our legs out of the stocks, and our whole man out of the chains of darkness, claws & jaws of Satan, and from under the power of sin? but chief for that mighty gift we received, when the Father made Christ our own. And all this that we may give thanks to the Father, who has made us meet being vile sinners, to become glorious Saints; That we may clearly see what cause we have given us to magnify the Compassions, cares, and endeavours of the Trinity, for our Redemption & advancement in the Paradise of God. And that we should eternally sing hallelujahs to the Lamb that sits on the Throne of matchless Majesty; we shall 
Non est beatus, esse quise non putat.  know ourselves, and that we are in an estate of Bliss.  
we'll say no more of the first kind of perfection, viz. exquisite knowledge, which the whole man possessing, is thereby very glorious.  
2. Perfect holiness, happiness, 
Spiritualia erunt, non quia corporaesse desistent, sed quia spiritu vivicante subsistent. Aug.  and spirituality. Happiness puts not an end to holiness, but makes it perfect. Holiness is most perfect in Heaven, & there's no sight of holiest Majesty without it. This shall be both of nature and actions; crossness and foulness of nature cannot enter into those places which are on high. Our natures shall be spotless, and our actions they shall be blameless. There's nothing done in glory that can be blame-worthy: but to this purpose we spoke before.  
3. Superiority. No man shall be under the jurisdiction of others; all Saints are superiors in Heaven; there's no difference betwixt him that was the Master and him that was the Servant. He that was a King on earth, fares no better in glory, then does the meanest subject in respect of command. Saints are all fellows in Heaven; Yea those wealthy Christians, which here will scarce vouchsafe to look upon the meanest of their fellow members in Christ: wretched thing that it is! shall in that day see those poor ones of Christ eyed, and prized of God in glory as much as themselves, and shall see them as rich, and as well Crowned and Throned, as he that was willingly ignorant of them.  
Doubtless thou art our Father, 
Isa. 63. 16.  though Abraham be ignorant of us, & Israel acknowledgeth us not: thou O Lord art our Father, and our Redeemer, said the Prophet. Though the Brethren will not know them, the Father will; doubtless he'll do like himself. And then all Economical, Political, Ecclesiastical Relations shall cease. There shall be none to command, nor any to be obeyed but the Lord, and his Christ, our Jesus. There the poor shall not fear the frowns of the rich, dread their threats, nor want their aids: but poor Lazarus shall sit down with rich Abraham, Isaac, and Jacob, and with David the King on the same Throne, in the Kingdom of his Father. And the poor widow of Sarepta, as well as rich Dorcas of Joppa, 
Acts 9 36. 39  shall have a Throne, and a crown in glory: For God is no respecter 
Matth. 8. 39  of persons: Saints shall be all alike in preferment there: the Lord makes no difference in giving grace, nor will he do't in conferring glory. He put no difference between us and them, purifying our hearts by saith, as Peter speaks. Peter had truth of grace, and they had it too; God minded not their persons. Though Peter and some of the rest had been his ancient servants, and the other had ne'er seen the inside of his house, God purged them as well as the Apostles; 'tis so in glory, all shall sit as near to Christ as can be. For the weak and poor Christian is as much allied to Christ and as dear to him, as the strong and wealthy can be. Christ shed as many tears, sweat as many drops, endured as many stripes, and paid as great a price for the one as for the other. And in glory it shall be known, how he takes his Lambs in his arms, carries them in his bosom, and leads gently those that are with 
Isa. 40. 11.  young. Add to this Dominion perfect rule o'er the Creatures, which we lost in our first Parents. He that overcommeth, & is crowned with glory, shall have power over 
Revel. 2. 26.  Nations, and shall rule with a rod of Iron, as 'tis said.  
Lastly, an orient splendour, and peerless brightness of resplendent light, shall cover the whole man as a garment.  
Then shall the righteous shine 
Matth. 13.43.  forth as the Sun in the Kingdom of their Father: Who hath ears to hear, let him hear. And will not this, even this, occasion an infinite, unconceivable, and unparallelled gladness 
Nonquia solis etiam splendorem non superabunt, sed quando nihil fulgentius sole videmus, proptereà re apertissimâ nobis ad exprimendum usus est. Chrysostom in Mat. Hom. 12.  throughout the very soul, spirit, and whole man?  
In a word, there shall be first, that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a necessary supply of outward things.  
Secondly, that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a being in God's favour, and having a good aspect from God.  
Thirdly, that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a well-doing, or right acting according to the emminencies thereof.  
Thus of the parts of glory; a word or two of the adjuncts, and we apply the whole.  
First, 'tis a coherent glory, such as agrees with, and is suitable unto the whole man. For a man to be clothed with the perfections of Plants, or Animals, that will not make him glorious, the perfections of other things will not do it, it must be such as is suitable to him as he's a man, even a man renewed.  
Secondly, 'tis eminent, has worth in't, for glory is the most lofty condition, a thing that's better than a man's self. All the creatures besides man, are inferior to a soul; an unseen soul can't be advanced with any seen substance, for she is more noble than any such thing: And things below the soul can't set the soul aloft, it must be something better than a soul which can do that. Now nothing but God is better: and he'll do it.  
Thirdly, 'tis a contenting good, causing calmness, and serenity of spirit, so that when once the soul has what she likes and loves, and is assured of the sufficiency thereof, knows she's not to seek, hath, and lies on her Centre: This makes her estate delectable, full, comfortable, and wellpleasing; and as he said in a bad sense, so may a glorified person say in a good sense; Soul take thine ease. And with the Prophet; Soul return to thy rest, for the LORD hath dealt bountifully 
Psal. 16. 7.  with thee, and has delivered my soul from Death, mine eyes from tears, and my feet from falling.  
Fourthly, perfect love, there shall be no jars, nor stirs in glory, no heart-burnings, and evil surmisings against each other, there shall be no prosperity that can be envied, nor shall there be any adversity to be despised: but of this before.  
Fifthly, lasting, everlasting, it has perennity and perpetuity in it: and thus the difference is made apparent, which is found betwixt things above, and things below, things of heaven, and things of the earth.  
Sixthly, and all this is made ours by its conjunction with us, as the conjunction of the soul with Christ, and Christ with the soul, is a means to strengthen the proprieties of them both, which they have in each other: so the good things of Christ and glory being conjoined with us, do make them our own.  
O glory, glory! thou art sought of many after a sort: but enjoyed only of a few that seek thee rightly. Augustine reckons up no less than 288. opinions of several learned Philosophers about happiness, some placing it in one thing, some in another thing, being every one different in their conceits, opposing what each other held.  
And yet they did but beat the air, and were in a Labrinth, not being able to get out. Surely if natural parts, and helps of nature could fathom the depths of such a glory; such great wits might have accomplished it: But 'tis only the gracious, that can tell what 'tis to be glorious.  
Now let all who expect to be and do so well as they should in life and death, and after the Judgement, premize these things of weight and worth, and consider their Pondus sincerely. Oh! who minding these things can have the heart to harm themselves, with making Idols of inferior things, and placing soul's happiness in outward enjoyments, and ne'er advance further, or rise higher.  
I Remember a saying of a Philosopher, who seeing great possessions which he had lost, spoke thus. Had not these things perished, I could not have been safe. So great an obstruction is the cleaving to these outward 
Non essem ego salvus, nisi istae perjissent Anaxagoras.  things, unto the welfare of the inner man. Good Lord! what fools are men, that seek so much for a portion in the Creatures, and so little for an Interest in thee? If thy love be  than life, than thy dislike is more bitter than death; What then's thy fury? These things mar the taste of worldly treasure.  
First, that both in the getting, and also in the keeping of such things, a man's always prone to offend his God. And who would live to injure his God, vex his spirit, stain his nature, and procure his displeasure? yet all this moves not ungodly men to seek for a Jesus.  
Secondly, a man's still subject to be displeased by the Lord. Men are usually crossed every moment, and every day hath its evil both of sin and punishment; sometimes we are 
Matth. 6. ult.  crossed in things we most like, A man sets not his love largely on a Wife, Child, Friend, or pleasant and pleasing thing, but ordinarily 'tis taken from him, or else hee'● took from them. At other times a man desires things not attaineable, which is a very great, but a secret vexation. And is not all time laid out in bewailing what's past, a loathing what we have tasted, and a longing for what we have not tasted? which were it had, would no more fill us, than this we have already.  
We alas! are like men sea-sick, who shift from room to room to find ease: but whilst the winds arise, and the waters swell, humours are but stirred, not taken away. And oft times we wait for better days: but they are hid from our eyes. Thus we are catched like birds in a snare, yet skip up and down as if nothing ailed us. And which is worse, the joys of God's presence are for the greatest part kept from us here, which made Monica the Mother of Austin cry out 
Quid hic faciemus? cur non ocyus migtamus? Cur non hinc avolamus?  hearty; What do we here? why depart we not swifter? why sly we not hence?  
Thirdly, outward things are not as they seem, and are esteemed, they have indeed a glorious shows, and are admired: but inspice ea, view their insides and you will find that they fill the head with cares, and the heart with vexation.  
'Twas a good speech of an Emperor, whatsoever he himself was: you (said he) gaze on my purple Robe, and Golden Crown: but did you know what cares are under it, you would not take it up from the ground to have it.  
Fourthly, Heavenly or earthly advancement is not in them. To Heaven they help not, for riches avail not in the day of wrath. Advance on Earth they shall not, for 'tis the Lord's prerogative only, to do that for men. Promotion cometh neither 
Psalm 75. 6, 7  from the East, nor from the West, nor from the South: but God's the Judge, he pulleth down one, and setteth up another, as the Prophet speaks.  
Fifthly, they are unsuitable to the nature of a soul, and her sublimity. And can you think that the Lord brought us into the World only to accommodate the Carcase with things suitable thereunto? The soul must have a bonum congruum, ere she can be glorious, or begin to be so; But these things accord not with her. For is not the soul of an immortal nature? then how can dying things nourish & refresh a living soul? she cannot get or make a living out of all seen things i'th' world, nor can she live to her liking on sweetest husks that be here. she's but hospes corporis, and that may please the Host, which cannot please or pleasure the Guest; and that may fat the carcase, which starves the soul. A man may have the desires of his heart in these things, and still retain leanness in his soul. Woeful experience proves it to be true in some. Besides, good things of this life are but particular, can only supply particular wants: but the desires of the soul are universal after good, and all good. God is all good to the renewed soul. Oh then let's not pursue the creature 
Tanquam haec sit nostri medicina doloris.  so, as though that would cure our maladies, heal our miseries, and bring us to glory.  
And now wretched sinners be persuaded, lay not out strength, & time on that which is not bread, and on that which satisfieth not, neither kill yourselves and souls carelessly: but walk in the ways of the Lord, for he meeteth every one that worketh righteousness, and remembreth him in his ways. Be no longer your own foes to enjoy the pleasures of sin for a season, with the loss of the Pleasures and Treasures of Heaven for ever; and let God become your friend, who can stand you in stead in the evil day. Consider, he's such a friend as is both wealthy, and helpful; If a poor man hath a rich friend, and one that's helpful too, than his heart is eased.  
A Courtier in the Court of King Cyrus, being upbraided with the meanness of his estate, replied thus; What need I care, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Cyrus is my friend. When a man is sanctified, and in God's favour, has not he much more cause to say so of God? When he wants, let him say, God's my friend, when Satan, sin, and the world play the part of enemies, say, well, but God is mine; and all Saints in all places may cry out Emanuel, oh! how great a consolation is this? Besides, he's always one and the same to a returned backslider, he's a friend in adversity, such an one is worth the prising, he'll be in trouble with his as well as in peace, and then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as he said, where God is, there's heaven. If a man goes to prison, and God goes thither with him, and stays there by him, he than enjoys a Heaven. Oh then prise him, prise him, for every one prizeth something, and some things that are worth nothing: Let Christians then much more prise him who's more than all things, & worth more than all things; for no man was ever cursed that had him, nor was ever any blessed without him.   
Soli Sapienti Deo Gloria.  
FINIS.