A
PROSPECT
OF
HEAVEN
.
Rom.
8.18
.
For
I
reckon
,
that
the
sufferings
of
this
present
time
,
are
not
worthy
to
be
compared
with
the
glory
that
shall
be
revealed
in
us
.
CHAP.
I.
THE
Apostle
having
set
forth
the
work
and
wages
,
the
duty
and
the
reward
of
the
Sons
of
God
;
shewing
that
their
work
is
to
suffer
with
Christ
,
their
reward
to
reign
with
Christ
in
glory
;
in
this
Verse
he
preventeth
an
Objection
,
which
might
arise
in
the
mind
of
a
Believer
,
that
might
discourage
him
from
suffering
valiantly
and
patiently
,
as
a
good
Souldier
of
Jesus
Christ
:
for
it
might
be
objected
,
you
tell
us
of
glory
;
but
that
glory
is
dearly
bought
,
that
must
cost
so
many
grievous
trials
and
afflictions
,
as
we
are
like
to
meet
with
:
yet
this
is
satisfied
,
by
setting
forth
the
pettiness
of
the
afflictions
of
this
life
,
in
comparison
of
future
glory
.
Be
your
afflictions
never
so
many
,
be
they
as
great
,
as
grievous
as
can
be
imagined
and
endured
,
yet
the
glory
which
shall
be
revealed
in
you
,
is
far
greater
then
all
your
sufferings
.
The
words
are
a
peremptory
conclusion
,
in
which
we
may
observe
,
1.
The
Person
making
the
conclusion
;
I
Paul
.
2.
The
Things
concerning
which
the
conclusion
is
made
;
the
Afflictions
of
this
life
,
and
future
Glory
.
3.
The
Thing
concluded
;
that
there
is
no
comparison
between
the
one
and
the
other
.
Now
for
explication
of
the
words
.
I
reckon
.
]
I
Paul
,
that
have
had
great
experience
of
the
sufferings
of
this
life
,
(
we
may
read
a
narrative
of
his
sufferings
2
Cor.
11.23
.
ad
vers.
31.
)
I
also
that
have
had
this
high
priviledg
,
above
all
the
Apostles
,
to
be
rapt
up
into
Paradise
,
and
saw
such
glory
,
and
heard
such
unspeakable
words
,
or
things
,
which
are
impossible
for
a
man
to
utter
with
his
tongue
:
therefore
St.
Paul's
peremptory
conclusion
is
to
be
credited
.
I
reckon
.
This
word
importeth
not
a
probable
conjecture
of
the
Apostle
,
as
the
old
Translation
Existimo
,
and
the
Rhemists
would
have
it
;
which
Erasmus
The
Greek
word
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
passiones
,
translated
sufferings
,
includes
all
manner
of
evils
,
which
we
do
or
can
suffer
,
as
reproaches
,
cruel
mockings
,
scourgings
,
revilings
,
troubles
,
pains
,
diseases
,
hunger
,
cold
,
nakedness
,
perils
,
loss
of
liberty
and
life
it self
.
These
afflictions
are
said
in
the
Greek
to
be
of
the
time
which
is
now
.
a
majori
:
if
the
sufferings
of
those
times
were
not
worthy
,
then
much
less
the
sufferings
of
any
other
time
.
Are
not
worthy
to
be
compared
.
]
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
The
Greek
word
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
as
Grammarians
note
,
doth
signifie
those
things
,
which
being
put
in
the
ballance
,
are
of
equal
weight
and
poise
one
to
the
other
;
and
from
thence
it
is
taken
to
signifie
worth
or
worthiness
;
Non
si●no
equipolenti
I●●l
.
Tr●nsl
.
Non
sunt
pares
.
Erasm
▪
Minime
esse
pare●
.
Beza
.
because
there
is
a
full
correspondence
of
value
,
betwixt
that
which
is
said
to
be
worthy
,
and
the
thing
it
is
worthy
of
;
and
according
to
this
usual
signification
of
the
word
,
do
we
translate
here
,
not
worthy
of
the
glory
,
&c.
his
meaning
is
,
(
according
to
the
proper
signification
of
the
Greek
word
)
they
are
not
of
equal
weight
,
they
agree
neither
in
quantity
nor
quality
;
were
the
afflictions
of
this
life
weighed
with
the
Saints
glory
hereafter
,
they
would
hold
no
weight
with
them
,
there
being
no
proportion
,
no
equipollency
between
them
:
it
is
a
Metaphor
taken
from
those
that
put
things
very
light
in
one
scale
,
and
things
very
ponderous
in
the
other
,
which
will
hold
no
proportion
;
were
the
sufferings
of
this
life
weighed
with
the
glory
to
come
,
they
would
be
but
light
in
comparison
.
The
vulgar
Latin
reads
the
words
thus
;
the
sufferings
of
this
present
time
are
not
condign
to
the
glory
to
come
;
they
say
,
Arias
Montanus
,
Ar.
Mont.
ad
verbum
,
reads
it
thus
;
the
sufferings
of
this
present
time
,
are
not
worthy
to
the
glory
to
come
:
which
,
what
is
it
but
the
same
to
say
,
they
are
not
comparable
in
worth
to
the
glory
to
come
?
so
that
this
Translation
of
ours
is
approved
even
by
the
Papists
themselves
.
St.
Augustine
Aug.
de
Civit.
●●i
.
lib.
5.
cap.
18.
saith
,
that
the
holy
Martyrs
are
not
to
be
proud
,
as
if
they
did
any
worthy
matter
for
the
participation
of
that
Country
,
where
is
eternal
and
true
happiness
;
and
alleadgeth
afterward
for
reason
hereof
these
words
,
because
,
as
the
Apostle
saith
,
the
sufferings
of
this
time
are
unworthy
of
the
glory
that
shall
be
revealed
.
St.
Bernard
With
the
glory
.
]
Musculus
glory
.
Musculus
gives
another
reason
why
he
mentioneth
glory
,
viz.
because
the
Cross
of
Christ
is
most
ignominious
,
full
of
shame
in
the
world
;
and
therefore
that
we
may
despise
the
shame
,
and
endure
the
cross
with
Christ
,
he
mentioneth
glory
;
to
run
the
Race
of
shame
is
nothing
,
if
glory
be
at
the
Goal
.
That
shall
be
revealed
.
]
Shewing
,
that
as
yet
it
is
invisible
;
and
whatsoever
joy
and
comfort
we
meet
with
here
,
this
is
not
the
joy
,
the
glory
that
shall
be
revealed
hereafter
:
glory
may
be
revealed
,
and
we
not
partakers
of
it
;
therefore
it
is
said
,
it
shall
be
revealed
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
in
us
,
or
conferred
upon
us
:
we
shall
shine
as
the
Sun
;
our
glory
shall
be
revealed
in
the
sight
of
the
Sun
,
in
the
open
Air.
CHAP.
II.
IN
this
Verse
thus
opened
,
many
truths
do
concur
.
1.
That
there
is
a
State
of
Glory
,
provided
,
kept
,
and
laid
up
for
the
Saints
.
2.
That
this
glory
is
yet
unknown
,
not
reveal-in
us
,
nor
fully
apprehended
by
us
.
3.
That
there
will
a
time
come
,
when
the
glory
of
the
Saints
shall
be
displaied
and
revealed
.
4.
That
the
time
of
Gods
children
in
this
world
is
a
time
of
afflictions
and
sufferings
,
that
is
their
portion
,
Luk.
16.25
.
5.
They
have
not
some
one
cross
,
but
many
afflictions
;
it
is
[
afflictions
]
in
the
plural
number
:
Many
are
the
afflictions
of
the
Righteous
,
Psal.
34.19
.
We
must
through
manifold
tribulations
enter
into
Heaven
,
Act.
14.22
.
6.
The
afflictions
of
Gods
people
are
but
short
and
momentary
,
they
are
but
the
afflictions
of
this
present
time
,
Psal.
30.5
,
6.
For
a
little
season
they
are
in
heaviness
,
1
Pet.
1.6
.
The
time
of
their
afflictions
is
but
short
,
but
for
the
time
of
this
life
,
and
then
all
tears
shall
be
wiped
from
their
eyes
.
7.
That
the
ready
way
to
know
the
transcendency
of
Heaven's
Glory
above
the
afflictions
of
this
present
time
,
is
to
weigh
both
in
the
ballance
of
right
reason
.
8.
That
there
is
no
proportion
or
comparison
between
a
believers
present
sufferings
,
and
his
future
glory
.
9.
That
a
right
sense
of
Heaven's
Glory
will
make
us
to
slight
all
the
sufferings
of
this
present
time
,
and
to
have
mean
thoughts
of
them
in
comparison
of
the
future
recompence
.
Now
when
it
is
said
,
that
the
afflictions
of
this
present
time
,
or
the
afflictions
of
this
life
,
are
unworthy
of
the
glory
that
shall
be
revealed
;
of
whose
afflictions
and
sufferings
is
it
spoken
,
but
of
the
Saints
who
suffer
by
the
gift
and
grace
of
God
,
are
members
of
Christ
,
and
Temples
of
the
holy
Ghost
,
even
of
those
sufferings
wherein
they
suffer
with
Christ
;
of
which
St.
Ambrose
CHAP.
III.
Sect.
1.
A
description
of
Glory
.
MY
purpose
from
this
Text
(
God
assisting
me
)
shall
be
to
discourse
at
large
of
the
glory
of
Heaven
;
that
glory
which
he
hath
laid
up
for
his
Saints
,
and
with
which
he
will
Crown
them
hereafter
;
albeit
in
this
world
they
are
debased
,
vilified
,
and
put
to
shame
,
yet
hereafter
they
shall
be
glorified
.
Here
in
the
first
place
,
let
us
consider
what
glory
is
:
Glory
(
properly
)
is
that
high
esteem
which
others
have
of
the
excellency
which
God
hath
put
upon
them
,
and
of
the
graces
of
God
shining
in
them
.
But
I
take
it
,
it
is
more
often
used
in
Scripture
for
such
glorious
excellencies
,
as
do
deserve
or
cause
such
an
high
esteem
of
those
in
whom
they
are
.
So
of
St.
Stephen
it
is
said
,
That
he
saw
the
glory
of
God
,
Act.
7.25
.
That
is
,
a
glorious
brightness
,
and
representation
of
Gods
presence
,
which
could
not
but
cause
an
high
and
glorious
esteem
of
so
excellent
a
Majesty
in
all
beholders
.
There
are
glorious
excellencies
which
God
in
this
life
hath
begun
in
his
children
:
in
which
sence
glory
is
taken
for
the
foundation
of
that
which
is
properly
called
glory
,
for
that
which
produceth
glory
,
or
causeth
an
high
esteem
in
the
hearts
and
minds
of
others
:
so
that
this
is
glory
radically
,
whereas
an
high
esteem
following
hereupon
is
glory
formally
and
properly
.
Now
then
take
glory
in
this
sense
for
any
glorious
excellencies
in
any
person
,
we
must
distinguish
a
main
and
mighty
difference
between
the
fullness
of
glorious
excellency
which
is
originally
in
the
Creatour
,
and
that
degree
of
glorious
excellency
which
is
derived
to
the
Creature
.
His
glory
is
his
own
;
the
glory
of
the
Creatures
is
not
their
own
,
but
borrowed
,
it
is
the
glory
of
God
shining
in
them
.
Now
this
glory
which
the
God
of
all
glory
hath
put
upon
the
Creatures
is
of
divers
kinds
,
as
we
may
learn
from
the
Apostles
words
,
1
Cor.
15.40
,
41.
The
glory
of
the
Celestial
is
one
,
and
the
glory
of
the
Terrestial
is
another
.
There
is
one
glory
of
the
Sun
,
and
another
glory
of
the
Moon
,
and
another
of
the
Stars
;
for
one
Star
differeth
from
another
in
glory
.
So
there
is
a
glory
in
unreasonable
,
and
a
glory
in
reasonable
and
intellectual
Creatures
.
1.
In
unreasonable
:
there
is
a
glorious
excellency
,
splendor
,
and
brightness
put
upon
the
Sun
,
Moon
,
and
Stars
,
as
in
that
former
place
.
The
very
Flowers
of
the
Field
have
some
glimpse
of
glory
put
upon
them
.
Behold
the
Lillies
of
the
Field
,
saith
our
Saviour
,
I
say
unto
you
,
that
even
Solomon
in
all
his
glory
,
was
not
clothed
like
one
of
them
,
Matth.
6.
There
was
more
glory
in
the
native
beauty
of
a
Lilly
,
than
in
all
the
lustre
which
art
and
cost
was
able
to
weave
into
King
Solomon's
rich
and
royal
Robes
.
So
those
passages
,
Job
.
39.19
,
20.
which
the
Lord
uttered
with
his
own
mouth
for
Job's
conviction
and
humiliation
,
do
serve
to
shew
some
degrees
of
glory
and
excellency
,
wherewith
the
Lord
had
adorn'd
and
beautified
divers
of
the
bruit
Creatures
;
as
among
others
,
the
Horse
;
where
ye
must
conceive
,
that
he
speaks
of
a
prime
one
for
shape
and
spirit
.
Hast
thou
given
the
Horse
strength
?
hast
thou
clothed
his
neck
with
Thunder
?
canst
thou
make
him
afraid
,
as
a
Grashopper
?
The
glory
of
his
nostrils
is
terrible
;
he
paweth
in
the
vally
,
and
rejoyceth
in
his
strength
:
he
goeth
on
to
meet
the
armed
men
.
He
mocketh
●t
fear
,
and
is
not
affrighted
,
neither
turneth
back
from
the
sword
:
The
quiver
ratleth
against
him
,
the
glittering
spear
and
the
shield
,
&c.
Now
as
the
Sun
shining
upon
the
Earth
,
or
upon
a
Wall
,
or
the
like
,
maketh
it
shine
and
glister
,
and
communicateth
its
glory
to
it
,
and
yet
it
is
the
brightness
of
the
Sun
we
know
,
and
not
of
the
Wall
:
so
these
glorious
excellencies
,
in
any
degree
appearing
in
the
Creatures
,
is
the
glory
of
God
,
and
not
of
the
Creatures
.
2.
On
the
other
side
,
there
is
a
glory
of
reasonable
,
or
intellectual
Creatures
;
and
first
,
of
Angels
,
who
are
full
of
glorious
excellencies
.
Secondly
,
of
Men
,
who
may
have
glorious
excellencies
in
them
of
divers
kinds
:
-
Natural
,
-
Civil
,
-
Spiritual
.
Natural
,
viz.
an
eminency
of
endowments
in
body
and
mind
.
Civil
,
extraordinary
abilities
for
managing
of
publick
Affairs
in
Peace
and
War
▪
and
notable
atchievements
or
performances
of
this
kind
.
Such
eminency
was
in
Saul
,
Nebuchadnezzar
,
Alexander
the
Great
,
Julius
Caesar
,
and
these
things
made
them
glorious
in
a
degree
.
But
as
the
Apostle
saith
in
another
case
,
the
glory
of
the
Terrestrial
is
one
,
the
glory
of
the
Celestial
is
another
;
so
all
this
is
but
Terrestrial
glory
:
it
is
Spiritual
and
Celestial
glory
which
here
we
are
to
speak
of
;
a
special
eminency
and
glorious
excellency
in
spiritual
and
heavenly
things
bestowed
upon
the
Children
of
God
;
and
these
are
imperfect
in
this
world
,
and
fully
perfected
and
consummated
in
the
world
to
come
.
Glory
(
to
speak
properly
of
that
which
is
to
come
)
I
rather
conceive
to
be
the
general
,
comprehending
holiness
it self
,
and
all
other
excellencies
of
this
glorious
estate
and
condition
,
then
a
part
or
member
distinguished
from
it
:
for
that
perfection
of
holiness
which
the
Saints
shall
then
enjoy
,
shall
be
exceeding
glorious
:
but
thus
I
speak
according
to
our
usual
manner
of
expressing
these
things
.
The
glory
of
the
Saints
in
Heaven
is
that
which
accomplisheth
that
which
grace
hath
begun
,
and
setteth
a
Seale
upon
the
fullness
of
all
our
felicities
.
Glory
(
as
one
well
observeth
)
implieth
some
great
eminency
and
excellency
,
SECT.
II.
ADam
in
Paradise
was
but
a
little
inferiour
to
the
Angels
,
and
crowned
with
glory
and
honour
,
Psal.
8.
He
discoursed
familiarly
with
the
Angels
,
and
he
knew
,
that
his
Soul
(
though
included
in
a
body
)
was
little
inferiour
to
those
blessed
Spirits
:
but
hereafter
the
Saints
shall
be
made
like
or
equal
to
the
Angels
.
The
Lord
will
raise
his
Saints
to
a
higher
pitch
of
glory
then
Adam
was
in
Paradise
,
which
may
thus
be
illustrated
.
1.
Adam
was
made
Lord
of
the
inferiour
Creatures
;
in
that
happy
State
all
was
submitted
to
his
will
,
he
was
equally
absolute
in
his
Person
and
Dominion
,
he
was
Lord
of
the
Universe
:
but
the
Saints
at
the
last
day
shall
be
raised
to
such
a
degree
of
glory
,
that
they
shall
have
no
need
nor
use
of
these
inferiour
Creatures
:
the
Fowls
of
the
Air
,
the
Fishes
of
the
Sea
,
the
Beasts
of
the
Earth
were
put
under
the
feet
of
Adam
before
his
fall
,
but
then
they
shall
be
below
all
the
necessities
of
the
Saints
,
who
shall
be
raised
far
above
these
things
,
enjoying
all
in
,
and
from
the
fountain
of
life
:
God
himself
living
and
reigning
with
his
children
,
will
be
their
everlasting
inheritance
,
he
will
fill
all
their
desires
,
perfect
all
the
powers
of
their
Souls
,
and
communicate
himself
so
surely
and
so
abundantly
to
them
,
that
as
there
is
nothing
they
have
cause
to
fear
,
so
there
is
nothing
they
need
or
can
wish
for
.
2.
Adam
indeed
was
crowned
with
Glory
,
but
yet
left
in
a
possibility
to
stain
his
Glory
.
Man
in
Paradise
could
not
raise
himself
up
to
God
,
nor
defend
himself
against
the
Devil
without
the
assistance
of
grace
,
saith
St.
August
.
1.
Because
Christ
saith
of
the
Devil
,
he
was
a
murtherer
from
the
beginning
,
John
8.44
.
His
malicious
mind
being
such
toward
them
that
stood
(
himself
being
fallen
)
that
he
could
not
endure
to
see
them
in
that
estate
,
no
not
for
an
hour
.
2.
If
he
had
continued
one
day
or
one
night
in
his
integrity
,
the
blessing
of
God
upon
his
Marriage
would
have
taken
place
,
and
so
he
would
have
begotten
children
without
sin
,
which
sith
he
did
not
,
but
begat
Children
in
his
own
Image
,
Gen.
5.3
.
It
's
likely
he
fell
the
same
day
wherein
he
was
Created
.
3.
See
the
Answer
that
Eve
makes
to
the
Devil
,
Gen.
3.2
.
We
may
eat
of
the
fruit
of
the
trees
in
the
Garden
,
i.
e.
Have
free
liberty
to
eat
,
signifying
that
as
yet
they
had
not
eaten
,
and
therefore
it
could
be
no
long
time
.
But
the
Saints
at
the
last
day
shall
be
raised
to
such
a
state
of
glory
and
honour
,
as
shall
never
fade
,
their
Crown
and
Garland
shall
never
wither
:
fading
glory
is
very
imperfect
,
it
is
like
a
flash
of
lightning
.
Adam
was
tempted
and
lost
his
present
Glory
,
his
dignity
was
soon
gone
;
but
the
Glory
that
God
will
put
upon
his
Saints
shall
be
like
the
fixed
Stars
shining
in
the
Kingdom
of
the
Father
;
they
shall
be
like
unto
Christ
,
whose
Glory
is
Eternal
:
this
is
the
greatest
and
last
benefit
they
shall
receive
by
Christ
,
far
greater
then
Adam's
in
his
state
of
innocence
.
St.
John
saith
,
that
when
he
shall
appear
,
we
shall
be
like
him
,
1
John
3.2
.
that
is
,
like
him
in
glory
.
Now
,
when
I
say
the
Saints
shall
be
like
unto
Christ
,
you
must
consider
,
that
there
is
a
great
difference
between
likeness
and
equality
.
Things
may
be
like
each
other
,
which
may
be
very
unequal
;
Water
in
a
Dish
,
is
like
the
Water
in
the
River
,
but
very
unequal
to
it
:
An
Infant
in
the
day
of
his
Birth
,
may
be
like
the
Parents
,
but
not
equal
to
them
.
Adam
was
made
in
the
likeness
of
his
Maker
,
but
when
he
sought
to
be
his
equal
,
it
was
his
ruine
.
So
great
is
the
difference
between
likeness
and
equality
,
that
the
former
the
Lord
gave
him
freely
;
but
his
affecting
and
seeking
the
latter
,
was
so
displeasing
to
the
Lord
,
that
he
deprived
him
of
the
former
also
:
so
that
whereas
being
like
to
God
,
he
sought
to
be
equal
also
;
he
became
neither
equal
to
him
,
nor
like
him
,
but
contrary
to
him
.
So
in
this
case
,
the
faithful
shall
be
like
to
Christ
,
but
not
his
equals
;
as
the
Stars
are
in
some
degree
like
the
Sun
,
but
not
equal
in
glory
and
brightness
.
Now
,
1.
Christ
being
God
and
Man
,
having
two
Natures
united
into
one
Person
,
each
Nature
hath
a
peculiar
glory
.
The
Divine
Nature
being
infinite
,
incomprehensible
,
eternal
,
the
glory
of
Christ
is
his
very
Nature
;
it
is
infinite
,
incomprehensible
,
and
eternal
glory
;
it
is
called
light
inaccessible
.
The
Humane
Nature
of
Christ
being
a
finite
being
,
the
glory
thereof
is
but
finite
;
this
glory
was
given
him
by
his
Father
;
God
raised
him
from
the
dead
,
and
gave
him
glory
,
1
Pet.
1.21
.
Our
Natures
being
the
same
with
his
Humane
Nature
,
we
shall
be
like
him
in
this
glory
,
our
Natures
being
capable
of
the
same
glory
.
2.
Yet
although
the
glory
of
Christ's
Humane
Nature
be
but
(
as
his
Nature
)
finite
,
yet
this
glory
doth
above
all
measure
exceed
all
the
glory
of
all
the
Angels
and
glorified
Saints
.
All
the
glory
of
Saints
and
Angels
compared
to
Christ's
glory
,
is
no
more
then
all
the
light
of
the
Stars
compared
to
the
light
of
the
Sun
.
The
Moon
exceeds
the
other
Stars
in
light
,
but
the
Sun
a
thousand
times
exceeds
the
Moon
,
and
all
the
Stars
;
and
if
the
Sun
be
wanting
,
it
will
be
night
for
all
the
Stars
.
So
one
Saint
may
excel
another
in
glory
,
and
the
Angels
may
excel
the
Saints
,
but
yet
the
glory
of
the
Humane
Nature
of
Christ
doth
a
thousand
times
exceed
the
glory
of
Angels
and
Saints
.
One
reason
is
,
because
the
Humane
Nature
of
Christ
is
more
nearly
united
to
the
Divine
,
then
Angels
and
Men
;
the
nearer
union
,
the
greater
participation
of
glory
;
and
can
there
be
a
nearer
union
then
a
personal
union
?
such
an
union
is
the
union
between
the
Humane
Nature
and
the
Divine
in
Christ
.
If
a
Body
that
is
capable
of
the
light
,
should
be
united
into
one
substance
with
the
Sun
,
that
Body
must
needs
shine
more
glorious
then
the
distant
Stars
.
The
Humane
Nature
is
united
to
the
incomprehensible
glorious
Nature
and
Essence
,
and
therefore
far
more
glorious
then
all
other
.
Moreover
,
that
which
is
the
measure
of
things
,
3.
Therefore
when
the
Apostle
saith
,
we
shall
be
like
to
Christ
,
it
is
meant
,
secundum
proportionem
,
non
secundum
aequalitatem
:
our
glory
shall
be
proportionable
to
his
,
we
shall
not
equal
him
in
glory
:
it
is
meant
,
quoad
partes
,
non
quoad
gradus
:
we
shall
have
the
same
glory
for
substance
,
though
not
the
same
in
degrees
.
Christ
shall
so
far
excel
the
biggest
Vessel
of
glory
,
as
Job
in
his
glorious
estate
did
excel
himself
when
he
lay
upon
the
Dunghil
full
of
nasty
sores
;
as
Solomon
in
all
his
glory
did
excel
himself
being
in
his
Mothers
Womb.
4.
Saints
shall
be
like
Christ
in
glory
;
yet
notwithstanding
one
Saint
will
exceed
another
in
glory
.
God
will
cloath
all
his
Children
alike
,
yet
their
garments
shall
be
made
proportionable
for
their
stature
.
All
the
Saints
shall
be
vessels
of
Mercy
,
yet
one
Saint
shall
be
a
larger
and
more
capacious
vessel
then
another
.
Christ
in
his
answer
to
that
curious
request
of
Zebedees
Wife
,
Mat.
20.23
.
implyeth
,
that
there
shall
be
degrees
of
glory
,
and
granteth
,
that
some
shall
sit
at
his
right
hand
,
some
at
his
left
hand
in
his
Kingdom
.
They
shall
all
have
the
same
glory
and
happiness
,
ratione
objecti
faelicitatis
&
gloriae
,
non
ratione
participationis
,
in
respect
of
the
object
of
glory
and
blessedness
,
but
not
in
respect
of
participation
.
God
in
Christ
is
the
object
of
happiness
,
but
in
regard
of
participation
of
the
object
,
one
may
and
shall
see
more
clearly
then
another
.
In
my
Father's
house
are
many
Mansions
,
saith
our
Saviour
,
John
14.2
.
Patris
domus
,
is
put
for
one
and
the
same
object
of
glory
,
saith
Aquinas
:
Pluralitas
mansionum
,
the
many
Mansions
sheweth
,
there
are
divers
degrees
of
glory
.
And
this
is
his
comparison
:
there
is
but
one
Centre
unto
which
all
things
tend
,
but
some
bodies
are
nearer
to
the
Centre
then
other
bodies
are
.
So
God
in
Christ
is
the
Centre
of
all
our
happiness
:
Seneca
calleth
God
,
Animae
Centrum
,
the
Centre
of
the
Soul
:
but
one
Saint
tendeth
more
near
to
God
then
another
.
5.
Yet
notwithstanding
,
all
the
Saints
shall
be
full
of
glory
and
happiness
,
as
Christ
Jesus
is
.
Christ
will
give
to
every
Saint
his
measure
of
glory
.
Danaeus
saith
well
,
that
there
be
two
things
that
the
blessed
Saints
want
in
Heaven
;
Carent
omni
invidia
,
&
carent
omni
rerum
ad
beatitudinem
necessariarum
indigentia
.
They
want
envy
:
one
Saint
doth
not
envy
another
Saint's
greater
measure
of
glory
,
because
they
shall
be
all
full
of
glory
:
and
then
there
is
no
want
of
any
thing
,
for
whatsoever
pertaineth
to
make
a
Creature
happy
,
every
Saint
shall
enjoy
,
and
such
fullness
of
happiness
shall
he
have
,
that
nec
plus
quaerel
quam
habebit
,
nec
minus
habere
doleit
quam
habet
:
he
that
hath
the
least
measure
of
glory
shall
seek
for
no
more
,
nor
grieve
that
he
hath
so
little
.
CHAP.
IV.
Of
the
reasons
why
God
will
glorifie
his
Children
,
in
respect
of
the
Lord
himself
.
SECT.
I.
The
reasons
hereof
are
as
follow
.
1.
GOD
hath
Predestinated
them
unto
glory
,
2
Thes.
2.13
,
14.
We
are
bound
alwaies
to
give
thanks
to
God
for
you
brethren
,
beloved
of
the
Lord
,
because
God
hath
from
the
beginning
chosen
you
to
Salvation
through
Sanctification
of
the
Spirit
,
and
belief
of
the
truth
.
The
Salvation
of
God's
Children
is
built
upon
a
stronger
Foundation
then
the
very
Heavens
,
even
upon
God's
Counsel
;
his
hand
hath
written
their
names
in
the
Book
of
Life
in
Characters
that
cannot
be
blotted
out
:
his
grace
is
the
Fountain
of
their
Salvation
,
and
therefore
they
may
expect
it
from
his
mercy
.
God
is
unchangeable
in
his
decrees
:
the
design
he
hath
laid
touching
the
saving
of
his
people
from
all
eternity
,
is
not
changed
in
time
,
nor
can
all
the
Powers
on
Earth
hinder
the
execution
of
his
will
.
It
is
impossible
that
any
should
be
Predestinate
,
and
not
saved
,
saith
Peter
Lombard
.
2.
God
hath
called
them
unto
glory
.
Whom
he
hath
Predestinated
them
hath
he
called
:
whom
he
hath
called
,
them
hath
he
Justified
:
and
whom
he
hath
Justified
,
them
also
hath
he
Glorified
,
Rom.
8.30
.
He
speaks
of
it
as
of
the
time
past
,
as
if
it
were
already
done
:
partly
,
because
part
of
it
is
present
,
as
Peace
,
Joy
,
&c.
and
partly
,
because
it
is
as
sure
as
though
it
were
in
present
possession
,
we
are
called
unto
glory
and
vertue
;
we
are
called
to
the
obtaining
the
glory
of
our
Lord
Jesus
Christ
by
the
Gospel
,
2
Thes.
2.14
.
And
S.
Paul
exhorteth
the
Thessalonians
to
walk
worthy
of
God
,
who
had
called
them
to
his
Kingdom
and
Glory
,
1
Thes.
2.12
.
God
hath
called
the
Saints
out
of
this
World
;
they
are
no
sooner
admitted
into
the
School
of
Christ
,
but
they
learn
that
the
Earth
is
their
banishment
,
and
Heaven
their
Countrey
:
the
end
why
God
calls
his
people
out
of
the
World
,
is
that
they
might
not
seek
for
happiness
upon
Earth
,
and
that
they
may
make
no
account
of
what
the
wicked
do
possess
,
and
thereby
see
that
riches
and
honours
are
not
the
portion
of
the
righteous
,
because
God
bestoweth
them
chiefly
upon
his
enemies
:
he
leaveth
the
fairest
part
of
the
World
to
those
that
persecute
him
,
to
teach
his
Children
that
Heaven
is
their
patrimony
and
Inheritance
.
3.
God
hath
prepared
Heaven
for
them
:
Christ
at
the
last
day
will
say
to
the
Sheep
whom
he
will
place
at
his
right
hand
,
Come
ye
blessed
of
my
Father
,
receive
the
Kingdom
prepared
for
you
from
the
beginning
of
the
World
,
Mat.
25.34
.
When
Christ
was
leaving
the
World
,
he
comforteth
the
hearts
of
his
disconsolate
Disciples
thus
,
In
my
Fathers
house
are
many
Mansions
,
if
it
were
not
so
,
I
would
have
told
you
,
I
go
to
prepare
a
place
for
you
,
John
14.2
.
The
glory
must
be
incomparable
which
God
hath
treasured
up
,
and
been
preparing
from
eternity
.
Neither
doth
God
only
prepare
Heaven
for
his
Saints
,
but
he
also
prepareth
them
for
Heaven
:
he
makes
them
meet
partakers
of
the
inheritance
among
the
Saints
in
light
,
Col.
1.12
.
For
as
wicked
men
are
vessels
of
wrath
sitted
for
Destruction
,
so
the
Saints
are
vessels
of
glory
prepared
unto
glory
,
Rom.
9.22
,
23.
The
Saints
do
not
presently
pass
from
a
corrupt
to
a
glorious
estate
,
but
there
is
a
fitting
and
an
holy
preparation
cometh
between
:
if
a
man
will
wear
a
Garment
,
he
fits
it
before
he
weareth
it
;
so
God
will
have
his
people
cast
into
a
new
mould
,
that
he
may
fit
them
for
Heaven
,
before
he
puts
them
into
the
possession
of
it
.
4.
God
hath
promised
to
bestow
Heaven
upon
his
people
:
He
will
give
grace
and
glory
,
Psal.
84.11
.
The
Crown
of
life
hath
he
promised
to
them
that
love
him
,
Jam.
1.12
.
Heaven
cometh
to
us
by
deed
,
by
good
assurance
:
there
is
no
better
deed
then
that
which
is
written
by
the
finger
of
God
,
and
sealed
by
the
blood
of
Christ
,
as
a
judicious
Divine
well
noteth
:
To
him
that
ordereth
his
conversation
aright
,
will
I
shew
the
salvation
of
God
:
he
hath
chosen
the
poor
of
the
World
,
rich
in
Faith
,
and
heirs
of
the
Kingdom
,
which
he
hath
promised
to
them
that
love
him
,
Jam.
2.5
.
Heaven
is
a
Kingdom
engaged
to
the
Saints
by
promise
,
and
they
are
to
look
upon
it
as
a
promised
Kingdom
,
and
to
judge
him
faithful
that
hath
promised
.
St.
Augustin
God
willing
more
abundantly
to
shew
unto
the
Heirs
of
Promise
the
immutability
of
his
counsel
,
confirmed
it
with
an
Oath
,
that
by
two
immutable
things
in
which
it
was
impossible
for
God
to
lye
,
we
might
have
a
strong
consolation
,
who
have
fled
for
refuge
to
lay
hold
upon
the
hope
set
before
us
:
Now
he
is
Jehovah
,
and
will
give
existence
to
all
his
promises
;
and
the
making
good
his
promises
to
his
Children
will
tend
to
the
greater
manifestation
of
God's
Glory
.
SECT.
II.
DIvers
reasons
also
may
be
given
why
the
Lord
will
glorifie
his
people
,
in
respect
of
themselves
.
1.
Glory
is
the
great
design
of
the
Saints
,
therefore
it
shall
be
unto
them
.
St.
Paul
sets
it
down
as
a
distinguishing
Character
of
the
Saints
from
other
men
,
Rom.
2.7
.
And
saith
,
To
them
who
by
patient
continuance
in
well-doing
seek
for
glory
,
and
honour
,
and
immortality
,
eternal
life
,
i.
e.
To
them
shall
be
eternal
Life
:
This
is
the
main
thing
that
the
Saints
aim
at
:
some
of
them
do
differ
in
some
Opinions
,
but
in
this
they
all
agree
,
viz.
in
aiming
at
everlasting
glory
,
the
glory
of
the
God
of
glory
:
therefore
the
Lord
will
not
suffer
them
to
miss
of
the
main
end
and
aim
of
their
Souls
.
The
Spouse
cries
,
Come
Lord
Jesus
,
come
quickly
.
Their
affections
are
set
on
things
above
,
their
conversation
is
in
Heaven
,
their
treasure
is
in
Heaven
,
and
Heaven
hath
their
hearts
;
they
seldom
look
up
to
Heaven
,
but
they
sigh
after
it
,
and
are
afflicted
at
their
banishment
:
grief
makes
the
Heaven-born
Soul
cry
,
Wo
is
me
,
because
my
habitation
is
prolonged
.
2.
Glory
is
the
expectation
of
the
Saints
,
Phil.
3.20
,
21.
and
they
are
said
,
to
rejoyce
in
hope
of
the
glory
of
God
,
Rom.
5.2
.
Saving
hope
is
a
siducial
and
undoubted
expectation
of
eternal
glory
and
happiness
,
promised
to
us
in
the
word
,
and
purchased
by
Christ
for
us
;
or
else
a
patient
waiting
for
the
manifestation
of
the
glory
of
the
Sons
of
God
,
when
Christ
shall
appear
;
this
is
the
hope
that
is
meant
,
Rom.
8.23
,
24.
there
waiting
,
hope
,
and
expectation
are
the
same
,
waiting
for
the
adoption
,
(
i.
e.
)
for
the
inheritance
of
glory
,
to
which
by
our
adoption
we
are
interested
:
that
look
,
as
the
creature
is
said
verse
19.
earnestly
to
expect
,
they
do
as
it
were
put
forth
their
heads
,
to
look
for
the
glorious
appearing
of
the
Sons
of
God
;
so
all
the
Saints
do
earnestly
expect
their
future
promised
glory
,
saith
Parisiensis
,
3.
God
hath
already
given
them
the
beginnings
of
glory
;
they
are
sealed
with
the
holy
Spirit
of
promise
,
which
is
the
earnest
of
their
inheritance
,
until
the
redemption
of
the
purchased
possession
,
&c.
Ephes.
1.13
.
Here
indeed
the
Saints
are
Sons
,
but
they
are
not
Heirs
invested
into
that
blessed
estate
they
have
title
to
;
God
reserves
not
all
their
happiness
for
the
world
to
come
,
but
gives
them
somewhat
here
to
bear
up
their
spirits
,
to
mitigate
and
sweeten
their
troubles
in
their
absence
from
their
Husband
;
and
to
render
them
happy
in
the
midst
of
their
miseries
,
he
sheds
the
graces
of
his
Spirit
into
their
spirits
with
so
much
complacency
,
that
conversing
with
men
,
they
may
relish
the
bliss
and
happiness
of
Angels
.
He
gives
them
the
Holy
Ghost
as
a
pledg
of
that
glory
which
one
day
they
shall
receive
with
him
:
you
know
an
earnest
is
for
security
of
a
contract
;
so
the
Holy
Ghost
doth
secure
us
of
that
blessed
estate
we
shall
have
hereafter
in
Heaven
.
An
earnest
likewise
is
part
of
the
bargain
,
a
part
of
the
whole
that
is
secured
;
though
it
be
never
so
little
,
yet
it
is
a
part
:
so
it
is
in
the
operations
of
the
Spirit
upon
us
,
in
that
peace
and
joy
that
it
worketh
in
the
heart
,
it
is
a
part
of
that
peace
and
joy
the
Saints
shall
for
ever
enjoy
in
Heaven
.
Moreover
,
an
earnest
is
given
rather
for
the
security
of
the
party
that
receives
it
,
then
in
regard
of
him
that
gives
it
:
so
God
by
giving
us
this
earnest
of
his
Spirit
,
gives
us
assurance
of
salvation
,
he
makes
us
thereby
to
read
our
Names
written
in
the
Book
of
Life
;
he
takes
us
into
that
Privy
Chamber
where
the
definitive
sentence
of
our
eternal
happiness
is
pronounced
;
he
applieth
to
us
the
merits
of
Jesus
Christ
,
and
himself
interposeth
the
caution
of
his
Promises
;
he
blots
out
those
mortal
discontents
that
labour
to
throw
us
into
despair
,
advancing
our
hope
by
a
prelibation
of
glory
;
and
handles
us
with
so
much
tenderness
,
that
he
that
hath
this
assurance
,
cannot
be
made
to
believe
that
he
can
be
miserable
in
the
other
world
,
that
hath
been
so
happy
in
this
.
The
Saints
also
have
glory
here
in
primitiis
,
they
are
said
to
have
received
the
first
fruits
of
the
Spirit
,
Rom.
8.23
.
to
assure
them
that
they
shall
have
a
rich
harvest
,
and
a
good
crop
.
Look
as
sometimes
it
falls
out
with
wicked
men
in
their
merry
sports
,
God
sends
some
horror
of
conscience
into
them
,
that
like
an
unwholesome
damp
,
choaketh
all
their
pleasure
,
which
is
the
first
fruits
of
Hell
,
a
taste
of
the
cup
of
wrath
which
the
damned
drink
of
in
Hell
:
so
when
a
godly
man
is
in
his
sad
dumps
,
when
he
is
almost
buried
in
the
gulf
of
troubles
,
then
God's
Spirit
doth
,
as
Jonathan
,
take
a
little
honey
upon
the
top
of
his
rod
,
and
gives
it
him
to
eat
,
which
comforteth
his
fainting
spirit
;
the
Spirit
of
God
then
droppeth
a
little
comfort
upon
an
afflicted
heart
,
gives
him
a
taste
of
the
rivers
of
pleasures
,
and
secretly
assureth
him
of
the
favor
of
God
in
Christ
,
and
that
one
day
he
shall
enjoy
communion
with
him
to
all
eternity
;
these
are
the
very
first
fruits
of
Heaven
.
The
godly
are
already
glorified
in
part
,
because
that
wherein
eternal
life
and
glory
do
consist
,
they
have
now
in
part
;
they
know
God
in
part
;
they
do
here
enjoy
God
and
Christ
in
part
;
they
have
now
communion
with
God
in
Christ
;
and
Christ
is
said
to
live
in
them
,
and
God
is
said
to
make
his
abode
in
them
:
that
Soul
must
needs
be
glorious
,
wherein
God
and
Christ
do
make
their
abode
.
It
is
true
what
a
holy
Man
said
,
a
Believer
hath
Coelum
in
se
,
&
Christum
in
illo
Coelo
:
A
Christian
hath
Heaven
within
him
,
and
Christ
in
that
Heaven
.
Where
God
and
Christ
is
,
certainly
there
is
Heaven
.
4.
Because
Christ
their
Head
is
glorified
,
therefore
must
the
Members
also
be
glorified
;
they
are
united
to
Christ
;
he
is
their
Husband
,
they
are
his
Spouse
:
now
where
he
is
,
they
must
also
be
,
as
he
himself
tells
his
Disciples
,
John
14.
Now
is
the
time
of
contract
only
;
the
time
of
the
Marriage
solemnity
shall
be
at
the
appearing
of
Christ
.
Now
we
are
the
Sons
of
God
,
but
it
doth
not
appear
what
we
shall
be
,
1
John
3.2
.
But
when
he
who
is
our
life
shall
appear
,
we
shall
also
appear
with
him
in
glory
,
Colos.
3.4
.
Christ
in
his
own
Person
is
now
glorious
:
Ought
not
Christ
to
suffer
these
things
,
and
enter
into
his
glory
,
Luke
24.26
.
This
glory
is
given
him
by
God
his
Father
,
1
Pet.
1.21
.
John
17.24
.
Now
when
it
is
said
,
God
the
Father
gave
him
glory
,
it
cannot
be
meant
of
essential
glory
,
because
he
had
that
from
all
eternity
;
but
by
glory
is
meant
,
the
glory
of
his
Mediatorship
,
and
the
glory
he
had
after
his
Resurrection
,
wherein
we
shall
be
made
like
unto
him
,
sitting
at
the
right
hand
of
God
.
Now
real
glory
is
given
to
Christ
in
regard
of
his
Humane
Nature
,
so
it
was
manifest
in
time
;
but
in
respect
of
his
Deity
,
he
had
it
with
his
Father
before
the
world
was
,
John
17.5
.
As
the
Sun
,
when
there
is
a
Cloud
between
us
and
it
,
the
Sun
still
keeps
its
splendor
,
but
when
the
Cloud
is
gone
,
we
see
it
:
So
Christ
in
regard
of
his
Deity
had
this
glory
always
;
it
was
hidden
from
him
in
regard
of
the
infirmities
which
he
took
upon
him
,
as
sufferings
,
death
,
&c.
Now
Christ
our
Head
being
glorified
,
all
his
Members
that
suffer
with
him
shall
also
be
glorified
together
;
they
are
now
glorified
in
capite
,
and
when
Christ
hath
prepared
places
for
all
his
Members
,
then
he
will
take
them
home
to
his
Father's
house
:
Christ
is
now
preparing
their
glory
,
and
fitting
their
heavenly
Mansions
;
he
is
decking
their
Crowns
of
Righteousness
,
he
is
trimming
their
Robes
.
Christ
is
now
in
his
own
Person
glorious
,
but
Christ
mystical
is
not
glorious
,
it
is
in
a
suffering
condition
;
there
are
many
of
his
Members
that
are
not
yet
brought
home
to
God
:
Christ
hath
a
care
of
his
mystical
Body
,
as
of
his
natural
Body
;
he
gave
his
natural
Body
to
redeem
his
mystical
Body
;
therefore
as
he
is
glorious
in
his
natural
Body
,
so
he
will
be
glorious
in
his
mystical
Body
;
for
St.
Paul
saith
,
he
shall
come
to
be
glorified
in
his
Saints
.
The
Son
of
God
rose
gloriously
out
of
his
Tomb
;
and
after
he
had
given
assurance
of
it
to
his
Apostles
,
he
was
taken
up
into
Heaven
,
to
reign
there
eternally
with
his
Father
;
the
Angels
made
a
part
of
his
Triumph
;
his
Body
that
was
pierced
with
the
nails
,
rent
with
stripes
,
torn
with
thorns
,
was
set
at
the
right
hand
of
his
Father
on
a
Throne
;
whose
Ornament
was
Justice
,
and
the
Foundation
Mercy
,
as
one
well
noteth
.
His
mystical
Body
shall
receive
the
like
glorious
entertainment
;
the
Saints
shall
be
admitted
into
the
Society
of
the
Blessed
,
and
reign
in
Heaven
with
the
Angels
:
Those
Members
that
have
suffered
in
the
quarrel
of
Jesus
Christ
,
shall
be
freed
from
all
miseries
,
and
reign
in
glory
everlastingly
with
their
Head
,
that
the
blessedness
of
Jesus
Christ
may
have
its
accomplishment
,
and
he
may
be
as
happy
in
his
Members
,
as
in
his
Person
.
Jesus
Christ
and
his
Members
are
united
in
their
sufferings
on
earth
,
and
by
a
necessary
consequence
we
may
be
assured
,
they
shall
be
so
one
day
in
their
glory
in
Heaven
:
To
this
end
Christ
prayed
for
his
Church
to
his
Father
,
when
himself
was
upon
earth
;
The
glory
which
thou
gavest
me
,
I
have
given
them
:
Father
,
I
will
that
they
also
whom
thou
hast
given
me
be
where
I
am
,
that
they
may
behold
my
glory
which
thou
hast
given
me
,
John
17.22
,
24.
It
is
observable
,
that
in
other
things
when
Jesus
Christ
speaks
to
his
Father
,
it
is
with
so
much
respect
,
that
he
seemeth
rather
a
Servant
then
a
Son
;
but
when
he
asks
that
his
Members
may
reign
with
him
in
glory
,
it
is
with
so
much
liberty
of
speech
;
that
his
Request
is
rather
a
determination
then
a
Prayer
:
Volo
Pater
,
Father
,
I
will
that
where
I
am
,
there
my
Servants
may
be
.
CHAP.
V.
Of
the
quality
of
the
Saints
glory
.
NOw
that
I
may
set
forth
the
nature
of
the
Saints
glory
,
you
are
to
know
,
that
there
is
no
specisical
,
or
essential
,
difference
between
our
gracious
and
glorious
estate
,
as
there
is
no
specifical
or
essential
difference
between
the
Corn
of
the
First-fruits
,
and
that
of
the
whole
Harvest
,
only
some
accidental
differences
:
as
there
is
no
specifical
difference
between
a
Child
,
and
a
grown
Man
;
they
have
both
the
same
essential
parts
and
principles
,
there
is
only
an
alteration
of
degrees
,
not
of
parts
,
&
gradus
non
variat
speciem
:
Now
our
present
estate
is
our
Infancy
,
our
future
estate
is
our
Man-hood
;
for
the
present
the
Children
of
God
have
glory
given
them
;
godly
Men
are
for
the
present
glorious
:
the
Scripture
calls
them
nothing
else
but
blessed
;
yea
,
even
then
they
are
blessed
,
when
the
world
looks
upon
them
as
most
miserable
;
when
shame
,
reproach
and
trouble
is
cast
upon
them
,
then
doth
the
Spirit
of
glory
rest
upon
them
;
they
having
grace
bestowed
upon
them
,
have
glory
.
Glory
is
nothing
else
but
the
splendour
,
the
brightness
of
grace
;
Vita
gratiae
nihil
est
aliud
quam
aetas
infantilis
gloriae
:
he
that
is
gracious
,
is
glorious
.
We
shall
have
the
same
individual
Bodies
and
Souls
after
the
Resurrection
as
we
have
in
this
life
,
only
some
alteration
in
respect
of
some
new
qualities
;
as
in
our
first
Resurrection
from
the
death
of
Sin
to
the
life
of
Righteousness
,
there
is
no
transmutation
of
the
essence
,
but
an
alteration
of
the
qualities
,
or
a
super-introduction
of
new
qualities
,
by
which
we
are
said
to
be
new
Creatures
,
2
Cor.
5.17
.
not
in
quantity
but
in
quality
;
so
in
Heaven
we
shall
become
new
Creatures
in
respect
of
what
we
are
now
,
and
those
very
qualities
which
do
principally
concur
to
the
constitution
of
our
happiness
in
Heaven
,
are
in
some
measure
communicated
to
us
in
our
first
regeneration
;
now
we
have
drops
,
then
rivers
of
delights
,
Psal.
36.8
.
both
the
same
in
nature
.
This
will
be
the
more
evident
,
if
we
examine
wherein
our
happiness
hereafter
doth
consist
,
and
comparing
it
with
our
present
estate
.
Our
spiritual
and
supernatural
blessedness
consisteth
in
the
fruition
of
such
an
object
as
is
perfectly
,
all-sufficiently
,
and
principally
good
,
which
is
only
God
;
therefore
it
standeth
in
our
perfect
union
to
,
and
communion
with
God
;
the
faculties
of
the
soul
being
by
the
Almighty
power
of
God
dilated
,
extended
and
enlarged
so
far
,
as
to
be
as
it
were
capable
of
the
fulness
of
God
,
and
by
the
perfect
operations
of
the
understanding
,
will
and
affections
,
united
to
God
in
all
their
actions
:
and
when
these
natural
,
weak
and
vile
Bodies
of
ours
,
by
the
same
hand
of
Omnipotency
are
transfigured
and
transformed
into
spiritual
,
powerful
and
glorious
Bodies
,
and
so
united
to
the
Soul
,
then
are
we
come
to
the
perfection
of
our
blessedness
;
the
properties
of
which
blessedness
are
,
First
,
That
it
is
everlasting
.
Secondly
,
That
we
shall
discern
it
so
to
be
.
And
thirdly
,
That
as
it
fulfilleth
the
largest
desires
of
our
hearts
,
so
we
shall
be
extraordinarily
affected
with
it
,
and
perpetually
affected
to
it
,
and
incessantly
desirous
of
it
;
our
glory
consisteth
not
in
having
what
our
weak
Souls
can
now
wish
for
,
but
what
they
can
desire
when
they
are
gloriously
corroborated
and
enlarged
.
So
that
now
you
see
there
is
no
specifical
or
essential
difference
,
but
only
a
gradual
or
circumstantial
difference
between
the
state
of
grace
here
,
and
the
state
of
glory
hereafter
;
for
Regnum
coeleste
est
Dei
contemplatio
,
glorificatio
,
Orat.
contr
.
Arrian
.
&
celebratio
cum
Angelis
communis
,
saith
one
of
the
Fathers
;
who
commonly
describeth
the
state
of
the
blessed
to
be
nothing
else
;
but
the
full
and
perfect
accomplishment
of
such
spiritual
blessings
as
are
already
begun
in
us
,
and
in
part
already
communicated
to
us
,
when
God
shall
(
by
a
most
perfect
and
immediate
irradiation
of
the
understanding
,
and
sanctification
of
the
will
and
affections
to
know
,
love
and
delight
in
God
,
and
transformat●on
of
the
Body
into
the
likeness
of
Christ's
)
effect
the
everlasting
glorification
of
the
whole
man
.
Quest.
But
will
not
this
diminish
and
lessen
the
excellency
of
our
future
estate
,
and
make
it
far
less
eminent
then
the
Scripture
describes
it
to
be
,
2
Cor.
4.17
.
and
consequently
less
desirable
,
and
the
hope
and
assurance
of
it
less
able
to
solace
us
against
our
present
sufferings
?
Sol.
I
answer
,
no
;
for
besides
the
admirable
alteration
there
shall
be
in
our
Bodies
,
in
respect
of
their
present
base
condition
,
there
shall
be
a
far
greater
alteration
in
our
Souls
,
though
it
be
not
specifical
and
essential
,
as
may
appear
in
comparing
the
First-fruits
with
the
whole
Harvest
.
What
is
an
handful
to
the
whole
Crop
?
what
is
a
drop
of
Water
to
the
whole
Ocean
?
what
is
the
light
of
the
Moon
and
Stars
,
and
Candle-light
,
to
that
of
the
Sun
?
and
yet
there
is
no
essential
difference
between
these
,
no
more
then
between
a
mountain
and
a
mole-hill
,
both
having
the
same
common
nature
.
God
can
raise
qualities
as
well
as
substances
to
a
most
eminent
and
glorious
perfection
;
if
we
in
the
state
of
renovation
,
find
such
comforts
as
are
many
times
unspeakable
and
glorious
,
even
in
this
our
day
of
small
things
,
that
they
make
us
to
glory
in
tribulation
,
and
to
triumph
over
the
greatest
evils
in
this
life
,
how
absolute
and
transcendently
ravishing
shall
our
contentment
be
,
when
we
shall
be
above
the
reach
of
all
evils
,
and
be
filled
with
all
perfection
?
Hence
we
may
learn
how
to
conceive
of
the
blessedness
of
our
future
estate
,
viz.
not
to
think
of
it
after
a
carnal
manner
,
as
if
it
did
consist
in
eating
and
drinking
,
sleeping
,
marrying
,
possessing
of
Silver
and
Gold
,
and
Houses
richly
furnished
and
adorned
,
or
in
a
Turkish
Paradise
,
in
sensual
delights
,
and
following
our
sports
and
recreations
;
but
rather
in
exercises
of
Holiness
and
Righteousness
,
in
a
glorious
and
heavenly
communion
with
the
holy
Trinity
,
Saints
and
Angels
,
as
Rom.
14.17
.
in
living
a
Celestial
and
Angelical
kind
of
life
,
as
Luke
20.35
.
such
as
is
described
Isa.
6.2
,
3.
Psal.
103.20
.
Matth.
18.20
.
Luke
15.7
.
Luke
2.13
,
14.
A
sincere
Christian
condition
,
and
heavenly
conversation
,
is
an
obscure
delineation
and
representation
of
the
happy
condition
of
the
glorified
;
and
the
Saints
do
even
live
as
it
were
an
Heaven
upon
Earth
;
they
begin
to
live
eternally
and
blessedly
,
as
soon
as
they
begin
to
be
in
Christ
:
and
if
Glory
deserveth
such
great
admiration
and
estimation
,
Grace
,
which
is
a
spark
and
principle
of
it
,
can
be
no
mean
thing
;
therefore
let
those
that
are
sanctified
in
Christ
,
so
far
magnifie
themselves
against
the
insolencies
of
ungodly
men
.
CHAP.
VI.
Sheweth
,
that
the
perfect
Glory
and
Happiness
of
the
Saints
is
invisible
for
the
present
.
SECT.
I.
IN
the
next
place
I
shall
shew
you
,
that
the
full
dignity
,
glory
,
and
happiness
of
the
Saints
is
not
apparent
:
Now
we
are
the
Sons
of
God
,
but
it
doth
not
yet
appear
what
we
shall
be
,
but
when
he
shall
appear
we
shall
be
like
him
,
&c.
1
John
3.2
.
Our
Salvation
is
hid
in
this
life
,
Our
life
of
glory
is
hid
with
Christ
in
God
.
Col.
3.3
.
All
the
flourishing
beauty
of
the
Wine
,
is
all
the
dead
time
of
the
Winter
hidden
in
the
root
of
the
Vine
;
Christ
our
Head
,
our
Brother
,
our
Ausband
,
our
Saviour
,
is
keeper
of
the
Crown
of
glory
;
it
is
hid
in
Christ
for
the
present
,
therefore
it
doth
not
appear
:
and
it
is
hid
with
Christ
in
God
;
in
God
objective
,
because
of
our
happiness
principally
consisteth
in
the
vision
of
God
,
or
causaliter
,
because
all
our
glory
is
derived
from
God
;
or
else
in
God
,
that
is
apud
Deum
,
in
the
power
of
God
to
bestow
it
at
his
pleasure
;
there
is
glory
and
happiness
hidden
in
Christ
for
us
.
Upon
the
meditation
hereof
the
Psalmist
cries
out
,
Psal.
31.19
.
O
how
great
is
thy
goodness
which
thou
hast
laid
up
for
them
that
fear
thee
?
how
great
?
it
is
particula
admirativa
.
Bruno
Eye
hath
not
seen
,
nor
ear
heard
,
neither
hath
it
entred
into
the
heart
of
man
to
conceive
what
things
God
hath
prepared
for
them
that
love
him
,
1
Cor.
2.9
.
This
St.
Paul
spake
,
who
in
that
divine
rapture
into
the
Third
Heaven
saw
a
flash
of
the
Transcendent
glory
of
the
Saints
.
The
glorious
beauty
of
Heaven
and
Earth
is
the
object
of
the
eye
,
yet
no
eye
ever
saw
such
glory
:
our
ears
hear
more
then
our
eyes
can
see
;
we
hear
of
glorious
things
done
in
all
parts
of
the
World
,
and
yet
no
ear
ever
heard
of
such
glory
:
our
hearts
can
conceive
more
then
our
eyes
can
see
,
or
ears
can
hear
,
or
we
can
fancy
greater
things
then
can
be
presented
to
the
eye
;
yet
we
cannot
conceive
the
glory
of
the
Sons
of
God
.
Our
glory
doth
not
appear
;
we
have
treasures
of
happiness
,
but
they
are
hidden
in
the
field
:
our
Transcendent
happiness
is
like
a
curious
piece
of
Arras
roled
up
,
not
put
down
,
and
exposed
to
the
view
of
men
;
we
are
glorious
Stars
,
but
yet
we
do
not
appear
above
the
Horizon
,
the
Earth
doth
interpose
it self
between
us
and
the
set
Sun
,
and
hides
his
light
from
us
;
so
these
earthy
bodies
of
ours
do
interpose
themselves
between
us
and
our
glory
,
that
it
cannot
be
seen
.
The
happy
and
glorious
estate
of
the
Children
of
God
doth
not
now
appear
;
1.
Not
to
the
Wicked
:
the
glory
and
beauty
of
the
Saints
in
this
life
is
internal
and
spiritual
;
The
Kings
Daughter
is
all
glorious
within
,
Psal.
45.13
.
They
are
full
of
riches
of
glory
and
strength
,
but
it
is
in
the
inner
man
,
Eph.
3.16
.
And
so
it
is
not
obvious
to
carnal
eyes
,
which
if
it
were
,
it
would
turn
the
most
sensual
Epicures
into
mortified
Saints
:
but
the
wicked
want
a
spiritual
eye
to
discern
spiritual
glory
;
Gods
people
are
worth
Millions
of
men
,
but
they
are
Gods
hidden
ones
,
Psal.
83.3
.
The
world
knoweth
them
not
,
because
they
know
not
God
,
1
John
3.1
.
And
as
Moses
his
face
when
it
shone
,
had
a
vail
over
it
;
so
the
glory
of
grace
hath
a
vail
over
it
,
that
not
a
glimpse
of
it
appeareth
to
the
wicked
,
much
less
doth
the
life
of
endless
glory
appear
to
them
.
These
things
do
hide
the
glorious
condition
of
the
godly
from
the
wicked
:
1.
Their
outward
troubles
,
their
outward
mean
and
base
condition
obscureth
their
glory
,
so
that
wicked
men
think
godliness
to
be
a
contemptible
thing
:
What
hid
the
Majesty
of
Christ
from
the
eye
of
the
Jews
?
why
was
he
a
man
rejected
and
despised
among
men
?
it
was
the
baseness
of
his
outward
condition
that
hid
the
glory
of
the
only
begotten
Son
of
God
:
he
came
in
the
form
of
a
Servant
among
the
Jews
,
who
expected
his
coming
in
Princely
pomp
;
it
was
also
the
many
troubles
he
endured
for
our
sins
,
because
he
was
Crowned
with
a
Crown
of
Thornes
,
and
had
not
a
Crown
of
Glory
upon
his
Head
,
therefore
his
glory
did
not
appear
:
the
carnal
and
blind
Jews
thought
the
promised
Messiah
when
he
came
,
would
not
be
thus
miserable
,
and
so
generally
hated
as
Christ
was
:
thus
when
the
wicked
see
godly
men
almost
overwhelmed
with
troubles
,
and
even
buried
in
the
Gulf
of
outward
calamities
,
and
look
upon
them
as
of
all
men
the
most
miserable
and
despicable
,
they
presently
think
there
is
no
glory
in
an
holy
life
.
The
miseries
of
the
Saints
are
publique
,
their
advantages
walk
in
the
dark
;
men
see
what
they
suffer
,
but
doubt
of
what
they
hope
for
;
and
in
the
judgment
of
Infidels
their
Religion
passeth
for
an
imposture
,
because
the
good
things
it
promiseth
are
invisible
,
but
the
evils
it
threatens
are
sensible
and
present
.
We
are
saith
August
.
like
those
great
Trees
,
which
during
the
sharpness
of
the
Winter
,
are
naked
of
all
their
leaves
;
their
life
is
enclosed
in
their
roots
,
their
vigour
is
retired
into
their
Sap
,
and
all
their
Soul
and
vegetation
they
have
,
is
hid
from
the
eyes
of
the
beholders
;
but
their
death
is
conspicuous
,
every
branch
publisheth
;
it
and
all
the
mischiefs
the
Winter
hath
brought
upon
them
,
are
so
many
arguments
to
make
us
doubt
of
their
life
.
Thus
it
is
with
God's
Children
;
they
are
dead
,
and
they
are
alive
,
but
their
Life
is
in
a
Cloud
,
their
Death
manifest
;
the
persecutions
they
suffer
,
the
temptations
they
encounter
,
the
conflicts
they
undergo
,
perswade
wicked
and
unbelieving
persons
,
that
their
Life
is
but
a
languishing
and
doleful
Death
;
but
their
vigour
is
over-shadowed
,
their
glory
is
hid
with
Christ
in
God
:
and
as
the
Spring
must
needs
return
to
convince
the
ignorant
,
that
a
Tree
that
hath
lost
its
leaves
in
the
Winter
,
is
not
dead
,
so
must
the
general
Resurrection
happen
to
assure
the
unbelieving
World
,
that
the
Life
of
a
Christian
persecuted
by
the
World
is
hid
with
Christ
in
God
.
2.
Because
there
is
no
outward
excellency
in
grace
,
therefore
their
glory
cannot
appear
to
wicked
men
;
nothing
pleaseth
a
carnal
eye
but
external
excellency
,
and
grace
hath
little
of
that
.
St.
James
That
gay
clothes
and
a
gold
Ring
is
in
more
esteem
then
Faith
;
but
Christ
goes
contrary
to
the
World
.
Cyrus
,
in
his
speech
to
his
Soldiers
,
told
them
that
were
Footmen
,
if
they
would
follow
him
,
he
would
make
them
Horsemen
:
he
told
them
that
were
Horsemen
,
if
they
would
follow
him
,
he
would
set
them
over
Chariots
:
if
they
were
Rulers
of
Villages
,
he
would
give
them
Cities
:
if
of
Cities
,
he
would
make
them
Rulers
of
Provinces
.
Christ
Preached
otherwise
,
He
that
will
be
my
Disciple
,
let
him
deny
himself
,
and
take
up
his
Cross
:
let
him
deny
his
honours
,
and
become
base
for
my
sake
:
let
him
deny
his
riches
,
and
become
poor
for
my
sake
:
let
him
deny
his
life
,
and
become
miserable
:
what
happiness
,
what
glory
is
there
,
will
a
wicked
man
say
?
I
can
see
no
excellency
in
Piety
,
if
this
be
the
portion
of
God's
Children
.
Grace
indeed
is
like
the
Ark
,
which
within
was
over-laid
with
pure
Gold
,
and
a
pot
of
Manna
was
in
it
,
but
the
out-side
was
covered
with
Badgers-skins
,
and
Sheep-skins
:
so
grace
is
inwardly
overlaid
with
pure
Gold
,
cloathed
with
glory
,
and
within
it
there
is
a
pot
of
Manna
,
even
joy
unspeakable
;
Yet
because
the
outside
of
grace
is
covered
with
Badgers
skins
,
and
wicked
men
do
judge
according
to
the
outward
appearance
,
therefore
the
inward
excellency
and
glory
thereof
doth
not
appear
to
them
.
3.
Because
wicked
men
think
that
holy
men
,
because
they
are
miserable
in
this
life
,
belong
not
to
God
,
and
that
their
miseries
here
are
but
the
fore-runners
of
eternal
sorrows
.
It
is
a
good
saying
of
Mercer
,
This
is
the
guise
of
the
World
,
that
it
thinks
those
to
be
cursed
of
God
,
whom
he
seems
to
cross
with
outward
troubles
;
and
to
think
that
they
are
the
only
blessed
men
,
whom
he
seems
to
bless
with
outward
things
.
Wicked
men
think
that
the
love
and
hatred
of
God
appeareth
in
outward
things
,
and
that
because
all
things
go
well
here
,
and
every
thing
succeeds
according
to
the
desires
of
their
hearts
,
they
verily
presume
,
that
God
by
these
outward
dispensations
intends
no
less
then
their
eternal
happiness
:
and
because
they
see
that
very
often
trouble
upon
trouble
falls
upon
the
godly
,
they
think
they
are
Hypocrites
,
and
so
God
will
deal
with
them
to
all
Eternity
.
Alas
!
the
World
is
blind
,
the
God
of
this
World
hath
blinded
their
eyes
,
that
the
future
glory
of
God's
Children
doth
not
appear
to
them
:
they
little
think
that
where
the
godly
man's
misery
endeth
,
there
the
happines●
of
the
wicked
endeth
;
and
where
the
wicked
m●
〈◊〉
misery
beginneth
,
there
the
hap●●●
〈◊〉
th●
〈◊〉
●●ginneth
:
It
is
Peter
Martyr's
〈…〉
●icked
are
called
the
inhabitant●
〈…〉
therefore
are
compared
to
〈…〉
●odly
are
called
So
journers
and
〈…〉
●●nderers
in
a
strange
land
,
and
〈…〉
●●●ared
to
the
Planets
:
the
Pl●
〈…〉
West
to
East
in
a
contrary
mo●●
〈…〉
●●rs
do
set
where
the
Planets
ri●e
〈…〉
●icked
and
the
godly
that
move
i●
〈…〉
the
one
riseth
where
the
o●●
〈…〉
●●th
the
glory
and
happiness
〈…〉
then
the
glory
of
th●
〈…〉
●appiness
doth
appear
.
SECT.
II.
.2
THE
glory
of
the
Saints
doth
not
yet
appear
to
themselves
,
it
is
not
yet
manifest
what
they
shall
be
,
the
fullness
and
perfection
of
their
glory
and
happiness
cannot
be
comprehended
by
them
;
they
must
enter
into
their
Master's
Joy
,
before
they
can
fully
see
what
glory
belongeth
to
them
:
God
must
make
them
perfectly
glorious
,
before
their
glory
will
appear
.
Josua
might
have
spies
from
Canaan
,
that
might
bring
with
them
a
bunch
of
Grapes
,
but
yet
they
could
not
shew
him
the
abundance
of
Vineyards
,
the
Rivers
of
honey
and
milk
,
till
he
came
into
Canaan
to
possess
it
:
so
God's
Spirit
may
bring
joy
and
comfort
from
Heaven
,
and
make
the
Sons
of
God
to
taste
of
Heaven
,
as
Josua
did
of
the
delicacies
of
Canaan
in
the
Wilderness
:
or
the
Spirit
of
God
may
open
a
cranny
that
the
Sons
of
God
may
peep
through
,
and
behold
a
glimpse
of
their
future
glory
;
but
their
eyes
can
never
be
so
fully
opened
while
they
are
in
the
flesh
,
as
to
behold
the
greatness
of
their
glory
,
and
the
perfection
of
their
happiness
.
the
Great
Day
,
(
especially
)
because
it
shall
be
a
day
of
great
Light
;
now
it
is
Light
that
makes
the
day
,
and
the
more
light
the
more
day
;
now
in
this
day
of
Judgment
there
shall
be
abundance
of
light
,
a
full
discovery
of
things
and
persons
,
then
shall
the
happiness
of
the
Saints
be
more
fully
manifest
,
and
things
shall
really
then
appear
as
they
are
;
the
greatest
discoveries
here
are
imperfect
to
that
which
they
shall
be
on
that
day
;
then
God
shall
make
it
appear
to
all
the
World
who
are
,
and
who
are
not
the
Sons
of
God
;
then
shall
all
hidden
things
be
made
manifest
,
Luk.
12.
2.
That
is
the
time
for
the
declaration
of
the
righteous
judgment
of
the
Lord
,
Rom.
2.5
.
SECT.
III.
THE
excellent
glory
of
the
Saints
is
hidden
from
them
,
for
these
reasons
:
Reas.
1.
Because
God
would
try
his
Children
,
whether
they
would
trust
him
or
no.
Whether
they
would
believe
his
promises
of
happiness
,
and
cast
themselves
upon
God
for
the
accomplishment
of
his
promises
of
eternal
happiness
.
Where
were
faith
if
God
should
make
their
future
glory
to
appear
to
them
otherwise
then
by
promise
that
they
shall
be
glorious
?
Should
God
take
his
Children
,
and
carry
them
up
upon
a
Mount
,
as
he
did
Moses
,
and
there
shew
them
their
future
glory
;
or
take
them
up
into
the
Third
Heaven
,
as
he
did
Paul
,
and
there
let
them
enjoy
the
beatifical
vision
;
how
should
faith
be
the
substance
of
things
hoped
for
,
how
should
faith
then
be
the
evidence
of
things
not
seen
?
what
are
the
things
the
Saints
hope
for
?
is
it
not
life
everlasting
?
is
it
not
unspeakable
glory
?
is
it
not
their
compleat
happiness
?
and
are
not
these
the
things
that
are
not
seen
?
if
these
things
were
in
view
already
,
if
these
things
did
appear
to
them
as
the
Sun
,
how
could
faith
be
the
substance
of
things
hoped
for
?
how
could
it
be
the
evidence
of
things
not
seen
?
no
,
God
will
not
here
suffer
their
glory
to
appear
,
but
will
have
them
live
the
life
of
faith
in
his
promises
of
glory
and
eternal
happiness
,
before
he
will
open
Heaven
to
them
,
and
give
them
an
actual
possession
of
the
heavenly
Mansions
,
and
set
the
glorious
Crown
of
Righteousness
upon
their
heads
.
Reas.
2.
Because
God
would
try
whether
we
would
be
content
to
suffer
for
him
,
and
to
do
any
thing
for
him
;
whether
we
would
be
willing
to
deny
our selves
,
to
become
the
objects
of
scorn
and
contempt
;
whether
we
would
walk
in
his
ways
,
though
they
are
somewhat
ruggid
,
and
hedged
in
with
sharp
thornes
;
whether
we
(
as
Moses
)
would
chuse
rather
to
suffer
afflictions
with
the
people
of
God
,
then
to
enjoy
the
pleasures
of
sin
for
a
season
;
whether
we
would
prize
the
reproaches
of
Christ
above
riches
,
more
then
the
Treasures
of
Egypt
,
and
be
content
with
his
promise
of
future
glory
.
If
the
future
glory
and
unspeakable
happiness
of
God's
Children
should
for
the
present
be
made
manifest
;
if
God
should
open
the
windows
of
Heaven
as
he
did
to
Stephen
,
when
he
was
to
be
stoped
and
let
us
see
the
glory
of
God
,
and
Jesus
standing
at
the
right
hand
of
God
,
having
Crowns
of
glory
in
his
hands
,
and
Robes
of
honour
,
and
Palms
of
Victory
in
his
hands
,
to
bestow
upon
such
as
would
endure
reproach
for
his
Name-sake
,
and
suffer
any
thing
whatsoever
God
calls
them
to
,
there
is
no
question
but
the
sight
of
this
glory
would
make
us
all
ready
to
be
stoned
with
Stephen
,
to
be
sawn
asunder
with
Isaias
,
to
be
imprisoned
with
Joseph
,
to
suffer
with
the
people
of
God
with
Moses
;
then
we
should
esteem
every
reproachful
contempt
for
Christ's
sake
more
precious
then
the
fairest
Jewels
:
but
God
doth
not
suffer
our
future
glory
to
appear
,
because
he
will
try
if
men
will
suffer
for
him
,
and
do
his
will
,
and
trust
themselves
for
glory
hereafter
:
they
that
will
sing
the
Song
of
Moses
and
of
the
Lamb
,
in
the
next
life
,
must
swim
through
the
Sea
of
glass
mingled
with
fire
in
this
life
,
Rev.
15.2
.
Every
one
that
looks
for
glory
in
the
next
life
,
must
make
account
of
the
Cross
,
more
or
less
in
this
life
;
the
way
to
Heaven
is
strewed
with
Crosses
,
and
we
must
think
it
rather
an
honour
then
a
labour
to
follow
Christ
our
Master
,
as
Alexander's
Souldiers
followed
him
through
Mountains
of
Snow
.
Reas
3.
Because
a
future
manifestation
of
their
glorious
happiness
,
will
make
more
for
the
glory
of
Christ
,
then
if
it
did
now
appear
,
2
Thes.
1.10
.
When
he
shall
come
to
be
glorified
in
his
Saints
,
and
to
be
admired
in
all
them
that
do
believe
,
at
the
day
of
Judgment
.
That
day
of
horror
,
that
day
of
shame
,
is
the
day
of
the
manifestation
of
the
glory
of
Christ
,
and
of
the
glory
of
the
Saints
of
God
;
then
Christ
will
be
wonderfully
glorified
in
the
glorification
of
his
Saints
;
and
then
Christ
shall
be
admired
in
all
them
that
do
believe
.
The
Angels
,
all
the
Saints
,
the
Wicked
,
and
the
Devils
themselves
,
will
be
filled
with
admiration
,
and
be
astonished
at
the
infinite
love
of
Christ
,
in
bestowing
such
glory
upon
all
Believers
.
Wicked
men
will
be
astonished
at
it
,
and
admire
Christ
in
their
glory
,
when
they
shall
see
those
poor
contemned
men
among
them
to
be
so
glorified
above
their
expectation
;
what
will
wicked
men
say
?
what
!
is
yonder
man
in
Heaven
?
I
did
scorn
him
,
I
did
despise
him
upon
the
Earth
:
What
will
another
say
?
Is
that
man
in
Heaven
?
I
saw
him
burnt
at
a
Stake
;
I
saw
this
man
imprisoned
,
that
man
banished
;
this
man
worried
,
that
man
cast
out
of
all
that
he
had
;
and
now
,
behold
their
glory
!
behold
their
happiness
!
They
will
see
and
wonder
at
it
,
to
see
what
glory
and
honour
Christ
hath
cloathed
them
with
;
then
will
they
cry
out
,
we
never
thought
to
see
such
poor
despised
wretches
(
whom
we
accounted
the
off-scouring
of
the
world
)
to
be
in
such
glory
:
so
likewise
,
how
will
the
Saints
themselves
admire
Christ
?
how
will
they
stand
wondering
at
themselves
,
that
they
should
be
so
glorious
,
so
happy
?
how
will
they
admire
the
love
of
Christ
,
that
should
freely
bestow
such
unspeakable
love
upon
them
?
then
will
the
Saints
say
to
Christ
,
Lord
,
what
am
I
,
that
thou
shouldest
thus
honour
me
?
what
glory
dost
thou
cast
upon
such
a
worm
as
I
am
?
Lord
,
I
have
suffered
but
little
for
thee
,
I
have
done
nothing
for
thee
,
that
thou
shouldest
thus
glorifie
me
.
Reas.
4.
Therefore
their
glory
doth
not
yet
appear
,
because
the
Sons
of
God
,
while
they
are
in
these
earthly
houses
,
are
not
fit
for
such
glory
;
mortality
is
no
fit
subject
to
have
immortal
glory
to
be
put
upon
it
;
these
mortal
Bodies
of
ours
,
are
not
fit
to
be
invested
with
the
Robes
of
incorruptible
honour
:
yea
,
these
Bodies
of
ours
,
wherein
sin
liveth
,
are
not
fit
to
enjoy
communion
with
God
,
who
is
of
purer
eyes
then
to
behold
any
unclean
thing
;
no
,
there
must
be
a
dissolution
of
these
earthly
tabernacles
;
mortality
must
be
swallowed
up
of
life
;
this
corruptible
,
must
put
on
incorruption
;
this
mortal
,
must
put
on
immortality
;
then
,
and
not
before
,
shall
the
surpassing
glory
of
the
Saints
appear
:
as
Christ
saith
,
we
must
not
put
new
wine
into
old
bottles
,
nor
patch
an
old
garment
with
a
piece
of
new
cloth
;
thus
Christ
will
not
put
the
soul-ravishing
joys
of
Heaven
into
these
old
bottles
;
nor
will
he
patch
up
these
fading
perishing
Bodies
with
the
glory
of
Angels
.
Reas.
5.
That
he
might
quicken
their
desires
after
their
glory
;
that
our
hearts
may
pant
after
those
Water-brooks
,
those
Rivers
of
Pleasure
;
that
we
may
cry
out
with
Monica
,
the
Mother
of
St.
Augustine
,
in
her
ravishing
contemplation
of
Heaven
,
volemus
in
Coelum
,
volemus
in
Coelum
;
let
us
fly
,
let
us
fly
into
Heaven
:
or
as
Austin
himse●f
,
fontem
vitae
,
sitio
,
esurio
;
I
thirst
,
I
greedily
long
after
the
fountain
of
life
.
CHAP.
VII
.
Sect.
1.
ALbeit
the
unspeakable
glory
of
Believers
be
for
the
present
hidden
,
yet
in
due
time
it
shall
be
revealed
.
Colos.
3.4
.
When
Christ
who
is
our
life
shall
appear
,
then
shall
we
also
appear
with
him
in
glory
.
Before
Christ
shall
appear
in
the
brightness
of
his
glory
,
we
shall
not
;
but
when
the
time
of
his
appearing
in
glory
shall
come
,
then
shall
all
the
Saints
manifestly
appear
with
him
.
Quest.
Here
it
may
be
demanded
,
What
is
the
glory
that
shall
be
revealed
?
Resp.
1.
The
glory
of
God
himself
;
God
will
manifest
and
display
his
glory
before
them
;
we
shall
see
God
as
fully
and
clearly
as
we
are
capable
,
by
God's
immediate
communication
of
himself
to
us
without
any
external
means
,
1
Cor.
15.24
.
God
will
be
all
,
and
in
all
;
that
is
,
God
the
Father
,
Son
,
Holy
Ghost
,
will
then
reign
immediately
over
his
Church
by
himself
,
without
any
outward
means
;
and
will
fill
his
Church
with
his
own
light
,
life
,
love
and
glory
.
It
is
a
disputed
case
,
whether
we
shall
see
God
with
our
bodily
eyes
?
it
is
answered
,
that
the
Essence
of
God
being
purely
spiritual
,
cannot
be
seen
with
bodily
eyes
;
and
God
is
styled
by
the
Apostle
,
absolutely
invisible
.
Again
,
the
Angels
behold
the
glory
of
God
,
and
the
Souls
of
the
Saints
now
in
Heaven
see
him
,
but
have
not
eyes
;
therefore
the
sight
of
God
is
rather
an
act
of
the
mind
,
then
of
the
Body
;
intellectual
knowledg
,
not
corporeal
light
:
But
though
we
shall
not
with
our
eyes
see
the
Divine
Essence
,
yet
the
Divine
Essence
will
abundantly
manifest
it self
in
the
Humane
Nature
of
Christ
now
glorified
to
our
eyes
;
they
shall
see
him
,
God
in
him
,
his
Attributes
in
him
:
in
this
life
the
Ordinances
are
a
Glass
to
give
us
the
sight
of
God
;
in
Heaven
the
Humane
Nature
of
Christ
is
a
Glass
to
give
our
bodily
eyes
the
sight
of
God
.
2.
The
glory
of
Christ
shall
be
revealed
;
his
glory
as
Head
of
the
Church
,
as
Saviour
of
the
Body
to
which
he
is
united
;
his
glory
as
Judge
of
the
World
shall
be
revealed
;
it
is
said
of
him
,
that
he
shall
appear
in
glory
,
Colos.
3.4
.
and
that
he
shall
come
in
his
own
glory
,
and
in
the
glory
of
his
Father
,
and
in
the
glory
of
his
holy
Angels
,
Luke
9.26
.
and
his
appearing
to
judge
the
World
,
is
called
a
glorious
appearing
,
Tit.
2.13
.
His
first
appearing
was
mean
,
the
second
shall
be
glorious
.
SECT.
II.
THe
Reasons
that
the
appearing
of
Christ
shall
be
glorious
,
are
these
:
1.
Because
God
hath
appointed
Christ
to
judge
the
World
;
therefore
Christ
will
in
the
latter
day
appear
gloriously
:
whom
God
appointed
to
be
the
Saviour
of
the
World
,
him
hath
God
appointed
to
judge
the
World
,
John
5.22
.
Christ
is
God's
Delegate
to
judge
the
World
;
God
will
have
his
Judge
to
appear
in
glory
.
Earthly
Kings
will
have
their
itinerary
Judges
to
appear
in
pomp
,
and
to
judge
Malefactors
;
they
appear
both
in
terror
and
honour
;
how
do
all
the
Gentry
give
their
attendance
?
how
are
they
attended
with
Spear-men
,
and
the
Trumpets
sounding
before
them
,
and
are
invested
with
Robes
of
honour
?
Thus
God
will
have
his
Judge
of
all
the
World
to
appear
in
glory
upon
his
Tribunal
,
and
therefore
chargeth
all
the
Angels
of
Heaven
to
attend
his
glorious
Majesty
;
chargeth
the
Arch-angels
to
sound
the
Trump
to
awaken
the
sleepy
Prisoners
in
the
Grave
,
the
dark
Prison
of
Death
:
think
ye
what
a
glorious
appearance
it
will
be
.
If
Peter
was
amazed
at
Christ
upon
Mount
Tabor
,
when
he
saw
but
a
glimpse
of
his
glory
at
the
Transfiguration
;
what
appearance
will
that
be
,
when
Christ
shall
come
in
the
brightness
of
his
glory
,
and
all
the
Angels
and
Saints
with
him
cloathed
in
brightness
of
glory
?
2.
Because
Christ
will
be
glorious
before
those
that
did
dishonour
him
:
Christ
did
appear
to
men
in
the
form
of
a
Servant
,
then
he
was
a
despised
,
a
rejected
Christ
;
then
was
he
crowned
with
a
Crown
of
Thorns
,
and
had
no
better
Sceptre
then
a
Reed
;
then
was
he
a
reviled
,
a
buffeted
Christ
;
the
malicious
Jews
did
most
contumeliously
spit
on
his
face
,
and
every
Sinner
would
contradict
,
oppose
and
persecute
him
;
then
was
he
a
crucified
Christ
,
a
Man
of
sorrows
and
of
shame
;
every
one
looked
upon
him
as
a
despised
Man
,
none
would
own
him
for
the
Son
of
God
:
yea
,
the
Jews
did
accuse
him
for
Blasphemy
,
for
telling
them
that
he
was
the
Son
of
God
;
therefore
Christ
will
appear
in
glory
one
day
,
to
the
horror
and
terror
of
these
men
that
did
thus
blasphemously
abuse
him
that
was
King
of
Kings
,
that
did
reject
him
that
came
to
save
them
,
that
so
Christ
might
be
glorified
before
them
,
and
upon
them
,
in
taking
vengeance
on
their
Souls
and
Bodies
;
then
those
that
did
mock
at
him
,
put
a
Crown
of
Thorns
on
his
head
,
a
Reed
in
his
hand
,
shall
see
he
was
Heir
of
a
better
Crown
then
the
Crowns
of
the
greatest
Kings
and
Emperors
;
then
they
that
did
contumeliously
spit
upon
,
and
buffet
him
in
scorn
,
shall
see
they
did
this
to
one
whom
the
Angels
reverence
:
he
will
make
Kings
to
throw
down
their
Crowns
and
Scepters
to
his
feet
;
then
those
that
scorned
and
despised
him
,
shall
see
that
verily
he
is
the
Son
of
God
.
3.
Because
glory
is
terrible
:
the
more
glorious
Christ
appears
at
the
last
day
,
the
more
terror
will
be
upon
the
wicked
;
therefore
the
glorious
appearing
of
Christ
to
judge
the
World
,
is
called
the
terror
of
the
Lord
,
2
Cor.
6.11
.
If
the
sight
of
one
Angel
in
glory
be
terrible
,
what
will
the
sight
of
Christ
be
,
who
will
appear
ten
thousand
times
more
glorious
then
all
the
Angels
be
?
if
godly
men
,
that
had
good
consciences
,
were
so
horribly
affrighted
at
the
appearance
of
an
Angel
in
lesser
glory
,
how
will
wicked
men
,
that
have
accusing
consciences
,
be
afraid
at
the
beholding
Christ's
glorious
appearance
?
if
holy
men
were
so
amazed
at
good
tidings
,
because
brought
to
them
by
a
glorious
Messenger
,
how
will
wicked
men
be
amazed
to
hear
the
sentence
of
condemnation
pronounced
against
them
by
the
Lord
of
glory
?
To
see
God
in
Christ
,
is
the
unspeakable
happiness
of
the
Saints
in
Heaven
;
and
to
behold
Christ
as
a
Judge
sitting
upon
the
Tribunal
,
will
be
one
of
the
greatest
tormenting
punishments
of
damned
men
and
Devils
.
The
Lord
Jesus
shall
be
revealed
from
Heaven
,
with
his
mighty
Angels
,
in
flaming
fire
,
taking
vengeance
,
&c.
2
Thes.
1.7
,
8.
He
shall
be
revealed
from
Heaven
,
with
his
holy
Angels
;
there
is
the
glorious
Majesty
of
Christ
:
and
in
flaming
fire
,
taking
vengeance
,
&c.
there
is
the
amazing
terrour
of
his
glorious
appearing
.
Our
Saviour
saith
,
Matth.
24.29
,
30.
Immediately
after
the
tribulation
of
those
days
,
shall
the
Sun
be
darkened
,
and
the
Moon
shall
not
give
her
light
;
and
the
Stars
shall
fall
from
Heaven
,
and
the
powers
of
Heaven
shall
be
shaken
;
and
then
shall
appear
the
Sign
of
the
Son
of
Man
in
Heaven
;
and
then
shall
all
the
Kinreds
of
the
Earth
mourn
:
and
they
shall
see
the
Son
of
Man
coming
in
the
Clouds
of
Heaven
with
power
and
great
glory
:
And
he
shall
send
his
Angels
with
a
great
sound
of
a
Trumpet
,
and
they
shall
gather
together
his
Elect
from
the
four
Winds
,
and
from
one
end
of
the
Heavens
to
the
other
.
Consider
here
the
Signs
foregoing
his
coming
,
verse
29.
the
Sun
,
Moon
,
and
Stars
shall
lose
their
light
in
a
strange
and
wonderful
manner
,
as
it
were
hiding
their
faces
at
the
coming
of
the
Sun
of
Righteousness
.
The
Stars
shall
fall
from
Heaven
,
the
Powers
of
Heaven
shall
be
shaken
.
]
The
higher
and
more
glorious
parts
of
the
Creation
shall
suffer
a
wonderful
alteration
at
his
coming
.
Then
shall
appear
the
Sign
of
the
Son
of
Man
.
]
Which
Musculus
and
Arelius
take
to
be
the
Sign
of
the
Cross
,
which
should
be
gloriously
displayed
in
the
eyes
of
the
World
,
both
for
terror
to
all
the
Enemies
of
his
Cross
,
and
for
the
joy
of
all
that
believe
in
Christ
crucified
.
But
others
take
it
for
Christ
himself
,
shewing
himself
in
the
same
Humane
Nature
wherein
he
suffered
,
now
gloriously
appearing
for
the
confusion
of
his
Enemies
,
and
full
redemption
of
his
Servants
.
Then
shall
all
the
wicked
of
all
Nations
mourn
,
their
guilty
consciences
being
surprized
with
unspeakable
horror
at
the
sight
of
their
Judge
,
whom
they
shall
see
coming
,
as
in
a
Chariot
of
Clouds
,
armed
with
power
,
and
shining
in
glory
,
sending
forth
his
Angels
by
sound
of
Trumpet
,
to
summons
all
the
Elect
that
sleep
in
the
dust
in
any
part
of
the
World
,
to
come
and
give
their
attendance
upon
Christ
their
glorious
Redeemer
.
In
Matth.
16.27
.
you
have
the
coming
of
Christ
expressed
,
and
his
acts
to
be
performed
at
his
coming
.
His
coming
is
magnified
by
the
glorious
Majesty
of
his
Father
,
wherein
he
shall
appear
,
and
those
blessed
Attendants
which
should
follow
him
:
For
the
Son
of
Man
shall
come
in
the
glory
of
his
Father
,
with
his
Angels
,
&c.
Quest.
But
it
may
be
doubted
,
why
Christ
should
be
said
to
come
in
the
glory
of
his
Father
,
sith
it
shall
be
his
own
glory
wherein
he
shall
appear
?
Resp.
It
may
be
said
to
be
the
glory
of
his
Father
in
three
respects
.
1.
To
shew
his
unity
in
Essence
with
the
Father
;
in
that
he
cometh
in
the
glory
of
his
Father
,
he
shall
come
in
his
own
glory
;
according
to
that
of
our
Saviour
,
I
and
the
Father
are
one
.
2.
By
comparing
the
Humiliation
of
his
Person
here
in
the
flesh
,
with
the
glory
of
the
Divine
Nature
shining
perfectly
in
the
Father
,
even
at
that
time
when
it
was
Ecclipsed
and
veiled
in
him
by
the
human
Nature
:
so
that
in
this
speech
he
compareth
the
meaness
of
a
Servant
wherein
he
now
appeared
,
with
the
glory
of
his
Father
wherein
then
he
should
appear
.
3.
It
was
the
glory
of
the
Father
,
because
the
Father
hath
committed
all
Judgment
to
him
;
and
after
this
his
glorious
coming
he
is
to
deliver
up
the
Kingdom
to
God
the
Father
;
and
therefore
in
the
mean
time
he
is
said
to
come
in
the
glory
of
the
Father
.
4.
To
which
perhaps
may
be
added
a
fourth
:
That
the
glory
of
the
Father
shineth
in
the
Son
,
who
is
the
Image
of
God
,
and
the
brightness
of
his
Father's
glory
.
All
the
glory
of
the
Sun
,
Moon
,
and
Stars
meeting
together
,
are
nothing
comparable
to
this
glory
of
the
Father
,
wherein
Christ
shall
shew
himself
at
his
coming
.
The
glory
of
all
Earthly
Kingdoms
viewed
at
one
Landskip
(
as
the
Devil
shewed
them
our
Saviour
)
were
nothing
to
that
fullness
of
glory
wherein
our
Blessed
Saviour
shall
reveale
himself
.
The
glory
of
his
abasement
was
wonderful
,
when
the
Star
lighted
the
way
to
his
lodging
,
an
Angel
brought
word
from
Heaven
of
his
Conception
,
and
then
of
his
Nativity
;
when
the
Devil
left
him
,
and
the
Victory
to
him
,
and
Angels
came
to
Minister
unto
him
,
when
Devils
roared
,
and
left
their
Possessions
at
his
call
;
when
Winds
and
Waves
were
silent
at
a
Word
of
his
mouth
;
when
Loaves
and
dead
Fishes
,
multiplyed
upon
his
blessings
upon
the
Table
,
or
between
the
Teeth
of
the
Eaters
;
when
all
sorts
of
diseases
gave
place
,
and
Death
it self
yeilded
up
her
dead
at
his
command
.
And
yet
beloved
,
that
difference
shall
be
between
the
glory
of
Christ
at
his
coming
,
and
this
of
his
abasement
,
which
is
between
the
glory
of
the
Father
,
and
the
despised
meanness
of
a
Servant
.
Moreover
the
glory
of
Christ
shall
be
magnified
by
the
blessed
attendants
that
shall
follow
him
;
and
they
are
his
Angels
:
at
that
day
they
shall
be
employed
as
his
special
Instruments
in
gathering
the
Wheat
into
his
Barn
,
and
binding
up
the
Tares
to
be
burnt
with
fire
unquenchable
:
O
faithful
Soul
!
how
joyfully
shouldest
thou
expect
this
blessed
meeting
!
O
how
happy
will
that
day
be
,
when
the
holy
Angels
of
Christ
shall
come
to
meet
thee
rising
from
the
Dead
,
and
with
abundance
of
joy
shall
embrace
and
welcome
thee
to
thine
everlasting
home
!
While
thou
art
solitary
,
forsaken
,
and
despised
in
the
World
,
comfort
thy self
in
expectation
of
this
blessed
society
,
with
whom
thou
shalt
remain
for
ever
,
with
whom
thou
shalt
joyn
in
sweetest
Hallelujahs
and
words
of
Praise
,
to
him
that
sitteth
upon
the
Throne
for
evermore
.
Ear
hath
not
heard
the
sweetness
of
those
Songs
,
wherein
the
Saints
shall
joyn
with
those
blessed
Angels
.
SECT.
III.
THe
glory
of
the
Saints
themselves
shall
be
revealed
,
they
shall
appear
with
Christ
in
glory
.
1.
Their
appearance
in
glory
with
Christ
in
Judgment
,
will
make
the
coming
of
Christ
more
glorious
and
terrible
.
When
Earthly
Kings
will
shew
the
glory
of
their
Kingdom
,
they
will
always
have
a
pompous
train
to
follow
them
:
thus
Christ
the
greatest
of
Kings
,
delighting
to
manifest
his
glory
,
will
come
attended
with
glorious
Troops
of
Angels
and
Saints
.
2.
Because
it
will
make
much
for
the
glorifying
of
the
Saints
,
and
that
two
ways
.
1.
Because
they
shall
come
as
Judges
,
and
shall
sit
upon
Thrones
Judging
the
Wicked
;
how
will
wicked
men
quake
,
when
they
shall
appear
before
those
godly
men
,
whom
they
hated
and
derided
:
now
the
Saints
shall
Judge
the
World
,
1
Cor.
6.2
.
1.
Assistendo
,
they
shall
be
as
Assistants
of
Christ
,
they
shall
assist
as
so
many
Justices
with
Christ
,
who
is
the
Lord-chief-Justice
of
Heaven
and
Earth
.
2.
Approbando
:
They
shall
approve
and
applaud
his
judgment
:
they
shall
sit
on
Thrones
of
Everlasting
glory
,
and
shall
(
as
Gods
Assessours
)
give
their
voices
and
consents
unto
his
just
Judgment
against
the
Wicked
.
3.
Testificative
:
They
shall
bring
in
evidence
against
the
Wicked
,
so
that
all
their
mouthes
shall
be
stopped
.
The
godly
shall
then
be
heard
to
speak
,
and
shall
say
to
Christ
,
Lord
,
this
is
the
man
that
hated
me
,
scoft
at
me
,
persecuted
and
oppressed
me
.
2.
It
will
make
much
for
the
Saints
glory
,
that
they
shall
appear
glorious
in
the
open
sight
of
the
whole
world
.
The
Saints
shall
see
the
Damnation
of
the
Wicked
,
and
the
Wicked
shall
see
the
glorious
Salvation
of
the
Saints
,
and
their
happiness
;
their
appearing
with
Christ
in
glory
will
make
much
for
their
glory
,
Quia
unumquodque
ex
comparatione
contrarii
magis
cognoscitur
,
Because
every
thing
is
more
known
by
comparing
it
with
that
which
is
contrary
to
it
.
The
misery
of
War
sheweth
us
the
happiness
of
Peace
.
The
blackness
of
darkness
commendeth
the
comfort
of
Light
:
So
the
misery
of
Hell
will
make
Heaven
the
more
glorious
:
Angels
shall
then
admire
at
the
glory
of
the
Saints
:
He
that
confesseth
me
before
men
,
him
will
I
confess
before
the
Angels
:
that
is
,
glorifie
him
before
them
,
Luk.
12.8
.
saith
our
Saviour
.
Moreover
,
the
godly
themselves
shall
mutually
admire
one
anothers
Glory
,
and
admire
Christ
in
one
another
:
Peter
shall
admire
Christ
in
the
glory
conferred
on
Paul
,
and
Paul
shall
admire
Christ
in
the
glory
conferred
on
Peter
,
they
shall
mutually
rejoyce
in
each
others
glory
;
as
here
on
Earth
they
do
mourn
and
grieve
for
one
another
in
afflictions
,
in
Heaven
they
shall
rejoyce
in
one
another's
glory
,
Mat.
8.11
.
Many
shall
come
from
the
East
and
West
,
and
shall
sit
down
with
Abraham
,
Isaac
,
and
Jacob
in
the
Kingdom
of
Heaven
.
Sitting
at
Table
sheweth
mutual
delight
in
one
anothers
society
.
Christ
will
have
his
Saints
to
behold
the
Damnation
of
the
Wicked
,
that
so
they
might
admire
the
free
grace
of
God
,
and
glorifie
his
Name
,
that
he
should
deliver
them
from
so
great
Damnation
:
Luk.
13.28
.
And
God
will
have
the
Wicked
to
behold
the
glory
of
the
Saints
,
that
so
the
Wicked
may
in
vain
miserably
torment
themselves
with
envy
at
the
surpassing
glory
and
happiness
of
the
Saints
,
and
that
they
may
also
curse
and
torment
themselves
with
inward
grief
,
that
they
should
be
such
fools
as
to
lose
such
glory
,
as
the
Saints
do
enjoy
;
then
will
they
cry
out
,
Oh
we
might
have
had
those
Crowns
as
well
as
they
,
but
now
we
must
have
the
vials
of
Wrath
powred
upon
our
heads
,
instead
of
having
Crowns
of
glory
set
upon
them
:
we
must
now
keep
company
with
Devils
and
Infernal
Fiends
in
Hell
,
when
we
might
have
enjoyed
communion
with
God
and
his
Angels
in
Heaven
.
CHAP.
VIII
.
1.
IS
there
unspeakable
glory
to
be
revealed
in
the
Saints
hereafter
;
then
be
not
troubled
at
your
present
state
,
whatever
it
is
;
O
ye
righteous
,
let
not
your
present
mean
,
obscure
,
base
condition
in
the
World
trouble
your
hearts
,
but
lift
up
your
heads
because
of
the
glory
which
shall
be
revealed
;
be
not
troubled
at
the
shame
of
the
Cross
,
be
not
terrified
with
the
rage
and
cruelty
of
ungodly
men
at
any
time
,
fear
none
of
these
things
,
because
it
is
your
Fathers
will
to
give
you
a
Kingdom
of
glory
.
Bid
afflictions
welcome
for
glories-sake
,
bid
reproaches
welcome
for
glories-sake
;
let
this
comfort
thy
Soul
in
all
abasements
and
pressures
,
yet
I
shall
be
glorified
:
the
World
is
pleased
to
reveal
their
malice
in
me
,
but
my
God
will
reveal
glory
in
me
:
the
World
reveals
their
hatred
against
me
,
but
my
God
will
reveal
his
love
in
me
;
how
despicable
soever
I
am
at
this
present
,
yet
I
shall
appear
in
glory
.
You
know
the
glory
of
Christ
was
hidden
for
thirty
three
years
;
though
he
was
the
Lord
of
glory
,
yet
how
despicable
and
contemptible
was
he
?
all
men
scorn'd
him
,
rejected
him
,
mocked
him
,
persecuted
him
;
but
now
he
is
in
glory
,
and
will
one
day
appear
in
glory
to
the
World
:
put
case
thou
shalt
pass
as
many
years
in
reproaches
,
and
afflictions
,
yet
thou
shalt
appear
in
glory
together
with
Christ
,
and
thou
dost
at
present
but
drink
of
the
same
Cup
the
Lord
of
glory
drank
of
before
thee
.
Ye
that
are
afflicted
for
Righteousness
sake
,
what
cause
have
ye
to
count
it
all
joy
,
for
if
any
have
more
abundantly
revelations
of
glory
in
them
,
undoubtedly
they
have
who
have
abounded
in
sufferings
for
Christ
.
This
should
work
in
us
a
blessed
contempt
of
all
the
torments
and
cruelties
that
Hell
or
Earth
can
invent
,
or
execute
;
a
few
hours
in
Heaven
will
make
amends
for
all
the
tortures
of
this
life
,
were
every
torture
an
Hell
to
us
:
Oh
the
perfection
,
beauty
,
glory
,
and
transcendent
excellency
of
those
joys
which
shall
be
revealed
in
that
day
.
2.
The
consideration
of
the
revelation
of
this
glory
may
fortifie
our
Spirits
against
all
fears
and
dangers
;
though
the
thing
feared
be
not
present
,
yet
fears
are
many
times
present
with
us
;
there
is
enough
in
this
consideration
to
raise
our
hearts
above
fears
;
the
hope
of
this
revelation
heightens
a
Christians
courage
,
gives
him
the
Almighty
for
his
second
,
and
makes
him
Triumph
over
all
his
fears
,
and
overcome
all
difficulties
:
this
hath
so
fortified
many
Saints
and
Martyrs
that
they
have
even
laught
at
Tyrants
and
Devils
,
the
greatest
cruelty
being
not
able
to
ravish
from
them
what
they
loved
:
the
hope
of
eternal
glory
will
strengthen
the
heart
against
the
worst
of
fears
and
dangers
which
the
worst
of
times
and
men
can
threaten
:
were
this
hope
well
kept
up
,
it
would
carry
a
believer
through
a
whole
Sea
of
trouble
;
and
the
rougher
the
Sea
proved
,
the
nearer
would
the
Soul
be
carried
to
the
Haven
.
3.
This
likewise
may
strengthen
the
hearts
of
God's
Children
against
the
present
snares
,
which
Sin
,
Satan
,
or
the
World
,
can
lay
before
them
;
since
there
shall
be
a
Revelation
of
glory
in
us
,
what
Soul
is
there
that
is
prevented
and
engaged
with
the
love
of
God
,
that
may
not
see
good
ground
to
disdain
all
the
offers
that
a
sinful
world
can
make
him
to
ensnare
his
Soul
;
as
Abraham
did
not
only
reject
the
offers
of
the
King
of
Sodom
,
but
did
it
with
disdain
,
Gen.
14.23
.
The
most
high
God
was
Abraham's
portion
,
therefore
he
would
not
be
beholden
to
a
wicked
King
for
any
thing
,
no
not
so
much
as
a
shoe-latchet
;
he
would
not
be
so
injurious
to
the
possessour
of
Heaven
and
Earth
:
so
when
a
child
of
God
is
tempted
to
that
which
is
evil
,
with
present
honours
,
profits
,
and
preferments
in
the
world
,
this
will
make
him
with
a
holy
disdain
to
refuse
these
proffers
that
the
World
,
and
the
God
of
the
World
make
unto
him
,
because
of
the
glory
that
shall
be
revealed
in
him
:
the
promises
of
the
World
are
very
false
,
and
those
imaginary
contentments
it
allures
us
with
,
gives
us
nothing
but
real
torments
in
the
end
.
CHAP.
IX
.
Sheweth
that
the
Creatures
themselves
do
earnestly
and
continually
expect
the
manifestation
of
the
Glorious
state
of
the
Godly
.
SECT.
I.
MOreover
,
that
there
shall
a
time
come
when
God
shall
make
manifest
and
illustrious
the
glory
of
his
Children
,
is
evident
from
that
instinct
that
God
hath
put
into
the
Creatures
to
wait
for
that
time
;
for
St.
Paul
tells
us
in
the
nineteeth
verse
of
this
eighth
Chapter
to
the
Romans
,
That
the
earnest
expectaction
of
the
Creature
waiteth
for
the
manifestation
of
the
Sons
of
God
.
St.
Peter
in
his
Epist.
2.3.16
.
tells
us
,
that
there
are
some
things
in
Paul's
Epistles
which
are
hard
to
be
understood
;
in
the
number
of
those
Mysteries
,
this
Text
of
St.
Paul
is
one
.
And
Musculus
Quest.
What
is
here
meant
by
the
Creature
?
Resp.
Some
understand
by
the
Creature
,
the
Heavens
and
the
Earth
,
with
all
their
ornaments
,
the
continens
and
the
contentum
:
but
Beza
I.
By
Creature
,
we
cannot
understand
the
Angels
,
that
they
do
earnestly
expect
this
manifestation
,
as
Origen
1.
Because
the
Apostle
speaks
of
such
a
Creature
as
is
made
subject
to
vanity
for
the
sin
of
Man
,
so
the
Angels
are
not
;
there
is
no
shadow
of
privative
vanity
in
any
of
the
glorious
Angels
,
they
are
perfectly
holy
,
perfectly
,
immutably
happy
.
2.
Again
,
he
speaks
of
the
Creature
which
is
subject
to
a
bondage
of
corruption
;
the
Angels
are
not
subject
to
any
such
bondage
:
every
word
in
these
verses
makes
against
this
Opinion
.
Origen
thinketh
,
that
because
the
Angels
are
now
ministring
Spirits
to
the
Sons
of
God
,
and
because
Angels
are
set
over
Kingdoms
and
Provinces
,
and
to
manage
Wars
for
and
against
Kingdoms
,
hence
they
are
subject
to
some
vanity
:
I
answer
,
though
the
Angels
do
minister
to
the
Saints
,
yet
this
is
not
vanity
,
neither
is
it
against
their
wills
thus
to
minister
;
for
seeing
it
is
the
will
of
God
they
should
attend
on
his
People
,
they
do
it
with
all
readiness
of
mind
;
their
greatest
delight
is
to
please
God
.
Their
Presidency
over
Kingdoms
and
Wars
,
is
to
restrain
and
direct
them
according
to
God's
command
,
without
any
vanity
or
corruption
in
them
;
it
is
part
of
mans
vanity
and
misery
to
be
employed
in
Wars
,
it
is
a
bondage
of
corruption
to
him
;
but
not
to
Angels
,
who
are
both
Spectators
and
Actors
without
corruption
.
3.
It
cannot
be
denied
,
but
that
the
Angels
do
earnestly
desire
the
glory
of
the
Sons
of
God
,
but
they
do
not
groan
together
with
us
,
and
are
not
in
pain
together
with
us
:
therefore
it
must
be
meant
of
other
Creatures
,
not
of
Angels
.
SECT.
II.
II.
IT
cannot
be
understood
of
the
new
Creature
in
Man
,
the
Image
of
God
renewed
by
the
Spirit
of
Christ
in
righteousness
and
holiness
,
as
some
would
have
it
;
for
although
grace
begun
tendeth
to
a
glorious
perfection
,
and
it
desireth
its
own
perfection
,
yet
,
1.
It
cannot
be
said
to
be
subjected
to
vanity
,
to
corruption
.
2.
The
Apostle
opposeth
the
first
Fruits
of
the
Spirit
,
which
is
the
new
Creature
,
or
Grace
in
us
,
to
this
Creature
which
waiteth
,
expecteth
,
and
groaneth
;
when
he
saith
,
not
only
they
,
[
that
is
the
Creature
]
but
we
also
who
have
the
first
Fruits
of
the
Spirit
.
3.
Because
in
Scripture
,
the
word
[
Creature
]
is
never
singly
added
to
Grace
;
but
ever
with
an
addition
,
the
new
Creature
.
III.
It
cannot
be
meant
of
the
Church
;
for
so
the
Socinians
understand
by
Creatures
,
the
Church
of
God
;
and
by
them
who
have
the
first
Fruits
of
the
Spirit
,
the
Apostles
;
and
make
this
sence
,
for
the
godly
,
or
Church
of
the
godly
,
waiteth
for
the
manifestation
of
the
Sons
of
God
;
and
not
only
the
godly
,
but
we
also
[
the
Apostles
]
who
have
the
first
Fruits
of
the
Spirit
.
How
absurd
this
sence
is
,
these
Arguments
will
evince
us
.
1.
Because
the
Creature
is
opposed
to
the
Sons
of
God
;
if
by
Creature
be
meant
the
Godly
,
then
this
should
be
the
sence
,
the
Godly
do
wait
for
the
manifestation
of
the
Godly
;
the
Sons
of
God
wait
for
the
manifestation
of
the
Sons
of
God
.
2.
This
sence
utterly
subverts
the
scope
of
the
Apostle
,
who
proveth
that
the
Sons
of
God
shall
be
manifested
,
from
the
Creatures
expectation
;
therefore
some
other
Creature
must
be
understood
.
3.
The
Apostle
tells
us
afterward
,
the
godly
do
groan
,
wait
,
and
hope
for
this
manifestation
;
for
,
saith
he
,
not
only
they
,
but
we
also
.
Object
.
They
object
by
[
we
]
in
this
place
,
is
meant
the
Apostles
.
Sol.
It
cannot
be
so
;
because
whatsoever
is
here
said
,
pertaineth
to
all
the
Sons
of
God
.
1.
Because
all
the
Godly
,
as
well
as
the
Apostles
,
have
the
first
Fruits
of
the
Spirit
,
verse
23.
2.
Because
all
the
Godly
,
as
well
as
the
Apostles
,
are
saved
by
hope
,
verse
24.
3.
Because
all
the
Godly
,
as
well
as
the
Apostles
,
with
patience
wait
for
it
,
verse
25.
4.
Because
all
the
Godly
,
as
well
as
the
Apostles
,
have
the
Spirit
to
help
their
infirmities
,
verse
26.
It
cannot
therefore
be
meant
of
the
Apostles
in
opposition
to
the
Godly
,
but
it
is
to
be
understood
promiscuously
of
Apostles
,
and
all
the
Godly
.
SECT.
III.
IV.
BY
Creature
cannot
be
understood
.
Mankind
,
as
Augustine
and
Cajetan
think
,
who
(
from
Mark
16.
Go
,
preach
the
Gospel
to
every
Creature
)
say
,
by
Creature
,
must
necessarily
there
be
understood
Mankind
,
preach
the
Gospel
to
every
Man
;
and
think
that
in
this
place
also
man
is
meant
,
and
so
make
the
sence
thus
;
for
the
earnest
expectation
of
every
Man
waiteth
,
&c.
Now
for
answer
to
this
:
1.
It
must
be
granted
,
that
in
this
word
[
Creature
]
Man
is
included
;
but
it
is
not
to
be
meant
only
of
Man
,
yea
,
not
to
be
meant
of
Man
,
but
of
all
the
Creatures
made
for
Man's
use
.
2.
Because
if
by
Creature
Man
be
understood
,
then
either
it
is
meant
of
godly
Men
,
or
of
wicked
Men
,
or
of
Man
in
general
.
1.
It
cannot
be
understood
that
by
Creature
godly
Men
are
meant
,
for
the
Reasons
above
mentioned
;
the
Creatures
and
they
are
opposed
;
not
only
they
,
but
we
also
.
2.
It
cannot
be
meant
of
wicked
Men
,
for
they
shall
not
be
partakers
of
this
glory
;
they
desire
not
the
day
of
this
manifestation
,
they
wish
in
their
hearts
it
may
never
come
;
they
are
in
pain
because
of
the
thoughts
of
such
a
day
;
they
groan
for
fear
of
the
day
of
the
manifestation
of
the
Sons
of
God
;
if
they
might
have
their
wish
,
they
would
live
for
ever
here
in
this
World
,
wallowing
in
sin
and
sensual
delights
,
and
take
Heavens
glory
who
will
for
them
.
3.
The
Greek
words
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
;
una
suspirat
,
una
parturit
;
groaneth
together
,
and
is
in
travel
together
]
must
be
meant
of
other
Creatures
besides
Man
;
with
whom
do
they
groan
and
travel
together
,
but
with
us
Men
,
with
us
Sons
of
God
?
SECT.
IV.
HEnce
it
is
clear
,
that
by
Creature
we
must
understand
the
World
or
Universe
.
Quest.
But
here
a
Question
will
arise
,
Whether
it
be
meant
only
of
the
Heavens
and
the
Earth
,
or
together
with
them
all
Creatures
within
the
visible
Heavens
and
Earth
?
whether
the
continens
,
and
not
the
contentum
,
or
both
Mundus
continens
&
contentus
?
Resp.
It
is
hard
to
determine
;
some
eminent
Divines
do
conceive
,
that
only
Mundus
continens
,
the
visible
Heavens
and
Earth
do
expect
and
groan
for
this
manifestation
,
and
not
the
Mundus
contentus
,
the
Creatures
within
them
,
thus
Beza
;
Reas.
1.
Because
all
creatures
which
God
made
for
man
,
and
the
perfection
of
the
World
,
are
for
mans
sin
subjected
to
vanity
and
corruption
under
the
same
curse
;
therefore
all
do
expect
and
groan
to
be
delivered
from
this
bondage
of
corruption
;
because
it
is
said
,
that
the
creature
which
is
under
bondage
doth
groan
;
all
creatures
are
in
bondage
,
therefore
they
do
groan
.
2.
Because
it
is
said
,
verse
22.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
omnis
creatura
:
What
these
words
signifie
,
Cameron
SECT.
V.
Quest.
2.
WE
are
in
the
next
place
to
enquire
,
What
is
meant
by
the
manifestation
of
the
Sons
of
God
?
Resp.
Erasmus
gives
this
sence
,
that
the
Sons
of
God
may
be
made
publick
;
Beza
and
Calvin
think
it
rather
relateth
to
their
glory
,
that
the
glory
of
the
Sons
of
God
may
be
made
manifest
;
that
it
may
appear
how
desirable
and
blessed
the
state
and
condition
of
the
godly
is
,
when
they
shall
have
put
off
corruption
,
and
put
on
incorruptible
glory
.
Quest.
3.
How
the
Creature
is
here
said
to
wait
and
expect
,
some
question
;
because
the
words
[
expectation
and
hope
,
&c.
]
are
here
attributed
to
the
Creature
,
there
are
some
that
think
it
cannot
be
meant
inanimate
creatures
void
of
sense
,
and
of
animate
creatures
who
are
void
of
reason
.
Resp.
1.
In
answer
to
this
,
you
are
to
know
,
it
is
usual
in
Scripture
to
attribute
sense
and
reason
both
to
senseless
and
sensitive
creatures
,
by
a
figure
called
Prosopopeia
,
feigning
them
to
be
Persons
:
as
when
God
calls
to
the
Heavens
and
Earth
,
Hear
,
O
Heavens
,
and
hearken
,
O
Earth
:
Be
astonished
,
O
ye
Heavens
;
All
such
phrases
are
but
figurative
speeches
:
so
here
,
when
it
is
said
,
the
Creature
groaneth
,
hopeth
,
expecteth
,
laboureth
,
they
are
but
figurative
speeches
;
the
Holy
Ghost
feigning
the
whole
Creation
as
a
Person
expecting
and
groaning
for
this
glory
:
he
makes
whole
Nature
to
speak
and
groan
,
when
affording
words
unto
her
sorrow
,
he
makes
her
wish
our
change
,
and
her
deliverance
.
2.
The
Creature
may
be
said
earnestly
to
expect
this
glorious
manifestation
in
two
respects
.
1.
In
respect
of
that
natural
instinct
which
is
in
every
creature
,
forcibly
inclining
them
to
their
first
created
perfection
,
of
which
for
the
sin
of
man
they
are
deprived
,
which
makes
the
creature
restless
till
it
doth
attain
to
it
:
This
natural
tendency
to
a
better
state
,
is
that
which
the
Apostle
calls
hope
,
and
expectation
,
groaning
,
&c.
A
learned
man
expresseth
it
by
this
similitude
;
As
the
Needle
in
the
Mariner's
Compass
,
hath
a
natural
inclination
to
the
North
Pole
,
from
which
if
it
be
removed
,
it
shakes
,
trembles
,
and
is
in
continual
motion
,
never
resting
,
till
it
cometh
and
be
setled
toward
the
North
again
:
So
it
is
with
the
Creature
,
Sin
hath
put
the
whole
Creation
out
of
order
,
it
cannot
do
that
good
for
which
God
at
first
made
the
creatures
;
therefore
they
hope
,
wait
,
groan
,
are
in
pain
and
t●avel
,
till
they
be
set
in
order
again
,
and
attain
to
their
primitive
and
more
glorious
state
and
condition
.
2.
They
may
be
said
to
wait
for
this
glorious
Manifestation
,
because
the
whole
Creation
continueth
in
that
State
and
order
,
wherein
now
it
is
by
reason
of
Sin
,
though
subject
to
such
infinite
variations
,
alterations
,
corruptio●s
and
decays
:
when
the
Apostle
saith
,
The
Creature
was
made
subject
to
vanity
,
not
willingly
,
he
thereby
insinuateth
,
that
they
are
corrupted
by
Sin
;
and
when
he
addeth
,
that
the
Creature
it self
shall
also
be
delivered
from
the
bondage
of
corruption
,
he
makes
it
evident
,
that
Jesus
Christ
will
satisfie
their
desires
,
and
that
he
will
restore
to
them
what
we
by
reason
of
our
Sins
have
unjustly
bereft
them
of
;
for
the
corruption
which
they
complain
of
,
is
not
that
which
they
have
received
from
nature
,
but
that
which
they
have
attracted
from
our
Sin
.
Musculus
If
we
would
but
seriously
consider
and
observe
,
under
what
vanity
and
corruption
the
whole
Creation
laboureth
,
we
would
admire
that
ever
the
World
should
continue
.
Now
the
reason
why
they
do
so
earnestly
expect
,
is
because
they
would
be
fully
serviceable
to
their
Creatour
,
they
would
be
in
such
a
state
,
as
may
render
them
perfectly
conducible
to
the
glory
of
their
Creatour
:
it
is
their
unhappiness
and
misery
that
Sin
hath
rendred
them
so
much
unserviceable
to
him
;
it
is
against
their
will
saith
the
Apostle
;
it
is
against
their
very
natural
instinct
and
inclination
that
they
must
be
slaves
and
drudges
to
sinful
Rebells
:
Moreover
,
the
Creatures
by
a
natural
instinct
do
naturally
tend
to
their
own
highest
and
ultimate
perfection
:
Sin
spoiled
them
of
it
,
and
keeps
them
from
this
perfection
,
but
this
natural
inclination
is
still
in
the
Creature
;
perfection
and
duration
is
the
desire
of
all
Creatures
:
But
this
perfection
shall
not
,
and
cannot
be
enjoyed
by
the
Creature
,
till
there
be
a
manifestation
of
the
Sons
of
God
:
hence
't
is
said
,
they
earnestly
expect
that
manifestation
:
the
Saints
expect
Christ's
manifestation
in
glory
,
for
till
he
appear
,
they
shall
not
appear
in
glory
:
The
Creatures
expect
their
appearance
,
for
till
the
Sons
of
God
appear
,
they
shall
not
be
delivered
from
their
vanity
and
corruption
.
SECT.
VI.
NOW
if
the
Creature
who
shall
not
have
any
answerable
measure
of
glory
(
but
be
only
brought
into
glorious
liberty
,
not
into
glory
it self
,
as
Calvin
The
Creatures
expect
when
you
shall
be
manifested
in
glory
:
is
it
not
a
shame
then
to
those
who
are
Sons
and
Heirs
of
glory
,
not
to
expect
their
own
glory
?
the
Creatures
lift
up
their
eyes
to
Heaven
,
crying
,
How
long
Lord
!
is
it
not
a
shame
then
to
the
Sons
of
God
,
that
they
should
cast
their
eyes
down
to
the
Earth
,
on
the
glory
of
it
which
passeth
away
like
a
Flower
of
the
Field
?
The
creatures
put
forth
their
heads
,
and
cry
,
why
are
the
wheels
of
the
Chariot
so
long
in
coming
?
is
it
not
a
shame
then
for
the
Sons
of
God
to
hang
their
heads
down
?
is
it
not
a
shame
to
us
,
that
senceless
creatures
should
be
earnest
,
and
we
slack
in
our
expectation
?
shall
senceless
creatures
outstrip
those
who
are
endued
with
reason
and
grace
?
shall
their
hope
outstrip
our
hope
?
If
you
believe
there
shall
be
such
a
manifestation
,
and
that
you
in
particular
shall
be
manifested
to
be
the
Sons
of
God
,
shew
me
your
faith
by
your
earnest
expectation
;
you
have
but
poor
desires
of
Christ's
coming
,
and
your
own
glory
,
whose
expectation
is
so
cold
and
faint
:
if
the
creatures
were
to
be
partakers
of
that
very
glory
that
you
shall
be
,
how
much
more
earnest
would
they
be
in
expecting
the
manifestation
of
it
?
the
very
cause
why
we
do
not
more
earnestly
expect
our
glorious
manifestation
,
is
our
earthly-mindedness
;
we
mind
Earth
so
much
,
therefore
do
we
expect
Heaven
so
little
.
CHAP.
X.
Sheweth
there
is
no
comparison
,
or
equality
,
between
a
Believer's
present
sufferings
,
and
his
future
glory
.
SECT.
I.
THe
next
Proposition
I
shall
lay
down
from
this
Text
,
is
,
that
there
is
no
comparison
,
proportion
,
or
equality
,
between
the
present
sufferings
of
the
Saints
,
and
their
glory
that
shall
be
revealed
;
their
present
afflictions
are
not
worthy
to
be
laid
in
the
ballance
with
glory
;
comparisons
between
them
are
odious
:
we
should
not
speak
of
our
afflictions
on
that
day
we
speak
of
glory
.
That
there
is
no
comparison
,
or
proportion
between
them
,
will
appear
,
if
we
consider
the
ensuing
particulars
.
I.
If
you
look
at
the
things
themselves
which
you
suffer
for
the
present
,
and
what
you
shall
enjoy
hereafter
,
there
is
no
more
comparison
between
them
,
then
there
is
between
a
Mole-hill
and
the
Sun
;
a
drop
,
and
the
sea
of
Water
;
a
little
pibble
,
and
a
rock
of
Diamonds
.
1.
You
suffer
perhaps
the
loss
of
goods
;
you
shall
enjoy
God
who
is
all
goodness
;
what
comparison
is
there
betwixt
the
Creature
and
the
Creator
?
all
the
Nations
of
the
World
are
but
as
a
drop
of
a
Bucket
before
him
;
what
then
are
thy
goods
,
thy
riches
to
God
himself
?
2.
Suppose
you
suffer
the
loss
of
Houses
and
Lands
,
you
shall
possess
a
great
Kingdom
;
fear
not
,
little
flock
,
it
is
your
Father's
pleasure
to
give
you
a
Kingdom
:
what
comparison
is
there
between
thy
earthly
possessions
and
that
heavenly
Kingdom
?
the
whole
Earth
in
comparison
of
the
Heavens
is
but
a
point
;
what
are
thy
Houses
and
Lands
to
that
heavenly
Kingdom
?
3.
Do
you
suffer
mockings
,
revilings
,
evil
speakings
,
reproaches
before
men
,
and
from
men
?
Christ
will
confess
you
before
his
Father
,
and
before
his
holy
Angels
:
what
are
mens
revilings
and
defamations
,
to
the
confession
of
Christ
before
an
innumerable
company
of
glorious
Angels
?
4.
Perhaps
you
suffer
imprisonment
,
you
may
lie
in
nasty
dungeons
,
your
feet
may
be
in
the
stocks
,
your
hands
manacled
,
what
are
these
things
to
the
glorious
liberty
of
the
Sons
of
God
which
they
shall
enjoy
,
when
you
shall
walk
at
large
in
Heaven
,
and
follow
the
Lamb
wheresoever
he
goeth
?
here
ye
are
mens
Prisoners
,
there
ye
shall
be
the
Lord's
Free-men
;
here
ye
are
fettered
Captives
,
there
you
shall
be
crowned
Kings
.
5.
You
may
suffer
present
banishment
from
your
Country
,
from
your
Wives
,
Children
,
Parents
,
Kinred
,
Friends
;
in
Heaven
you
shall
enjoy
communion
and
fellowship
with
God
,
with
Christ
,
with
an
innumerable
Company
of
Angels
,
with
the
general
Assembly
of
the
First-born
,
and
live
among
all
glorious
Saints
.
6.
For
the
present
you
may
suffer
much
sorrow
,
tears
may
be
your
meat
and
drink
continually
;
but
what
is
your
present
sorrow
to
the
joy
of
the
Lord
,
to
the
comforts
of
Heaven
,
one
drop
of
which
falling
down
from
Heaven
on
the
Soul
of
a
Believer
,
makes
him
for
the
present
to
rejoyce
with
glorious
and
unspeakable
joy
?
what
are
your
dropping
tears
to
the
rivers
of
pleasure
which
are
at
God's
right
hand
.
7.
At
present
you
may
be
put
to
shame
and
confusion
;
men
may
set
crowns
of
paper
upon
your
heads
,
having
Devils
painted
on
them
,
as
they
did
upon
John
Huss
;
or
you
may
have
crowns
of
straw
put
upon
your
heads
in
derision
,
as
some
other
Martyrs
;
or
crowns
of
thorns
,
as
Christ
had
;
but
what
is
this
to
the
Crown
of
Glory
,
the
Crown
of
Righteousness
,
the
Crown
of
Immortality
,
which
Christ
the
righteous
Judg
will
set
upon
your
heads
?
8.
Put
case
you
suffer
death
for
Christ
,
of
which
cup
many
millions
of
Heavens
Worthies
have
drunk
;
put
case
it
be
a
shameful
tormenting
death
,
a
burning
,
a
sawing
asunder
,
ye
are
stoned
,
or
buried
alive
,
or
starved
to
death
,
or
torn
in
pieces
by
Lions
,
whatsoever
the
death
be
,
't
is
the
worst
of
evils
you
can
suffer
for
Christ
;
yet
what
comparison
is
there
between
this
death
,
and
that
life
which
you
shall
live
in
Heaven
?
Had
you
as
many
lives
as
hairs
on
your
heads
,
(
as
a
Martyr
wished
he
had
)
had
you
millions
of
lives
to
lose
for
Christ
,
yet
the
loss
of
all
these
are
not
worthy
to
be
compared
to
the
life
which
suffering
Christians
shall
live
in
Heaven
;
put
all
together
,
and
you
shall
see
there
is
no
comparison
between
your
present
sufferings
,
and
your
future
enjoyments
of
good
:
See
what
Christ
saith
Mark
10.29
,
30.
There
is
no
man
that
hath
left
House
,
or
Brethren
,
or
Sisters
,
or
Father
,
or
Mother
,
or
Wife
,
or
Children
,
or
Lands
,
for
my
sake
and
the
Gospels
,
but
he
shall
receive
an
hundred-fold
now
in
this
time
,
&c.
There
is
no
comparison
between
your
present
losses
and
present
gains
,
your
present
sufferings
and
present
reward
;
your
present
reward
is
an
hundred-fold
more
then
all
you
can
lose
;
the
grace
of
God
is
present
,
the
savour
of
God
is
present
;
the
right
to
Heaven
which
Believers
have
for
the
present
,
is
far
above
all
their
present
sufferings
:
Now
if
the
reward
which
suffering
Christians
have
in
this
life
be
an
hundred-fold
better
then
their
sufferings
,
then
doubtless
their
glory
in
Heaven
shall
be
a
thousand-fold
more
transcendent
.
SECT.
II.
II.
THere
is
no
proportion
or
comparison
,
if
you
respect
the
properties
of
our
present
sufferings
,
and
our
future
glory
.
1.
There
is
no
comparison
between
earthly
and
heavenly
things
;
your
present
sufferings
are
earthly
;
the
goods
of
which
you
are
spoiled
are
earthly
;
your
liberty
,
your
houses
,
your
lives
,
your
joys
,
your
ease
,
are
earthly
things
,
but
your
glory
is
heavenly
;
every
part
,
every
degree
of
your
future
glory
is
heavenly
.
2.
There
is
no
proportion
between
that
which
is
transient
,
passing
away
,
and
cannot
endure
,
and
that
which
is
permanent
,
enduring
;
your
present
sufferings
are
transient
,
they
pass
away
,
they
endure
not
.
Athanasius
said
of
persecution
,
Nubecula
est
,
quae
cito
transiret
.
There
is
nothing
more
transient
and
swift
then
time
;
your
sufferings
pass
away
together
with
time
,
they
cannot
endure
always
;
all
you
which
are
the
subject
of
them
shall
not
endure
always
;
now
your
glory
is
permanent
,
it
shall
abide
and
endure
when
time
shall
be
no
more
.
3.
There
is
no
proportion
or
comparison
between
a
moment
and
eternity
;
a
moment
,
a
minute
,
and
for
ever
and
ever
:
your
present
sufferings
are
but
for
a
moment
,
a
short
space
of
time
,
your
glory
is
eternal
,
for
ever
and
for
ever
;
your
pain
and
torment
is
but
for
a
moment
,
your
ease
and
rest
is
for
ever
and
ever
;
your
suffering
imprisonment
is
but
for
a
moment
,
your
glorious
liberty
is
eternal
;
you
suffer
death
but
for
a
moment
,
your
life
is
eternal
;
what
comparison
is
there
between
the
twinkling
of
an
eye
and
eternity
?
You
say
you
have
suffered
long
,
as
Asaph
,
you
are
plagued
every
morning
;
you
have
been
in
bitterness
all
your
days
,
ever
since
you
began
to
look
after
Heaven
,
you
have
been
afflicted
from
your
youth
up
to
your
age
,
even
to
the
day
of
your
death
:
Grant
all
this
to
be
true
,
yet
thy
whole
life
is
but
a
moment
compared
to
eternity
,
the
sufferings
of
a
thousand
years
is
but
a
moment
to
eternity
;
yea
,
millions
of
years
are
but
a
moment
compared
to
eternity
;
nor
will
they
pass
for
so
much
,
if
we
did
but
consider
what
eternity
is
.
4.
There
is
no
comparison
between
light
things
and
heavy
;
between
a
feather
and
a
rock
,
between
chaff
and
a
mountain
of
lead
;
your
present
afflictions
are
light
,
your
future
glory
is
ponderous
and
weighty
,
2
Cor.
4.17
.
observe
what
a
most
elegant
opposition
the
Apostle
makes
,
he
opposeth
glory
to
afflictions
;
he
opposeth
eternal
to
momentany
;
he
opposeth
weight
to
light
:
and
he
addeth
a
most
transcendent
expression
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
:
we
translate
it
,
A
far
more
exceeding
weight
of
glory
.
Some
,
by
adding
some
other
words
,
do
give
this
sense
,
Our
afflictions
are
out
of
measure
moment
any
,
our
glory
is
out
of
measure
eternal
;
our
afflictions
are
out
of
measure
light
,
our
glory
is
out
of
measure
weighty
.
Whatsoever
your
afflictions
are
,
and
how
grievous
soever
they
are
in
themselves
,
and
how
long
soever
,
yet
they
are
but
light
being
compared
with
the
glory
of
Heaven
,
and
with
the
weight
of
it
:
If
you
look
only
on
your
sufferings
,
and
judge
of
them
according
to
your
sense
,
so
they
are
not
light
;
but
judge
of
them
as
opposed
to
future
glory
,
and
so
they
are
out
of
measure
nothing
.
5.
Afflictions
do
not
seize
on
us
at
all
times
;
Christians
have
their
lucida
intervalla
,
their
moments
of
ease
,
as
well
as
their
moments
of
trouble
,
their
present
times
of
rejoycing
,
as
well
as
their
present
times
and
Now
's
of
sorrowing
;
they
,
even
they
have
their
times
to
sing
and
dance
,
as
their
times
to
weep
and
mourn
:
Paul
had
his
raptures
as
well
as
his
pressures
:
David
had
his
time
to
play
on
the
Harp
,
as
times
to
hang
it
up
,
and
there
is
no
Christian
that
is
afflicted
at
all
times
,
they
have
their
sad
Eclipses
but
now
and
then
:
but
now
their
glory
shall
be
at
all
and
every
moment
during
eternity
;
they
shall
have
perpetual
glory
without
one
moment
of
shame
,
perpetual
joy
without
one
moment
of
sorrow
;
God
will
wipe
away
all
tears
from
their
eyes
,
they
shall
continually
sing
for
superabundant
joy
of
Soul
and
Body
,
their
eyes
shall
ever
see
God
,
they
shall
not
see
sorrow
any
more
,
they
shall
be
as
the
Angels
of
God
,
who
never
felt
sorrow
since
their
Creation
;
they
shall
be
as
very
strangers
to
sorrow
,
as
the
Damned
shall
be
to
joy
:
this
present
time
shall
be
no
more
,
then
the
afflictions
of
this
present
time
shall
be
no
more
.
That
was
an
arrogant
and
false
self-deceiving
speech
of
Babilon
:
Lo
,
I
sit
as
a
Queen
,
and
shall
see
no
more
sorrow
.
The
godly
,
when
taken
up
into
glory
,
shall
say
it
truly
;
now
we
sit
as
Kings
,
and
shall
not
see
any
sorrow
,
no
not
for
a
moment
whilst
eternity
lasteth
:
Eternity
is
nothing
else
but
a
perpetual
moment
of
unspeakable
and
glorious
joy
and
happiness
.
6.
There
is
no
proportion
,
because
afflictions
are
justly
due
:
are
ye
hated
of
all
men
?
ye
deserve
it
,
and
more
,
ye
deserve
to
be
hated
of
God
,
of
his
Angels
for
ever
:
Are
ye
cast
by
men
into
Prison
,
into
Dungeons
?
ye
deserve
it
and
more
,
even
to
be
cast
into
Hell
fire
:
are
ye
banished
from
your
Countrey
,
friends
,
and
acquaintance
?
you
deserve
that
and
more
,
ye
deserve
to
be
banished
from
Heaven
,
from
your
God
,
from
your
Saviour
to
Eternity
.
Are
ye
spoiled
of
your
goods
?
ye
deserve
it
,
and
more
,
even
to
be
spoiled
of
eternal
mercies
,
of
eternal
Salvation
.
Are
your
bodies
condemned
to
be
burnt
,
or
to
be
cast
to
Lyons
and
wild
Beasts
to
tear
them
to
pieces
?
you
deserve
this
and
more
,
even
to
have
both
body
and
Soul
condemned
to
Hell
fire
,
to
be
cast
to
Devils
to
be
devoured
:
ye
that
sin
daily
,
deserve
to
suffer
daily
;
ye
that
have
sin
in
you
,
you
do
deserve
that
all
plagues
,
miseries
,
curses
,
deaths
,
should
make
a
prey
on
your
Souls
and
bodies
;
but
glory
is
altogether
undue
,
the
meer
and
free
gift
of
God
in
Christ
:
your
Title
to
it
is
of
meer
grace
,
so
shall
be
your
Possession
of
it
,
meer
grace
:
you
were
Elected
to
glory
,
Redeemed
to
glory
,
Called
to
glory
,
engrafted
into
Christ
by
faith
,
and
so
become
heirs
of
glory
,
before
you
suffered
any
thing
for
Christ
.
True
it
is
!
God
hath
made
our
sufferings
a
condition
of
the
Promise
of
glory
;
it
is
of
his
own
meer
pleasure
to
ordain
our
sufferings
to
be
the
condition
of
glory
:
I
may
say
of
this
condition
,
as
Naaman's
servant
said
to
him
,
murmuring
at
the
Prophet
,
bidding
him
go
wash
in
Jordan
and
be
clean
;
My
Lord
!
if
the
Prophet
had
bid
thee
do
a
greater
thing
,
wouldest
thou
not
have
done
it
;
how
much
more
,
seeing
he
saith
,
wash
and
be
clean
?
so
had
God
required
of
us
harder
conditions
,
Go
suffer
Hell
torments
for
Millions
of
years
,
and
afterward
you
shall
be
glorified
;
should
not
we
do
it
?
but
now
when
he
requireth
and
commandeth
us
to
suffer
afflictions
but
for
this
present
time
,
but
for
a
moment
,
but
for
a
short
life
in
the
World
,
shall
not
we
couragiously
and
cheerfully
suffer
with
Christ
for
this
present
time
?
7.
There
is
no
comparison
between
afflictions
and
future
glory
,
if
we
consider
the
subject
of
both
;
the
subject
of
afflictions
is
either
our
bodies
or
our
estates
,
liberties
,
only
outward
things
;
not
the
Soul
:
Caesar
himself
hath
no
power
over
that
,
said
the
Martyr
to
his
Persecutors
:
So
saith
our
Saviour
,
Fear
not
them
that
can
kill
the
Body
;
they
can
(
when
God
permits
)
kill
thy
Body
,
imprison
thy
Body
,
spoil
thee
of
thy
goods
,
expose
thy
Body
to
hunger
,
cold
,
nakedness
,
and
such
like
outward
evils
,
but
as
for
thy
Soul
,
the
wrath
,
the
malice
of
men
cannot
reach
it
:
But
now
the
subject
of
glory
is
both
Soul
and
Body
;
unspeakable
glory
shall
be
revealed
in
your
Souls
and
in
your
Bodies
;
God
kills
the
Souls
and
Bodies
of
the
Wicked
,
and
he
will
save
the
Souls
and
Bodies
of
his
People
;
God
will
fill
the
Souls
of
Believers
with
knowledg
,
pureness
,
and
joy
,
and
their
Bodies
with
immortality
and
incorruptibility
,
and
Sun-like
splendour
;
so
that
they
suffer
but
in
part
,
but
shall
be
glorified
in
the
whole
;
they
suffer
but
in
these
vile
Bodies
,
which
are
by
nature
mortal
,
and
because
of
sin
subject
to
misery
,
but
both
Soul
and
Body
must
partake
in
glory
.
8.
There
is
no
comparison
between
them
,
if
we
regard
the
measure
and
degrees
of
our
sufferings
,
and
the
degrees
and
measure
of
future
glory
:
no
Christian
suffereth
in
the
highest
degree
,
God
is
pleased
to
mitigate
their
sufferings
,
and
to
restrain
the
rage
of
their
Enemies
,
that
they
cannot
,
they
shall
not
act
according
to
their
wills
;
he
that
suffereth
most
may
suffer
more
;
but
future
glory
shall
be
in
the
highest
degree
,
to
the
utmost
,
as
far
as
our
natures
are
capable
.
The
measure
of
our
sufferings
is
not
full
,
pressed
down
,
and
running
over
,
but
the
measure
of
glory
shall
be
full
,
pressed
down
,
and
running
over
;
therefore
the
Apostle
in
the
same
fore-cited
place
,
2
Cor.
4.17
.
saith
,
that
our
glory
shall
be
far
more
exceeding
weighty
:
Observe
the
gradation
.
1.
It
shall
be
weighty
,
when
as
afflictions
in
the
highest
degree
are
but
light
.
2.
Glory
shall
be
exceeding
weighty
,
beyond
the
weight
of
our
afflictions
.
3.
As
if
this
were
too
little
,
he
addeth
[
shall
be
more
exceeding
weighty
.
4.
As
if
this
were
too
little
,
he
addeth
the
word
[
far
]
shall
be
far
more
exceeding
weighty
.
The
Apostle
useth
these
words
,
because
he
could
not
express
the
ultimate
degrees
of
that
glory
which
shall
be
revealed
in
suffering
Christians
;
the
future
happiness
of
Believers
passeth
all
utterance
and
understanding
.
9.
There
is
no
comparison
,
if
we
consider
how
that
we
suffer
but
some
one
,
or
some
few
evils
,
but
in
Heaven
we
shall
receive
all
kinds
of
goods
,
all
kinds
and
degrees
;
God
gives
out
sufferings
by
parcels
,
but
glory
in
the
gross
,
or
lump
;
some
he
permits
to
be
tortured
,
others
to
be
mocked
,
others
to
be
imprisoned
,
Oh
how
great
is
that
goodness
which
thou
hast
laid
up
for
them
that
love
thee
!
cries
David
,
Psal.
31.19
.
He
gives
them
drops
of
sorrow
,
seas
of
joy
and
comfort
;
he
gives
them
sparks
of
torment
,
and
gives
them
a
Sun
full
of
glory
:
what
goodness
is
in
Heaven
,
is
for
their
happiness
.
God
placed
in
Paradise
trees
of
all
sorts
for
Adam's
delight
:
Heaven
is
God's
own
Paradise
,
there
is
nothing
wanting
there
for
delight
and
blessedness
:
In
a
word
,
God
himself
will
be
their
glory
,
he
will
be
all
in
all
to
them
;
his
own
joy
,
his
own
glory
,
his
own
comfort
and
goodness
shall
be
theirs
,
they
shall
then
need
nothing
.
10.
Consider
this
one
thing
,
and
you
will
see
there
is
no
comparison
between
them
;
the
afflictions
of
this
present
time
are
common
to
wicked
and
godly
;
they
suffer
the
same
evils
from
men
,
but
for
different
causes
;
the
wicked
suffer
as
evil
doers
,
the
godly
suffer
for
doing
well
.
The
community
of
afflictions
St.
Paul
brings
as
an
argument
to
perswade
Christians
to
bear
the
burthen
patiently
;
1
Cor.
10.13
.
There
is
no
temptation
hath
taken
you
,
but
such
as
is
common
to
man
.
Look
over
your
afflictions
under
which
you
groan
,
and
you
shall
see
other
men
under
the
same
burthen
with
you
:
But
now
this
future
glory
is
a
Believers
peculiar
portion
;
wicked
men
may
drink
of
the
cup
of
their
sufferings
,
but
shall
not
have
one
drop
of
their
joys
;
they
may
endure
cruel
mockings
,
but
shall
never
share
with
them
in
honour
;
that
glory
is
peculiar
to
the
Saints
,
reserved
only
for
Believers
,
makes
it
the
more
invaluable
:
Put
case
the
light
of
the
Sun
were
but
for
some
men
,
and
all
the
rest
lived
and
walked
in
darkness
,
we
should
judge
the
state
of
such
men
incomparably
comfortable
above
others
;
the
glory
of
Heaven
is
peculiar
to
Believers
,
the
darkness
of
affliction
is
common
to
Unbelievers
with
them
,
in
this
respect
there
is
no
comparison
.
CHAP.
XI
.
Vse
.
THis
may
inform
us
,
what
cause
Christians
have
to
rejoyce
,
according
to
the
Apostle's
exhortation
,
when
they
suffer
,
and
fall
into
affliction
after
affliction
;
James
1.2
.
My
Brethren
,
count
it
all
joy
when
ye
fall
into
divers
temptations
:
Do
not
only
count
it
joy
,
but
count
it
all
joy
;
joy
in
nothing
more
then
in
this
,
joy
only
in
this
,
when
ye
fall
into
temptations
]
that
is
,
afflictions
.
A
strange
exhortation
to
a
carnal
heart
!
what
!
is
it
all
joy
to
be
mocked
,
reviled
,
persecuted
,
hated
,
imprisoned
,
tortured
,
to
have
our
Bodies
bound
at
stakes
?
should
it
not
rather
be
said
,
Count
this
a
cause
of
weeping
,
sighing
,
wringing
of
hands
?
No
,
saith
the
Apostle
,
count
it
all
joy
,
when
trouble
cometh
upon
trouble
,
wave
upon
wave
,
storm
upon
storm
;
when
the
winds
blow
,
and
the
rain
falls
,
and
the
waves
beat
upon
you
,
then
count
it
all
joy
;
call
upon
your
souls
to
rejoyce
,
call
upon
your
hearts
to
Magnifie
God
,
clap
your
hands
,
leap
for
joy
.
2.
It
informs
us
that
they
are
the
happy
ones
of
the
Earth
,
who
are
the
greatest
sufferers
for
Righteousness
sake
:
thus
St.
James
Chap.
1.2
.
Blessed
is
the
man
that
endureth
temptation
,
or
tribulation
.
James
5.11
.
Behold
,
we
count
them
happy
which
endure
,
saith
the
same
Apostle
.
What
a
paradox
is
this
to
a
man
that
mindeth
earthly
things
!
Call
you
him
blessed
that
is
imprisoned
,
in
fetters
,
in
a
dungeon
,
reviled
,
mocked
,
tortured
,
persecuted
,
hated
of
all
?
count
you
him
an
happy
man
that
is
spoiled
of
his
goods
,
destitute
of
friends
,
who
is
ready
to
perish
through
famine
?
count
you
a
man
in
misery
an
happy
man
?
Yes
,
saith
the
Apostle
,
he
is
a
blessed
man
:
we
count
him
happy
whom
all
men
hate
,
who
suffer
hunger
,
cold
,
nakedness
,
imprisonment
,
death
,
banishment
for
the
name
of
Christ
;
we
count
him
happy
who
endures
most
misery
with
and
for
Christ
;
we
count
him
,
and
him
only
a
miserable
man
,
that
can
laugh
and
sing
away
care
and
sorrow
,
who
sits
like
a
Queen
and
sees
no
sorrow
,
who
fares
deliciously
every
day
,
who
can
eat
,
drink
,
and
play
,
and
so
pass
his
time
of
life
away
,
he
is
a
miserable
man
:
For
't
is
not
what
a
man
is
for
the
present
,
which
makes
him
happy
or
miserable
,
but
what
a
man
shall
be
to
eternity
;
he
that
is
miserable
for
the
present
,
but
shall
be
happy
to
eternity
,
we
count
him
happy
;
and
he
that
is
happy
for
the
present
time
,
but
shall
be
miserable
to
eternity
,
we
count
him
a
cursed
man
.
Lazarus
in
the
depth
of
his
misery
was
an
happy
man
,
because
he
is
glorious
to
all
eternity
;
the
rich
Glutton
was
a
miserable
wretch
in
the
height
of
his
jollity
,
because
he
is
miserable
to
eternity
.
Hence
I
conclude
,
that
the
glory
that
shall
be
revealed
in
us
,
will
make
us
perfectly
blessed
;
but
our
present
sufferings
cannot
make
us
miserable
,
for
the
Saints
are
happy
in
the
thickest
of
them
,
Math.
5.11
,
12.
Then
doth
the
Spirit
of
God
and
of
glory
rest
upon
them
,
1
Pet.
4.14
.
Our
present
miseries
at
the
uttermost
can
but
rob
us
of
a
temporal
life
,
which
will
(
come
they
or
come
they
not
)
fail
us
at
length
;
but
glory
bestows
upon
us
,
and
crowns
us
with
an
everlasting
blissful
life
.
He
that
hath
an
interest
in
Christ
,
may
cry
out
with
that
great
Apostle
,
What
shall
separate
us
from
the
love
of
Christ
?
and
may
say
,
I
am
perswaded
,
that
neither
Death
with
its
terrours
,
nor
life
with
its
charmes
,
neither
Angels
with
their
beauties
,
nor
Devils
with
their
deformities
,
things
present
with
their
allurements
,
things
future
with
their
promises
or
threatnings
,
nor
Hell
with
its
torments
,
can
ever
separate
me
from
the
love
of
God
in
Christ
:
and
indeed
how
should
they
,
saith
St.
Augustine
;
because
death
(
though
never
so
hideous
)
leads
us
to
him
;
life
is
found
in
his
possession
;
Angels
and
Devils
are
the
Ministers
of
his
justice
or
his
mercy
;
things
present
are
false
,
things
to
come
uncertain
:
Hell
with
God
would
be
our
happiness
,
and
Heaven
without
him
would
be
our
torment
:
or
we
may
say
again
with
the
same
Father
:
that
nothing
can
separate
a
Christian
from
Jesus
Christ
,
and
make
him
miserable
:
Not
death
,
because
there
is
no
Christian
can
be
brought
into
so
dismal
an
estate
as
to
be
deprived
of
his
love
:
not
the
Angels
,
because
being
united
to
Christ
,
we
are
stronger
then
all
Spirits
combined
together
against
us
:
not
the
vexations
of
life
,
because
they
are
sweet
,
when
undergone
for
his
honour
,
and
serve
only
to
give
us
a
nearer
conjunction
to
his
person
:
Not
things
to
come
,
because
nothing
can
be
bestowed
,
nor
promised
which
can
countervail
him
:
Not
Heaven
,
because
it
is
the
recompence
of
them
that
serve
him
:
Not
Hell
,
because
it
is
made
for
none
but
those
that
forsake
him
:
by
all
which
we
see
,
that
a
man
firmly
united
to
Christ
,
cannot
by
these
outward
things
be
removed
from
him
.
Oh
the
solidity
,
perspicuity
,
and
self-sufficiency
of
that
Paradise
and
place
of
delights
,
of
that
Celestial
company
,
and
Crowned
society
!
who
is
able
to
express
the
comfort
and
contentment
of
that
estate
and
condition
,
where
we
shall
have
all
blessedness
Internal
,
External
,
and
Eternal
?
what
can
be
done
or
suffered
to
answer
so
great
a
reward
?
the
diseased
will
endure
the
cutting
and
searing
of
their
Members
for
the
enjoyment
of
a
short
tedious
life
:
Heathens
have
suffered
great
things
for
a
little
vain
glory
:
if
they
prize
the
shadow
so
much
,
at
what
rate
should
we
value
the
substance
?
what
are
a
few
drops
of
blood
for
the
Kingdom
of
Heaven
?
how
may
this
comfort
us
under
afflictions
,
considering
that
the
afflictions
of
this
life
are
but
small
showers
,
at
the
most
but
some
short
storms
,
which
are
followed
with
an
Eternal
calm
,
Isa.
54.8
.
CHAP.
XII
.
Sect.
I.
I
shall
now
in
the
next
place
(
by
Divine
assistance
)
adventure
to
speak
something
of
the
excellency
of
Heavens
glory
,
though
some
there
be
that
think
silence
and
astonishment
to
be
the
best
commendations
we
can
give
it
:
I
confess
our
understandings
are
too
shallow
to
comprehend
the
greatness
of
it
:
When
the
great
Voice
saith
,
Come
up
hither
,
come
and
see
,
then
we
shall
be
best
resolved
concerning
it
.
If
the
Queen
of
Sheba
confessed
that
the
one
half
was
not
told
her
of
the
Wisdom
,
Prosperity
,
and
Glory
of
Solomon
(
which
she
had
heard
reported
in
her
own
Countrey
)
when
she
came
in
person
to
his
Court
;
how
much
more
shall
the
Saints
confess
when
they
come
to
Heaven
,
that
the
Thousandth
part
was
not
told
them
of
all
the
honour
,
glory
,
and
blessedness
,
which
they
shall
find
in
that
heavenly
Jerusalem
.
Here
then
let
us
consider
-
The
Circumstances
of
this
glory
.
-
The
Substance
of
this
glory
.
-
The
Adjuncts
of
this
glory
.
The
Circumstances
are
two
;
Time
and
Place
:
as
for
the
Time
it
shall
be
,
1.
In
the
day
of
the
Creatures
Restoration
:
we
read
,
Act.
3.21
.
That
the
Heavens
must
conlain
Christ
until
the
time
of
the
restitution
of
all
things
:
And
St.
Paul
tells
us
,
That
the
Creature
it self
also
shall
be
delivered
from
the
bondage
of
corruption
into
the
glorious
liberty
of
the
Sons
of
God
,
Rom.
8.21
.
Here
divers
questions
are
to
be
propounded
.
Quest.
1.
What
Creatures
are
to
be
delivered
into
this
glorious
liberty
?
Resp.
1.
Under
this
word
[
Creature
]
we
are
not
to
comprise
the
Elect
Angels
,
because
never
subject
to
vanity
;
nor
the
reprobate
Angels
and
Men
,
because
they
are
destroyed
with
an
everlasting
destruction
from
the
presence
of
God
.
2.
Neither
are
we
to
comprise
the
godly
Elect
men
under
this
Word
[
Creature
]
in
this
place
;
for
although
it
be
most
true
,
that
all
the
godly
shall
be
perfectly
delivered
from
all
manner
of
bondage
into
perfect
liberty
;
yet
,
St.
Paul
opposeth
the
Creatures
to
the
Elect
,
in
those
words
[
Not
only
they
,
but
we
also
.
]
And
the
glorious
liberty
of
the
Sons
of
God
,
is
the
State
into
which
the
Creatures
are
to
be
delivered
,
according
to
their
capacity
,
the
future
glory
of
the
Sons
of
God
being
the
exemplar
of
the
Creatures
glory
;
the
Elect
are
to
be
delivered
primarily
,
the
Creatures
secondarily
;
the
Elect
are
not
meant
.
3.
By
Creature
,
we
are
not
to
understand
those
Creatures
which
are
bred
of
dung
and
corruption
,
the
excrements
of
Nature
:
neither
are
we
to
understand
those
Creatures
which
are
the
effects
of
God's
Curse
upon
the
Creature
,
as
a
penalty
of
man's
Transgression
,
as
Thornes
,
Thistles
,
Briars
,
and
such
like
,
these
shall
be
turned
into
nothing
:
but
,
4.
By
Creatures
we
are
to
understand
the
Heavens
and
the
Earth
,
and
Elements
,
and
all
the
Works
of
God
,
which
he
made
at
first
very
good
in
themselves
,
wherein
his
glory
did
much
appear
,
and
were
for
the
great
delight
,
content
,
and
necessary
use
of
man
,
as
living
Creatures
;
the
Fowles
which
are
the
Host
and
ornament
of
Heaven
;
the
Beasts
,
and
all
Plants
,
which
are
the
Host
and
ornament
of
the
Earth
:
These
reasons
may
be
given
for
this
opinion
.
Reas.
1.
Because
the
Apostle
ver.
19.
speaks
indefinitely
[
the
Creature
.
]
Likewise
in
ver.
20.21
.
But
ver.
22.
as
if
he
would
put
all
out
of
doubt
,
he
saith
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
the
whole
Creation
,
or
omnis
Creatura
,
as
it
is
in
the
margin
of
your
Bibles
:
this
is
a
known
rule
of
interpreting
Scripture
,
when
there
are
many
words
of
one
and
the
same
thing
,
the
latter
are
the
Interpretation
of
the
former
.
2.
Because
all
the
Creatures
which
in
the
day
of
Creation
were
very
good
,
are
all
equally
subject
to
bondage
,
to
vanity
and
corruption
,
and
all
the
Creatures
do
desire
their
own
perfection
and
preservation
as
well
as
some
Creatures
;
there
is
no
reason
why
some
should
be
frustrated
of
these
their
natural
desires
,
and
others
should
not
.
3.
Because
they
who
hold
that
only
the
Heavens
and
the
Earth
shall
be
renewed
,
and
not
other
Creatures
,
cannot
without
reason
conceive
,
that
the
Heavens
,
Earth
,
and
Elements
can
be
without
their
ornaments
;
if
so
,
then
the
Earth
would
be
under
greater
bondage
of
vanity
then
now
it
is
,
it
should
then
be
void
of
all
form
and
beauty
:
now
the
reasons
which
they
give
for
their
opinion
is
,
because
these
,
and
not
other
parts
of
the
World
,
are
only
capable
of
immortality
:
But
to
this
I
answer
,
that
no
Creature
is
in
its
own
nature
capable
of
Immortality
;
the
Heavens
and
the
Earth
are
not
:
Immortality
is
the
meer
gift
of
God
,
and
depends
not
on
any
thing
in
Nature
;
therefore
if
the
Heavens
,
Earth
,
Elements
,
shall
be
restored
to
an
Immortal
State
,
as
the
Schoolmen
think
,
God
who
gives
them
Immo
tallity
,
may
allow
the
same
benefit
to
the
other
parts
of
the
World
for
his
own
glory
,
as
unto
them
;
all
being
capable
of
the
gift
of
Immortality
,
if
God
bestow
it
.
SECT.
II.
Quest.
2.
SEcondly
,
we
are
to
enquire
what
is
meant
by
the
Creatures
deliverance
from
the
bondage
of
corruption
?
Resp.
Touching
this
I
find
two
contrary
Opinions
,
both
grounded
on
Scripture
,
and
both
have
learned
and
godly
men
for
their
Patrons
.
1.
Some
conceive
that
the
deliverance
of
the
Creation
from
this
bondage
is
by
a
total
abolition
and
destruction
of
the
whole
Creation
:
the
Creature
being
made
for
man
quatenus
viator
,
non
comprehensor
;
Man
lieth
down
,
and
riseth
not
,
till
the
Heavens
be
no
more
.
Isai.
51.6
.
The
Heavens
shall
vanish
away
like
smoak
,
and
the
Earth
shall
wax
old
like
a
garment
,
but
my
salvation
shall
be
for
ever
,
and
my
righteousness
shall
not
be
abolished
.
Matth.
24.35
.
Heaven
and
Earth
shall
pass
away
.
2
Pet.
3.10
.
The
day
of
the
Lord
will
come
as
a
Thief
in
the
night
,
in
the
which
the
Heavens
shall
pass
away
with
a
great
noise
,
and
the
Elements
shall
melt
with
fervent
heat
;
the
Earth
also
,
and
the
works
that
are
therein
,
shall
be
burnt
up
.
Which
they
expound
of
the
substance
and
qualities
of
the
present
Heavens
and
Earth
,
and
all
the
works
in
them
,
saying
,
that
all
shall
be
burnt
to
ashes
;
so
Piscator
.
Divers
Arguments
are
brought
for
the
confirmation
hereof
,
chiefly
from
the
uselessness
of
the
Creature
in
that
estate
;
when
Man
shall
have
no
more
need
of
the
Creatures
,
why
should
they
be
any
more
?
what
use
will
there
be
of
the
Sun
or
Stars
to
enlighten
him
?
The
Scripture
saith
,
in
Heaven
there
shall
be
no
night
,
and
those
that
are
there
need
no
Candle
,
neither
light
of
the
Sun
;
for
the
Lord
giveth
them
light
,
&c.
Revel.
22.5
.
There
shall
be
no
need
(
say
they
)
of
Earth
or
Water
for
the
refreshment
and
use
of
Man
,
of
no
Beasts
or
Fowls
to
feed
on
,
of
none
of
the
Creatures
to
serve
him
;
when
Man
shall
have
a
spiritual
Body
,
and
be
raised
to
an
incorruptible
state
,
he
will
be
far
above
the
use
of
these
things
;
therefore
(
say
they
)
why
should
these
things
be
,
that
will
be
of
no
use
at
all
?
Moreover
,
the
opinion
of
these
men
is
,
that
after
God
hath
by
fire
destroyed
this
present
World
,
then
will
he
either
out
of
nothing
,
or
out
of
the
ashes
,
create
new
Heavens
and
new
Earth
;
according
to
that
promise
in
2
Pet.
3.13
.
which
is
expressed
in
Isa.
66.22
.
2.
There
are
sundry
others
that
hold
,
that
these
present
Heavens
and
Earth
shall
not
be
destroyed
in
respect
of
their
substance
and
being
,
but
only
in
respect
of
their
present
state
,
qualities
,
and
uses
;
and
these
ha●e
founded
their
opinion
upon
Scripture
,
as
that
of
Psalm
102.26
.
where
the
Psalmist
speaking
of
the
Heavens
,
saith
,
They
shall
perish
,
but
thou
shalt
endure
,
&c.
as
a
vesture
shalt
thou
change
them
,
and
they
shall
be
changed
.
He
saith
,
they
shall
perish
,
but
here
he
interprets
how
they
shall
perish
,
viz.
by
mutation
,
or
alteration
,
not
by
destruction
;
alteration
of
qualities
,
not
of
substances
:
and
the
Hebrew
word
in
Piel
,
2.
So
St.
Paul
expoundeth
how
this
present
World
shall
pass
away
,
1
Cor.
7.31
.
the
fashion
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
the
external
figure
,
the
state
of
this
present
World
shall
pass
away
;
not
the
substance
,
but
the
outward
shape
of
the
World
shall
be
done
away
.
3.
So
that
of
2
Pet.
3.6
.
where
he
compareth
the
last
destruction
of
the
World
by
Fire
,
to
the
destruction
of
the
World
by
Water
in
Noah's
days
;
the
Flood
did
not
destroy
the
substance
of
the
World
,
but
the
(
then
)
present
state
of
it
,
the
substance
remained
after
the
Flood
;
so
the
substance
shall
remain
after
God
hath
burnt
it
with
Fire
:
if
the
World
should
be
wholly
destroyed
by
Fire
,
then
the
Apostle's
comparison
were
in
vain
.
Though
the
Apostle
useth
the
word
[
perished
]
he
is
to
be
understood
of
the
qualities
,
not
of
the
substance
;
as
when
Silver
and
Gold
is
cast
into
the
fire
,
the
dross
only
perisheth
,
but
the
substance
remaineth
;
so
when
God
shall
cast
the
Heavens
and
the
Earth
into
the
fire
,
only
the
dross
of
the
Heaven
and
Earth
shall
perish
by
fire
,
not
the
substance
:
and
therefore
the
Apostle
useth
a
word
in
the
Greek
,
which
signifies
dissolving
,
Joseph
Mede
in
2
Pet.
3.10
.
on
,
this
place
conceiveth
,
that
this
fire
shall
not
reach
to
the
starry
Heavens
,
but
he
understandeth
only
the
Air
,
(
which
is
in
Scripture
called
the
Heavens
)
that
shall
together
with
the
Earth
be
burnt
;
and
he
gives
a
very
probable
Reason
from
the
comparison
of
the
destruction
of
the
World
by
Water
,
and
of
this
last
destruction
by
Fire
;
the
Flood
did
not
by
many
thousand
miles
reach
the
starry
Heavens
,
only
the
lower
Region
of
the
Air
perished
in
the
Water
;
for
we
plainly
read
,
that
the
Waters
did
swell
but
fifteen
cubits
above
the
tops
of
the
Mountains
.
4.
St.
Paul
in
that
place
(
Rom.
8.
)
tells
us
,
that
this
present
Creature
(
viz.
the
World
)
expecteth
,
hopeth
,
groaneth
to
be
delivered
from
its
bondage
of
corruption
and
vanity
:
If
God
shall
destroy
these
Heavens
and
Earth
to
nothing
,
then
it
is
not
these
Creatures
which
shall
be
delivered
into
the
glorious
liberty
,
but
another
which
is
not
created
,
which
was
never
subject
to
vanity
,
which
did
therefore
never
groan
,
never
did
expect
and
hope
for
deliverance
,
because
yet
not
created
;
and
these
present
Heavens
and
Earth
should
only
expect
their
destruction
,
not
their
perfection
.
Object
.
But
then
it
may
be
demanded
,
Why
doth
the
Apostle
call
it
new
Heavens
,
and
a
new
Earth
?
St.
Peter
saith
,
We
according
to
his
promise
look
for
new
Heavens
,
and
a
new
Earth
,
&c.
2
Pet.
3.13
.
Resp.
1.
They
are
said
to
be
new
in
respect
of
the
outward
form
and
state
.
2.
New
in
respect
of
qualities
and
properties
;
there
shall
be
a
change
of
qualities
,
not
an
annihilation
of
substance
.
3.
New
in
respect
of
use
to
which
they
then
shall
serve
;
new
,
not
in
respect
of
substance
,
but
in
respect
of
their
new
refining
:
Silver
,
Gold
,
or
any
Mettal
cast
into
a
melting
Furnace
,
may
be
called
new
in
respect
of
its
purifying
,
not
in
respect
of
substance
;
as
the
godly
after
their
regeneration
are
called
new
Creatures
,
not
in
respect
of
their
substance
,
but
of
their
qualities
;
sin
is
taken
away
,
Theolog.
Leyders
.
and
grace
is
infused
:
So
the
learned
Professors
of
Leyden
reconcile
these
opinions
;
This
whole
visible
World
shall
so
be
burnt
up
by
the
last
fire
,
as
that
it
shall
be
wholly
purged
from
all
vanity
which
sin
hath
brought
upon
it
,
as
Mettals
of
divers
kinds
,
when
melted
in
the
furnace
,
are
purged
each
from
their
dross
:
And
of
the
World
,
and
the
parts
of
it
thus
purified
by
fire
,
God
will
make
up
a
new
Heaven
,
and
a
new
Earth
,
wherein
dwelleth
righteousness
.
And
in
this
their
determination
,
I
for
my
own
part
will
acquiess
,
without
lording
ove●
the
faith
of
any
man
in
these
particulars
.
But
p●●
case
these
Heavens
and
Earth
be
burnt
to
ashes
by
the
last
fire
,
and
out
of
them
God
raiseth
a
new
Earth
and
Heaven
,
yet
it
may
be
said
to
be
the
same
for
substance
with
this
present
,
as
well
as
our
Bodies
which
must
be
turned
into
dust
(
which
yet
shall
be
raised
again
out
of
the
dust
)
are
the
same
bodies
for
substance
which
they
were
before
,
only
a
change
of
qualities
.
Now
as
to
the
manner
how
God
will
deliver
the
Creature
from
the
bondage
of
corruption
,
we
may
safely
doubt
and
be
ignorant
,
and
the
godly
may
be
of
divers
opinions
about
it
without
any
violation
of
the
Law
of
Love
.
SECT.
III.
Quest.
3.
BVT
what
is
that
glory
whereof
the
Creatures
shall
be
partakers
,
or
into
which
they
shall
be
delivered
?
Resp.
1.
This
we
may
with
confidence
assert
,
that
the
whole
Creation
shall
be
reduced
to
a
most
happy
state
,
beyond
what
they
were
in
the
day
of
their
Creation
:
they
were
seen
very
good
,
very
pleasing
,
beautiful
,
useful
,
all
filled
with
so
much
goodness
,
as
that
man
could
have
drawn
much
contentment
from
them
;
but
now
shall
be
made
better
,
more
beautiful
,
more
excellent
.
2.
They
shall
have
as
much
goodness
restored
to
them
,
as
shall
fully
fit
and
accommodate
them
for
the
state
of
glorious
liberty
,
and
for
glorious
persons
:
what
that
goodness
shall
be
't
is
safest
to
say
we
know
not
:
it
will
then
appear
when
God
shall
effect
their
deliverance
.
3.
The
glory
with
which
God
will
cloathe
the
whole
Creation
shall
be
to
the
capacity
of
each
Creatures
nature
.
4.
No
Creature
shall
partake
of
that
glory
which
is
proper
to
the
Children
of
God
,
neither
are
they
capable
of
that
glory
whereof
the
godly
are
.
Quest.
4.
To
what
use
shall
the
Creatures
deckt
with
glory
serve
?
This
question
is
the
stone
of
stumbling
at
which
many
Divines
stumble
,
and
so
fall
into
a
flat
denial
of
his
glorious
Renovation
of
the
Creatures
.
Resp.
They
shall
not
be
for
such
uses
as
now
they
are
:
this
present
World
of
Creatures
are
principally
for
these
two
ends
.
1.
For
the
sustentation
of
these
our
bodies
,
and
the
preservation
of
this
Animal
life
we
now
live
:
they
are
for
Food
,
for
Rayment
,
for
Physick
,
for
bodily
delights
.
2.
Their
other
use
and
end
is
,
that
the
minds
of
men
may
take
their
rise
from
the
Creatures
excellencies
,
to
mount
up
into
an
holy
contemplation
of
God
:
the
visible
Creatures
teach
man
some
knowledge
of
the
invisible
God
,
Rom.
1.20
.
Their
excellencies
do
make
known
to
us
the
infinite
Wisdom
,
Power
,
and
goodness
of
God
;
but
the
Creatures
,
when
thus
delivered
into
a
State
of
glory
shall
not
be
for
these
ends
;
for
,
1.
Then
our
lives
shall
not
be
Animal
,
and
our
bodies
shall
not
be
subject
to
hunger
,
thirst
,
cold
,
heat
,
and
such
like
natural
infirmities
,
our
bodies
shall
be
spiritualized
,
and
shall
no
more
need
these
things
to
preserve
them
then
the
Angels
:
as
in
the
Resurrection
we
shall
neither
marry
,
nor
be
given
in
marriage
;
so
neither
shall
we
eat
,
drink
,
or
feel
the
pinching
cold
,
or
faint
with
scorching
heat
;
therefore
the
Creature
shall
not
serve
for
this
use
.
2.
Again
,
the
Creatures
shall
no
more
teach
man
the
knowledge
of
God
,
because
then
we
shall
see
him
face
to
face
,
without
looking
through
the
glass
of
the
Creatures
;
God
will
then
immediately
communicate
himself
to
us
,
that
we
shall
know
him
as
we
are
known
.
Object
.
But
even
in
the
state
of
glory
we
cannot
see
God
with
our
bodily
eyes
;
therefore
lest
our
bodily
eyes
should
be
destitute
of
an
apt
delightsome
object
,
the
glory
which
God
will
put
on
the
Creature
will
be
the
delight
of
glorified
eyes
,
then
we
shall
be
ravished
with
the
infinite
Wisdom
and
Power
of
God
in
investing
the
whole
Creation
with
such
glory
.
Sol.
Though
this
is
probably
true
,
that
the
glorified
Saints
shall
delight
in
beholding
the
glory
of
the
Creatures
,
and
shall
admire
God
in
their
glory
,
yet
if
there
should
be
no
Renovation
of
the
Creature
,
there
would
be
most
admirable
objects
for
the
glorified
Saints
to
behold
,
as
namely
,
1.
Christ's
glorified
Body
,
the
brightness
whereof
will
obscure
the
brightness
of
Sun
,
Moon
,
and
Stars
,
as
the
brightness
of
the
Sun
puts
out
the
light
of
the
Fire
;
and
in
this
respect
it
is
said
,
there
shall
be
no
need
neither
of
the
Sun
,
nor
of
the
Moon
to
shine
in
heaven
,
Rev.
21.23
.
2.
As
Christ's
body
,
so
likewise
the
glorious
bodies
of
all
the
Elect
shall
be
the
delight
of
their
eyes
,
which
shall
shine
more
bright
then
the
Sun
:
What
delight
then
can
the
Creatures
clothed
with
glory
bring
?
and
in
beholding
the
bodies
of
the
Saints
in
glory
,
we
may
behold
the
infinite
Wisdom
,
Power
,
Love
,
Grace
of
God
,
in
making
handfuls
of
Dust
and
Earth
such
glorious
Creatures
,
as
our
bodies
then
shall
be
.
Yet
we
may
rationally
assert
,
1.
That
God
will
ordain
the
Creature
to
some
use
;
it
is
not
to
be
imagined
that
the
Creatures
shall
continue
after
the
day
of
Judgment
,
and
yet
not
serve
to
some
use
:
if
you
ask
to
what
use
,
Lombard
Peter
Martyr
facile
nos
fateamur
ignorare
,
we
may
easily
be
brought
to
confess
our
ignorance
.
2.
Doubtless
God
will
adapt
and
fit
the
Creature
to
the
use
of
the
glorified
state
of
his
Children
(
as
was
hinted
before
)
which
they
shall
then
fully
and
perfectly
know
when
they
shall
be
actual
possessors
of
the
new
Heavens
and
new
Earth
.
3.
Learned
Bain
gives
this
answer
,
1.
It
may
be
God
will
have
the
whole
Creation
to
stand
as
a
Monument
of
his
former
Power
,
Wisdom
,
and
Goodness
to
his
people
in
the
day
of
their
Pilgrimage
on
Earth
.
2.
Or
God
will
have
them
stand
for
the
honour
of
his
Majesty
,
meerly
for
greater
State
;
as
we
see
it
is
a
State
belonging
to
Earthly
Princes
to
have
sumptuous
Houses
here
and
there
,
which
yet
they
do
not
once
visit
in
all
their
Reigns
.
3.
God
will
have
them
stand
as
appurtenances
to
the
glory
of
his
own
Children
;
the
Creatures
shall
be
kept
as
additions
to
their
honour
,
saith
Calvin
.
Chrysostome
CHAP.
XIII
.
II.
THis
glory
of
the
Saints
shall
be
when
all
the
drossie
part
of
the
Earth
,
and
all
the
works
that
are
therein
shall
be
burnt
up
;
when
all
the
heaps
and
mines
of
Gold
and
Silver
shall
be
consumed
to
the
last
dram
;
when
all
Cities
,
Towns
and
stately
Edifices
shall
be
destroyed
;
when
all
the
outward
pomp
and
glory
of
the
World
shall
be
burnt
to
ashes
;
when
the
high
Mountains
shall
melt
under
the
feet
of
the
Lord
,
and
the
Valleys
shall
be
cleft
as
wax
before
the
sire
,
and
as
the
Waters
that
are
powred
down
a
steep
place
,
Mich.
1.4
.
Then
shall
all
the
dwellers
on
earth
be
disseized
,
and
turned
out
of
their
Possessions
,
then
must
Kings
for
ever
part
with
their
Thrones
,
Crowns
and
Scepters
,
and
the
greatest
Rulers
on
Earth
lay
down
their
Authority
at
the
feet
of
Christ
:
then
shall
the
high
and
lofty
ones
be
brought
low
;
and
many
great
Captains
shall
call
to
the
hills
and
mountains
to
fall
upon
them
,
and
hide
them
from
the
face
of
him
that
sitteth
upon
the
Throne
,
and
from
the
wrath
of
the
Lamb
,
Rev.
6.10
.
Then
shall
all
Trades
and
Occupations
in
the
World
cease
every
where
,
and
all
desire
and
study
of
purchasing
and
gaining
shall
be
at
an
end
:
then
shall
the
Sea
at
that
time
shew
the
greatest
rage
and
fury
,
and
the
Waves
thereof
be
so
high
and
furious
,
that
it
shall
seem
as
if
they
would
utterly
overwhelm
the
whole
Earth
:
now
at
such
a
dreadful
time
as
this
,
when
they
that
had
their
portion
in
the
things
of
this
life
must
be
stript
of
all
,
and
leave
all
for
ever
,
then
shall
God's
Children
take
full
and
everlasting
Possession
of
the
House
of
their
heavenly
Father
,
in
which
are
many
Mansions
;
and
this
highly
advanceth
the
felicity
of
the
Saints
,
because
it
cometh
so
seasonably
to
them
.
Give
a
man
an
house
well
furnished
,
when
his
own
is
plundred
and
burnt
,
and
the
whole
neighbourhood
is
undone
,
and
all
the
Countrey
round
about
is
laid
waste
,
and
made
desolate
,
how
pleasant
is
it
!
and
when
the
whole
World
shall
be
in
a
flame
,
and
all
things
in
it
are
consuming
to
ashes
,
then
to
be
put
into
the
possession
of
the
World
to
come
;
when
our
earthly
habitations
are
burnt
,
then
to
have
a
building
of
God
,
an
house
not
made
with
hands
,
eternal
in
the
Heavens
,
what
an
inconceiveable
happiness
is
it
!
A
word
in
season
,
saith
Solomon
,
Oh
how
good
is
it
!
Heaven
is
sweet
at
any
time
,
but
Heaven
at
such
a
time
as
this
,
Oh
how
good
,
how
unspeakably
good
is
it
!
St
Paul
2.
Tim.
4.7
.
saith
,
I
have
fought
a
good
fight
,
I
have
kept
the
faith
,
finished
my
Course
,
henceforth
is
laid
up
for
me
a
Crown
of
Righteousness
,
which
the
Lord
,
the
Righteous
Judge
shall
give
unto
me
at
that
day
:
on
that
day
when
the
veriest
Earth-worm
that
now
creepeth
upon
the
ground
shall
be
convinced
that
there
is
nothing
in
the
World
worth
the
having
:
the●
to
be
put
into
the
heavenly
Mansions
in
the
day
of
the
Worlds
funerals
,
and
to
enjoy
an
enduring
substance
in
the
day
of
the
Worlds
conflagration
,
no
tongue
of
Men
or
Angels
is
able
sufficiently
to
set
forth
the
height
of
this
blessedness
.
III.
It
shall
be
at
such
a
time
,
when
the
Devil
and
all
his
Instruments
,
the
Enemies
of
God
and
his
People
,
shall
be
cast
into
outer
Darkness
,
and
swallowed
up
of
everlasting
Destruction
,
when
their
day
shall
wholly
end
,
their
glory
be
finished
,
and
their
prosperity
be
utterly
extinguished
and
overthrown
,
when
they
shall
be
for
ever
seperated
from
God
the
fountain
of
all
blessedness
;
of
which
Separation
,
Chrysostome
thus
speaketh
;
That
if
a
thousand
fires
of
Hell
were
joyned
together
in
one
,
they
should
never
be
so
great
a
pain
to
the
Soul
,
as
it
is
for
the
Soul
to
be
separated
(
in
this
wise
)
for
ever
from
Almighty
God
.
We
read
Isa.
14.9
,
10.
That
the
Kings
and
Potentates
of
the
Earth
seem
to
be
brought
into
rejoycing
at
the
fall
of
Lucifer
,
viz.
the
King
of
Babilon
,
when
he
was
brought
low
:
it
was
matter
of
triumph
to
the
Children
of
Israel
,
that
the
Lord
saved
them
from
the
hand
of
Pharaoh
,
and
the
Aegyptians
that
pursued
them
to
the
red
Sea
;
and
that
Israel
saw
the
Aegyptians
dead
on
the
Sea
shore
,
the
Waters
covering
the
Chariots
,
the
Horsemen
,
and
all
the
Host
of
Pharaoh
that
came
into
the
Sea
after
them
,
that
there
remained
not
so
much
as
one
of
them
;
the
Children
of
Israel
walking
upon
dry
Land
in
the
midst
of
the
Sea
,
the
Waters
being
a
wall
to
them
on
the
right
hand
,
and
on
the
left
:
Exod.
14.28
,
29.
Was
it
not
a
great
priviledg
for
Noah
to
sit
secure
in
the
Ark
above
the
Waters
,
that
covered
the
tops
of
the
highest
Mountains
,
at
the
same
time
when
the
whole
World
of
the
Ungodly
were
drowned
,
and
buried
in
the
Flood
?
what
then
may
we
conceive
the
happiness
of
the
Saints
will
be
,
when
they
shall
be
advanced
to
the
heigth
of
heavenly
glory
,
when
their
Enemies
shall
be
overwhelmed
with
the
depths
of
shame
and
misery
?
what
encouragement
may
this
be
to
us
to
raise
our
hearts
Heaven-ward
,
and
to
have
our
affections
set
on
things
above
,
while
the
hearts
of
Worldlings
are
rooted
in
the
Earth
,
that
at
the
same
time
when
their
end
shall
be
destruction
,
we
may
be
put
into
the
possession
of
eternal
glory
?
should
not
we
be
as
unwilling
now
to
have
fellowship
with
them
in
their
unfruitful
works
of
darkness
,
as
we
are
desirous
to
be
in
Heaven
when
they
shall
be
cast
into
Hell
fire
?
IV.
It
shall
be
at
a
time
when
all
the
labours
,
sorrows
,
and
sufferings
of
the
Saints
shall
be
at
an
end
:
Write
,
saith
a
Voice
from
Heaven
to
St.
John
,
Blessed
are
the
dead
that
die
in
the
Lord
,
from
henceforth
,
yea
saith
the
Spirit
,
that
they
may
rest
from
their
labours
,
and
their
Works
do
follow
them
,
Rev.
14.13
.
They
shall
then
be
eased
from
the
toilesome
and
troublesome
travels
of
this
Life
,
being
translated
from
this
worlds
vanity
into
Heavens
felicity
,
where
shall
be
neither
labour
in
action
,
nor
pain
in
passion
,
where
they
shall
be
neither
annoyed
with
pinching
cold
,
nor
parching
heat
:
and
as
sleep
is
a
resting
and
refreshing
to
our
weak
frail
and
weary
bodies
,
so
our
bodies
being
laid
down
in
the
bed
of
our
Graves
,
they
shall
rest
and
be
free
from
all
sickness
and
sorrow
,
weakness
,
weariness
,
and
all
work
,
and
whatsoever
else
are
fruits
and
effects
,
yea
punishments
of
sin
,
and
attendants
of
this
life
:
yea
the
Saints
,
after
they
have
wearied
themselves
in
striving
against
sin
,
in
subduing
corruption
,
after
they
have
spent
themselves
in
the
work
of
the
Lord
,
and
after
the
Enemies
to
piety
have
tyred
out
themselves
with
malice
,
scoffs
,
reproaches
slaunders
,
persecutions
;
they
shall
rest
from
all
their
labours
and
sufferings
in
perfect
peace
and
blessedness
,
and
the
fruit
,
comfort
,
and
reward
of
their
works
shall
follow
them
,
and
abide
with
them
for
ever
:
They
shall
then
arrive
at
a
safe
harbour
,
after
a
dangerous
passage
through
Shelves
,
Storms
,
Rocks
,
and
Pirates
,
which
then
shall
be
so
much
the
more
welcome
to
them
:
Read
St.
Pauls
Catalogue
,
2
Cor.
11.23
.
And
think
how
sweet
Heaven
will
be
to
one
that
hath
had
such
a
hard
passage
thither
:
Through
labours
more
abundant
,
stripes
above
measure
,
many
prisons
,
chains
,
fetters
,
whippings
,
scourgings
,
shipwracks
,
deaths
,
journeyings
,
perills
of
Waters
,
Robberies
by
his
own
Countrey-men
,
by
the
Heathen
.
True
it
is
,
he
gives
in
a
large
bill
of
his
charges
,
as
it
were
;
but
when
he
cometh
to
speak
of
his
wages
,
he
makes
nothing
of
his
labours
and
sufferings
in
comparison
of
the
reward
,
2
Cor.
4.17
.
For
these
light
and
momentany
afflictions
do
work
out
for
us
an
exceeding
eternal
weight
of
glory
.
The
highest
Mountain
in
the
World
is
very
light
in
comparison
of
the
whole
Earth
;
even
so
are
the
greatest
afflictions
of
the
greatest
sufferers
in
comparison
of
the
glory
of
Heaven
.
It
is
said
of
Isachar
,
Gen.
49.15
.
That
he
saw
that
rest
was
good
,
and
that
the
Land
was
pleasant
,
therefore
he
put
his
shoulders
to
labour
,
and
became
servant
to
Tribute
:
So
I
may
say
,
the
rest
and
glory
of
the
Saints
is
good
,
but
the
Land
that
brings
forth
this
rest
,
will
be
best
and
most
pleasant
to
them
after
all
their
labours
and
sufferings
are
fully
ended
;
then
to
receive
this
glorious
rest
,
will
be
most
sweet
unto
them
,
and
most
seasonable
.
Were
Heaven
nothing
else
but
an
Haven
of
rest
we
know
how
welcome
the
one
is
to
a
Sea
sick
weather-beaten
Traveller
:
and
by
that
we
may
conceive
how
welcome
the
other
will
be
to
a
Soul
that
hath
been
long
tossed
in
the
Waves
of
this
troublesom
World
,
sick
of
its
own
sinful
imaginations
,
and
tyred
out
with
outward
temptations
:
the
happiest
Soul
that
ever
hath
sailed
over
this
Euripus
,
in
the
best
Ship
,
in
the
most
healthful
body
that
ever
was
,
never
had
so
calm
a
passage
(
saith
a
good
Divine
)
but
that
it
hath
had
cause
enough
often
to
wish
it self
on
shoar
.
Sa.
Ward
on
the
life
of
faith
in
death
.
Is
there
any
Palace
or
Tower
here
so
high
or
strong
,
that
can
keep
diseases
from
the
body
,
or
cares
,
sorrows
,
fears
,
or
Satan's
assaults
from
the
Soul
?
were
there
but
such
an
Island
(
as
some
have
dreamed
of
)
here
on
earth
,
that
might
free
mens
bodies
or
minds
from
disquiet
but
for
the
time
of
this
life
,
how
would
people
strive
to
dwell
there
?
Certainly
,
in
this
heavenly
Countrey
there
shall
be
perfect
tranquillity
to
all
the
Inhabitants
thereof
.
Oh
how
will
it
ravish
the
hearts
of
the
Saints
when
they
have
finished
their
course
,
and
are
come
to
the
end
of
their
race
;
oh
how
sweet
will
Heaven
,
and
how
glorious
will
the
Crown
of
Immortality
be
to
them
in
the
end
?
If
Seamen
when
they
have
been
many
moneths
upon
the
Sea
,
where
they
have
encountred
with
many
dreadful
storms
and
boystrous
tempests
,
and
have
been
often
in
danger
of
drowning
and
shipwracks
,
when
they
shall
at
last
descry
but
a
Creek
of
Land
,
do
leap
for
joy
,
and
cry
out
,
Oh
Land
,
land
,
we
are
nigh
to
such
a
Coast
where
we
would
be
;
then
much
more
those
that
have
run
the
Christian
race
,
and
have
run
over
Mountains
of
difficulties
,
and
encountered
with
many
tryals
and
tentations
,
and
at
last
have
run
them
all
down
,
and
are
come
in
sight
of
the
Promised
Land
,
of
the
Heavenly
Canaan
,
how
will
their
hearts
then
leap
for
joy
?
crying
out
,
Oh
,
here
is
the
Land
of
promise
;
here
is
Heaven
that
blessed
place
;
here
is
the
Kingdom
we
have
so
often
prayed
for
,
Lord
,
let
thy
Kingdom
come
;
here
is
the
Crown
we
have
run
for
:
then
will
a
Christian
say
,
had
this
race
that
I
have
run
been
much
longer
,
and
more
tedious
then
it
was
,
and
should
I
have
met
with
a
thousand
dangers
and
difficulties
more
then
I
have
done
,
they
had
been
nothing
to
this
glorious
Crown
.
Brethren
,
a
few
moments
in
Heaven
will
make
you
amends
enough
for
all
your
watchings
,
praying
,
fasting
,
for
all
your
labours
of
love
,
for
all
the
time
you
have
spent
in
the
service
of
God
;
be
therefore
faithful
to
the
death
;
he
that
endureth
to
the
end
shall
be
saved
.
CHAP.
XIV
.
SECT.
I.
HAving
spoken
of
the
circumstance
of
time
,
I
shall
now
consider
the
other
circumstance
,
sc.
of
the
place
of
the
Saints
happiness
:
This
also
is
very
considerable
.
When
man
was
created
holy
and
happy
,
Ossor
.
Lusitam
.
de
Nobilit
.
Christiana
.
lib.
1.
with
what
Rivers
it
was
watered
,
Genes.
2.8
,
9.
this
being
a
great
addition
to
mans
happiness
in
that
condition
:
and
St.
Paul
,
2
Cor.
12.
calleth
the
third
Heaven
Paradise
;
as
if
this
Garden
of
Eden
had
been
a
shadow
of
Heaven
,
the
place
of
the
Blessed
.
When
the
Lord
chose
Israel
out
of
all
the
Nations
of
the
World
,
and
planted
them
in
Canaan
,
(
a
figure
of
Heaven
)
you
may
see
what
an
exact
Geographical
description
is
given
of
it
in
the
Book
of
Josua
,
Chap.
15
,
16
,
17.
and
elsewhere
the
fertility
and
pleasantness
of
the
Country
is
frequently
commended
:
How
incomparable
then
is
the
pleasantness
of
the
heavenly
Paradise
,
and
the
beauty
of
the
Celestial
Canaan
?
I.
It
is
called
in
Scripture
the
house
of
God
,
and
the
habitation
of
the
Saints
.
Melchizedeck
called
God
the
Possessor
of
Heaven
and
Earth
,
Gen.
14.
The
whole
created
World
is
his
possession
,
but
the
Heaven
is
his
glorious
Palace
;
as
a
Prince
that
hath
a
whole
Kingdom
under
him
,
keepeth
his
Court
in
the
principal
place
of
his
Dominions
.
1.
As
a
Man's
House
is
,
or
should
be
scituated
in
the
best
and
most
convenient
part
of
his
possessions
;
so
of
all
things
created
,
Heaven
is
the
goodliest
and
most
glorious
part
.
The
Earth
is
beautiful
,
especially
in
the
prime
of
the
Spring
and
Summer
,
when
the
face
of
it
is
renewed
;
but
yet
when
it
is
in
its
greatest
glory
,
it
is
but
a
dunghil
in
comparison
of
the
Heavens
.
That
glory
of
the
Heavens
which
we
see
on
the
outside
,
and
afar
off
,
is
incomparably
beyond
the
beauty
of
the
things
below
;
but
that
which
we
cannot
see
,
doth
far
surmount
that
which
we
do
see
;
I
mean
that
most
glorious
habitation
of
the
Angels
and
Saints
;
though
that
which
we
behold
hath
incomparably
more
beauty
and
glory
in
it
,
then
our
weak
sight
can
discern
at
such
a
distance
:
and
therefore
the
Heavens
,
for
their
surpassing
beauty
and
glory
,
are
called
the
House
of
God
.
2.
As
a
Man
is
commonly
to
be
seen
at
his
own
house
,
more
then
at
another
place
besides
;
so
doth
the
Lord
in
Heaven
more
especially
shew
forth
his
glory
.
The
Lord
hath
been
but
seldom
manifested
on
the
Earth
,
as
when
he
gave
so
many
visible
signs
of
his
glorious
presence
upon
Mount
Sinai
;
and
then
when
Moses
was
admitted
to
see
his
back
parts
;
and
when
he
spake
from
Heaven
at
the
Baptism
of
our
blessed
Saviour
,
This
is
my
beloved
Son
,
&c.
but
in
Heaven
his
presence
is
more
notably
manifested
continually
;
our
Saviour
sheweth
,
that
in
Heaven
the
holy
Angels
do
always
behold
the
face
of
God
,
Matth.
18.10
.
his
glorious
presence
is
always
manifested
there
.
3.
In
a
Man's
dwelling
house
,
usually
his
Children
and
Servants
are
abiding
;
and
although
Kings
and
Princes
have
more
Servants
and
Officers
then
an
house
can
hold
,
yet
their
principal
Attendants
are
commonly
with
them
in
the
Court
:
so
Heaven
is
the
place
appointed
for
the
Lord's
Servants
,
though
all
of
them
are
not
yet
there
;
not
for
want
of
room
,
but
because
the
Lord
hath
appointed
them
other
work
to
do
elsewhere
for
a
time
;
yet
thither
shall
they
be
gathered
,
and
in
the
mean
time
there
are
his
principal
Attendants
,
there
are
the
glorious
Angels
,
who
are
called
the
Angels
of
Heaven
,
Matth.
24.36
.
there
also
are
the
blessed
Saints
of
God
departed
.
4.
As
a
Man's
house
wherein
he
dwelleth
is
furnished
for
the
most
part
,
so
that
his
riches
appear
(
in
some
sort
)
in
his
house
;
so
Heaven
is
the
place
which
is
most
royally
furnished
;
the
Earth
is
but
a
Country
Farm-house
in
comparison
of
it
:
Heaven
is
richly
adorned
and
furnished
with
perfect
Holiness
;
all
the
Vessels
of
that
House
are
of
pure
Gold
;
there
is
neither
dross
in
them
,
nor
any
uncleanness
cleaving
to
them
;
all
the
Saints
and
Angels
there
are
free
from
all
impurity
;
no
unclean
thing
hath
entrance
into
this
house
of
God
:
Holiness
becometh
thine
house
,
O
Lord
for
ever
,
Psal.
93.5
.
it
is
full
of
all
holiness
and
happiness
.
It
is
said
Rev.
21.25
.
that
the
Gates
of
Heaven
shall
not
be
shut
at
all
.
Heaven
Gates
shall
always
stand
open
,
yet
no
unclean
thing
shall
enter
in
.
The
Streets
of
that
City
are
of
pure
Gold
,
the
walls
built
of
precious
Stones
,
there
are
twelve
Gates
of
twelve
Pearls
.
A
good
Expositor
observeth
,
that
all
those
precious
Stones
there
mentioned
,
have
a
contrary
virtue
against
uncleanness
,
to
shew
unto
us
,
that
Heaven
will
not
admit
of
any
impure
and
defiled
thing
;
God
will
not
suffer
the
dirty
feet
of
impure
Sinners
to
tread
upon
his
pure
Pavement
of
Gold
.
When
God
drave
sinful
Adam
out
of
Paradise
,
he
caused
a
Cherubim
to
stand
before
the
Gates
of
Paradise
,
with
a
flaming
sword
in
his
hand
,
to
keep
him
out
of
Paradise
if
he
should
attempt
to
come
in
again
.
Sin
is
like
the
sword
of
the
flaming
Cherubim
,
to
keep
out
all
wicked
men
from
entring
into
Heaven
.
Heaven
is
also
a
place
of
holy
Exercises
.
Here
our
best
services
are
stained
with
sin
,
and
tainted
with
corruption
;
but
there
all
the
services
of
the
Saints
do
bear
a
lively
impression
of
the
fountain
of
holiness
upon
them
;
there
they
must
warble
forth
the
Song
of
the
Seraphims
,
Holy
,
holy
,
holy
,
Lord
God
Almighty
,
Isai.
6.3
.
It
is
said
of
the
Saints
of
God
in
glory
,
that
they
shall
be
Priests
of
God
and
Christ
,
Rev.
20.6
.
As
they
are
all
made
spiritual
Kings
and
Priests
to
God
on
Earth
,
Rev.
1.6
.
so
they
shall
be
Priests
to
God
in
Heaven
,
and
reign
with
him
for
ever
and
ever
.
They
shall
be
Priests
to
God
two
ways
in
Heaven
.
First
,
As
soon
as
they
leave
this
life
,
in
the
interim
,
before
the
second
coming
of
Christ
,
they
shall
perform
the
offices
of
Priests
in
Soul
only
,
offering
to
God
the
sacrifice
of
praise
and
thanksgiving
,
that
themselves
are
already
delivered
out
of
the
miseries
of
this
World
,
and
praying
for
their
Brethren
upon
the
Earth
,
that
they
may
shortly
be
delivered
:
For
so
St.
John
tells
us
,
that
he
saw
under
the
Altar
the
Souls
of
those
that
were
slain
for
the
word
of
God
,
and
for
the
testimony
which
they
held
,
crying
out
with
a
loud
voice
,
How
long
,
O
Lord
,
holy
and
true
,
dost
not
thou
avenge
our
blood
upon
them
that
dwell
on
the
Earth
?
Rom.
6.9
,
10.
And
secondly
,
at
Christ's
second
coming
,
both
they
that
are
deceased
already
,
and
they
that
shall
then
be
found
alive
,
shall
joyntly
and
joyfully
sing
,
Hallelujah
,
salvation
,
and
glory
,
and
honour
,
and
power
unto
the
Lord
our
God
,
for
true
and
righteous
are
his
judgments
,
Rev.
19.1
,
2.
and
v.
6.
St.
John
saith
,
he
heard
as
it
were
the
voice
of
a
great
multitude
,
and
as
the
voice
of
many
waters
,
and
as
the
voice
of
mighty
thunderings
,
saying
,
Hallelujah
,
for
the
Lord
God
omnipotent
reigneth
;
let
us
be
glad
and
rejoyce
,
and
give
honour
to
him
,
for
the
marriage
of
the
Lamb
is
come
,
and
his
Wife
hath
made
her self
ready
.
The
high
praises
of
God
shall
then
be
in
the
mouthes
of
all
his
Saints
;
being
now
made
perfect
in
holiness
,
and
freed
from
all
frailties
,
they
shall
never
mourn
,
but
ever
sing
and
laud
their
Redeemer
without
defatigation
or
satiety
.
But
to
pass
by
this
,
it
is
needful
in
few
words
to
shew
,
how
the
Heavens
cannot
properly
be
said
to
be
the
house
of
God
,
as
those
buildings
wherein
men
dwell
,
are
called
their
houses
,
least
any
should
be
so
ignorant
as
to
entertain
any
vain
thoughts
not
beseeming
the
infinite
Majesty
of
God
.
1.
Heaven
cannot
contain
and
hold
the
infinite
being
of
the
Divine
Nature
,
as
the
house
holdeth
him
that
dwelleth
in
it
:
Behold
,
the
Heavens
and
the
Heaven
of
Heavens
cannot
contain
thee
.
2.
God
hath
no
need
of
Heaven
,
either
for
rest
or
safety
,
as
a
man
hath
of
his
house
;
he
is
not
subject
to
weariness
,
no
work
is
toilsome
to
him
;
he
slumbereth
not
,
sleepeth
not
,
he
is
above
all
dangers
;
one
word
of
his
mouth
is
enough
to
crush
all
Enemies
to
powder
;
he
needeth
not
this
House
as
a
Castle
of
defence
unto
him
.
3.
He
is
not
more
essentially
present
there
then
in
any
other
place
,
nor
more
absent
from
any
other
place
then
from
it
,
but
every
where
alike
essentially
present
,
though
there
he
giveth
forth
more
glorious
demonstrations
of
his
presence
then
in
any
other
place
.
SECT.
II.
SEeing
Heaven
is
God's
house
,
then
there
should
our
hearts
be
,
even
at
home
with
our
Father
;
how
can
we
sing
the
Lord's
Song
in
a
strange
Land
?
how
can
we
please
our selves
so
well
in
this
house
of
our
pilgrimage
,
when
we
are
from
home
,
thus
far
absent
from
our
Father's
house
?
why
are
our
minds
so
knit
unto
the
earth
,
that
nothing
●ut
leath
will
part
it
and
us
,
as
if
not
Heaven
,
but
this
lower
sinful
part
of
the
World
were
the
Lord
's
dwelling
place
?
with
what
face
can
we
call
him
,
our
Father
which
is
in
Heaven
,
and
in
the
mean
time
our
strongest
and
most
hearty
affections
are
deeply
buried
in
the
Earth
?
St.
Paul
was
of
another
temper
,
I
desire
to
be
dissolved
(
saith
he
)
and
to
be
with
Christ
,
which
is
best
of
all
.
—
Best
of
all
]
so
the
blessed
Apostle
found
and
felt
it
;
he
spake
out
of
a
true
discerning
spirit
,
he
spake
as
he
found
;
he
desired
Heaven
for
love
of
Christ
,
and
not
so
much
for
love
of
his
own
ease
and
happiness
(
though
he
could
not
but
long
for
that
also
)
but
principally
for
love
of
Christ
;
therefore
he
longed
to
leave
the
Earth
,
and
go
to
Heaven
,
because
that
was
the
house
of
Christ
,
the
house
where
God
the
Father
sheweth
his
glorious
presence
;
the
house
where
Christ
sitteth
at
the
right
hand
of
the
Majesty
on
high
.
Oh
that
I
were
there
,
saith
that
holy
Apostle
,
let
me
go
through
poverty
,
through
persecution
,
fire
,
sword
,
stripes
,
imprisonment
,
and
a
thousand
deaths
and
dangers
,
so
that
I
can
but
get
unto
my
Saviour
;
it
is
best
of
all
to
be
with
him
—
what
shall
I
say
?
better
then
to
be
with
sinful
men
;
better
then
to
be
with
a
multitude
of
unruly
corruptions
cleaving
to
me
:
shall
I
say
,
better
then
to
be
in
the
midst
of
heaps
of
Gold
,
or
all
manner
of
earthly
abundance
?
I
will
not
for
the
honour
of
my
Saviour
once
bring
him
in
comparison
with
these
dunghils
and
heaps
of
dross
;
but
it
is
best
of
all
to
be
with
him
.
It
is
better
to
be
with
him
,
then
simply
to
be
in
Heaven
it self
;
it
were
better
to
be
with
him
out
of
Heaven
,
then
to
be
in
Heaven
without
him
,
if
that
were
possible
:
yea
,
if
being
with
Christ
were
not
salvation
it self
,
I
would
say
,
that
to
be
with
Christ
were
better
then
salvation
,
it
is
best
of
all
.
Now
then
,
when
Heaven
is
thus
glorious
,
when
our
dearest
Saviour
,
the
King
of
glory
,
is
entered
within
those
everlasting
doors
,
when
it
is
the
very
house
of
God
,
how
should
we
long
after
it
,
that
we
might
be
with
the
Lord
?
what
shame
should
it
cast
upon
our
faces
,
who
have
the
First-fruits
of
the
Spirit
?
Is
our
Gaol
now
become
more
pleasing
to
us
then
our
Father's
house
?
do
we
grow
more
and
more
earthly
minded
?
Oh
that
we
had
more
of
Heaven
in
us
to
raise
and
draw
our
hearts
thither
,
and
less
Earth
to
sink
us
downward
:
let
us
pray
and
labour
for
more
supernatural
and
heavenly
affections
;
then
we
shall
find
our
hearts
rising
and
lifted
upwards
.
Moreover
,
if
Heaven
be
the
house
of
God
,
and
the
place
of
his
special
presence
,
this
should
move
us
all
to
labour
to
be
such
as
may
be
fit
for
the
presence
of
God
.
Do
we
not
all
desire
to
be
in
Heaven
?
alas
,
many
of
us
do
little
consider
what
Heaven
is
,
or
what
it
is
to
be
in
Heaven
.
It
is
true
,
that
none
(
even
those
that
are
most
heavenly
minded
)
can
consider
of
it
according
to
its
excellent
glory
;
yet
some
there
are
,
who
though
they
cannot
conceive
it
for
the
height
of
its
excellency
,
yet
they
conceive
the
nature
of
it
,
though
not
the
measure
;
they
conceive
of
what
kind
,
of
what
temper
that
glory
and
happiness
is
which
they
shall
receive
,
by
that
earnest
of
the
Spirit
which
they
have
received
;
as
a
man
knoweth
in
what
coyn
he
shall
be
paid
,
by
that
money
which
he
hath
received
in
earnest
already
.
But
many
others
know
not
what
Heaven
meaneth
;
how
many
are
there
that
cannot
now
endure
the
presence
of
God
,
and
yet
would
fain
be
in
Heaven
?
that
hate
this
house
of
God
,
and
yet
long
to
be
in
that
heavenly
house
of
God
?
Assure
thy self
,
that
unless
thou
couldest
delight
in
God's
presence
here
,
thou
canst
have
no
delight
in
his
presence
there
:
The
happiness
of
that
house
is
heavenly
and
spiritual
;
there
is
nothing
to
please
the
covetous
heart
,
nothing
to
fill
the
wanton
eye
,
nothing
to
satisfie
the
Drunkard's
and
Glutton's
appetite
;
no
wanton
dancing
,
no
idle
sports
,
nothing
but
holiness
,
and
holy
exercises
,
and
that
glory
which
is
the
ornament
of
holiness
,
and
ariseth
from
it
:
There
is
not
a
word
,
nor
a
thought
,
but
what
becometh
the
presence
of
God
,
such
as
abide
his
pure
eyes
.
Now
then
,
do
thou
(
O
Christian
)
bend
thy
heart
and
soul
toward
this
house
and
presence
of
God
,
so
shalt
thou
be
a
pillar
in
the
house
of
God
,
and
shalt
go
out
of
it
no
more
,
but
shalt
possess
fulness
of
joy
in
his
presence
for
evermore
.
SECT.
III.
NOw
in
this
House
of
God
are
many
Mansions
:
In
my
Father's
House
are
many
Mansions
,
saith
our
Saviour
,
John
14.2
.
Heaven
is
sufficient
to
receive
many
Inhabitants
;
I
mean
not
,
that
it
is
like
some
great
Houses
that
have
no
Inhabitants
,
but
that
it
is
appointed
of
God
to
be
a
dwelling
place
for
many
—
Many
,
I
say
,
not
in
comparison
of
those
multitudes
which
shall
be
shut
out
of
doors
,
but
many
in
an
absolute
consideration
taken
by
themselves
;
yet
these
many
shall
be
very
few
,
in
comparison
of
the
droves
of
men
that
throng
together
in
the
broad
way
of
destruction
.
Of
the
largeness
of
this
House
of
God
,
Solomon
speaketh
,
when
he
compareth
it
with
that
Temple
which
he
had
built
,
1
Kings
8.27
.
Will
God
indeed
dwell
upon
the
Earth
?
behold
,
the
Heaven
,
and
the
Heaven
of
Heavens
cannot
contain
thee
;
how
much
less
this
House
which
I
have
built
?
What
do
I
speak
of
the
Lord
's
dwelling
in
this
little
House
which
I
have
built
?
then
he
puts
in
a
special
note
of
attention
and
admiration
,
Behold
,
even
those
large
and
spacious
Heavens
which
himself
hath
builded
,
and
spread
out
like
a
glorious
curtain
over
the
whole
Earth
,
and
all
things
between
the
Earth
and
it
,
cannot
contain
him
;
how
much
less
this
House
which
I
have
made
?
As
if
he
had
said
,
the
Heavens
are
incompa●●bly
greater
then
this
House
which
I
have
built
,
but
he
is
infinitely
greater
then
the
Heavens
:
Yea
,
our
eyes
may
teach
us
,
that
it
is
of
wonderful
greatness
,
although
we
cannot
see
how
large
it
is
;
if
we
consider
that
the
Earth
is
of
a
wonderful
compass
,
and
yet
that
it
is
but
as
a
spot
,
or
little
Ball
hanging
in
the
midst
of
the
Heavens
,
and
encompassed
round
with
those
goodly
Spheres
and
Orbs.
Yea
,
even
a
Child
may
learn
thus
much
from
the
light
of
Reason
,
with
a
little
help
,
that
seeing
the
Sun
is
big
enough
to
give
light
to
half
the
Earth
at
once
,
and
yet
seemeth
so
little
to
our
eye
,
it
must
needs
be
at
a
wonderful
distance
from
us
,
perhaps
many
thousand
miles
:
Now
then
,
of
what
wonderful
bigness
is
the
Heaven
it self
,
being
so
far
above
the
Earth
,
and
yet
compassing
all
those
huge
spaces
round
about
the
Earth
,
that
are
between
the
Earth
and
Heaven
.
Neither
may
we
think
,
but
that
this
Heaven
of
Heavens
(
the
House
of
God
)
is
yet
far
above
the
Chamber
of
the
Sun
,
out
of
which
the
Psalmist
saith
,
he
cometh
at
his
rising
.
Consider
then
,
Christian
Reader
,
what
did
ever
any
man
find
in
the
Earth
,
that
should
make
him
so
willing
to
sell
Heaven
for
it
?
if
a
man
could
have
it
all
,
it
were
not
comparable
to
the
lowest
Mansion
in
Heaven
,
if
any
be
lower
then
other
.
All
is
vanity
(
saith
the
Preacher
)
speaking
of
all
things
under
the
Sun
,
especially
when
they
be
compared
with
those
large
,
spacious
,
and
glorious
Mansions
above
the
Sun
.
Who
then
can
sufficiently
detest
that
folly
,
which
preferreth
the
least
part
of
the
earth
,
which
the
Lord
treadeth
under
foot
as
his
foot-stool
,
above
the
glorious
Heaven
,
the
large
extent
whereof
surroundeth
and
encompasseth
the
whole
World
?
How
should
this
comfort
Christians
,
that
though
they
be
pent
up
and
straitned
here
,
yet
in
Heaven
they
shall
have
room
enough
,
there
shall
be
Rehoboth
,
there
the
Lord
will
make
room
for
us
.
Here
is
comfort
against
those
engrossing
oppressors
,
which
joyn
house
to
house
,
and
leave
no
room
for
the
poor
;
if
thou
labour
to
be
rich
in
faith
,
thou
shalt
find
that
they
cannot
shoulder
thee
out
from
an
happy
and
large
possession
in
that
heavenly
Kingdom
:
Mayst
thou
not
take
comfort
in
a
smoaky
Cottage
,
assuring
thy self
of
thy
part
in
a
most
glorious
Pallace
?
what
if
thou
hast
but
little
of
the
Earth
,
or
none
at
all
,
is
it
not
abundantly
sufficient
that
thou
shalt
enjoy
so
much
of
Heaven
as
thy
Soul
can
desire
?
yea
,
that
there
shall
be
no
enclosures
there
,
but
all
that
glorious
Inheritance
shall
lie
common
to
all
the
Heirs
of
promise
.
Look
not
with
a
longing
eye
upon
a
fairer
or
more
convenient
House
then
thine
own
,
upon
wider
Fields
and
greater
Possessions
then
any
that
thou
art
owner
of
upon
Earth
;
but
over-look
all
these
,
and
say
,
to
the
praise
of
God's
grace
,
with
an
heart
rejoycing
in
the
Lord
,
yet
I
have
more
then
all
the
World
is
worth
.
Moreover
,
none
of
the
Faithful
need
to
fear
that
he
should
be
shut
out
for
want
of
room
in
this
heavenly
Palace
;
here
is
many
Mansions
;
here
is
a
place
appointed
for
every
true
Believer
;
the
poorest
Christian
shall
not
miss
of
an
happy
habitation
in
this
House
of
our
Father
.
Lazarus
though
he
lie
full
of
sores
and
rags
without
doors
there
on
Earth
,
yet
there
he
shall
have
a
sweet
repose
in
Abraham's
bosome
.
Let
this
comfort
a
Believer
against
all
solitariness
,
and
want
of
company
in
this
life
;
in
the
House
of
thy
heavenly
Father
are
many
Mansions
,
and
these
shall
not
stand
empty
for
want
of
Inhabitants
:
Oh
what
Troops
of
glorious
Angels
and
Saints
shall
live
together
in
those
heavenly
Mansions
!
how
shall
they
flock
together
from
the
East
,
and
from
the
West
,
and
from
the
North
,
and
from
the
South
,
there
sitting
down
with
Abraham
,
Isaac
,
and
Jacob
,
in
the
Kingdom
!
It
is
a
strange
weakness
to
be
discontented
for
want
of
company
;
but
a
greater
,
and
worthy
of
all
reproof
,
to
go
out
of
the
narrow
way
,
because
it
is
so
solitary
,
and
to
turn
into
the
common
road
,
because
of
company
.
Oh
the
folly
and
infidelity
of
our
hearts
!
can
we
not
with
patience
stay
for
so
much
good
Company
as
we
shall
find
and
for
ever
enjoy
in
our
Father's
House
?
For
although
the
number
that
shall
be
saved
,
shall
be
but
a
very
small
number
in
comparison
of
the
numberless
multitude
that
are
already
lost
,
and
do
hasten
to
destruction
;
although
when
the
Church
was
greatest
upon
Earth
,
as
in
the
Apostles
times
,
the
number
of
the
wicked
did
much
exceed
it
;
yet
take
those
many
thousands
of
holy
Angels
which
keep
their
first
estate
,
and
joyn
to
these
multitudes
of
holy
men
and
women
of
all
sorts
,
that
lived
before
the
flood
,
after
the
flood
,
before
the
law
,
after
the
law
,
before
Christs
coming
in
the
flesh
,
after
his
incarnation
,
until
this
day
,
and
from
this
day
that
shall
live
to
the
end
of
the
world
,
of
all
Nations
under
heaven
;
then
who
can
tell
the
dust
of
Jacob
,
or
number
the
fourth
part
(
the
four
hundredth
part
)
of
this
Israel
of
God
?
the
remnant
and
gleanings
of
those
that
have
lived
in
so
many
thousand
years
will
arise
to
an
unspeakable
multitude
.
After
the
sealing
of
the
hundred
and
forty
four
thousand
of
the
twelve
Tribes
,
St.
John
saith
,
I
beheld
,
and
lo
a
great
multitude
,
which
no
man
could
number
,
of
all
Nations
,
and
Kinred
,
and
People
,
and
Tongues
,
stood
before
the
Throne
,
and
before
the
Lamb
,
cloathed
with
white
Robes
,
and
Palms
in
their
hands
.
How
should
this
rejoyce
every
faithful
Soul
,
resting
in
hope
of
this
sweetest
and
most
blessed
Society
.
Though
in
the
mean
time
thou
seest
many
frown
upon
thee
,
and
sleight
thee
to
thy
face
,
yea
,
even
shun
thy
company
,
yet
labour
thou
for
an
assured
part
in
thy
Father's
House
,
and
then
rejoyce
in
assured
hope
there
to
find
many
dwelling
places
,
and
in
those
places
many
Dwellers
,
many
sweet
Companions
.
Though
a
man
were
constrained
to
live
like
an
Eremite
,
or
Anchoret
,
all
his
time
from
the
company
of
men
on
Earth
,
yet
the
assured
hope
of
this
Society
to
be
enjoyed
for
ever
in
our
Father's
House
,
were
sufficient
to
refresh
him
.
Ascend
my
Soul
,
mount
up
on
Eagles
wings
,
And
get
above
these
Sublunary
things
:
Make
haste
,
and
flie
unto
that
lofty
Hill
,
Where
God
abides
with
Saints
and
Angels
still
.
Oh
how
should
every
Christian
so
love
the
Lord
,
as
to
long
after
his
House
and
Kingdom
,
and
a
more
near
and
full
enjoying
of
his
presence
.
Laban
noted
in
Jacob
an
earnest
longing
after
his
Father's
house
,
Genes.
31.30
.
saith
he
to
him
,
Thou
wouldest
needs
be
gone
,
because
thou
sore
longedst
after
thy
Father's
house
.
Jacob
had
such
a
love
to
his
Father
Isaac
,
though
very
old
and
blind
,
that
he
sore
longed
to
be
gone
from
Laban
to
his
Father's
house
;
how
much
more
should
we
labour
for
such
love
to
our
heavenly
Father
,
who
is
infinite
in
all
excellency
and
glory
,
as
should
make
us
weary
of
being
here
,
and
exceedingly
to
long
after
our
heavenly
Father's
House
?
It
was
a
good
change
for
Jacob
to
go
from
Laban
,
an
unkind
Father-in-law
,
unto
Isaac
a
loving
and
tender-hearted
Father
;
but
what
a
blessed
change
is
it
for
the
Children
of
God
,
to
go
from
the
World
,
a
cruel
Step-mother
,
yea
,
a
dangerous
Enemy
,
unto
God
their
heavenly
and
most
gracious
Father
!
to
go
from
among
Swearers
,
Worldlings
,
Drunkards
,
Prophane
Persons
,
Scorners
of
Religion
,
Persecutors
,
to
go
from
Snares
and
Temptations
,
to
go
from
Sin
,
and
the
danger
of
Sin
,
to
go
from
the
lower
Region
,
which
is
(
as
it
were
)
under
the
feet
of
Satan
,
who
is
(
as
it
were
)
over
our
heads
,
being
the
Prince
of
the
power
of
the
Air
;
I
say
,
to
go
from
all
these
,
and
to
go
into
the
arms
of
the
Lord
our
most
gracious
Father
,
should
not
a
Child
of
God
long
after
this
exceedingly
?
It
sheweth
want
of
love
in
a
Child
,
and
an
ungracious
disposition
,
when
he
secretly
longeth
for
his
Father's
Lands
or
Goods
,
because
he
cannot
enjoy
them
unless
his
Father
die
,
whose
life
should
be
much
dearer
to
a
Child
then
all
his
Goods
or
Lands
;
but
it
argueth
the
truth
of
our
love
to
our
heavenly
Father
,
when
we
have
an
earnest
longing
after
that
glorious
Inheritance
of
his
,
because
we
shall
live
with
him
in
the
everlasting
Habitations
.
And
to
this
end
let
us
labour
to
get
our
Souls
fully
assured
that
the
Lord
is
our
Father
in
Jesus
Christ
,
and
that
we
are
his
Children
,
that
so
we
may
long
after
our
Father's
House
.
If
we
saw
our
Father's
House
,
we
would
cry
to
be
over
the
Water
,
and
to
be
carried
in
Christ's
arms
out
of
this
borrowed
Prison
.
The
Earth
is
the
Lord's
lower
House
;
while
we
are
lodged
here
,
we
have
no
assurance
to
lie
ever
in
one
Chamber
,
but
must
be
content
sometimes
to
remove
from
one
corner
of
our
Lord
's
nether
House
to
another
,
resting
in
hope
,
that
when
we
come
up
to
the
Lord
's
upper
House
,
we
shall
remove
no
more
,
because
then
we
shall
be
at
home
.
We
now
see
and
hear
at
home
and
abroad
nothing
but
matter
of
grief
and
discouragement
,
which
indeed
maketh
our
life
bitter
;
but
let
this
comfort
all
faithful
Christians
,
that
Christ
is
coming
to
fetch
them
to
his
Father's
House
;
his
Father
will
make
them
welcome
,
and
give
them
house-room
;
and
though
they
change
dwelling
places
,
yet
they
shall
not
change
their
Master
,
nor
their
services
:
His
Servants
shall
serve
him
,
Revel.
22.3
.
SECT.
IV.
MOreover
,
you
are
to
understand
that
Heaven
is
the
Throne
and
Kingdom
of
God
:
Thus
saith
the
Lord
,
Heaven
is
my
Throne
,
Isai.
66.7
.
Here
is
the
height
of
a
Christians
glory
and
exaltation
,
to
be
taken
up
into
the
Throne
of
God
;
according
to
that
speech
of
our
Saviour
,
Rev.
3.21
.
To
him
that
overcometh
will
I
give
to
sit
with
me
in
my
Throne
,
even
as
I
also
overcame
,
and
sate
down
with
my
Father
in
his
Throne
.
Christ
at
the
last
day
will
say
to
the
Sheep
on
his
right
hand
,
Come
ye
blessed
of
my
Father
,
receive
the
Kingdom
prepared
for
you
from
the
beginning
of
the
World
:
You
that
have
followed
me
in
the
regeneration
,
to
you
I
have
appointed
a
Kingdom
.
Luke
22.29
.
Fear
not
little
Flock
,
it
is
your
Father's
will
to
give
you
a
Kingdom
.
Rev.
2.10
.
Be
faithful
to
the
death
,
and
I
will
give
thee
th●
Crown
of
life
.
In
one
place
it
is
called
a
Crown
of
righteousness
,
in
another
a
Crown
of
glory
,
in
a
third
a
Crown
of
incorruption
,
and
elsewhere
a
Crown
of
life
.
Now
Crowns
you
know
are
given
either
as
Ensigns
of
Majesty
,
or
Rewards
of
Virtue
.
1.
As
Ensigns
of
Majesty
;
therefore
we
see
they
are
worn
on
the
heads
of
Emperors
and
Princes
,
when
at
times
of
highest
solemnity
they
will
shew
their
greatest
magnificence
.
2.
As
Rewards
of
Virtue
;
therefore
by
ancient
stories
it
appeareth
,
that
almost
all
Nations
,
such
as
excelled
in
Valour
or
in
Learning
,
they
were
Crowned
with
one
thing
or
another
;
some
with
Roses
,
some
with
Laurel
,
or
Bayes
,
some
with
Olives
,
some
with
Gold
,
that
so
they
might
cherish
the
profession
and
exercise
of
Arts
and
Virtues
:
to
these
the
Scripture
alluding
,
it
promiseth
Crowns
,
and
a
Kingdom
,
as
the
goodliest
rewards
we
can
either
desire
or
receive
,
to
such
as
through
faith
and
patience
overcome
either
the
affections
of
their
sinful
Nature
,
or
the
afflictions
of
this
wretched
World
.
Hence
I
infer
,
how
abject
soever
the
condition
of
the
Saints
be
upon
Earth
,
it
shall
be
most
glorious
in
Heaven
;
glory
shall
follow
their
sufferings
,
as
the
day
followeth
the
night
;
there
is
no
glory
upon
Earth
you
know
greater
then
the
glory
of
Kings
:
it
is
true
,
Popes
of
late
days
have
striven
to
out-climb
them
;
so
the
Bramble
in
Jotham's
Parable
would
have
out-climbed
the
Cedar
;
they
would
perswade
the
World
,
that
they
were
created
as
the
Sun
to
rule
the
Day
,
that
is
,
over
the
Clergy
;
and
that
Kings
are
but
as
the
Moon
,
to
rule
over
the
Night
,
that
is
(
say
they
)
over
the
Laity
:
But
Popes
are
no
Creatures
of
God's
making
;
Kings
are
the
anointed
of
the
Lord
;
God
himself
hath
given
testimony
sufficient
of
their
magnificence
,
in
that
it
hath
pleased
him
to
change
Names
with
them
,
and
taken
their
Name
to
himself
;
he
is
called
a
King
,
and
gives
them
his
own
Name
in
exchange
,
for
therefore
he
hath
said
,
they
are
Gods
.
I
urge
it
the
rather
,
because
of
the
inference
that
followeth
;
for
the
greater
Kings
are
,
the
greater
Christians
are
;
for
Christians
are
said
to
be
Kings
,
Rev.
1.6
.
He
hath
made
us
all
Kings
and
Priests
unto
God
.
And
to
the
meanest
and
most
abject
Christian
a
Crown
shall
be
given
,
infinitely
far
more
excellent
and
glorious
then
the
Crowns
of
all
earthly
Kings
.
1.
In
respect
of
the
Soveraignty
that
belongs
to
it
:
Crowns
are
Ensigns
of
Soveraignty
,
as
I
hinted
before
;
and
Soveraignty
is
a
thing
much
accounted
of
:
to
be
but
as
the
Centurion
was
,
would
put
a
spirit
of
ambition
into
us
,
that
we
might
have
those
under
us
,
to
whom
when
we
say
,
Go
,
they
should
go
;
when
Come
,
they
should
come
;
when
Do
this
,
they
should
do
it
.
If
we
could
have
not
only
Persons
,
but
Provinces
under
our
subjection
,
and
could
make
our selves
Commanders
and
Rulers
over
Countries
and
Kingdoms
,
so
that
People
should
serve
us
,
and
Nations
should
bow
before
us
,
this
would
kindle
a
great
fire
of
ambition
in
us
;
it
would
make
one
that
had
the
aspiring
mind
of
Absalom
to
snatch
the
Crown
from
his
Father's
head
.
If
we
could
climb
higher
yet
,
and
get
to
be
not
only
Soveraigns
over
divers
Provinces
,
as
Ahasuerus
was
,
but
also
be
Monarchs
of
the
whole
World
,
as
it
is
said
Alexander
was
,
so
that
the
Princes
of
all
Nations
should
pay
Tribute
to
our
Coffers
,
Alas
,
Beloved
,
all
this
is
nothing
in
comparison
of
the
Soveraignty
belonging
to
the
heavenly
Crown
and
Kingdom
;
the
poorest
Saint
in
Heaven
shall
be
more
glorious
in
Soveraignty
then
ever
Ahasuerus
or
Alexander
were
,
or
then
ever
Adam
was
when
he
was
Lord
of
the
whole
World
;
for
look
what
was
said
of
our
Saviour
,
Heb.
2.8
.
All
things
shall
be
subdued
,
all
things
shall
be
brought
in
subjection
to
him
;
and
when
it
is
said
,
all
things
shall
be
subdued
,
there
's
nothing
left
out
that
shall
not
be
subdued
:
the
same
may
be
said
of
every
faithful
Member
of
Christ
,
they
shall
every
one
have
a
share
in
this
Rule
and
Dominion
;
even
all
things
shall
be
brought
under
their
subjection
;
the
very
Angels
shall
then
be
made
subject
to
them
:
where
Christ
sits
,
they
shall
sit
;
whom
Christ
judgeth
,
they
shall
judg
;
and
as
Christ
reigneth
,
they
shall
reign
also
.
2.
In
respect
of
the
safety
that
belongs
to
it
:
there
is
no
Crown
so
setled
upon
the
head
of
any
earthly
Prince
,
as
that
he
can
promise
to
himself
perpetual
safety
under
it
;
either
safety
from
sickness
and
diseases
,
or
safety
from
Adversaries
and
Enemies
,
either
domestical
or
forreign
,
but
that
he
is
in
danger
of
both
.
Kings
are
as
much
in
danger
of
sickness
as
other
men
;
for
Chairs
of
State
are
not
Castles
of
health
,
nor
can
their
Crowns
keep
their
heads
from
aking
;
they
are
as
much
in
danger
of
Enemies
as
other
men
,
nay
they
more
then
others
:
every
railing
Shimei
hath
a
tongue
to
bark
at
them
;
every
traiterous
Sheba
will
be
blowing
trumpets
of
rebellion
against
them
;
but
the
Crown
of
glory
shall
sit
sure
upon
the
heads
of
the
faithful
,
even
with
as
much
safety
as
majesty
;
no
sickness
shall
be
able
to
blast
it
,
no
Enemy
to
endanger
it
.
St.
Paul
saith
,
that
all
our
Enemies
shall
be
put
under
our
feet
,
1
Cor.
15.27
.
And
the
Prophet
saith
,
All
tears
shall
be
wiped
from
our
faces
,
Isai.
25.8
.
3.
In
respect
of
the
peace
and
tranquility
of
it
:
the
Princes
of
the
Earth
,
though
they
have
a
great
many
more
honours
,
yet
they
have
a
great
many
more
burthens
then
other
men
;
their
Crowns
are
thicker
stuck
with
cares
then
with
gems
:
That
made
one
of
the
Emperours
say
,
when
the
Imperial
Robe
was
brought
him
to
put
on
,
Oh
nobilem
magis
quam
faelicem
pannum
:
Oh
here
's
a
Robe
,
saith
he
,
fuller
of
bravery
then
felicity
.
'T
is
otherwise
with
the
Crown
of
glory
,
this
Crown
is
as
free
from
troubles
as
from
dangers
;
they
that
are
crowned
with
it
,
are
crowned
with
peace
as
well
as
with
honour
;
it
shall
not
disquiet
them
with
cares
,
but
give
them
rest
from
their
labours
;
rest
and
peace
shall
ever
wait
upon
them
,
whom
God
shall
vouchsafe
so
to
dignifie
,
as
to
let
their
Temples
be
empall'd
with
this
glorious
Crown
.
4.
In
respect
of
perpetuity
:
therefore
the
Apostle
calls
it
a
Crown
of
Life
,
James
1.12
.
because
they
that
are
crowned
with
it
shall
never
taste
more
of
death
.
Herein
again
it
differs
from
all
earthly
Crowns
,
and
excells
as
much
as
it
differs
;
earthly
Kingdoms
and
Crowns
are
subject
to
alteration
,
to
dissipation
:
Job
tells
us
,
that
God
sometimes
looseth
the
collars
of
Kings
,
Job
12.13
.
It
was
told
Saul
,
when
he
had
been
a
while
King
over
Israel
,
that
God
had
rent
his
Kingdom
from
him
,
and
given
it
to
his
Neighbour
,
1
Sam.
15.28
.
But
howsoever
,
though
the
Crown
be
not
translated
,
yet
he
that
wears
the
Crown
must
be
translated
;
Death
will
translate
the
greatest
Princes
to
another
place
,
though
while
they
live
their
Crowns
be
not
translated
to
other
Persons
,
but
sit
fast
upon
their
own
heads
;
but
't
is
otherwise
with
this
Crown
of
life
,
there
shall
be
no
alteration
nor
removal
at
all
,
either
from
it
to
us
,
or
from
us
to
it
,
when
once
we
shall
have
it
confer'd
upon
us
:
Were
the
Kingdoms
of
the
Earth
never
so
full
of
glory
and
happiness
,
yet
what
they
want
of
perpetuity
,
they
want
of
perfect
felicity
;
there
can
be
no
perfection
of
blessedness
,
but
where
there
is
perpetuity
of
continuance
:
so
there
shall
be
here
:
St.
Paul
calls
it
an
immarcessible
Crown
.
St.
Peter
calls
it
an
immortal
inheritance
that
shall
never
fade
away
,
1
Pet.
1.4
.
It
is
said
of
the
Bread
of
life
,
John
6.
that
he
that
eats
of
it
,
shall
hunger
no
more
;
and
of
the
Water
of
life
,
John
4.
he
that
drinketh
thereof
,
shall
thirst
no
more
:
so
I
may
say
of
this
Crown
of
life
,
whosoever
is
crowned
with
it
,
he
shall
die
no
more
.
How
should
the
consideration
hereof
make
us
to
labour
for
this
glorious
Crown
?
what
a
shame
is
it
to
see
what
pains
men
will
take
for
a
little
honour
,
that
cometh
short
of
a
Kingdom
?
what
pains
to
satisfie
their
lusts
,
and
to
get
a
little
of
the
World
,
and
that
we
should
take
so
little
pains
for
the
Kingdom
of
Heaven
?
So
run
,
saith
the
Apostle
,
that
you
may
obtain
;
not
a
corruptible
,
but
an
incorruptible
Crown
:
Those
that
run
for
a
corruptible
Crown
,
they
are
temperate
in
all
things
;
they
eat
and
drink
very
little
,
they
diet
their
bodies
;
they
neither
cumber
their
bodies
with
superfluous
garments
,
nor
their
stomacks
with
superfluous
meats
and
drinks
,
because
these
things
would
hinder
them
in
their
contention
,
and
make
them
lose
the
Crown
and
Garland
they
run
for
.
Now
if
there
be
so
much
striving
for
a
fading
Crown
,
how
should
Christians
deny
themselves
,
striving
for
that
Crown
of
glory
which
is
in
Heaven
?
a
Crown
not
made
of
Ivory
and
Lawrel
,
but
made
out
of
the
Tree
of
Life
,
such
as
is
not
of
a
withering
and
fading
nature
:
Here
is
not
jus
violandum
,
but
only
jugum
tolerandum
;
no
law
of
obedience
that
we
are
to
break
,
but
a
yoke
of
patience
that
we
must
learn
to
bear
,
to
make
us
capable
of
this
Crown
.
How
should
this
also
stir
up
every
Christian
to
walk
worthy
of
God
,
who
hath
called
him
to
his
Kingdom
and
glory
?
1
Thes.
2.11
,
12.
Remember
it
is
a
Kingdom
we
look
after
,
let
us
labour
to
have
kingly
affections
;
it
is
an
heavenly
Kingdom
,
let
us
learn
to
lead
heavenly
conversations
.
When
one
urged
Alexander
to
run
at
the
Olympian
games
,
he
answered
,
Do
Kings
run
there
?
So
when
the
Devil
,
or
the
World
,
do
tempt
us
to
sin
,
let
us
answer
,
Do
the
Heirs
of
the
Kingdom
of
Heaven
do
so
?
The
Egyptians
had
a
pretty
Hieroglyphick
,
SECT.
V.
FUrthermore
,
Heaven
is
the
place
where
the
Saints
inheritance
lieth
;
they
are
now
Heirs
of
a
Kingdom
,
but
not
Inheritors
;
but
there
is
a
time
when
they
shall
enjoy
that
inheritance
.
The
Scripture
sets
forth
what
manner
of
inheritance
Heaven
shall
be
to
the
Saints
.
1.
It
is
a
rich
and
glorious
inheritance
;
some
inheritances
on
Earth
are
so
charged
and
clogged
,
that
though
the
inheritance
be
rich
,
yet
the
Heir
is
poor
,
and
can
hardly
get
a
living
out
of
it
,
because
though
he
receive
much
,
yet
he
payes
much
out
of
it
again
;
but
here
is
no
charge
nor
burthen
in
any
kind
,
but
this
inheritance
that
is
above
is
absolutely
free
,
a
rich
and
glorious
inheritance
.
He
that
is
an
Heir
of
Heaven
,
never
needs
to
trouble
himself
to
grow
rich
in
this
World
,
if
his
Ancestors
have
left
him
no
possessions
,
saith
St.
Augustine
;
the
man
that
loveth
earthly
riches
,
hath
but
little
mind
to
the
true
riches
,
to
the
heavenly
inheritance
,
and
he
that
is
besotted
with
the
delights
of
this
present
World
,
never
dreameth
of
the
everlasting
pleasures
of
the
World
to
come
:
but
he
that
hath
God
for
his
portion
,
may
say
with
David
,
The
lines
are
fallen
to
me
in
pleasant
places
;
yea
,
I
have
a
goodly
inheritage
,
Psal.
16.6
.
God
comprehends
all
imaginable
perfections
;
nothing
is
dispersed
in
the
creature
,
which
is
not
recollected
in
the
Creator
;
in
Heaven
we
shall
enjoy
all
things
in
God
;
and
nothing
can
be
wanting
to
him
that
enjoyeth
all
things
;
for
in
him
is
a
conservation
of
all
things
that
are
truly
and
solidly
good
:
in
Heaven
God
himself
shall
be
our
rich
and
glorious
inheritance
;
and
one
of
the
chiefest
advantages
we
shall
reap
in
glory
,
is
,
that
God
will
be
to
us
instead
of
all
things
;
and
that
finding
in
him
the
accomplishment
of
all
our
desires
,
we
shall
there
meet
with
our
perfect
happiness
.
2.
It
is
an
inheritance
of
inconceivable
excellency
:
our
inheritance
is
so
excellent
,
that
we
cannot
so
much
as
form
an
Idea
of
it
,
we
want
words
to
express
its
excellencies
;
and
indeed
this
might
impose
silence
upon
us
,
if
the
liberty
we
have
to
speak
of
God
(
though
incomprehensible
)
did
not
permit
us
to
speak
and
write
of
this
glorious
inheritance
,
the
blessedness
whereof
is
unconceivable
:
and
as
when
treating
of
God's
perfections
,
when
we
follow
the
light
of
the
holy
Scriptures
,
we
cannot
fail
;
so
if
we
sail
by
the
same
Star
,
we
cannot
wander
in
this
vast
Ocean
of
glory
;
and
this
is
sure
,
we
need
not
fear
shipwrack
on
a
Sea
,
where
all
that
are
drowned
may
boast
themselves
happy
.
3.
It
is
an
incorruptible
inheritance
,
an
inheritance
that
never
fadeth
away
,
1
Pet.
1.4
.
in
regard
of
the
beauty
and
glory
of
it
;
it
is
a
metaphor
taken
from
flowers
;
the
grass
withereth
,
the
flower
fadeth
,
but
this
inheritance
never
fadeth
.
All
creatures
that
were
made
for
the
use
of
man
,
were
subject
to
vanity
for
the
sin
of
man
;
but
this
Heaven
at
the
first
was
not
made
for
the
use
of
man
,
but
for
God
himself
,
therefore
it
is
incorruptible
.
What
a
shame
is
it
that
we
can
ride
and
run
for
a
lease
of
two
or
three
years
,
but
the
inheritance
that
fades
not
away
is
not
esteemed
by
us
?
and
as
this
inheritance
is
incorruptible
,
so
likewise
it
is
undefiled
,
in
regard
it
is
not
subject
to
any
abuse
of
the
creatures
;
no
unclean
thing
enters
into
it
.
4.
It
is
an
immortal
inheritance
:
though
a
Christian's
life
be
subject
to
change
,
and
his
days
upon
earth
must
have
an
end
,
yet
his
inheritance
abideth
for
ever
;
yea
,
God
himself
is
the
everlasting
inheritance
of
his
people
,
who
fills
their
desires
,
perfecteth
all
the
powers
of
their
souls
,
and
communicateth
himself
so
freely
and
so
fully
to
his
Children
,
that
they
are
abundantly
satisfied
:
God
is
the
inheritance
of
his
People
to
eternity
,
and
it
is
no
presumption
to
style
him
so
,
5.
It
is
a
sure
and
safe
inheritance
;
it
is
reserved
in
Heaven
for
us
,
1
Pet.
1.4
.
A
Christian's
tenure
is
the
fairest
,
firmest
,
and
surest
,
therefore
't
is
great
wisdom
to
lay
hold
on
this
heavenly
inheritance
,
1
Tim.
6.12
.
We
know
it
is
worldly
wisdom
to
lay
up
our
treasures
in
safe
places
;
and
shall
not
we
be
so
wise
in
spiritual
matters
,
where
our
treasure
far
surpasseth
all
earthly
things
?
Now
here
let
us
see
the
differences
between
temporal
inheritances
,
and
the
heavenly
inheritance
.
I.
Some
earthly
Parents
are
very
poor
,
and
can
leave
their
children
no
inheritance
to
make
them
Heirs
,
only
they
inherit
their
corruptions
,
and
punishments
due
to
them
;
but
all
God's
Children
are
rich
Heirs
,
they
are
all
fellow
Citizens
of
the
New
Jerusalem
,
of
the
Houshold
of
God
,
inheritors
of
the
Kingdom
of
Heaven
,
Eph.
2.19
.
they
are
all
made
meet
partakers
of
the
inheritance
among
the
Saints
in
light
,
Colos.
1.12
.
Christ
is
the
great
Heir
of
all
things
;
and
all
the
Saints
,
be
they
never
so
poor
outwardly
,
yet
are
they
Co-heirs
with
Christ
,
Heirs
of
the
Kingdom
of
Heaven
,
James
2.5
.
II.
Fathers
that
have
inheritances
,
do
often
leave
them
but
to
one
of
their
Children
;
as
Abraham
left
the
inheritance
to
Isaac
,
and
gave
gifts
only
to
the
Sons
of
the
Concubines
,
Gen.
25.5
,
6.
but
here
all
God's
Children
have
the
heavenly
inheritance
.
Upon
Earth
,
if
all
do
inherit
the
Father's
substance
,
then
it
is
divided
,
and
every
one
hath
the
less
;
but
Heaven
is
not
divided
by
lot
,
as
Canaan
was
,
which
was
a
type
of
it
;
there
the
inheritance
of
the
one
doth
not
diminish
the
inheritance
of
the
other
;
their
inheritance
is
so
large
,
that
the
number
of
Heirs
cannot
diminish
it
;
the
good
that
they
hope
for
,
hath
two
properties
that
secure
it
from
envy
;
it
is
one
,
and
cannot
be
divided
;
it
is
infinite
,
and
sufficeth
many
thousands
:
it's
unity
is
the
cause
that
every
one
possesseth
it
entire
;
it
's
infinity
,
that
none
are
affraid
of
a
lessening
;
they
are
all
rich
of
the
same
inheritance
,
they
are
all
happy
by
the
same
felicity
:
For
,
as
Gregory
saith
,
That
heavenly
inheritance
unto
all
is
one
,
and
unto
one
is
all
;
for
as
much
as
every
one
of
the
blessed
Saints
rejoyceth
as
much
at
the
joys
and
felicities
of
all
others
,
as
if
he
were
in
possession
of
the
same
.
Heaven
becometh
all
to
all
,
and
all
to
every
one
;
as
all
enjoy
the
light
of
the
Sun
when
it
shineth
;
every
one
in
Heaven
is
well
pleased
with
anothers
happiness
,
and
with
his
own
;
and
the
charity
that
reigneth
among
the
Saints
there
,
doth
so
intimately
unite
their
hearts
,
that
the
diversity
of
particulars
disturbeth
not
the
blessedness
of
the
whole
.
III.
On
Earth
Parents
leave
their
inheritances
to
their
Children
,
because
they
die
,
and
can
keep
them
no
longer
;
but
God
liveth
for
ever
,
and
bestoweth
the
inheritance
upon
us
:
in
the
World
Parents
die
before
their
Children
may
inherit
;
but
God
is
immortal
,
and
Death
never
seperates
the
Children
from
the
Father
;
he
hath
Heirs
,
but
no
Successors
;
he
despoils
not
himself
to
enrich
them
,
but
living
and
reigning
with
them
,
he
confers
his
inheritance
upon
them
without
loosing
it
.
IV.
In
this
World
all
Sons
and
Heirs
do
not
live
to
take
possession
of
their
inheritance
;
but
all
God's
Heirs
shall
be
infallibly
possessed
of
their
heavenly
inheritance
;
the
possession
thereof
shall
be
given
them
by
Jesus
Christ
himself
,
the
Heir
of
all
things
;
he
shall
come
from
Heaven
to
conduct
them
to
Heaven
,
and
put
them
into
the
possession
of
their
inheritance
in
the
view
of
the
whole
World
;
and
it
shall
be
given
to
them
in
their
best
state
,
when
they
are
most
fitted
and
qualified
to
that
condition
which
is
suitable
to
their
state
;
for
in
the
state
that
now
we
are
,
we
are
not
in
a
capacity
to
be
put
into
possession
of
that
heavenly
inheritance
.
V.
Some
Heirs
,
if
they
live
to
be
of
age
,
yet
they
are
often
kept
from
their
inheritance
,
defrauded
of
it
,
or
unjustly
turn'd
out
of
it
,
that
either
they
come
not
into
actual
possession
,
or
cannot
long
keep
it
;
but
none
shall
keep
God's
Children
out
of
their
inheritance
,
or
defraud
them
of
it
.
Now
this
inheritance
cometh
to
us
by
the
right
of
Sonship
only
;
If
Sons
,
then
Heirs
,
saith
St.
Paul
,
Rom.
8.17
.
Only
the
Children
of
God
are
Heirs
of
Heaven
:
the
Wicked
have
no
portion
in
this
inheritance
,
it
is
for
Sons
;
the
Son
of
Hagar
must
have
no
inheritance
with
the
Son
of
Sarah
;
the
Bond-woman
and
her
Son
must
be
cast
out
.
The
Wicked
are
like
Slaves
,
who
labour
not
but
for
their
Master
;
they
till
the
Ground
,
but
reap
not
the
Fruit
;
they
plant
Vine-yards
,
but
drink
not
of
the
Wine
;
they
suffer
much
pain
and
another
tastes
the
pleasure
:
they
are
not
as
Wives
,
called
into
a
community
of
goods
;
they
are
not
as
Children
,
admitted
to
share
in
the
inheritance
;
but
the
Servants
of
God
find
riches
in
their
poorest
outward
estate
;
their
Master
adopting
them
for
his
Children
,
makes
them
his
Heirs
;
and
before
he
gives
them
his
glory
for
their
portion
,
he
gives
them
the
earnest
of
the
Spirit
for
their
assurance
of
this
inheritance
.
Then
cast
away
all
carking
cares
,
O
Christian
,
since
thy
inheritance
is
in
Heaven
;
and
be
not
disquieted
,
though
haply
God
deal
no
better
with
thee
for
the
present
then
with
a
Servant
,
for
that
is
a
discipline
fit
to
prepare
thee
for
thine
inheritance
:
God
may
bring
some
great
and
sharp
affliction
upon
thee
,
he
may
beat
thee
,
buffet
thee
,
scourge
thee
,
yet
thou
canst
not
loose
thine
inheritance
,
for
it
is
entailed
,
and
God
hath
made
it
sure
to
thee
by
his
promise
,
Rom.
9.8
.
Ephes.
1.13
,
14.
Heb.
6.17
.
Oh
do
not
grudge
at
the
happiness
of
the
wicked
;
do
they
prosper
?
have
they
all
things
at
will
?
thou
art
not
inferiour
to
them
,
for
thou
also
hast
an
inheritance
reserved
for
thee
;
and
this
inheritance
is
not
bought
by
thee
,
but
fitted
and
prepared
for
thee
;
and
thou
shalt
have
no
ruinous
Cottage
,
but
that
which
is
fit
for
thy
purpose
when
thou
comest
to
Heaven
;
and
whatsoever
losses
thou
meetest
with
in
this
World
,
loss
of
Wife
,
Children
,
Goods
,
Friends
,
Life
,
yet
thou
canst
not
lose
thine
Inheritance
:
This
caused
the
Hebrews
with
joy
to
endure
the
spoiling
of
their
goods
,
knowing
that
in
Heaven
they
had
a
more
enduring
substance
,
Hebr.
10.34
.
Let
us
all
therefore
labour
to
become
the
Sons
of
God
;
and
that
we
may
be
so
,
let
us
labour
for
faith
to
believe
in
Christ
,
and
labour
after
all
the
graces
of
God's
Spirit
,
hereby
we
shall
be
made
meet
partakers
of
the
inheritance
among
the
Saints
in
light
,
Col.
1.12
.
The
inheritance
is
given
to
the
sanctified
,
Acts
26.18
.
to
such
as
are
in
Christ
,
and
of
Christ
,
by
faith
unfeigned
,
Gal.
3.29
.
Let
us
all
labour
to
make
God
our
inheritance
;
as
God
hath
right
and
title
to
us
,
so
let
us
labour
by
faith
to
challenge
the
same
in
him
;
and
not
be
like
a
foolish
child
,
who
would
buy
his
father's
inheritance
,
when
he
was
born
to
it
,
and
it
is
his
right
:
Like
the
Papists
,
who
think
by
their
own
merits
to
purchase
to
themselves
the
Kingdom
of
Heaven
,
to
which
(
were
they
God's
Children
,
and
belonged
to
him
)
they
would
be
Heirs
apparent
.
Reader
,
clear
up
thy
right
to
this
inheritance
,
&
keep
thy
indentures
safe
,
and
let
Satan
come
with
the
offer
of
Kingdoms
to
thee
,
as
he
did
to
Christ
,
then
wilt
thou
not
,
with
prophane
Esau
,
sell
thine
inheritance
:
Oh
take
heed
of
that
prophane
speech
of
his
,
in
saying
,
What
is
this
Birth-right
to
me
?
Gen.
25.32
.
but
say
with
Naboth
,
God
forbid
that
I
should
sell
the
Inheritance
of
my
Fathers
unto
thee
,
1
Reg.
21.3
.
St.
Augustine
speaking
to
his
Auditors
,
uttered
these
notable
words
;
Let
us
be
grieved
to
see
men
distracted
with
the
diversity
of
their
desires
;
let
us
see
their
different
conditions
,
which
arise
from
the
difference
of
their
designs
;
let
some
take
Arms
,
and
seek
for
glory
in
the
mouth
of
danger
;
hazard
their
lives
to
get
themselves
a
name
,
and
place
their
happiness
in
killing
and
slaying
;
let
others
more
harmless
,
but
less
ambitious
,
plead
at
the
Bar
,
gain
reputation
in
defending
innocence
,
and
aspire
to
the
glory
of
Orators
,
being
not
able
to
purchase
that
of
Conquerors
;
let
others
more
humble
,
but
not
less
interessed
,
hold
commerce
and
traffick
with
Strangers
,
pass
the
Seas
to
content
their
avarice
,
descend
into
the
bowels
of
the
Earth
to
dig
out
treasures
;
let
others
more
innocent
,
but
not
less
miserable
,
till
the
ground
,
master
barrenness
by
their
laborious
improvement
,
and
at
the
years
end
reap
a
rich
and
plentiful
Harvest
;
let
all
these
different
conditions
divide
the
heap
of
perishable
goods
between
them
,
but
let
Believers
,
instructed
in
a
better
School
,
protest
that
God
and
Heaven
are
their
portion
,
and
that
now
and
for
ever
they
will
have
no
other
inheritance
.
Finally
,
this
consideration
,
that
Heaven
is
a
Christian's
inheritance
,
may
comfort
thee
against
the
death
of
thy
godly
Friend
:
Though
thy
Friend
be
gone
to
another
City
,
yet
grieve
not
over-much
,
he
is
gone
but
to
his
Lordship
,
to
his
own
inheritance
;
and
let
all
true
Believers
resolve
to
let
the
movables
go
,
since
the
inheritance
is
theirs
.
SECT.
VI.
Sheweth
that
Heaven
is
the
place
where
the
Saints
shall
receive
their
reward
.
IN
the
next
place
,
I
shall
shew
you
that
Heaven
is
that
blessed
place
where
the
Saints
shall
receive
their
great
and
glorious
reward
.
The
Scripture
tells
us
,
that
Verily
there
is
a
reward
for
the
righteous
,
Psal.
58.11
.
and
this
reward
shall
be
a
great
reward
;
and
the
place
where
they
shall
receive
this
reward
is
in
Heaven
,
Matth.
5.12
.
There
is
a
two-fold
reward
:
Praemium
Vincentium
;
Merces
Laborantium
.
The
Reward
of
Conquerors
;
The
Wages
of
Labourers
.
1.
The
Reward
of
Conquerors
:
Blessed
is
the
man
that
endureth
tribulation
;
for
when
he
is
tried
,
he
shall
receive
the
Crown
of
life
,
James
1.12
.
A
Crown
is
the
honour
of
those
that
strive
,
of
those
that
were
put
into
the
Lists
;
and
St.
Gregory
saith
well
,
The
Crown
is
the
reward
of
Victory
.
True
it
is
,
all
the
Saints
have
the
promise
of
a
glorious
Crown
and
reward
,
but
they
have
a
special
promise
thereunto
that
endure
tribulation
,
because
they
are
brought
to
the
strife
of
faith
,
and
have
fought
the
good
fight
,
and
kept
the
faith
,
as
St.
Paul
speaks
of
himself
,
and
upon
this
he
challengeth
his
reward
,
2
Tim.
4.8
.
It
pleaseth
God
many
times
to
shew
his
great
power
and
mercy
in
the
strengthning
of
those
that
suffer
for
the
truth
,
when
they
come
to
seal
the
profession
of
it
with
their
blood
,
with
invincible
courage
he
enableth
them
to
endure
the
pains
of
Martyrdom
,
even
to
the
admiration
of
the
beholders
,
and
many
times
to
the
astonishment
of
the
tormentors
themselves
;
they
go
to
be
martyred
,
as
if
they
were
going
to
be
married
;
they
embrace
the
Cross
,
they
kiss
the
Stake
,
they
sing
Psalms
to
God
in
the
midst
of
the
Fire
;
they
are
filled
with
such
Divine
raptures
,
as
you
would
rather
think
them
in
their
Transfiguration
,
then
at
their
Execution
;
this
is
praemium
ante
praemium
,
a
reward
beforehand
:
But
that
which
heightens
their
courage
,
and
makes
them
to
glory
in
tribulation
,
is
the
consideration
of
that
great
reward
that
is
laid
up
for
them
in
Heaven
:
this
is
like
the
opening
of
the
Heavens
to
Stephen
,
that
encouraged
him
to
resist
unto
the
loss
of
his
blood
.
2.
There
is
the
reward
of
Labourers
,
the
wages
of
them
that
work
and
labour
in
the
Vineyard
;
the
Labourer
laboureth
all
the
day
,
but
at
night
he
receiveth
his
penny
,
Matth.
20.
The
Labourers
in
the
Vineyard
were
called
in
at
night
,
and
received
every
one
his
penny
,
that
is
,
his
proper
reward
;
the
Lord
would
have
his
work
well
done
,
and
he
will
spare
for
no
cost
;
the
diligent
shall
not
lose
their
labour
;
the
justice
of
God
requireth
it
,
that
he
should
pay
his
Servants
their
wages
when
they
have
done
their
work
;
their
labour
shall
not
be
in
vain
in
the
Lord
,
1
Cor.
15.
ult.
Object
.
But
it
may
be
said
,
if
eternal
life
be
a
reward
,
or
wages
,
then
the
labours
of
his
Children
are
meritorious
.
Sol.
1.
By
way
of
relation
to
merit
:
there
is
wages
of
grace
,
not
of
merit
;
though
the
Greek
and
Latine
words
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
and
merces
,
rather
signifie
hire
,
or
wages
,
then
gift
,
or
reward
:
Yet
St.
Paul
teacheth
us
to
distinguish
,
that
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
wages
,
may
be
reckoned
to
a
man
by
favour
,
not
by
debt
,
Rom.
4.4
.
This
appeareth
in
them
who
being
called
into
the
Vineyard
at
the
eleventh
hour
,
yet
received
a
penny
for
wages
by
favour
,
not
by
debt
,
as
much
as
they
who
were
first
called
,
and
had
born
the
burden
and
heat
of
the
day
.
2.
It
is
wages
in
regard
of
the
promise
of
God
,
for
he
hath
promised
to
give
eternal
life
to
them
that
believe
and
obey
him
;
the
performance
whereof
they
may
lawfully
expect
,
though
they
cannot
deserve
it
:
Promise
is
a
debt
,
and
God
hath
made
himself
a
Debtor
to
his
People
by
promise
.
If
a
Subject
,
or
Servant
to
a
King
,
doth
him
any
remarkable
service
,
it
is
but
his
duty
;
yet
such
is
the
usual
bounty
of
Princes
,
as
they
will
abundantly
reward
it
,
as
is
manifest
Esther
6.3
.
3.
It
is
called
wages
,
because
God
recompenseth
the
obedience
of
his
Children
of
free
mercy
through
the
obedience
of
Christ
;
it
is
not
such
a
wages
as
a
Master
gives
his
Servant
for
his
labour
,
but
as
a
Father
gives
his
Child
;
of
love
,
not
of
merit
.
Therefore
saith
St.
Paul
,
Whatsoever
ye
do
,
do
it
heartily
,
as
to
the
Lord
,
and
not
to
men
;
knowing
that
of
the
Lord
ye
shall
receive
the
reward
of
the
inheritance
,
Colos.
3.23
,
24.
for
ye
serve
the
Lord
Christ
,
Ephes.
2.9
.
We
are
saved
by
grace
,
not
of
works
,
lest
any
man
should
boast
.
4.
It
is
called
wages
,
not
in
regard
of
merit
,
but
in
regard
of
order
;
because
as
wages
is
usually
given
at
the
end
of
the
labour
,
so
this
reward
is
given
at
the
end
of
our
days
.
Be
thou
faithful
to
the
death
,
and
I
will
give
thee
the
Crown
of
life
,
Rev.
2.10
.
5.
In
regard
of
faith
,
that
looks
at
salvation
as
the
end
and
wages
of
all
her
labours
.
St.
Peter
writing
to
those
of
the
dispersion
,
speaks
of
their
receiving
the
end
of
their
faith
,
the
salvation
of
their
souls
,
1
Pet.
1.9
.
Object
.
But
it
may
be
said
,
this
reward
is
conditional
,
Rom.
8.17
.
that
if
we
suffer
with
Christ
,
we
shall
reign
with
him
;
where
merits
seem
not
to
be
excluded
.
Sol.
I
answer
,
the
condition
notes
out
there
the
order
,
not
the
cause
of
reigning
;
which
may
serve
to
comfort
us
in
afflictions
,
Luke
17.7
,
8.
Now
I
shall
make
it
evident
,
that
this
reward
is
a
reward
of
mercy
,
not
out
of
merit
.
For
1.
In
a
merit
there
must
be
relatio
muneris
&
remunerati
;
a
relation
between
our
giving
to
God
,
and
his
giving
to
us
;
and
it
is
not
possible
for
the
infinite
God
to
receive
any
thing
from
us
:
we
can
give
nothing
to
him
,
but
what
at
first
came
from
him
,
as
David
speaks
1
Chron.
29.11
,
14.
Who
hath
first
given
to
God
,
and
it
shall
be
recompensed
to
him
again
?
Rom.
11.35
.
2.
The
obedience
performed
must
be
materia
indebita
,
to
make
it
meritorious
;
but
we
are
every
way
bound
to
God
;
we
are
bound
by
the
bond
of
Creation
to
be
serviceable
to
him
:
By
Nature
we
owe
him
our
service
,
from
whom
we
receive
our
being
.
We
are
also
bound
by
the
bond
of
Redemption
;
we
are
none
of
our
own
,
but
his
that
hath
ransomed
us
,
and
therefore
wholly
uncapable
of
meriting
any
thing
at
the
hands
of
God
.
Every
meritorious
work
must
be
free
,
proceeding
from
our
own
meer
good
pleasure
,
it
must
not
be
a
duty
which
we
are
bound
to
do
:
now
all
that
we
do
or
suffer
,
is
but
duty
commanded
by
God
,
and
we
stand
bound
under
many
obligations
to
do
them
;
works
of
duty
cannot
merit
.
3.
Every
meritorious
work
,
must
be
a
man
's
own
proper
work
:
now
the
good
we
do
,
is
not
of
our selves
,
but
of
God
that
gives
us
the
ability
of
performing
it
;
it
is
by
the
grace
of
God
we
are
enabled
to
do
and
suffer
.
To
you
it
is
given
to
believe
,
and
to
suffer
for
Christ
,
Phil.
1.29
.
It
is
God
that
worketh
in
us
both
to
will
and
to
do
,
Phil.
2.13
.
It
is
God
that
worketh
all
our
works
in
us
,
and
for
us
,
Isai.
26.12
.
We
are
infinitely
indebted
to
God
for
enabling
us
to
do
any
thing
for
God
;
and
the
giving
of
one
gift
,
is
an
obligation
that
therefore
one
should
give
another
ex
condigno
.
4.
In
a
merit
,
the
work
done
must
bear
proportion
with
the
reward
;
now
what
is
the
giving
of
a
mite
,
or
penny
,
to
the
purchase
of
a
Kingdom
?
what
proportion
is
there
between
an
infinite
reward
,
and
a
finite
work
?
an
eternal
reward
,
and
a
temporary
work
?
such
is
our
work
,
such
is
God's
reward
.
So
Christ
to
his
Disciples
,
Luke
17.10
.
When
you
have
done
all
those
things
which
are
commanded
you
,
say
,
We
are
unprofitable
servants
,
we
have
done
that
which
was
our
duty
to
do
.
5.
There
is
so
much
defect
in
our
best
works
,
that
it
is
impossible
they
should
merit
any
thing
out
of
justice
;
for
who
can
think
they
should
deserve
punishment
out
of
justice
,
and
merit
a
reward
out
of
justice
too
?
That
work
which
meriteth
must
be
perfectly
perfect
,
there
must
be
no
flaw
,
not
a
shadow
of
privative
imperfection
in
it
;
if
God
should
be
extream
to
mark
what
we
have
done
amiss
,
Hell
would
be
the
reward
●our
best
works
.
Now
though
glory
be
called
a
●eward
,
yet
't
is
a
meer
gift
of
grace
:
Eternal
life
is
the
gift
of
God
,
saith
the
Apostle
,
Rom.
6.23
.
Christ
saith
of
his
Sheep
,
I
give
unto
them
eternal
life
,
John
10.28
.
It
is
called
both
a
gift
,
and
a
reward
,
secundum
quid
,
and
in
respect
it
is
called
a
reward
but
simply
and
absolutely
,
6.
Hereby
the
merits
of
Christ
would
be
made
of
no
validity
;
Christ
hath
merited
for
us
to
the
uttermost
,
and
nothing
can
be
contributed
by
us
,
because
he
hath
done
it
alone
:
so
then
eternal
life
follows
upon
an
holy
life
;
not
as
remunerated
from
any
merit
of
ours
,
but
as
conferr'd
in
much
mercy
by
God
for
the
merits
of
Christ
.
I
shall
now
shew
that
the
reward
in
Heaven
is
a
great
reward
.
Aquinas
on
Matth.
5.11
.
portis
.
quaest
.
●6
.
assigneth
to
three
Orders
of
glorified
Saints
(
namely
,
to
Virgins
,
Doctors
,
and
Martyrs
)
a
special
Crown
of
glory
,
excelling
in
glory
the
Crowns
of
other
Saints
.
I
should
spend
time
,
but
to
little
purpose
,
should
I
tell
you
the
idle
figments
of
the
Schoolmen
about
these
Crowns
,
as
that
the
Virgins
shall
have
a
white
Crown
,
the
Doctors
a
green
Crown
,
the
Martyrs
a
red
Crown
;
such
hay
,
straw
,
and
stubble
have
the
over-curious
heads
of
the
Schoolmen
laid
upon
this
foundation
.
I
shall
wave
this
,
and
shew
you
how
the
reward
in
Heaven
is
called
a
great
reward
.
I.
It
is
great
absolutely
in
it self
considered
;
the
great
God
himself
is
the
reward
of
his
Saints
,
the
Kingdom
of
Heaven
is
their
reward
;
we
should
count
an
earthly
Kingdom
a
great
reward
,
much
more
all
the
Kingdoms
in
the
World
,
that
is
a
vast
reward
indeed
;
but
what
is
all
the
World
,
and
the
Kingdoms
thereof
,
in
comparison
of
Heaven
?
't
is
but
as
a
drop
of
a
Bucket
compared
to
the
Sea
,
the
dust
in
the
Ballance
compared
to
the
Earth
,
and
a
spark
of
Fire
compared
to
the
Sun
;
there
is
some
comparison
in
these
,
for
both
are
finite
;
but
there
is
no
proportion
between
God
and
the
whole
World
;
perfection
of
holiness
,
perfection
of
glory
,
perfection
of
joy
,
perfection
of
pleasure
is
this
great
reward
.
II.
Consider
the
properties
of
this
reward
,
and
you
will
see
it
is
a
great
reward
.
1.
It
is
an
infinite
reward
,
far
above
the
sight
of
the
eye
,
it
cannot
comprehensively
behold
it
;
the
ear
cannot
hear
the
greatness
of
it
;
the
heart
cannot
conceive
it
:
Were
the
Sea
ink
,
and
the
Heavens
parchment
,
and
all
Angels
and
Men
set
on
work
to
delineate
the
greatness
of
it
,
they
could
not
describe
it
;
the
reward
is
great
,
according
as
God
is
,
and
who
knoweth
how
great
he
is
?
2.
It
is
an
all-sufficient
,
and
all-satisfying
reward
:
why
doth
the
holy
Ghost
call
it
after
so
many
names
,
sometimes
calling
it
the
Kingdom
of
Heaven
,
the
sight
of
God
,
a
Crown
,
a
Crown
of
life
,
joy
,
Rivers
of
pleasures
,
sometimes
a
Supper
,
the
Marriage
of
the
Lamb
,
white
Robes
,
Paradise
?
the
reason
is
,
because
it
is
so
great
,
that
one
expression
is
not
enough
to
describe
it
;
it
is
an
all-sufficient
,
and
an
all-satisfying
reward
.
When
the
great
day
of
recompence
shall
come
,
wherein
God
will
bestow
his
reward
upon
his
Saints
,
all
Heaven
shall
cry
out
,
Lord
,
I
have
enough
,
I
need
no
more
,
I
desire
no
more
:
this
reward
is
common
to
millions
of
glorified
Saints
,
and
all
are
satisfied
with
it
.
Christ
himself
is
a
most
satisfying
object
;
the
beauty
of
his
face
,
the
smell
of
his
garments
,
the
Sea
and
Rivers
of
Salvation
,
that
capacious
and
wide
Heaven
,
where
God
,
his
Angels
and
Saints
are
,
are
intrinsecally
,
and
of
themselves
most
ravishing
,
and
soul-satisfying
objects
;
there
the
Soul
drinketh
,
and
drinketh
abundantly
,
and
is
fully
satisfied
,
so
that
the
vessel
can
hold
no
more
;
there
the
Soul
is
always
quietly
reposing
it self
in
the
arms
and
embraces
of
the
glorious
Prince
Immanuel
,
always
sucking
the
breasts
of
his
eternal
consolations
,
and
delighting
it self
with
the
abundance
of
glory
.
3.
It
is
called
a
great
reward
comparate
,
compared
to
the
active
and
passive
obedience
of
Saints
in
this
World
:
For
as
learned
Spanhemius
observeth
on
Matth.
5.11
.
Quest.
Here
it
may
be
demanded
,
Whether
we
may
have
an
eye
to
the
reward
in
our
obedience
?
The
Papists
cry
out
upon
us
,
as
if
we
did
deny
that
the
godly
ought
to
have
respect
unto
the
promised
reward
to
quicken
them
to
duty
:
And
it
is
true
,
that
some
mistaking
Divines
have
subscribed
to
this
opinion
,
that
in
no
case
a
godly
man
is
to
eye
the
glory
promised
to
quicken
him
to
duty
;
because
,
say
they
,
in
so
doing
we
shew
forth
mercenary
,
not
filial
duty
;
and
we
do
not
do
and
suffer
for
God's
sake
,
but
for
the
reward
.
Resp.
There
is
no
doubt
but
we
may
have
an
eye
to
the
glorious
reward
,
else
why
doth
our
Saviour
here
,
and
in
other
places
,
propose
the
reward
to
us
,
and
promise
a
reward
?
And
it
is
said
of
Moses
,
that
he
had
an
eye
to
the
recompence
of
the
reward
,
Heb.
11.26
.
Yea
,
it
is
said
of
Christ
,
Heb.
12.2
.
that
for
the
glory
set
before
him
,
he
endured
the
cross
,
and
despised
the
shame
.
Although
we
may
not
chiefly
aim
at
our
own
profit
,
but
the
performance
of
God's
pleasure
;
yet
surely
we
may
be
moved
to
the
doing
our
duties
for
hope
of
reward
,
as
also
restrained
from
sin
,
though
not
principally
,
yet
partly
for
fear
of
punishment
;
else
why
would
God
use
threatnings
and
promises
in
the
Scripture
?
saith
Peter
Martyr
.
Pet.
Mart.
loc.
com
.
Here
let
us
observe
these
Rules
.
1.
The
glory
of
God
must
be
the
primary
mark
at
which
we
must
chiefly
aim
;
as
he
made
all
things
primarily
for
his
glory
,
so
must
we
do
all
to
the
same
end
:
did
our
lives
stand
in
competition
with
God's
glory
,
we
ought
to
chuse
rather
to
seek
the
advancing
of
God's
glory
,
then
to
seek
to
preserve
our
lives
;
nay
,
if
our
very
salvation
stood
in
competition
with
the
glory
of
God
,
we
ought
to
chuse
rather
the
advancement
of
God's
glory
,
then
to
seek
for
our
own
salvation
:
yet
God's
mercy
is
so
great
to
us
,
that
his
glory
and
our
salvation
are
so
compacted
together
,
that
we
cannot
seek
the
one
,
but
we
shall
infallibly
obtain
the
other
.
2.
Our
own
duty
must
next
to
the
glory
of
God
,
have
the
uppermost
room
in
our
hearts
;
the
duty
which
we
owe
to
God
in
doing
and
suffering
,
must
be
respected
before
the
reward
which
God
will
give
us
;
his
holy
commands
must
be
a
stronger
incitement
to
duty
,
then
his
gifts
.
It
was
a
notable
act
of
a
Woman
,
reported
by
Gregory
Nazianzen
,
who
carried
fire
in
one
hand
,
and
water
in
another
,
saying
,
Bellarmine
saith
,
Magis
honorificum
est
,
habere
aliquid
ex
merito
,
quam
ex
sola
donatione
.
Tapper
saith
,
Absit
,
ut
justi
vitam
aeternam
expectent
sicut
pauper
cleemosynam
,
multo
honorificentius
est
,
ipsos
quasi
victores
,
&
triumphatores
cam
possidere
,
tanquam
palmam
suis
sudoribus
debitam
.
Tapper
Tom.
2.
Act.
9.
With
fire
she
would
burn
the
Heavens
,
with
water
she
would
drown
the
World
,
that
she
might
know
her
own
heart
,
whether
she
loved
God
for
God's
sake
,
or
for
his
rewards
.
3.
We
must
not
eye
the
reward
,
qua
merces
,
as
it
is
a
reward
due
,
but
as
't
is
a
gift
of
free
grace
;
not
as
it
is
a
remunerating
act
of
God's
justice
,
but
as
a
crowning
act
and
fruit
of
free
mercy
.
Then
see
the
pride
of
Papists
,
who
say
,
it
were
not
for
their
honour
to
have
eternal
life
gratis
.
4.
We
may
look
on
the
reward
as
God's
favour
,
and
as
an
encouragement
he
proposeth
to
us
,
to
move
us
the
more
swiftly
to
run
the
race
that
is
set
before
us
.
Every
one
propoundeth
this
to
himself
in
any
undertaking
,
Quid
habebo
?
What
shall
I
have
if
I
do
or
suffer
?
And
St.
Peter
proveth
the
question
,
Lord
,
we
have
left
all
and
followed
thee
,
and
what
shall
we
receive
?
It
was
a
custom
among
great
Princes
,
when
they
set
upon
any
notable
work
,
they
would
encourage
the
undertakers
to
come
to
the
work
by
the
propounding
of
wages
,
prizes
,
and
rewards
:
but
we
must
have
an
eye
to
the
reward
,
non
tam
ut
utile
nobis
,
quam
ut
bonum
in
se
;
not
so
much
as
it
is
profitable
to
us
,
and
looking
to
our
own
advantage
,
as
to
the
goodness
of
the
reward
it self
.
5.
We
may
look
on
the
recompence
of
the
reward
,
as
an
incitation
to
patience
under
sufferings
;
we
need
encouragement
to
move
us
to
patience
under
all
those
miseries
and
discouragements
that
attend
our
following
Christ
:
Hence
it
was
that
Christ
,
to
allay
the
sharpness
of
suffering
,
propounds
the
greatness
of
the
reward
;
this
caused
Moses
to
chuse
rather
to
suffer
afflictions
with
God's
people
,
then
to
enjoy
the
pleasures
of
sin
,
which
are
but
for
a
season
;
esteeming
the
reproaches
of
Christ
greater
riches
,
then
all
the
treasures
of
Egypt
;
for
,
or
because
he
had
an
eye
to
the
recompence
of
the
reward
,
Heb.
11.25
,
26.
Now
how
should
the
consideration
of
this
great
reward
in
Heaven
,
which
a
Christian
shall
receive
for
his
poor
labours
and
sufferings
in
this
World
,
make
him
willing
to
die
,
that
he
may
receive
his
reward
:
for
as
a
weary
Traveller
,
having
even
almost
tired
himself
with
heavy
labour
,
or
hard
journying
,
is
willing
to
go
to
receive
his
wages
of
his
Master
,
and
afterwards
to
betake
himself
to
his
rest
;
so
should
a
good
Christian
,
that
hath
fought
a
good
fight
,
kept
the
faith
,
and
almost
finished
his
course
,
be
willing
to
die
,
to
go
to
receive
his
reward
.
With
this
consideration
Hilarion
speaks
to
his
trembling
Soul
upon
his
Death-bed
,
Truly
,
O
Lord
,
thou
art
great
above
all
gods
,
and
great
is
thy
reward
;
for
thou
art
not
great
,
and
thy
reward
little
;
thou
art
the
rewarder
,
and
the
reward
of
eternal
happiness
it self
,
saith
St.
Augustine
.
SECT.
VII
.
Sheweth
that
Heaven
is
the
place
where
God
shall
give
his
People
a
kind
welcome
,
and
loving
entertainment
.
HEaven
is
also
the
place
where
God
will
most
affectionately
receive
all
his
Children
to
himself
;
with
much
love
and
tenderness
of
affection
at
the
last
day
,
they
shall
be
received
into
the
arms
of
his
embraces
.
Thou
shalt
guide
me
with
thy
counsel
,
and
afterward
receive
me
to
glory
,
Psal.
73.24
.
that
is
,
thou
shalt
receive
me
with
a
most
vehement
and
ardent
affection
.
When
the
prodigal
Son
was
but
coming
towards
his
Father
,
when
he
was
yet
afar
off
,
his
Father
ran
toward
him
,
and
fell
upon
his
neck
and
kissed
him
;
now
this
is
but
a
shadow
of
that
full
and
glorious
reception
of
the
Saints
to
himself
,
when
God
shall
make
them
all
glorious
,
and
receive
them
without
spot
or
wrinkle
:
if
this
Prodigal
returning
from
his
Harlots
,
and
coming
in
his
rags
,
was
thus
acceptable
and
welcome
to
his
Father
,
Oh
what
abundance
of
love
will
God
then
express
to
his
Saints
at
the
last
day
,
when
they
shall
be
all
cloathed
in
long
white
robes
,
and
be
received
into
the
perfection
of
glory
!
Mark
what
is
said
to
the
faithful
Servant
,
Well
done
thou
good
and
faithful
Servant
;
thou
hast
been
faithful
over
a
few
things
,
I
will
make
thee
Ruler
over
many
things
;
enter
thou
into
the
joy
of
thy
Lord
,
Matth.
25.23
.
Then
will
the
Lord
Jesus
most
affectionately
say
to
all
his
Servants
,
Enter
my
dear
Friends
,
and
receive
your
consolation
;
enter
Servants
,
and
receive
your
wages
;
enter
my
Children
,
and
take
possession
of
your
patrimony
and
inheritance
;
enter
my
Brethren
,
and
receive
your
portion
:
and
all
ye
that
have
fought
the
good
fight
,
and
kept
the
faith
,
and
offered
violence
to
the
Kingdom
of
Heaven
,
enter
ye
,
and
take
your
Crowns
.
He
doth
not
say
,
Come
toward
it
,
and
look
upon
it
with
a
greedy
desire
,
and
earnest
longing
after
your
happiness
,
but
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
come
into
the
joy
of
thy
Lord
,
take
part
and
possession
of
it
with
abundance
of
delight
and
satisfaction
.
The
soul
of
man
in
this
World
is
capable
of
more
pleasure
then
the
eye
or
ear
,
yea
then
all
the
senses
can
bring
in
to
her
;
our
soul
can
drink
up
all
the
pleasures
at
one
draught
,
it
can
presently
swallow
them
up
;
but
the
joys
of
Heaven
do
exceed
the
desires
of
our
souls
;
therefore
saith
Christ
,
Enter
thou
into
thy
Master's
joy
;
he
doth
not
say
,
let
the
joy
of
thy
Master
enter
into
thee
:
it
is
to
shew
,
that
the
joy
of
our
glorious
condition
doth
infinitely
surpass
the
largest
capacity
of
our
souls
,
though
they
be
stretched
to
the
uttermost
.
So
at
the
last
day
Christ
will
say
to
the
Sheep
on
his
right
hand
,
Come
ye
blessed
of
my
Father
,
receive
the
Kingdom
prepared
for
you
from
the
beginning
of
the
World
,
Matth.
25.34
.
The
first
word
is
Venite
,
Come
;
it
is
the
voice
of
the
Bridegroom
that
saith
,
Come
;
Come
to
me
my
Spouse
;
that
where
the
Husband
is
,
there
the
Bride
,
the
Lamb's
Wife
may
be
;
that
where
the
Head
is
,
there
the
Members
may
be
;
where
the
Father
is
,
there
the
Children
may
be
;
where
the
Master
is
,
there
the
Servants
may
be
;
where
the
Prince
and
Captain
of
our
Salvation
is
,
there
his
Fellow-Souldiers
may
be
.
When
Christ
was
going
out
of
the
World
,
he
chears
up
the
hearts
of
his
Disciples
with
these
consolatory
words
;
Let
not
your
hearts
be
troubled
;
in
my
Father's
House
are
many
Mansions
,
I
go
to
prepare
a
place
for
you
;
and
if
I
go
,
I
will
come
again
,
and
receive
you
to
my self
,
that
where
I
am
,
there
you
may
be
also
,
John
14.1
,
2.
See
how
much
affection
Christ
expresseth
in
these
words
;
if
Christ
said
when
he
was
upon
Earth
,
Come
to
me
all
ye
that
are
weary
and
heavy
laden
,
and
I
will
ease
you
;
take
my
yoke
upon
you
,
and
you
shall
find
rest
to
your
souls
,
Matth.
11.28
,
29.
then
much
more
will
he
retain
the
same
sweetness
of
affection
,
when
he
cometh
to
sit
down
in
his
Judgment-seat
.
Christ
is
as
it
were
a
Servant
among
his
People
;
Luke
22.27
.
I
am
among
you
as
he
that
serveth
.
He
condescendeth
to
serve
his
People
;
he
went
to
Heaven
in
Person
to
prepare
a
place
for
them
,
and
he
will
come
again
in
Person
to
receive
them
thither
:
True
it
is
,
he
will
do
it
with
a
glorious
Train
of
Angels
,
yet
he
will
come
himself
,
and
take
them
home
to
his
Father's
House
,
that
where
he
is
,
they
may
be
also
;
and
then
will
he
receive
them
with
much
affection
.
Come
my
Love
,
my
Dove
,
my
Spouse
,
my
Undefiled
,
where
hast
thou
been
so
long
all
this
while
out
of
my
presence
;
come
ye
into
my
bosome
,
which
is
now
wide
open
ready
to
receive
you
.
If
Jacob's
and
Joseph's
meeting
were
so
unexpressibly
comfortable
,
when
they
had
thought
never
to
have
seen
the
faces
of
each
other
after
so
long
a
distance
,
Oh
what
shall
the
joy
of
that
last
day
be
?
and
how
shall
those
noble
souls
rejoyce
,
yea
,
leap
for
joy
,
to
whom
these
soul-ravishing
words
are
spoken
,
Come
ye
blessed
of
my
Father
?
all
the
Musick
in
Heaven
and
Earth
will
not
so
ravish
them
,
as
this
voice
will
do
:
Now
,
though
they
were
the
out-casts
of
the
World
,
Heaven
gates
shall
be
set
wide
open
for
their
reception
;
the
King
of
glory
will
bid
them
come
,
and
welcome
;
the
Spirit
and
the
Bride
say
,
come
,
&c.
Come
ye
blessed
of
my
Father
;
the
World
hath
cursed
you
,
but
God
hath
blessed
you
,
yea
,
and
you
shall
be
blessed
:
Come
ye
and
inherit
a
Kingdom
.
I
have
heretofore
told
you
of
a
Kingdom
promised
you
,
a
Kingdom
you
have
often
prayed
for
,
Lord
,
let
thy
Kingdom
come
;
come
now
,
my
dear
Friends
,
I
am
come
to
put
you
into
the
possession
of
that
Kingdom
;
I
will
make
you
all
Kings
,
and
you
shall
reign
with
me
for
ever
.
Great
reason
there
is
for
us
to
think
,
that
God
will
take
home
all
his
People
to
himself
,
with
abundance
of
affection
,
at
the
last
day
;
they
are
the
Sons
and
Daughters
of
the
Lord
God
Almighty
:
and
will
not
our
heavenly
Father
receive
all
his
Sons
and
Daughters
to
glory
with
a
most
vehement
affection
,
and
take
them
home
to
his
own
House
,
after
a
tedious
pilgrimage
in
the
World
,
wherein
they
have
met
with
harsh
unkind
usage
?
How
did
Jacob
tender
Benjamin
,
that
he
would
not
let
him
go
from
him
till
he
was
forced
to
it
,
and
saw
the
necessity
of
it
?
but
his
joy
is
not
exprest
upon
his
return
,
because
he
heard
that
his
beloved
Joseph
was
alive
,
and
when
he
saw
the
Waggons
and
Charets
that
Joseph
had
sent
to
fetch
him
and
his
family
into
Egypt
.
Oh
then
it
is
inconceivable
and
inexpressible
,
with
what
affections
our
heavenly
Father
will
take
home
his
Children
to
his
everlasting
habitations
,
when
they
are
of
full
age
,
and
ready
to
receive
their
inheritance
.
Moreover
,
they
are
the
temples
of
the
holy
Ghost
;
and
with
what
abundance
of
love
(
think
you
)
will
God
receive
the
Saints
,
when
they
are
perfumed
all
over
with
sweet
odours
from
Heaven
,
with
all
the
graces
of
God's
Spirit
.
The
Spirit
here
is
the
source
of
all
Divine
gifts
,
for
being
the
prime
radical
donation
of
our
heavenly
Father
,
there
is
no
grace
he
confers
upon
us
,
which
bears
not
the
image
of
this
first
and
prime
gratuity
;
the
Spirit
is
the
pandora
through
which
all
other
blessings
are
bestowed
upon
us
:
Now
the
Spirit
is
given
to
sanctifie
those
whom
Christ
hath
redeemed
,
and
to
preserve
them
to
God's
heavenly
Kingdom
,
whom
Christ
had
purchased
and
delivered
from
everlasting
destruction
.
God
manifested
much
love
to
his
People
on
Earth
,
in
that
his
Spirit
dwelling
in
his
Saints
,
when
it
was
often
grieved
by
them
,
yet
would
not
leave
nor
quit
his
old
habitation
;
what
abundance
of
love
then
will
he
express
to
them
,
when
he
shall
find
nothing
in
them
that
is
contrary
or
displeasing
to
him
?
Besides
,
the
Saints
are
espoused
to
the
Lord
Jesus
Christ
;
and
that
great
day
wherein
they
are
to
be
received
to
glory
,
shall
be
the
full
consummation
of
the
Marriage
;
Oh
what
abundance
of
love
will
the
Lord
Jesus
express
to
his
Bride
,
when
she
shall
be
brought
home
to
him
after
a
long
time
of
separation
one
from
another
?
With
gladness
and
rejoycing
shall
they
be
brought
unto
the
King
,
and
enter
into
the
Kings
Palace
,
Psal.
45.15
.
Though
the
Church
sigh
here
below
,
she
knows
her
Beloved
will
keep
his
word
,
that
having
had
a
part
in
his
sorrows
,
she
shall
have
a
share
in
his
heavenly
triumphs
:
Oh
how
shall
the
countenance
of
the
glorious
Son
of
righteousness
chear
the
hearts
of
God's
People
at
the
last
day
with
abundance
of
joy
,
when
he
that
is
an
universal
Friend
shall
supply
the
place
of
a
gracious
Lord
,
of
a
loving
Father
,
and
act
the
part
of
a
loving
Brother
,
Tu
mihi
qui
conjux
,
pariter
scaterque
paterque
.
Tu
Dominus
,
tu
Vir
,
tu
mihi
Prater
eris
.
Ovid.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Arrian
in
Epictet
.
of
a
Head
,
of
a
Husband
,
of
a
Root
,
and
be
every
thing
to
us
.
Methinks
the
serious
consideration
hereof
should
be
a
forcible
attractive
to
draw
Sinners
to
Christ
,
and
to
cause
them
to
receive
him
into
their
hearts
by
faith
;
whatsoever
offers
the
Devil
can
make
them
,
or
whatsoever
entertainments
they
may
have
from
the
World
,
they
are
not
worth
a
naming
,
to
the
magnificent
and
sumptuous
entertainment
that
the
Lord
Jesus
will
give
to
his
Spouse
at
the
last
day
;
Oh
what
a
Feast
will
Christ
make
for
all
his
Children
,
when
he
shall
bring
them
all
together
into
the
House
of
his
Father
;
and
if
that
word
be
too
strait
,
into
the
City
of
the
great
King
;
and
if
that
be
too
strait
,
into
the
World
to
come
,
where
there
shall
be
room
enough
for
them
all
?
What
comfort
may
the
meditation
hereof
afford
to
you
that
are
poor
Christians
,
that
are
now
the
out-casts
of
the
World
?
know
ye
,
though
the
World
exclude
you
,
yet
Heaven
will
receive
you
;
though
the
World
afford
you
no
house-room
,
but
shut
you
out
of
doors
,
yet
the
everlasting
Gates
shall
be
opened
to
you
,
and
God
shall
take
you
into
his
own
House
,
yea
into
his
own
Bosome
;
ye
have
a
Father
in
Heaven
,
his
House
is
richly
furnished
,
and
there
you
shall
be
sumptuously
and
royally
entertained
;
though
the
World
refuse
to
feed
you
with
the
crumbs
that
fall
from
their
tables
,
yet
you
shall
eat
and
drink
with
Christ
at
his
table
in
his
Kingdom
;
yea
,
he
shall
be
your
meat
and
drink
,
who
is
the
bread
of
life
,
and
the
well-spring
of
Salvation
:
the
Lord
will
think
nothing
he
hath
too
dear
for
you
,
but
you
shall
have
part
with
Jesus
Christ
,
and
share
with
him
in
all
his
enjoyments
.
I
have
read
of
Cyrus
,
who
never
liked
any
dish
of
meat
,
but
he
sent
a
part
of
it
from
his
table
to
his
Friends
he
loved
most
;
yea
,
sometimes
the
very
bread
and
meat
he
had
upon
his
own
trencher
,
with
this
kind
and
friendly
salutation
;
Cyrus
tibi
ista
quod
ipsi
fuerint
jucundissima
.
King
Cyrus
sends
you
this
,
because
he
likes
it
best
himself
,
and
holds
it
to
be
most
choice
and
dainty
.
So
the
Lord
will
entertain
his
People
with
his
own
glory
and
felicity
;
whereupon
St.
Bernard
hath
this
expression
,
Non
aurum
pollicetur
Dominus
;
the
Lord
doth
not
promise
gold
nor
silver
,
nor
pretious
stones
,
but
himself
;
he
will
be
their
substantial
joy
,
and
everlasting
comfort
.
What
tongue
or
pen
is
able
to
set
forth
that
large
and
kind
entertainment
that
God
will
give
to
his
Children
on
that
day
,
when
they
shall
see
the
Lord
Jesus
,
like
a
faithful
Shepherd
,
conducting
all
his
Flock
to
the
Fold
,
which
was
ordained
for
them
before
the
foundations
of
the
World
were
laid
;
when
they
shall
see
him
like
a
valiant
General
,
and
triumphant
Conqueror
,
riding
in
the
Heavens
in
the
head
of
his
troops
and
glorious
train
,
who
shall
follow
him
with
Crowns
on
their
heads
,
and
Palm
branches
in
their
hands
?
Oh
the
shoutings
,
oh
the
songs
of
joy
,
and
vollies
of
praises
and
Hallelujahs
that
shall
fill
the
World
in
that
great
and
glorious
day
,
when
Jesus
Christ
shall
come
in
his
own
glory
,
and
in
the
glory
of
his
Father
,
and
of
the
holy
Angels
,
Luke
9.26
.
CHAP.
XV.
SECT.
I.
Of
the
substance
of
the
Saints
glory
.
HAving
spoken
of
the
circumstances
,
let
us
now
consider
more
particularly
the
substance
of
that
glory
and
blessedness
,
which
the
glorified
Saints
shall
possess
in
their
souls
and
bodies
:
and
first
in
their
bodies
;
but
before
I
speak
of
that
glory
which
God
will
put
upon
the
bodies
of
the
Saints
,
I
shall
speak
of
that
which
goes
before
it
,
and
leads
unto
it
,
viz.
the
resurrection
of
their
bodies
:
However
God's
Children
are
subject
to
death
as
well
as
others
,
yet
they
shall
be
raised
again
to
a
state
of
blessedness
,
and
their
bodies
shall
be
re-united
to
their
souls
.
For
,
1.
God
hath
decreed
it
,
and
it
shall
certainly
come
to
pass
.
John
6.39
,
40.
Christ
saith
,
This
is
the
Father's
will
which
hath
sent
me
,
that
of
all
which
he
hath
given
me
,
I
should
lose
nothing
,
but
should
raise
it
up
again
at
the
last
day
;
and
this
is
the
will
of
him
that
sent
me
,
that
every
one
that
seeth
the
Son
,
and
believeth
in
him
,
may
have
everlasting
life
,
and
I
will
raise
him
up
at
the
last
day
.
2.
Christ
hath
promised
it
.
Hosea
13.14
.
I
will
ransome
them
from
the
power
of
the
grave
,
I
will
redeem
them
from
death
:
O
Death
,
I
will
be
thy
plagues
;
O
grave
;
I
will
be
thy
destruction
.
John
6.54
.
Whosoever
eateth
my
flesh
,
and
drinketh
my
blood
,
hath
eternal
life
,
and
I
will
raise
him
up
at
the
last
day
:
Yea
,
Christ
hath
considered
it
by
his
last
will
and
testament
,
John
17.22
,
24.
3.
It
is
evident
by
the
Saints
profession
.
Job
confesseth
thus
much
plainly
,
Job
19.25
.
I
know
that
my
Redeemer
liveth
,
and
that
he
shall
stand
at
the
latter
day
upon
the
earth
;
and
though
after
my
flesh
worms
destroy
this
body
,
yet
shall
I
see
God
in
my
flesh
;
whom
I
myself
shall
see
,
mine
eyes
shall
behold
,
and
no
other
for
me
,
though
my
reins
be
consumed
within
me
.
Our
Saviour
,
who
called
himself
the
resurrection
and
the
life
,
refutes
the
Sadduces
,
and
confirms
the
doctrine
of
the
Pharisees
,
as
to
that
opinion
,
producing
a
place
out
of
the
Law
of
Moses
,
and
using
it
as
an
argument
for
the
proof
thereof
:
As
touching
the
resurrection
of
the
dead
,
have
ye
not
read
that
which
was
spoken
to
you
by
God
,
saying
,
I
am
the
God
of
Abraham
,
and
the
God
of
Isaac
,
and
the
God
of
Jacob
:
God
is
not
the
God
of
the
dead
,
but
of
the
living
,
Matth.
22.32
.
with
the
weight
of
which
argument
he
astonished
the
multitude
,
and
silenced
the
Sadduces
.
And
St.
Paul
also
asserteth
the
doctrine
of
the
resurrection
,
being
brought
before
the
Councel
,
the
one
part
whereof
were
Sadduces
,
the
other
Pharisees
,
one
denying
,
the
other
asserting
the
resurrection
,
Acts
23.6
.
SECT.
II.
I
Shall
now
prove
the
resurrection
of
the
Saints
bodies
by
arguments
:
1.
Else
why
should
the
Saints
in
all
ages
crucifie
themselves
to
the
World
,
suffer
afflictions
for
faith
in
and
hope
of
the
resurrection
?
1
Cor.
15.19
.
If
in
this
life
only
we
have
hope
in
Christ
,
we
are
of
all
men
most
miserable
;
for
the
wicked
esteem
the
godly
as
the
most
miserable
men
in
the
World
;
and
had
they
only
hope
of
the
things
of
this
life
,
they
were
then
most
miserable
,
forasmuch
as
these
temporal
pleasures
are
not
a
sufficient
reward
of
temporal
afflictions
.
2.
The
bodies
of
the
just
are
instruments
and
companions
in
the
work
of
holiness
,
therefore
also
in
the
reward
of
them
in
glory
:
now
if
we
be
dead
with
Christ
,
we
also
believe
that
we
shall
live
with
him
,
Rom.
6.8
.
without
this
the
bodies
of
the
just
were
of
all
mens
most
miserable
.
3.
If
the
bodies
of
the
wicked
shall
rise
again
to
receive
the
reward
of
condemnation
,
then
by
the
same
rule
must
the
bodies
of
the
Saints
rise
to
receive
the
reward
of
life
and
salvation
.
Christ
saith
,
that
the
hour
is
coming
when
all
that
are
in
their
graves
shall
hear
his
voice
,
and
shall
come
forth
,
they
that
have
done
good
unto
the
resurrection
of
life
,
and
they
that
have
done
evil
unto
the
resurrection
of
damnation
,
John
5.28
,
29.
if
it
were
not
so
,
then
God
should
delight
or
exceed
in
justice
,
more
then
in
mercy
.
4.
Because
God
is
able
to
raise
them
out
of
their
graves
again
.
As
the
Lord
by
the
resurrection
of
dry
bones
revived
the
dead
hope
of
Israel
,
5.
Otherwise
the
second
Adam
could
not
repair
the
loss
of
the
first
Adam
,
and
Christ
were
not
so
strong
to
save
as
Adam
was
to
destroy
:
for
as
in
Adam
all
die
,
even
so
in
Christ
all
shall
be
made
alive
,
1
Cor.
15.21
,
22.
Adam
was
the
Author
of
Death's
strength
,
and
Christ
of
Death's
resurrection
.
6.
Christ
is
an
eternal
King
,
and
hath
an
everlasting
Kingdom
,
which
cannot
be
unless
his
Subjects
also
be
eternal
,
for
these
are
relatives
,
and
do
sese
mutuo
ponere
&
tollere
:
Also
his
covenant
is
everlasting
,
and
that
not
with
the
dead
,
but
with
the
living
,
sc.
such
as
live
in
soul
,
7.
If
we
deny
the
resurrection
of
the
Saints
bodies
,
we
deny
Christ
to
be
risen
;
upon
which
many
absurdities
,
gross
heresies
,
and
all
manner
of
impieties
will
ensue
.
1
Cor.
15.
from
13.
ad
19.
verse
.
If
there
be
no
resurrection
of
the
dead
,
then
is
Christ
not
risen
;
and
if
Christ
be
not
risen
,
then
is
our
preaching
vain
,
and
your
faith
is
also
vain
;
yea
and
we
are
found
false
witnesses
of
God
,
because
we
have
testified
of
God
,
that
he
raised
up
Christ
;
whom
he
raised
not
up
,
if
the
dead
rise
not
.
SECT.
III.
BUt
Christ
is
risen
from
the
dead
,
and
become
the
first
fruits
of
them
that
slept
,
1
Cor.
15.20
.
let
us
therefore
consider
the
personal
types
or
figures
of
our
Saviour's
resurrection
.
1.
Adam
was
a
type
of
Christ
,
among
other
things
in
this
,
viz.
that
as
he
slept
in
the
Garden
,
so
Christ
died
on
the
Cross
,
and
was
buried
in
a
Garden
.
When
Adam
descended
into
a
sleep
,
there
was
a
resurrection
of
his
Rib
,
which
awaked
into
a
Woman
.
Adam's
sleeping
was
a
type
of
Christ's
suffering
and
dying
;
and
his
awaking
,
of
Christ's
rising
again
:
yea
,
this
resurrection
of
the
second
Adam
,
doth
well
resemble
the
nativity
of
the
first
Adam
;
for
in
Genesis
,
Chap.
2.
you
shall
find
Adam
taken
out
of
the
ground
,
and
fashioned
out
of
the
dust
of
the
earth
;
so
was
it
with
our
blessed
Saviour
at
his
resurrection
;
he
was
(
as
I
may
speak
)
born
again
of
the
earth
,
rose
out
of
the
dust
of
death
;
the
grave
was
in
travail
with
him
,
and
Death
it self
was
compelled
to
bring
forth
the
Lord
of
life
,
and
so
he
is
the
first-born
of
the
dead
,
Colos.
1.18
.
But
see
here
the
malice
of
the
Jews
towards
our
blessed
Saviour
,
which
ended
not
upon
the
Cross
;
but
as
they
began
with
him
in
his
cradle
,
so
they
persecute
him
to
his
grave
;
where
(
as
though
they
had
not
laid
him
up
safe
enough
)
they
invent
bonds
beyond
death
,
they
watch
and
seal
him
up
in
the
grave
,
as
if
they
could
have
held
in
him
who
had
the
keys
of
Hell
and
death
;
but
for
all
the
great
stone
which
they
had
brought
(
with
much
heaving
no
doubt
)
to
lay
upon
the
mouth
of
the
grave
,
for
all
their
seal
set
upon
the
stone
,
and
a
diligent
watch
set
to
attend
the
Sepulchre
,
yet
notwithstanding
,
our
Saviour
,
who
had
wrought
many
miracles
upon
others
,
hath
wrought
a
greater
upon
himself
;
the
sealed
stone
i●
removed
,
the
watchmen
are
deceived
,
and
a
d●ad
car●cass
revived
.
2.
The
Antients
mak●
Isaac
a
type
of
Christ's
passion
and
resurrection
;
as
namely
Abraham's
taking
,
received
his
Son
Isaac
from
the
dead
in
a
figure
,
verse
19.
being
a
type
of
the
resurrection
of
Jesus
Christ
from
the
dead
;
who
by
the
power
of
his
Divinity
raised
his
Humanity
from
death
to
life
.
3.
But
perhaps
it
will
more
gratefully
affright
you
,
to
see
a
man
taught
to
be
buried
alive
,
and
(
more
yet
)
to
out-live
his
funeral
:
behold
,
then
Joseph
,
a
most
excellent
type
of
Christ
;
Joseph
is
basely
betray'd
,
and
sold
by
his
Brethren
into
Egypt
;
is
falsly
accused
by
his
Mistress
,
and
cast
into
prison
,
and
after
three
years
imprisonment
is
delivered
;
so
Jesus
is
betray'd
to
the
Jews
by
Judas
,
his
own
Apostle
,
Friend
and
Follower
,
and
falsely
accused
before
Pilate
by
the
Jews
,
and
is
put
to
death
;
but
on
the
third
day
Christ
is
raised
up
from
the
dead
:
and
as
Joseph
after
his
deliverance
out
of
prison
is
advanced
in
the
Kingdom
of
Egypt
,
so
Christ
after
his
resurrection
is
glorified
in
the
Kingdom
of
Heaven
.
Behold
then
Joseph
from
the
Tomb-stone
of
his
Prison
rising
into
a
triumph
as
eminent
as
innocency
,
which
before
had
conquered
his
passion
,
and
now
his
affliction
;
behold
in
Joseph
the
mystical
Body
of
our
Saviour
,
a
Body
admirably
mortal
and
incorruptible
;
a
Body
that
suffered
rather
the
Grave
then
Death
.
4.
Sampson
was
also
a
type
of
Christ
,
as
in
many
things
,
so
in
these
two
especially
,
of
his
his
death
and
resurrection
;
for
after
he
had
slept
at
Gaza
(
when
the
Gazites
compassed
him
in
,
and
laid
wait
for
him
all
night
in
the
gate
of
the
City
,
that
they
might
kill
him
in
the
morning
)
he
arose
at
midnight
,
and
carried
away
the
gates
of
the
City
upon
his
back
,
carrying
them
up
to
the
top
of
an
Hill
that
is
before
Hebron
,
carrying
away
the
doors
of
the
gates
of
the
City
,
and
the
two
posts
,
bar
and
all
,
upon
his
shoulders
:
So
maugre
the
watch
that
the
Jews
set
to
keep
Christ's
Sepulchre
,
5.
But
what
more
proper
type
can
there
be
then
Christ
makes
of
himself
?
and
that
is
Jonas
,
Matth.
12.40
.
which
is
thus
fitted
and
parallell'd
:
Jonah's
casting
into
the
Sea
was
a
sign
of
Christ's
Death
;
his
being
taken
by
the
Fish
,
and
received
into
his
Belly
,
a
sign
of
his
Burial
;
and
his
casting
on
shore
again
,
a
sign
of
his
Resurrection
:
Three
days
he
lay
in
his
new
night
of
astonishment
,
as
if
he
had
found
an
Egypt
in
the
belly
of
the
Whale
,
and
did
acknowledge
the
watry
Purgatory
;
at
last
the
grave
of
the
Prophet
casts
up
the
living
;
he
had
surely
died
,
had
he
not
been
buried
:
here
's
a
resurrection
of
this
rare
Anchorite
,
though
not
a
reviving
,
for
he
and
his
Tomb
were
both
alive
:
But
the
Tomb
of
our
Saviour
was
as
desperate
as
his
Death
,
yet
was
it
not
possible
that
he
should
be
holden
of
it
,
Acts
2.24
.
for
he
arose
on
the
third
day
from
the
Grave
;
the
Humane
Soul
of
Christ
did
not
of
it self
return
and
quicken
his
Body
,
but
his
Divinity
which
rested
,
raised
his
Humanity
that
suffered
;
that
is
,
by
the
vertue
and
omnipotent
power
of
his
God-head
,
whereby
he
is
able
to
do
all
things
;
he
reduced
and
brought
back
his
reasonable
Soul
,
and
re-united
it
to
his
organical
Body
;
and
this
Body
that
arose
was
altogether
glorious
,
being
void
of
all
infirmities
and
weakness
whatsoever
,
being
now
no
more
subject
to
hunger
,
thirst
,
cold
,
weariness
,
or
the
like
.
True
it
is
,
he
called
for
meat
after
his
resurrection
,
Luke
24.41
,
42.
and
did
eat
it
truly
,
but
not
that
he
needed
any
meat
,
or
nourishment
,
his
Body
being
then
immortal
,
Pet.
Mart.
and
impassible
,
but
he
doth
it
to
prove
himself
to
be
really
risen
again
;
for
as
when
he
had
restored
others
to
life
,
(
as
Jairus's
Daughter
,
Lazarus
,
and
others
)
to
prove
that
they
were
truly
restored
to
life
,
he
caused
meat
to
be
set
before
them
;
so
to
manifest
and
declare
the
truth
of
his
own
resurrection
,
he
calleth
for
meat
,
and
eateth
it
before
them
;
and
that
it
might
appear
there
was
no
falshood
,
nor
forgery
in
the
business
,
he
brought
not
his
meat
with
him
,
but
he
takes
such
things
as
he
found
them
furnished
with
,
and
which
they
had
provided
;
and
although
he
eateth
,
he
doth
it
not
for
his
own
sake
by
reason
of
the
necessity
of
nature
,
or
the
infirmity
of
the
flesh
,
but
for
the
sake
of
his
Disciples
;
for
the
strengthening
of
their
faith
,
and
not
for
the
nourishing
and
cherishing
his
own
flesh
.
Though
the
necessity
of
eating
and
drinking
in
glorified
bodies
be
taken
away
,
saith
Augustine
,
yet
it
was
free
,
and
in
his
power
to
eat
if
he
would
.
Peter
Martyr
tells
us
,
he
did
sometimes
after
his
resurrection
,
ad
testandam
veritatem
humani
Corporis
,
to
testifie
the
truth
of
his
humane
Body
;
as
namely
,
his
affording
himself
to
be
seen
and
felt
of
Thomas
and
others
,
and
his
eating
and
drinking
with
his
Disciples
.
And
some
again
,
ad
suam
gloriam
demonstrandam
,
to
shew
forth
his
glory
;
of
which
sort
was
his
conveying
himself
from
them
they
knew
not
how
,
and
his
coming
in
among
them
clausis
januis
,
the
doors
being
shut
.
If
you
demand
,
what
became
of
the
meat
that
Christ
did
thus
eat
?
I
answer
,
it
was
a
most
easie
matter
for
him
that
made
all
things
of
nothing
,
to
cause
a
little
meat
and
drink
to
consume
and
vanish
to
nothing
.
SECT.
IV.
BUt
will
you
see
the
manifold
proofs
of
Christ's
resurrection
?
if
you
will
turn
over
the
notes
of
time
,
you
may
believe
that
Pharaoh
,
as
about
that
time
of
the
year
when
Christ
rose
from
the
dead
,
was
invaded
by
an
host
of
waves
,
which
conquering
his
Charets
,
made
him
without
wheels
to
hurry
faster
into
Hell
,
while
Moses
led
his
Israel
through
the
Wilderness
of
the
Sea
,
passing
through
the
shadow
of
death
in
the
monument
of
Waters
:
Did
not
our
Lord
also
leave
his
Tomb
without
an
equal
and
contrary
wonder
?
then
the
Waters
seemed
to
be
firm
,
rising
into
Alps
,
as
now
the
Earth
was
made
to
quake
like
the
Waters
;
and
well
might
the
Earth
tremble
,
when
the
Lord
conquered
it
,
and
forsook
it
.
The
Angel
too
made
a
little
Earthquake
in
the
Grave
,
when
he
removed
the
mighty
Stone
with
which
the
senseless
Jew
tried
to
oppress
our
Saviour
after
death
,
as
if
he
would
have
sealed
him
up
to
an
utter
impossibility
of
rising
again
;
the
Earth
now
moveth
and
danceth
for
his
exaltation
,
and
the
Stones
give
place
to
his
omnipotency
.
The
Angel
having
opened
the
Tomb
,
shall
we
look
into
the
place
whence
Christ
is
risen
?
but
behold
,
he
is
not
there
to
be
found
,
an
Angel
supplieth
his
place
,
which
he
had
conquered
to
obedience
,
as
if
he
had
meant
to
rest
himself
in
triumph
after
the
conflict
of
his
miracle
;
his
rayment
white
as
snow
,
which
he
did
imitate
in
purity
;
his
countenance
was
like
lightning
,
but
more
wonderful
;
for
that
's
of
so
instant
a
terror
,
that
it
's
rather
the
object
of
our
memory
then
our
eye
:
but
this
with
a
courteous
Majesty
was
patient
to
be
beheld
:
the
terrified
Women
quickly
behold
this
sight
,
being
encouraged
by
the
Angel
,
but
first
by
their
innocence
:
the
Souldiers
beheld
it
too
,
but
with
such
guilty
faintness
,
that
they
seemed
as
much
to
disgrace
their
sex
as
their
profession
,
disarming
themselves
at
once
both
of
their
weapons
and
souls
together
,
they
became
as
breathless
carcasses
,
and
were
rather
the
Captives
,
then
the
Keepers
of
the
Grave
.
But
now
the
Women
being
comforted
,
they
receive
a
commission
from
the
Angel
to
preach
the
Resurrection
of
our
Saviour
;
and
out
of
the
Tomb
they
hasten
with
the
confused
speed
of
fear
and
joy
;
and
while
they
seek
the
Disciples
,
they
find
their
Saviour
himself
,
who
comforteth
them
with
his
presence
and
speech
,
and
again
sendeth
them
to
teach
his
own
Disciples
;
and
to
shew
their
obedience
to
be
as
quick
as
their
love
,
they
depart
from
Christ
to
their
duty
,
and
speedily
find
Peter
and
John
for
their
Auditors
;
who
no
sooner
hear
the
news
of
Christ's
resurrection
,
but
they
run
as
fast
to
the
Tomb
as
the
Women
ran
from
it
;
where
no
sooner
are
they
entered
,
but
they
perceive
Christ's
victory
over
Death
acknowledged
by
the
Linnen
cloathes
;
his
spoils
of
Death
,
and
these
spoils
too
had
been
divided
,
the
Napkin
off
his
head
being
laid
up
by
it self
.
It
seems
the
Angel
at
our
Saviour's
resurrection
attended
to
be
a
Witness
of
it
to
the
Women
,
and
to
leave
a
testimony
of
it
to
the
Disciples
.
Thus
that
he
was
not
stoln
away
(
as
was
given
out
)
appears
by
the
inconvenience
and
leisure
of
his
undressing
,
and
by
the
method
of
the
Linnen
,
which
the
affrighted
policy
of
the
Souldiers
did
no
more
touch
then
observe
,
and
they
no
more
observed
it
then
the
Women
,
who
after
the
sight
of
the
Angel
had
their
eyes
as
much
amazed
as
their
minds
;
the
Souldiers
too
did
more
tremble
then
watch
;
but
the
Disciples
had
less
fear
,
and
more
time
:
Besides
,
they
learnt
somewhat
which
they
were
not
taught
,
and
could
now
teach
the
Women
this
news
of
the
Grave
,
Lo
here
the
Lion
of
the
Tribe
of
Juda
,
whose
Almighty
strength
vouchsafed
to
couch
under
the
power
of
the
Grave
;
and
lo
the
greatness
of
his
love
hath
raised
him
up
from
the
sloth
of
the
Grave
.
Will
ye
behold
how
he
was
raised
?
behold
how
the
Potter
worketh
upon
the
wheel
,
he
taketh
clay
,
he
maketh
it
a
vessel
;
and
this
vessel
being
made
in
the
hands
of
the
Potter
,
he
makes
it
again
as
he
best
pleaseth
.
Christ
was
immortal
Clay
and
Earth
,
purer
then
Heaven
,
when
by
the
wonder
of
Omnipotency
,
the
Creator
and
Creature
were
made
into
one
,
and
of
one
matter
did
consist
both
the
Potter
and
his
Pot
;
from
this
broken
Clay
there
did
arise
the
same
and
a
renewed
Christ
.
Could
any
man
in
this
point
be
yet
an
Infidel
?
if
any
could
,
see
how
he
converts
them
;
he
lets
Thomas
disgrace
himself
to
a
belief
,
and
by
his
distrust
mercifully
and
miraculously
encreaseth
his
faith
.
Can
any
body
doubt
he
was
renewed
in
a
Body
of
glory
,
when
he
was
full
of
God
?
had
he
not
a
glorious
Body
,
whom
the
doors
that
were
shut
(
when
he
entered
to
his
Disciples
)
did
obediently
acknowledge
to
be
the
King
of
Glory
?
&
though
he
were
patient
under
Death
three
days
,
yet
since
the
first
part
of
the
first
was
spent
before
he
died
,
and
the
last
part
of
the
last
after
he
revived
,
there
was
the
number
,
but
not
the
length
of
three
days
;
and
thus
he
made
so
short
a
change
,
as
seemed
rather
a
sleep
then
death
:
He
rose
not
sooner
,
lest
he
might
have
been
thought
not
to
b●
f●lly
dead
;
he
lay
no
longer
,
lest
he
might
have
been
thought
to
have
seen
corruption
.
This
resurrection
of
Christ
proved
him
to
be
true
God
,
as
his
birth
,
life
,
death
,
burial
,
proved
him
to
be
true
Man
:
It
was
his
own
Argument
against
the
Jews
,
Destroy
this
Temple
,
and
in
three
days
I
will
raise
it
up
again
,
John
2.19
.
And
St.
Paul
among
other
things
tells
us
,
He
was
declared
mightily
to
be
the
Son
of
God
by
his
resurrection
from
the
dead
,
Rom.
1.4
.
Methinks
this
might
have
stopt
the
black
mouthes
of
the
blasphemous
Jews
,
who
at
the
time
of
his
execution
,
bade
him
come
down
from
the
Cross
and
save
himself
,
and
they
will
believe
on
him
,
Matth.
27.42
.
which
though
he
would
not
do
,
yet
here
he
doth
a
greater
matter
;
SECT.
V.
WIll
ye
consider
the
wonder
of
the
resurrection
,
as
well
as
the
change
?
do
but
imagine
,
that
in
the
dawning
birth
of
the
morning
,
you
saw
the
revelation
of
a
grave
emulating
the
morning
;
a
Coarse
rising
with
more
comfort
and
glory
then
the
Sun
;
a
winding-sheet
falling
away
like
an
empty
cloud
;
the
feet
and
the
hands
striving
which
shall
first
recover
motion
;
the
hands
helping
to
raise
the
body
,
and
the
feet
helping
to
bear
the
body
and
the
hands
;
the
tongue
so
eloquent
,
that
it
can
tell
you
it
can
speak
again
;
the
ears
so
pure
,
that
they
can
perceive
the
dull
silence
of
the
grave
;
the
eyes
looking
forth
of
their
tombs
,
as
if
they
were
glad
to
see
their
own
resurrection
:
Would
you
not
be
affrighted
,
as
well
as
instructed
,
at
the
Divine
power
?
would
you
not
be
turn'd
into
very
Coarses
to
see
this
living
Coarse
?
would
you
not
be
struck
as
pale
as
the
very
winding-sheet
you
lookt
upon
?
But
when
all
this
shall
be
done
,
as
well
in
mercy
as
in
majesty
;
as
well
to
raise
thee
to
an
hope
of
eternal
life
,
as
to
strike
thee
with
a
remembrance
of
a
temporal
death
;
as
well
to
make
thee
like
unto
God
,
as
to
make
thee
know
that
thou
art
not
like
him
;
how
then
wilt
thou
dissolve
into
compassion
,
as
if
thou
wouldst
hasten
to
the
like
resurrection
?
how
wilt
thou
then
kiss
those
hands
which
before
thou
fearedst
,
and
then
stedfastly
examine
and
adore
the
resurrection
of
that
Body
,
which
is
the
hope
and
cause
of
the
resurrection
of
our
Bodies
?
for
therefore
did
he
raise
himself
,
that
he
might
raise
us
.
Christ
rose
not
as
a
private
,
but
as
a
publick
Person
;
as
a
Burgess
in
a
Parliament
representeth
the
whole
Body
of
the
Incorporation
for
which
he
is
chosen
,
so
Christ
as
our
Head
,
represents
the
Persons
of
all
them
that
are
Heirs
of
Salvation
,
Ephes.
2.6
.
Christ
(
as
in
his
Passion
,
so
)
in
his
Resurrection
sustained
the
Persons
of
the
Elect
;
and
so
we
in
him
,
as
in
Capite
,
rise
with
him
.
St.
Paul
tells
us
,
that
Christ
standing
in
our
stead
,
representeth
our
persons
,
Rom.
5.18
,
19.
this
appeareth
,
in
that
he
rose
not
alone
,
but
many
bodies
of
the
Saints
rose
with
him
,
and
attended
him
,
Matth.
27.52
,
53.
to
shew
that
the
vertue
of
him
our
Head
,
diffused
and
extended
it self
unto
all
the
Members
of
the
Church
his
Body
;
and
his
rising
first
,
shewed
him
to
be
the
first-fruits
of
them
that
slept
:
Christ
rose
by
his
own
power
,
and
not
(
as
we
)
by
a
borrowed
power
from
Christ
;
I
have
power
to
lay
down
my
life
,
(
saith
he
)
and
power
to
take
it
up
again
,
John
10.
●8
.
it
was
prophesied
of
him
,
Psal.
110.
ult.
therefore
shall
he
lift
up
the
head
.
As
in
his
Passion
,
when
he
suffered
,
he
bowed
down
his
head
,
and
gave
up
the
ghost
with
a
loud
voice
,
to
note
that
his
sufferings
were
voluntary
,
John
19.30
.
so
in
his
Resurrection
he
is
said
to
lift
up
the
head
himself
,
to
note
that
he
had
life
in
himself
,
and
that
it
was
impossible
he
should
be
holden
under
death
,
who
was
the
Lord
of
life
.
SECT.
VI.
NOw
he
that
could
raise
up
his
own
Body
by
his
Divine
power
,
can
much
more
raise
up
our
Bodies
also
;
he
it
is
that
shall
quicken
our
mortal
Bodies
,
Rom.
8.11
.
a
privatione
ad
habitum
non
datur
regressus
;
and
therefore
however
the
Angels
are
instruments
in
respect
of
some
antecedent
and
consequent
cause
of
the
Resurrection
,
Matth.
24.31
.
yet
the
immediate
cause
is
God
alone
,
Christ
himself
in
respect
of
his
Humane
nature
being
excluded
;
for
howbeit
the
Resurrection
is
ascribed
to
his
Person
,
yet
only
according
to
his
Divine
nature
;
yet
in
the
communion
of
both
natures
we
acknowledg
,
Christum
agere
quod
suum
est
,
verbo
operante
quod
verbi
est
,
&
carne
exequente
quod
carnis
est
.
Yet
I
grant
,
as
in
the
raising
up
Lazarus
,
and
the
Widows
Son
of
Naim
,
Luke
7.14
.
so
in
the
general
resurrection
,
Christ's
Humane
nature
shall
perform
what
belongs
to
it
;
that
is
,
give
some
evident
sign
of
his
coming
to
Judgment
;
which
shall
be
as
an
instrument
of
his
Divine
power
for
the
raising
up
of
the
dead
,
which
shall
have
its
instrumental
force
,
as
that
voice
in
raising
the
Widows
Son
of
Naim
,
Luke
7.14
.
and
that
voice
in
raising
Lazarus
,
John
11.43
,
44.
And
this
sign
is
exprest
diversly
in
Scripture
,
John
5.28
.
it
is
said
,
all
that
are
in
the
graves
shall
hear
his
voice
.
In
Matth.
24.31
.
He
shall
send
his
Angels
with
a
great
sound
of
a
trumpet
,
and
they
shall
gather
together
his
Elect
from
the
four
winds
,
from
the
one
end
of
Heaven
to
the
other
.
And
St.
Paul
saith
,
1
Cor.
15.52
.
The
trumpet
shall
sound
,
and
the
dead
shall
be
raised
incorruptible
,
and
we
shall
be
changed
.
And
the
same
Apostle
saith
,
1
Thes.
4.16
.
The
Lord
shall
descend
from
Heaven
with
a
shout
,
with
the
voice
of
the
Arch-angel
,
and
with
the
trump
of
God
,
and
the
dead
in
Christ
shall
rise
first
.
By
all
which
places
,
I
suppose
,
may
be
gathered
,
that
the
voice
of
Christ
shall
be
used
at
that
day
,
as
an
instrument
to
awake
all
that
sleep
in
the
dust
.
But
what
shall
we
rise
too
?
and
shall
this
dust
be
taken
up
and
breathed
on
?
shall
every
man
by
this
second
Adam
be
made
as
wonderful
as
the
first
Adam
?
Beloved
,
shall
we
want
faith
,
when
God
wanteth
not
power
?
or
shall
we
think
it
harder
to
unite
the
Body
,
then
to
make
it
?
he
that
made
us
etantillo
semine
,
shall
he
not
be
able
to
raise
us
etantillo
pulvere
?
It
were
an
impious
discourtesie
to
deny
that
to
God
,
which
God
denied
not
to
his
own
Servant
:
Did
not
the
Widow
of
Sareptah
thus
receive
a
Son
by
Elias
,
who
was
neither
the
Father
nor
the
God
?
nay
,
did
not
his
Servant
do
more
for
the
Shunamite
,
to
whom
he
promised
a
Son
before
he
was
conceived
,
and
restored
him
after
he
was
dead
?
nay
,
did
not
the
bones
of
this
Elias
give
life
to
one
that
was
as
dead
as
themselves
,
teaching
him
to
confess
the
mercy
of
a
grave
?
It
is
an
high
act
of
mercy
of
the
living
God
to
give
life
to
the
dead
;
yet
by
a
greater
mercy
he
makes
it
an
act
of
justice
,
freely
binding
himself
to
admit
our
boldness
,
not
so
much
to
request
,
as
to
claim
a
resurrection
:
for
shall
the
Bodies
of
the
Saints
be
more
remembred
by
their
tombs
then
their
labours
?
or
shall
they
be
worse
oppressed
by
death
,
then
they
were
by
their
torments
?
shall
those
eyes
that
did
still
watch
or
mourn
,
for
ever
want
respect
as
much
as
sight
?
shall
those
hands
that
have
been
exercised
in
extending
themselves
,
and
mercy
to
the
poor
,
be
for
ever
bound
by
the
ingratitude
of
death
?
shall
those
knees
which
have
bowed
with
such
willing
reverence
,
be
so
held
down
by
the
violence
of
mortality
,
that
they
can
never
rise
up
again
?
Where
are
then
thy
tears
,
O
David
,
if
thine
eyes
shall
not
enjoy
the
happiness
of
their
own
sorrow
?
What
then
,
O
Job
,
is
become
of
thy
faith
and
patience
,
if
thy
body
be
now
as
much
without
hope
,
as
before
it
was
without
rest
?
Where
are
then
,
O
Esaias
,
thy
victorious
sufferings
,
if
after
the
ignorant
fury
of
the
saw
and
schism
of
thy
body
,
thy
body
suffer
a
wider
disordation
from
thy
soul
for
tedious
eternity
?
Where
are
thy
travels
then
,
O
Paul
,
if
after
thy
Christian
Geography
and
Conquest
of
Paganism
,
thou
art
for
ever
confin'd
to
the
dull
peace
of
a
Grave
?
No
,
the
Almighty
,
which
hath
made
man
with
wisdom
of
Art
,
will
neither
lose
his
glory
nor
his
work
;
but
as
he
made
the
greater
Heaven
for
his
Angels
,
so
made
he
the
less
and
mortal
Heaven
of
Man's
Body
(
as
I
may
so
speak
)
for
his
Soul
,
and
will
have
it
eternal
as
his
Soul
.
SECT.
VII
.
THere
is
more
excellency
of
workmanship
in
the
Soul
,
but
more
variety
in
the
Body
;
the
Soul
doth
more
truly
express
God
,
the
Body
more
easily
;
the
Soul
judgeth
best
,
but
the
Body
first
:
and
though
the
eyes
of
the
Soul
do
behold
the
work
of
God
more
clearly
,
yet
doth
the
eye
of
the
Body
most
properly
.
Nay
,
should
not
the
Body
be
raised
to
life
and
Heaven
,
how
great
a
part
of
Heaven
and
that
life
would
be
lost
,
whiles
not
enjoyed
,
and
be
as
unnecessary
as
it
is
wonderful
?
God
hath
prepared
joys
for
the
Saints
which
the
eyes
have
not
seen
,
nor
the
ears
heard
,
but
which
the
eye
shall
see
,
and
the
ear
shall
hear
,
and
without
the
pleasure
of
a
trance
for
ever
possess
,
as
much
without
error
,
as
without
measure
;
such
honour
will
the
Creator
of
our
Bodies
do
to
the
Bodies
of
all
his
Saints
:
They
shall
acknowledge
Corruption
,
yet
overcome
it
;
they
may
in
their
journey
be
the
Guests
of
the
Grave
,
but
at
last
they
shall
be
the
Inhabitants
of
Heaven
.
Yet
the
Lord
cannot
hereafter
honour
Humane
flesh
by
raising
it
,
as
he
hath
already
by
assuming
it
;
it
was
before
his
Servant
,
now
his
Companion
;
that
was
a
resurrection
of
the
flesh
,
when
it
was
raised
unto
God
,
but
the
only
resurrection
of
our
flesh
is
when
it
is
raised
unto
the
Soul
.
At
the
last
day
of
Judgement
though
there
be
no
Marriage
of
sexes
,
yet
there
shall
be
of
parts
;
when
Souls
shall
be
united
to
Bodies
in
so
entire
and
so
inexorable
a
Matrimony
,
that
it
shall
admit
no
hope
nor
fear
of
a
divorce
:
nor
need
we
fear
in
the
jealousie
of
this
Match
the
Ignoble
Parentage
of
the
flesh
,
since
what
it
wanteth
by
Birth
is
supplied
by
Dowry
;
and
flesh
now
is
become
such
refined
earth
,
being
made
wonderful
in
shape
and
office
,
that
the
Soul
may
be
thought
scarce
more
noble
,
but
that
it
seems
more
reserved
by
being
invisible
;
this
mortal
body
,
shall
put
on
immortality
;
this
Body
sown
in
corruption
,
shall
be
raised
in
incorruption
;
it
shall
not
only
be
freed
from
death
,
but
also
from
corruption
,
yea
,
and
whatsoever
savoureth
of
mortality
,
or
the
least
decay
.
And
notwithstanding
these
principles
of
earth
fall
into
such
an
heap
of
dust
,
that
they
are
with
as
much
difficulty
to
be
seen
as
numbred
;
yet
thus
divided
among
themselves
,
retaining
still
(
though
not
an
appetite
,
yet
)
an
obedience
to
a
resurrection
:
Nature
hath
not
lost
this
,
and
God
will
supply
that
,
and
as
easily
unite
as
distinguish
each
dust
;
to
yield
to
this
is
the
Creed
of
the
Creed
.
If
any
mans
faith
in
the
assent
to
this
mystery
be
as
weak
as
his
reason
,
he
may
help
both
his
faith
and
his
reason
by
sense
;
by
which
he
shall
be
either
convinced
or
perswaded
.
If
you
will
be
but
as
hardy
as
Antiquity
,
you
may
propose
to
your selves
the
solemn
Poetry
of
the
Phoenix
,
a
Creature
rarer
then
the
Resurrection
,
though
not
so
admirable
,
in
whose
ashes
you
may
find
the
fire
of
life
,
expecting
but
to
be
fann'd
to
the
resurrection
of
a
flame
;
as
if
this
Creature
by
a
riddle
of
Fate
,
would
by
a
fire
both
perish
and
revive
:
But
without
the
courtesie
of
supposition
,
you
may
in
earnest
behold
the
Eagle
shoot
forth
new
quills
,
wherewith
may
be
written
and
testified
his
endeavor
of
immortality
:
thus
doth
God
teach
Nature
how
to
teach
us
mysteries
,
and
without
the
magical
learning
of
the
language
of
Birds
,
to
understand
without
their
voice
their
secret
instruction
.
But
perhaps
you
will
think
that
to
discern
this
truth
in
the
nature
of
Eagles
,
would
require
a
sight
as
sharp
as
the
Eagles
.
Remove
then
your
eyes
from
the
Fowls
of
the
Air
,
but
to
the
Trees
whereon
they
nest
,
and
with
a
negligent
view
you
may
observe
,
how
after
the
nakedness
and
death
of
Winter
,
they
bud
forth
afresh
into
life
and
beauty
;
yet
why
should
we
in
the
sloth
of
this
easie
contemplation
,
study
so
broad
an
object
?
let
our
eye
with
more
grateful
industry
confine
it self
with
the
small
seed
of
corn
,
and
(
at
least
)
take
the
pains
to
see
the
pains
of
the
Husbandman
;
and
shall
we
not
admire
at
his
delightful
Arithmatick
of
nature
,
to
behold
a
seed
,
whose
hope
seems
as
small
as
it self
,
by
being
cast
away
,
to
be
found
by
destruction
to
receive
increase
,
from
the
same
furrow
to
take
both
a
Burial
and
a
Birth
?
He
that
shall
now
see
a
little
drop
of
man's
seed
in
a
glass
,
and
a
lump
of
earth
together
,
would
think
the
one
as
unlikely
to
become
a
man
as
the
other
;
and
yet
we
see
how
miraculous
and
curious
a
work
the
Lord
makes
every
day
of
the
principle
of
seed
;
which
made
David
cry
out
,
I
am
fearfully
and
wonderfully
made
,
Psal.
139.
and
he
can
easily
restore
our
Bodies
out
of
a
praeexistent
something
,
which
may
confute
the
erronious
opinion
of
the
Sadduces
,
who
denied
the
resurrection
,
Matth.
22.23
.
of
the
Athenian
Philosophers
,
who
derided
it
,
Acts
17.18
.
holding
the
Pythagorean
transmigration
;
of
Himeneus
and
Philetus
,
who
said
the
resurrection
was
past
,
2
Tim.
2.18
.
and
lastly
,
of
all
those
Atheists
and
Epicures
,
Isai.
22.13
.
that
cry
out
and
say
,
Mors
ultima
linea
rerum
.
SECT.
VIII
.
BUt
now
the
Soul
will
have
its
old
Companion
again
;
for
should
the
Soul
for
ever
want
the
Body
,
it
should
want
both
perfection
and
wonder
:
Is
not
the
Soul
most
perfect
when
it
is
most
noble
?
is
it
not
most
noble
when
it
is
most
bountiful
?
and
is
it
not
most
bountiful
when
it
gives
life
to
the
dead
?
Is
it
not
likewise
most
full
of
wonder
,
when
it
is
thus
perfect
in
that
which
is
imperfect
?
when
it
mixeth
with
corruption
,
and
yet
is
incorruptible
?
when
it
is
most
burthened
,
and
yet
is
most
variously
active
?
Thus
by
this
necessary
inclination
of
the
Soul
,
the
Resurrection
is
as
natural
in
respect
of
the
union
,
as
it
is
above
Nature
in
respect
of
the
manner
.
But
now
see
the
curious
zeal
of
the
Soul
;
it
will
not
only
have
a
Body
again
,
but
,
in
a
precise
society
,
it
will
have
only
its
own
again
:
not
any
other
new
created
Bodies
,
but
the
same
numerical
and
substantial
Bodies
shall
rise
again
,
and
be
re-united
to
their
proper
Souls
.
1
Cor.
15.53
,
54.
Phil.
3.21
.
Job
19.26
,
27.
St.
Paul
saith
,
[
This
]
corruptible
shall
put
on
incorruption
;
and
Christ
shall
change
[
our
]
vile
Bodies
:
And
Job
saith
,
in
his
flesh
he
should
see
God
;
whom
I
shall
see
for
my self
;
and
mine
eyes
shall
behold
,
and
not
another
,
though
my
reins
be
consumed
within
me
.
There
may
be
some
general
alteration
in
respect
of
their
stature
,
deformities
,
superfluities
,
&c.
to
a
glorified
perfection
;
but
still
it
shall
remain
the
same
essential
Body
,
and
good
reason
there
is
for
it
.
1.
The
justice
of
God
requireth
,
that
the
same
Body
which
hath
been
instrumental
in
the
actions
of
righteousness
,
or
unrighteousness
,
should
be
rewarded
,
or
punished
:
The
Godly
must
receive
their
rewards
according
to
what
good
they
have
done
in
these
Bodies
,
2
Cor.
5.10
.
It
were
injustice
that
this
flesh
should
be
killed
,
and
that
should
be
crowned
;
that
the
same
Body
in
which
we
served
God
,
wherein
God
was
glorified
,
2.
Because
if
God
should
not
raise
the
very
same
Bodies
of
his
People
,
in
which
they
lived
and
served
God
in
their
generation
,
then
God
shall
not
deal
so
honourably
with
the
dead
Saints
,
as
with
those
that
shall
be
found
alive
at
Christ's
coming
;
for
their
very
same
Bodies
shall
be
delivered
from
the
bondage
of
mortality
and
corruption
,
into
incorruption
and
immortality
.
3.
Because
Christ
,
who
is
the
pattern
of
the
resurrection
,
did
not
rise
in
another
Body
,
but
in
that
in
which
he
was
fastened
to
the
Cross
;
in
which
also
after
his
death
appeared
the
prints
of
the
nails
in
his
hands
,
and
the
holes
in
his
side
,
John
20.27
.
Therefore
Christ
after
his
resurrection
,
for
the
cure
of
Thomas
his
unbelief
,
(
whose
faith
lay
in
his
fingers
)
bids
him
put
his
finger
into
his
hands
and
side
,
and
not
be
faithless
,
but
believing
.
It
seems
those
scars
remained
in
Christ's
Body
after
his
resurrection
,
Caius
Marius
,
being
on
a
time
accused
of
Treason
in
the
Senate
,
tore
his
clothes
,
and
shewed
his
wounds
and
scars
,
and
slashes
he
had
received
in
the
Wars
,
in
the
service
and
for
the
safety
of
his
Country
,
saying
,
Quid
opus
est
Verbis
,
Vulnera
clamant
?
What
need
is
there
of
my
Words
,
my
Wounds
cry
loud
enough
?
So
Christ
might
shew
his
pierced
Side
,
goared
Hands
and
Feet
,
not
only
to
shew
that
it
was
the
very
same
organical
Body
of
his
that
was
crucified
on
the
Cross
,
but
also
to
shew
his
love
to
his
People
,
and
what
he
did
and
suffered
for
them
.
And
when
the
eleven
Disciples
were
gathered
together
at
Jerusalem
,
Jesus
appeared
to
them
;
and
they
being
affrighted
,
supposing
they
had
seen
a
Spirit
,
he
said
unto
them
,
Why
are
ye
troubled
?
and
why
do
thoughts
arise
in
your
hearts
?
Behold
my
hands
and
my
feet
;
it
is
I
my self
:
a
Spirit
hath
not
flesh
and
bones
as
ye
see
me
to
have
,
Luke
24.39
,
40.
A
Spirit
hath
not
parts
,
members
,
and
dimensions
,
as
I
have
;
therefore
you
may
be
sure
,
being
infallibly
taught
by
your
sense
,
that
it
is
my
very
Body
which
you
see
,
in
which
I
long
conversed
with
you
,
suffered
,
and
was
buried
,
which
is
now
truly
risen
again
:
Whence
,
as
Theodoret
saith
,
he
proveth
it
was
his
true
Body
that
was
crucified
on
the
Cross
,
that
was
now
raised
from
the
dead
.
4.
Should
not
the
Saints
rise
with
the
same
Bodies
,
it
were
no
resurrection
,
but
a
new
creation
:
Moreover
,
the
same
Souls
do
rise
unto
Grace
;
from
the
death
of
Sin
,
to
the
life
of
Righteousness
;
which
is
called
in
Scripture
,
the
first
Resurrection
,
Rev.
20.6
.
therefore
the
same
Body
shall
rise
unto
Glory
in
the
second
Resurrection
.
5
,
Consider
that
Death
in
Scripture
is
called
a
Sleep
,
a
Dream
;
and
the
Resurrection
,
an
awaking
from
Sleep
,
Psalm
17.
ult.
therefore
as
the
same
Body
that
lies
down
to
sleep
at
night
awaketh
in
the
morning
,
so
the
same
Body
that
lies
down
to
sleep
in
the
dust
,
shall
awake
and
rise
again
in
the
morning
of
the
Resurrection
.
Hence
we
see
that
the
Soul
will
have
its
own
numerical
Body
again
,
for
the
preserving
of
such
numerical
identity
;
there
shall
be
wonderfully
restored
the
substantial
union
,
which
is
but
formally
distinguished
from
the
parts
united
;
there
shall
be
restored
a
personality
,
and
lastly
the
native
temperament
,
which
doth
contain
the
individuating
dispositions
,
whereby
such
a
matter
hath
a
peculiar
appetite
to
such
a
form
;
which
matter
,
by
vertue
of
such
inclination
,
remains
(
as
formerly
)
the
same
,
though
it
may
be
varied
by
extension
;
as
when
the
Infant
shall
be
raised
into
a
Man
,
the
person
shall
be
enlarged
,
but
not
multiplied
.
Object
.
But
that
of
the
Apostle
may
be
objected
,
who
saith
,
That
flesh
and
blood
cannot
inherit
the
Kingdom
of
God
,
1
Cor.
15.50
.
Resp.
St.
Paul
speaks
of
corruptible
qualities
of
flesh
and
blood
,
not
of
the
substance
of
it
,
This
then
may
confute
those
that
deny
the
identical
resurrection
of
the
Body
,
and
affirm
,
that
our
Bodies
at
the
resurrection
must
be
aerial
,
of
a
more
subtil
nature
,
not
consisting
of
flesh
and
members
;
such
were
divers
of
the
Anabaptists
of
Germany
,
and
Socinus
,
with
his
Followers
,
who
call
into
question
this
Article
of
our
Creed
,
Credo
resurrectionem
carnis
,
I
believe
the
resurrection
of
the
flesh
,
or
body
.
SECT.
IX
.
SEe
here
the
sacred
eagerness
of
the
Soul
,
it
will
neither
lose
nor
change
a
dust
;
nor
will
it
only
possess
,
but
adorn
the
Body
:
In
the
day
of
the
resurrection
,
mankind
shall
feel
and
express
a
youthful
spring
;
the
walking-staff
and
the
wrinckle
,
shall
be
no
more
the
help
and
distinction
of
age
;
and
Death
it self
shall
suffer
climacterical
fates
.
Oh
how
the
wonder
will
almost
out-act
faith
!
when
the
Infant
and
the
Dwarf
shall
be
made
a
proper
man
!
when
the
limbs
exhaled
with
famine
,
shall
be
replenished
with
as
much
miracle
as
faith
!
when
the
Child
that
left
its
own
Soul
before
it
left
the
Womb
,
shall
in
an
instant
,
without
growth
,
be
as
big
as
the
Mother
!
when
sleep
shall
be
commanded
from
the
eye-lids
no
more
by
care
,
but
by
immortality
!
which
shall
chase
Death
out
of
Nature
,
and
with
importunate
triumph
cry
out
,
O
Earth
,
Earth
,
Earth
,
hear
the
word
of
the
Lord
;
Thy
dead
men
shall
live
;
with
their
primitive
Bodies
shall
they
arise
:
Awake
and
sing
,
ye
that
dwell
in
the
dust
;
for
your
dew
is
as
the
dew
of
Herbs
.
The
Bodies
of
the
Saints
shall
then
have
nothing
cleaving
to
them
,
that
may
in
the
least
degree
impair
their
blessedness
,
darken
or
blemish
their
glory
.
St.
Paul
saith
,
Christ
loved
the
Church
,
and
gave
himself
for
it
,
that
he
might
cleanse
and
sanctifie
it
by
the
washing
of
water
through
the
word
,
that
he
might
present
it
to
himself
a
glorious
Church
,
not
having
spot
or
wrinkle
,
or
any
such
thing
;
but
that
it
should
be
holy
and
without
blemish
both
in
Soul
and
Body
,
Ephes.
5.25
,
26
,
27.
First
it
is
said
,
He
gave
himself
to
it
,
that
he
might
cleanse
and
sanctifie
it
by
the
washing
of
water
through
the
word
;
and
that
he
might
not
only
cloathe
it
with
his
own
righteousness
,
made
over
and
imputed
to
it
,
but
also
that
he
might
really
purifie
it
by
the
water
of
sanctification
,
that
he
might
present
it
a
glorious
Church
to
himself
,
not
having
spot
or
wrinkle
,
or
any
such
thing
.
It
is
one
thing
to
present
his
Church
,
and
each
Member
of
it
,
to
his
Father
,
a
glorious
Church
in
himself
as
a
Mediator
,
cloathed
with
his
righteousness
,
as
with
a
spotless
robe
of
glory
;
but
't
is
another
thing
to
present
the
Church
a
glorious
Church
to
himself
,
which
he
doth
without
a
Mediator
;
for
although
there
be
a
Mediator
between
God
the
Father
and
his
Church
,
even
the
Man
Christ
Jesus
,
yet
there
is
no
Mediator
between
Christ
and
his
Church
:
God
the
Father
looks
on
his
Church
mediante
Christo
,
but
Christ
looks
on
the
Church
immediately
;
and
therefore
when
he
presenteth
the
Church
to
himself
a
glorious
Church
,
without
spot
,
&c.
it
is
evident
,
that
the
Church
shall
then
be
glorious
and
spotless
,
not
only
in
way
of
imputation
,
in
God
the
Father's
acceptation
through
Jesus
Christ
his
Beloved
,
but
also
really
and
in
it self
,
although
it
shall
receive
all
this
from
the
overflowing
fountain
of
Christ's
fulness
,
through
the
freeness
of
God's
love
,
and
the
riches
of
his
grace
;
and
for
the
greater
consolation
of
the
Saints
,
the
Apostle
saith
,
when
Christ
shall
present
his
Church
to
himself
as
glorious
,
it
shall
be
without
spot
or
wrinkle
;
no
spot
of
defilement
,
or
wrinkle
of
deformity
shall
be
in
it
,
nor
the
least
imperfection
;
for
what
are
wrinkles
,
but
signs
or
effects
of
natural
defect
,
when
the
moisture
of
the
Body
is
exhausted
or
consumed
,
Nature
beginning
to
decay
,
and
wanting
matter
to
fill
up
the
Body
:
but
then
there
shall
be
no
wrinkle
in
the
Body
,
or
defect
in
the
Soul
,
for
both
shall
have
their
full
measure
of
glory
:
And
to
this
the
Apostle
addeth
those
general
terms
,
[
nor
any
such
thing
]
that
he
might
cut
off
all
conceits
of
any
defect
imaginable
;
as
if
he
had
said
,
Imagine
what
you
can
that
may
in
the
least
degree
impair
or
lessen
the
glory
of
the
Church
,
I
assure
you
there
shall
not
be
any
such
thing
.
SECT.
X.
ANd
we
may
most
easily
remember
by
whom
we
rise
,
by
remembring
him
by
whom
we
fell
;
yet
if
we
behold
the
original
of
their
humanity
,
we
shall
find
they
were
both
without
sin
;
and
that
the
first
Adam
had
his
best
Paradise
within
himself
,
but
when
he
was
fallen
by
the
weakness
of
the
Woman
,
that
was
made
for
his
help
;
never
did
Woman
prove
a
strong
help
to
Man
,
before
the
Virgin-mother
of
Christ
,
God
and
Man
:
then
though
the
first
Adam
had
eaten
up
the
fatal
Apple
,
the
second
Adam
swallowed
up
Death
;
he
had
before
made
the
poor
Man
take
up
the
Bed
of
his
sickness
and
walk
,
but
he
himself
was
the
first
that
ever
took
up
Death's
Bed
and
walked
.
Yet
some
before
our
Saviour
borrowed
a
fantastical
resurrection
,
as
Saul's
equivocal
Samuel
;
and
some
rose
again
in
earnest
,
but
to
die
again
in
earnest
,
as
supererrogating
Lazarus
,
that
paid
to
nature
one
death
more
then
he
owed
:
but
our
Lord
Jesus
is
risen
with
as
much
perfection
as
power
,
and
with
as
much
power
as
love
and
glory
.
The
Poetical
Chymick
tells
us
plainly
of
an
Alchymistical
man
at
the
Earth's
centre
,
who
by
a
spherical
diffusion
of
his
vertue
,
doth
,
like
a
subterranean
Sun
,
improve
Mettals
to
a
metamorphosis
;
which
as
it
is
bold
in
the
Fable
,
so
by
a
devout
mithology
may
be
modest
in
the
moral
:
this
secret
Workman
shall
be
our
Saviour
,
whose
vertue
was
dispersed
into
the
bowels
of
the
Grave
,
that
at
his
resurrection
he
improved
Carcasses
into
Saints
,
who
rose
with
him
,
went
into
the
holy
City
,
and
appeared
unto
many
,
as
the
Witnesses
and
Attendants
of
his
power
,
of
which
something
hath
been
already
spoken
:
Indeed
to
advance
the
head
without
the
members
were
so
unnatural
,
that
it
were
rather
like
an
execution
then
preferment
;
and
it
were
stranger
to
see
a
Captain
,
or
Leader
,
without
his
Souldiers
,
then
without
his
Arms
:
Besides
,
were
it
fit
,
when
the
Master
is
risen
,
the
Servant
should
lie
still
?
thus
then
they
were
raised
,
as
much
to
holiness
as
to
life
;
it
was
not
only
a
resurrection
,
but
a
consecration
,
and
Christ
was
the
first-fruits
of
them
that
rose
;
he
had
the
precedency
both
in
order
and
vertue
.
The
first-fruits
under
the
Law
were
the
first
handful
,
as
acceptible
as
ripe
,
by
a
bountiful
mediation
obtaining
holiness
and
entertainment
for
the
rest
:
this
first
offering
did
commend
it self
to
the
Lord
,
rather
by
the
speed
then
the
quantity
;
the
Jew
offered
this
at
his
own
home
,
and
it
was
as
domestick
as
his
thoughts
;
being
a
present
of
eloquent
simplicity
,
which
at
the
same
time
did
honour
and
overcome
the
Almighty
.
Oh
how
our
Saviour
made
this
figure
solid
,
when
at
once
he
conquered
for
us
Death
and
Heaven
,
as
I
may
so
speak
:
He
was
but
the
first
handful
of
Corn
,
and
yet
as
powerful
as
small
,
making
all
the
rest
of
a
like
holiness
,
though
not
of
an
equal
.
But
there
were
greater
first-fruits
which
the
Jews
went
to
pay
at
Jerusalem
;
and
as
the
first
were
an
offering
of
humility
,
so
those
of
pomp
:
Those
did
more
set
forth
the
thankfulness
of
the
Labourer
,
and
these
the
magnificence
of
the
Lord
.
If
you
will
take
the
words
of
the
Rabbins
,
(
whom
in
story
of
custom
we
have
no
more
cause
to
distrust
then
to
feign
)
they
will
tell
you
,
when
the
Husbandman
carried
up
those
Fruits
to
the
holy
City
,
he
had
a
Bull
went
before
him
,
whose
horns
were
guilded
,
and
an
Olive-garland
upon
his
head
;
this
was
the
picture
of
his
Master's
affection
and
state
:
as
if
by
the
impetuous
Beast
,
he
would
express
the
courage
of
his
joy
;
by
guilded
horns
,
the
riches
of
his
plenty
;
and
by
the
Olive-garland
,
the
Crown
of
peace
:
Behold
the
displayed
Herauldry
of
his
happiness
!
and
that
it
might
be
increased
by
applauses
,
a
Pipe
played
before
him
,
to
charge
all
to
take
notice
of
it
,
until
they
came
to
the
Mountain
of
the
Lord
.
Shall
not
these
first-fruits
be
likewise
paid
at
our
great
resurrection
?
shall
they
not
be
brought
to
our
heavenly
Jerusalem
,
the
City
of
the
great
King
?
shall
they
not
have
Angels
go
before
them
?
shall
there
not
likewise
be
Crowns
?
and
shall
they
not
likewise
be
ushered
by
the
voice
of
a
Trumpet
?
It
was
the
sound
that
the
Jews
used
at
their
braver
Funerals
,
and
may
it
not
then
fitly
be
used
,
when
they
shall
be
awaked
from
their
Tombs
?
Till
Christ
was
risen
,
those
that
were
buried
were
dead
;
but
if
we
once
but
name
him
the
first-fruits
of
them
that
rise
,
let
us
no
more
say
,
that
they
are
dead
,
but
that
they
sleep
:
yet
all
before
the
resurrection
shall
not
sleep
;
some
instead
of
rising
,
shall
be
only
new
dressed
,
by
being
cloathed
with
incorruption
,
and
so
have
rather
a
change
of
rayment
,
then
of
life
;
they
shall
not
put
off
their
bodies
,
but
their
mortality
;
and
be
made
like
unto
Christ
,
both
in
the
truth
of
the
resurrection
,
and
of
glory
.
The
Eutychian
shall
then
confess
,
that
the
two
natures
in
Christ
are
not
mixed
,
though
joyned
;
and
that
his
Humanity
(
though
exalted
)
is
not
changed
:
the
Pythagorean
shall
then
recover
the
possession
and
acquaintance
of
his
vagabond
Soul
;
the
Sadduce
shall
then
rise
in
that
body
,
in
which
he
denied
the
resurrection
of
the
body
;
and
with
the
eyes
of
his
body
see
the
errour
of
his
Soul
;
the
Vbiquitary
shall
then
see
that
Christ's
body
may
be
seen
,
and
it
shall
certainly
prove
that
it
is
not
everywhere
,
by
being
not
in
the
same
grave
whence
it
was
risen
;
that
is
,
in
respect
of
his
corporal
presence
,
for
otherwise
(
as
he
is
God
)
he
was
there
,
and
in
all
other
places
of
the
World
.
CHAP.
XVI
.
SECT.
I.
Of
the
glory
of
the
Bodies
of
the
Saints
in
Heaven
,
and
first
of
the
beauty
and
clarity
of
glorified
Bodies
.
BUt
now
to
speak
more
particularly
of
the
glory
of
the
Body
:
the
Apostle
saith
,
1
Cor.
15.43
.
the
Body
is
sown
in
dishonour
,
it
is
raised
in
glory
:
that
which
is
here
called
glory
,
is
by
Divines
generally
termed
clarity
;
and
this
no
way
varying
from
the
sense
of
the
Apostle
;
for
vers.
41
,
42.
he
saith
,
that
the
glories
of
the
Saints
Bodies
in
Heaven
,
at
the
general
resurrection
,
shall
be
different
and
divers
;
one
exceeding
another
in
clarity
,
as
one
Star
differs
from
another
in
glory
;
so
shall
the
resurrection
of
the
dead
be
.
St.
Paul
saith
in
Phil.
3.21
.
Christ
shall
change
our
vile
bodies
,
and
fashion
them
like
unto
his
glorious
body
.
This
is
very
admirable
,
that
a
poor
sinful
Creature
should
be
so
changed
,
transformed
,
exalted
,
as
to
be
like
the
Son
of
God
in
glory
:
Our
Bodies
now
are
but
as
loathsome
Carcasses
;
what
a
vile
Body
had
Job
when
he
sate
upon
the
Dunghil
?
what
a
vile
Body
had
Lazarus
when
he
lay
at
the
Rich
Man's
gate
full
of
sores
?
When
Children
are
young
,
break
out
in
the
face
,
in
hands
and
body
,
there
is
no
beauty
in
them
;
so
sin
breaks
out
in
these
mortal
Bodies
,
and
makes
them
ugly
in
God's
eyes
;
there
are
many
corporal
imperfections
in
mens
Bodies
now
,
but
when
Christ
shall
appear
,
then
our
Bodies
shall
be
as
his
Body
,
beautiful
and
glorious
.
Tradition
upheld
by
reason
teacheth
us
,
that
he
was
beautiful
without
art
;
that
the
Holy
Ghost
who
formed
his
Body
in
the
Virgins
Womb
,
would
have
it
adorned
with
comliness
;
he
consecrated
beauty
in
his
Person
,
when
he
took
our
nature
upon
him
;
though
he
assumed
the
pain
of
sin
,
he
would
not
assume
the
ugliness
thereof
;
and
as
there
was
no
ignorance
in
his
Soul
,
so
was
there
no
deformity
in
his
Body
.
His
very
types
in
the
Old
Testament
were
all
comely
:
David
and
Solomon
,
the
one
of
which
represented
his
Victories
,
the
other
his
Triumphs
,
were
both
of
them
famous
for
their
beauty
;
the
Angels
took
upon
them
his
visage
when
they
treated
with
the
Prophets
;
while
they
spoke
in
his
name
,
they
would
appear
in
his
form
.
Jacob
had
the
honour
to
see
him
,
when
he
wrestled
with
him
before
the
break
of
day
;
the
three
Children
that
were
thrown
into
the
fiery
Furnace
saw
him
in
the
midst
of
the
flames
:
But
how
gloriously
did
the
face
of
Christ
shine
at
his
Transfiguration
?
Christ's
face
did
shine
upon
Earth
,
and
now
in
Heaven
doth
shine
like
the
Sun
.
And
our
Saviour
intimateth
,
that
the
Righteous
shall
shine
as
the
Sun
in
the
Kingdom
of
their
Father
,
Matth.
13.43
.
Lazarus
his
Body
shall
be
a
beautiful
Body
,
he
shall
have
no
imperfection
;
Sampson
shall
then
have
his
eyes
which
the
Philistines
pulled
out
;
Mephibosheth
shall
not
be
lame
in
Heaven
;
there
shall
be
no
imperfection
in
a
glorified
Body
.
The
Scripture
mentioneth
some
Persons
eminent
for
beauty
,
as
David
,
Joseph
,
and
especially
Absalom
,
who
(
though
he
had
a
deformed
Soul
,
yet
)
for
his
out-side
,
was
without
blemish
,
and
had
no
peer
among
those
many
thousands
of
Israel
:
There
was
none
to
be
so
much
praised
for
beauty
as
Absalom
,
for
from
the
soles
of
his
feet
to
the
crown
of
his
head
,
there
was
no
blemish
in
him
,
2
Sam.
14.25
.
But
the
most
exquisite
earthly
beauty
is
but
skin-deep
,
and
but
like
the
painting
of
a
rotten
post
;
it
is
but
a
fresh
colour
laid
on
mortality
;
the
foundation
of
it
is
weak
and
crasie
,
and
therefore
it
soon
fadeth
:
but
he
that
is
like
to
Christ
in
holiness
,
shall
be
like
to
him
in
heavenly
beauty
and
glory
;
the
beauty
of
glorified
Bodies
shall
be
a
shining
beauty
.
The
expression
of
Divines
is
thus
;
As
Iron
when
it
is
heated
in
the
Fire
,
we
cannot
see
the
Iron
for
the
Fire
,
it
appears
nothing
else
but
fiery
;
so
in
Heaven
we
shall
not
be
able
to
see
the
Body
for
the
glory
thereof
:
and
as
the
Air
is
now
fully
possessed
with
the
light
,
so
shall
our
Bodies
be
fully
possessed
with
glory
;
and
the
Soul
full
of
the
light
of
glory
shall
be
diffused
thorow
the
whole
Body
,
Rich.
Sheldon
of
mans
last
end
.
and
not
only
did
the
face
of
Christ
shine
as
the
Sun
at
his
Transfiguration
on
Mount
Tabor
,
but
also
his
rayment
was
white
as
the
light
,
Matth.
17.2
.
St.
Mark
addeth
,
that
his
rayment
became
shining
,
exceeding
white
as
snow
,
so
as
no
Fuller
on
earth
can
white
them
,
Mark
9.3
.
Now
his
garments
did
cover
his
Body
;
yet
such
was
the
glory
and
clarity
of
his
Body
,
that
his
rayment
became
white
as
snow
;
for
it
became
not
Christ
or
the
Angels
to
appear
in
naked
Bodies
.
SECT.
II.
Of
the
agility
of
glorified
Bodies
.
THe
Bodies
of
the
Saints
in
Heaven
shall
also
have
a
wonderful
agility
,
whereby
they
shall
be
able
to
move
from
place
to
place
with
incredible
swiftness
;
this
agility
is
a
glorious
quality
,
whereby
the
Bodies
of
the
glorified
are
totally
subject
to
the
Souls
,
as
to
most
powerful
movers
,
to
be
moved
by
them
without
the
least
reluctancy
or
resistance
;
for
the
Soul
shall
then
(
as
some
Learned
men
say
)
have
a
most
absolute
dominion
over
the
Body
,
and
by
a
redundancy
and
emanation
,
impart
to
it
a
glorious
quickning
and
vivacity
,
far
beyond
that
which
any
mortal
Creatures
in
their
bodily
heavy
parts
can
have
;
for
glorified
Souls
shall
then
be
made
perfect
,
and
glorified
Bodies
shall
have
more
perfect
instruments
for
motion
,
then
those
which
corruptible
Bodies
usually
have
,
and
the
weight
of
their
Bodies
shall
not
in
the
least
hinder
their
motion
.
And
albeit
the
same
Father
saith
,
Certe
ubi
volet
Spiritus
,
ibi
protinus
erit
Corpus
;
that
the
Body
will
presently
be
there
where
the
Soul
would
have
it
:
Yet
may
we
not
grant
unto
the
same
Bodies
any
instantanean
motion
,
so
that
in
an
imagined
instant
of
time
,
they
may
make
any
true
real
corporal
motion
;
for
time
in
a
proper
speech
hath
no
true
or
real
instant
,
either
as
part
,
or
period
,
or
end
of
it self
;
for
then
a
glorified
Body
must
pass
thorow
the
beginning
,
middle
,
and
end
of
a
space
at
once
,
if
it
move
from
place
to
place
in
an
instant
,
which
were
more
then
utterly
impossible
,
involving
a
contradiction
,
and
would
be
destructive
to
the
nature
of
a
true
Body
.
Yet
the
motion
of
glorified
Bodies
may
be
very
sudden
,
and
in
so
short
a
time
(
as
it
were
)
imperceptible
.
Augustine
compares
it
to
the
Sun-beams
,
SECT.
III.
Of
the
spirituality
of
glorified
Bodies
.
A
Farther
degree
of
the
happiness
of
a
glorified
Body
is
,
that
it
shall
be
spiritual
:
It
is
sown
a
natural
Body
,
but
it
riseth
a
spiritual
Body
,
1
Cor.
15.44
.
It
is
called
a
spiritual
Body
,
not
as
though
the
Body
were
changed
into
the
Soul
and
Spirit
;
for
so
,
that
which
is
raised
should
not
be
Man
,
consisting
of
a
Soul
and
Body
,
but
a
third
distinct
thing
differing
from
Man
:
it
shall
not
then
cease
to
be
a
Body
;
it
shall
change
condition
,
but
not
change
nature
;
were
its
nature
changed
,
the
mystery
of
the
resurrection
of
the
flesh
should
be
quite
taken
away
,
and
so
the
same
thing
that
fell
should
not
be
raised
again
:
Neither
is
it
called
a
spiritual
Body
,
as
though
the
Body
after
the
resurrection
were
rarified
like
the
Air
and
Wind
,
as
the
Eutychians
of
old
affirmed
,
denying
glorified
Bodies
to
be
palpable
:
but
I
call
it
spiritual
,
1.
Because
as
the
Body
shall
be
re-united
to
the
Soul
,
so
it
shall
be
perfectly
submitted
to
it
;
as
the
Spirit
serving
the
Flesh
,
may
not
unfitly
be
called
carnal
,
so
the
Body
obedient
to
the
Soul
,
is
rightly
termed
spiritual
:
The
Soul
shall
have
a
more
powerful
influence
upon
,
and
dominion
over
the
Body
after
the
resurrection
,
then
it
ever
had
,
or
could
have
,
in
the
time
of
her
mortality
;
it
shall
no
longer
be
the
Prison
,
but
the
Temple
of
the
Soul
;
then
the
Body
shall
readily
yield
to
every
motion
of
the
Spirit
.
2.
The
Body
shall
be
endued
with
spiritual
properties
;
the
Bodies
of
the
Saints
shall
be
even
as
the
Angels
are
now
in
Heaven
,
they
shall
be
able
to
live
without
sleep
,
without
eating
and
drinking
,
without
marriage
;
they
shall
need
none
of
such
things
as
these
natural
Bodies
in
this
mortal
condition
do
:
Our
Bodies
now
are
but
so
many
clogs
to
our
Souls
,
subject
to
toyl
and
weariness
;
but
then
the
Body
will
have
such
advantages
,
as
will
free
and
clear
it
from
all
such
corporal
imperfections
and
defections
,
as
bodily
and
corporal
substances
are
obnoxious
to
;
the
corruptible
Body
overladeth
and
oppresseth
the
Soul
,
and
this
earthly
tabernacle
presseth
down
the
mind
meditating
on
heavenly
things
;
but
in
Heaven
,
when
the
Souls
of
the
Blessed
shall
see
the
glory
of
God
,
and
be
for
ever
in
the
contemplation
of
him
,
they
shall
then
be
freed
from
all
clogs
and
hinderances
,
that
so
they
may
bend
themselves
with
all
their
might
to
the
contemplation
,
love
,
and
fruition
of
God
,
whose
goodness
will
then
be
most
clearly
and
fully
presented
to
them
.
But
as
for
subtilty
,
which
properly
signifies
a
property
,
whereby
such
things
as
are
spiritual
have
a
penetrative
vertue
to
pass
through
the
corpulent
parts
of
any
thing
that
hath
a
Body
,
having
parts
and
dimensions
,
I
cannot
see
how
it
can
be
attributed
to
glorified
Bodies
,
which
after
the
resurrection
shall
have
the
same
extensive
and
bodily
parts
for
quantity
and
material
substance
as
they
had
before
,
and
can
no
more
pierce
thorow
any
true
bodily
substance
which
hath
the
dimensions
of
quantity
(
as
length
,
breadth
,
thickness
)
then
they
could
before
their
resurrection
,
during
the
time
of
their
mortality
and
corruption
.
Although
divers
of
the
Antients
affirm
,
that
Christ
after
his
resurrection
,
entered
into
the
room
where
his
Disciples
were
,
the
doors
being
shut
,
John
20.26
.
by
passing
thorow
the
door
;
yet
if
it
were
so
,
we
may
not
attribute
the
same
as
a
thing
natural
to
his
glorified
Body
,
it
having
the
same
dimensions
of
quantity
for
fulness
of
matter
it
had
before
,
but
must
rather
be
attributed
to
the
power
of
his
God-head
,
to
whom
nothing
is
impossible
:
but
I
suppose
,
though
the
doors
were
shut
presently
before
and
after
his
passage
,
yet
they
opened
of
their
own
accord
,
or
by
his
Divine
power
at
the
instant
of
his
passage
,
as
Acts
12.10
.
the
Creature
giving
place
to
the
Creator
;
otherwise
we
must
hold
the
Body
of
Christ
made
a
penetration
thorow
the
doors
,
and
then
there
must
be
two
solid
Bodies
in
one
place
at
the
same
time
,
which
were
impossible
.
And
St.
Augustine
saith
,
even
of
glorified
Bodies
,
Tolle
spatia
corporibus
,
&
corpora
non
erunt
;
take
away
spaces
from
the
Bodies
,
and
they
will
cease
to
be
bodies
.
SECT.
IV.
Of
the
impassibility
of
glorified
Bodies
.
MOreover
the
Bodies
of
the
Saints
in
glory
shall
be
made
impassible
;
in
this
life
we
are
subject
to
many
infirmities
,
to
thousands
of
miseries
;
our
Bodies
are
Butts
,
against
which
miseries
and
afflictions
(
which
are
the
Arrows
of
the
Almighty
)
are
shot
;
but
glorified
Bodies
are
subject
to
none
of
these
,
they
suffer
no
pain
,
Christ
will
wipe
away
all
tears
from
their
eyes
;
sorrow
and
mourning
shall
flee
away
,
and
be
sent
packing
to
Hell
among
the
Devils
and
damned
Wretches
,
their
afflictions
are
their
portion
:
Heaven
and
the
blessed
state
of
the
Saints
in
Heaven
,
is
as
free
from
misery
as
from
sin
;
this
World
to
the
godly
,
is
as
the
Prison
to
Joseph
,
as
Nebuchadnezzar's
Furnace
to
the
three
Children
,
as
the
Lions
Den
to
Daniel
:
this
World
to
the
godly
is
like
an
House
of
Correction
,
wherein
is
much
toyl
and
labour
,
and
very
much
scourging
besides
:
We
are
born
to
be
miserable
,
we
shall
do
nothing
else
but
suffer
;
but
we
shall
be
taken
out
of
Prison
,
our
Bodies
shall
be
drawn
out
of
the
Furnace
,
freed
from
the
House
of
Correction
,
and
no
grief
nor
misery
shall
evermore
touch
our
glorified
Bodies
.
Their
impassibility
will
then
free
them
from
all
the
injuries
of
the
Elements
;
the
natural
heat
which
now
wasteth
them
,
shall
no
more
consume
the
natural
moysture
;
the
contraries
that
compose
man
will
then
agree
;
and
the
Body
being
no
longer
tormented
with
hunger
and
thirst
,
will
stand
in
need
neither
of
meat
nor
drink
,
he
will
be
in
a
state
of
consistency
,
wherein
he
will
have
his
just
proportion
.
The
Apostle
tells
us
,
that
what
is
sown
in
weakness
,
shall
be
raised
in
power
and
vertue
;
so
that
the
Body
shall
not
need
that
propping
up
,
as
the
weak
pillars
thereof
do
now
need
support
in
this
state
of
mortality
.
But
this
power
is
no
supernatural
vertue
,
making
the
elementary
parts
and
qualities
to
be
of
another
nature
then
now
they
are
,
for
there
must
be
no
change
nor
destruction
,
but
only
a
perfection
of
Nature
;
neither
shall
these
elementary
qualities
,
by
the
power
of
God
,
be
limited
or
obstructed
in
their
operations
,
that
they
shall
not
fight
against
each
other
to
their
mutual
destruction
;
for
then
the
impassibility
of
glorified
Bodies
should
not
be
an
internal
vertue
,
as
abiding
in
the
Body
(
which
is
against
the
Apostle's
intent
)
but
only
an
external
assistance
of
God
.
Aquinas
saith
,
SECT.
V.
Of
the
incorruptibility
and
immortality
of
glorified
Bodies
.
FInally
,
the
glory
of
the
Body
shall
be
so
firm
and
stable
,
that
it
can
never
wither
or
decay
,
it
shall
be
incorruptible
:
The
Body
is
sown
in
corruption
,
it
is
raised
in
incorruption
,
1
Cor.
15.42
.
This
corruptible
must
put
on
incorruption
,
and
this
mortal
must
put
on
immortality
,
verse
53.
The
Bodies
of
the
beatified
shall
then
be
embalmed
with
the
Spirit
,
that
shall
cause
them
for
ever
to
be
incorruptible
;
their
Bodies
shall
be
made
incorruptible
and
immortal
,
like
the
glorious
Body
of
Christ
;
these
earthly
Tabernacles
,
or
demicilia
Animae
,
must
be
taken
down
,
and
then
these
Bodies
of
dust
must
return
to
dust
;
we
must
say
to
Corruption
,
thou
art
our
Mother
,
and
to
the
Worm
,
thou
art
our
Sister
;
and
the
Soul
must
suffer
a
divorce
from
the
Body
:
But
when
Christ
shall
appear
,
our
mortality
shall
be
swallowed
up
of
life
,
then
our
corruption
shall
put
on
incorruption
;
these
vile
dusty
Bodies
of
ours
shall
be
made
glorious
Mansions
for
our
Souls
,
and
our
Souls
shall
be
for
ever
united
to
our
Bodies
again
,
so
that
they
shall
never
suffer
a
divorce
from
the
Body
,
and
the
Body
shall
never
see
corruption
any
more
.
We
shall
then
enjoy
an
eternal
spring
of
years
which
shall
never
wither
;
our
days
will
pass
on
,
yet
shall
we
never
feel
any
decay
or
declension
in
our selves
;
our
budding
verdure
will
fear
no
Winter
,
the
Lillies
and
Roses
of
our
Countenances
will
keep
their
freshness
;
and
as
original
Righteousness
served
to
Man
as
a
Garment
in
the
state
of
Innocence
,
so
Glory
will
be
instead
of
a
Robe
to
the
Blessed
.
God
hath
made
the
Soul
of
so
powerful
a
nature
,
In
that
Christ
died
,
he
died
unto
sin
once
;
but
in
that
he
liveth
,
he
liveth
unto
God
:
so
we
shall
then
live
with
God
,
and
unto
God
,
as
Christ
,
for
ever
.
SECT.
VI.
ALbeit
glorified
Bodies
shall
be
impassible
,
and
incorruptible
,
so
that
they
shall
not
be
subject
to
any
contrary
or
violent
impressions
,
yet
may
we
not
deny
,
but
that
there
shall
be
such
sensitive
actions
of
seeing
,
hearing
,
&c.
and
consequently
answerable
passions
which
include
not
corruption
,
as
may
be
fitting
for
that
glorious
place
;
each
sense
shall
there
have
its
own
proper
delight
and
glory
:
doubtless
the
Bodies
of
the
Saints
shall
not
be
destitute
of
their
senses
,
but
be
compleatly
furnished
with
most
perfect
organs
and
spirits
fit
for
their
use
,
and
therefore
shall
have
the
most
perfect
use
of
their
senses
;
and
verily
in
vain
should
the
Body
be
resumed
,
if
there
might
not
be
the
use
and
delight
of
the
senses
,
seeing
the
Body
of
man
is
not
necessary
or
useful
to
the
Soul
,
but
for
the
use
of
the
senses
;
neither
shall
there
be
wanting
objects
which
may
be
perceived
,
and
may
delight
and
refresh
the
senses
.
1.
Because
the
Soul
is
not
only
rational
,
but
also
sensitive
,
and
in
both
parts
is
capable
of
taking
its
delights
;
therefore
it
must
not
only
be
made
happy
in
the
rational
part
(
which
shall
be
done
by
the
vision
and
fruition
of
God
)
but
also
in
the
sensitive
part
,
which
shall
be
brought
to
pass
by
the
perception
of
the
most
excellent
sensible
objects
fitted
to
every
sense
.
2.
The
Saints
in
this
life
had
many
grievous
afflictions
and
mortifications
,
for
Christ's
sake
,
in
their
senses
;
for
the
greatest
part
of
the
torments
which
the
holy
Martyrs
endured
,
was
in
their
senses
:
They
were
tortured
;
they
had
trial
of
cruel
mockings
and
scourgings
;
yea
moreover
,
of
bonds
and
impr●sonments
:
they
were
stoned
,
they
were
sawn
asunder
,
they
were
slain
with
the
sword
;
they
wandered
about
in
sheep-skins
and
goat-skins
,
being
destitute
,
afflicted
,
tormented
,
Heb.
11.36
,
37.
And
the
greatest
part
of
the
work
of
mortification
lies
in
the
mortification
of
the
senses
;
there
is
by
nature
an
inordinateness
in
all
our
outward
and
inward
senses
:
thence
we
read
in
Scripture
of
a
wanton
eye
,
2
Pet.
2.14
.
Genes.
21.7
.
of
itching
ears
,
2
Tim.
4.11
.
the
lust
of
the
palate
,
Numb
.
11.4
,
5.
of
the
lust
of
the
nose
,
Prov.
7.18
.
so
of
the
touch
,
Prov.
7.13
.
so
that
we
cannot
with
safety
trust
them
without
Job's
covenant
,
Job
31.1
.
or
the
Prophet
Hosea's
hedge
,
Hos.
2.6
.
or
Solomon's
knife
,
Prov.
23.7
.
or
David's
bridle
,
Psalm
39.1
.
Not
only
the
rational
and
intellectual
,
but
also
the
whole
sensitive
part
of
man
is
subject
to
lust
,
and
much
of
the
work
of
mortification
lies
in
subduing
the
inordinateness
of
the
bodily
senses
;
so
in
Heaven
likewise
,
the
sensitive
parts
and
faculties
which
have
been
instruments
of
the
Soul
in
the
exercises
of
righteousness
,
and
in
suffering
for
righteousness
sake
,
shall
also
receive
their
appointed
rewards
and
consolations
,
which
shall
be
accommodated
to
every
one
of
the
senses
.
3.
This
is
confirmed
by
the
contrary
,
for
the
damned
in
Hell
shall
be
greatly
tormented
in
all
their
senses
;
the
wanton
eyes
shall
always
be
terrified
with
the
sight
of
ugly
Devils
which
should
they
behold
here
when
they
are
alone
,
would
almost
scare
them
out
of
their
wits
;
the
delicate
ears
shall
be
affrighted
with
the
horrid
noise
of
damned
Ghosts
,
crying
and
roaring
out
with
doleful
shriekings
,
cursing
the
day
that
ever
they
were
born
;
they
shall
famish
and
pine
away
for
ever
,
without
one
bit
of
bread
to
stanch
their
hunger
,
and
without
one
drop
of
water
to
cool
their
tongues
,
tormented
in
the
infernal
flames
:
your
dainty
delicate
persons
,
that
now
cannot
brook
the
least
unsavoury
smell
,
shall
lie
down
in
a
stinking
dungeon
,
in
a
loathsome
lake
,
that
burns
with
fire
and
brimstone
for
ever
.
Now
if
the
Damned
in
Hell
shall
be
so
grievously
tormented
in
their
senses
,
then
shall
the
senses
of
the
glorified
Saints
be
exceedingly
refreshed
;
for
God
is
not
more
severe
in
punishing
,
then
bountiful
in
rewarding
.
SECT.
VII
.
HEre
let
us
consider
some
of
the
particular
Senses
,
and
parts
of
the
Body
,
and
take
notice
what
notable
things
might
be
spoken
of
them
.
1.
The
Eyes
,
those
windows
in
the
upper
story
,
how
lightsome
shall
they
be
?
and
what
high
and
glorious
objects
shall
they
behold
?
the
Eyes
shall
then
be
renewed
,
and
made
more
bright
and
clear
then
the
light
of
the
Sun
;
the
very
act
of
seeing
shall
be
most
clear
and
perfect
,
they
shall
be
freed
from
all
darkness
,
dimness
,
obscurity
and
defect
;
no
glorious
object
shall
dazle
the
eyes
of
the
Inhabitants
in
Heaven
,
for
the
brightness
of
the
heavenly
Bodies
shall
not
trouble
the
spirits
of
the
eyes
,
(
as
the
light
of
the
Sun
troubleth
them
now
)
but
shall
most
sweetly
strengthen
them
.
We
may
conceive
that
those
that
are
in
this
place
of
blessedness
,
at
one
single
aspect
may
perfectly
see
from
one
end
of
the
Heaven
to
the
other
,
there
being
no
defect
in
the
objects
,
medium
or
organ
,
or
any
thing
to
intercept
the
sight
,
the
objects
being
so
transparent
and
glorious
;
here
we
may
see
a
Star
in
a
dark
night
at
many
thousand
miles
distance
:
but
as
the
objects
in
Heaven
shall
be
most
glorious
,
so
the
eyes
of
the
Saints
shall
be
enabled
perfectly
to
behold
them
.
Again
,
the
medium
shall
no
way
be
defective
;
here
the
thickness
or
darkness
of
the
Air
often
dulls
our
sight
,
but
in
Heaven
there
shall
be
nothing
but
a
perfect
serenity
round
about
them
:
as
in
Hell
is
utter
darkness
,
so
in
Heaven
there
shall
be
most
perfect
light
.
The
organ
also
,
the
instrument
of
sight
,
[
the
eye
]
shall
be
wholly
free
from
all
dimness
,
and
be
able
to
discern
any
glorious
object
presented
to
it
;
it
shall
be
free
from
weakness
,
able
to
bear
the
brightest
splendor
;
nor
shall
it
be
any
way
offended
with
the
glory
of
any
visible
thing
,
though
never
so
transcendently
glorious
.
I
shall
now
speak
of
the
glorious
objects
which
the
bodily
eye
shall
behold
in
Heaven
.
I.
It
shall
behold
the
glory
of
God
himself
,
in
a
most
glorious
manifestation
of
himself
to
it
.
It
is
a
question
whether
we
shall
see
God
with
our
bodily
eyes
:
But
I
will
not
burden
you
with
variety
of
opinions
,
but
take
these
things
in
answer
to
the
question
.
The
sight
of
God
in
Heaven
is
to
be
referred
to
the
understanding
;
to
the
eye
of
the
mind
,
not
to
the
eye
of
the
body
.
The
Reasons
of
it
are
these
:
Reas.
1.
Because
the
Divine
Essence
is
most
spiritual
,
therefore
it
altogether
exceeds
the
power
of
bodily
eyes
,
though
glorified
,
and
raised
to
a
far
more
admirable
ability
to
discern
far
above
what
now
it
possibly
can
see
:
Potentia
organica
ultra
corpora
non
potest
extendi
;
by
the
sight
of
sense
,
with
our
bodily
eyes
we
can
only
see
corporal
things
,
and
materially
bodily
objects
;
and
so
we
cannot
see
our
own
Souls
,
much
less
the
Essence
and
Substance
of
God
.
Reas.
2.
Because
the
Apostle
saith
of
God
,
that
he
is
absolutely
invisible
,
1
Tim.
6.16
.
whom
no
eye
hath
seen
,
nor
can
see
;
namely
,
with
bodily
eyes
.
And
though
it
be
said
of
Jacob
,
that
he
saw
God
face
to
face
,
Genes.
32.
and
that
God
talked
with
Moses
mouth
to
mouth
,
as
a
man
talketh
with
his
friend
,
Numb.
13.
yet
they
saw
not
God
in
his
nature
,
essence
,
and
substance
,
wherein
he
is
invisible
,
but
in
some
visible
created
form
which
it
pleased
him
to
assume
,
and
wherein
he
appeared
to
them
.
Athanasius
saith
,
that
they
saw
God
in
some
manifestations
of
himself
,
but
not
in
his
own
nature
:
so
it
is
conceived
that
the
Servants
of
God
,
even
after
this
life
,
when
they
be
perfectly
sanctified
and
glorified
,
shall
not
see
God
the
Father
and
the
Holy
Ghost
in
their
essence
,
for
they
shall
still
have
their
true
bodies
,
and
true
eyes
,
and
therefore
they
shall
see
but
their
proper
objects
.
Reas.
3.
Because
the
Angels
,
who
have
no
bodily
eyes
,
and
stand
continually
before
the
Lord
,
and
the
blessed
Souls
of
Saints
in
Heaven
do
now
see
God
,
and
yet
have
no
bodily
eyes
;
wherefore
their
sight
of
God
is
only
mental
,
not
ocular
.
Reas.
4.
Because
the
Apostle
expresseth
the
seeing
God
face
to
face
by
perfect
knowledge
,
1
Cor.
13.12
.
Now
we
see
through
a
glass
darkly
,
but
then
face
to
face
;
now
I
know
in
part
,
but
then
shall
I
know
even
as
also
I
am
known
:
where
to
know
God
as
he
knows
us
,
is
to
see
him
face
to
face
.
II.
Although
we
shall
not
see
God
with
our
bodily
eyes
,
yet
notwithstanding
the
glorified
organ
of
a
glorified
body
,
informed
by
a
glorified
Soul
,
shall
have
most
glorious
objects
to
look
upon
in
Heaven
;
as
1.
Heaven
it self
is
a
most
glorious
sight
for
our
glorified
eyes
;
what
a
glorious
sight
is
the
outside
of
Heaven
,
bedeckt
with
the
Sun
,
Moon
,
and
innumerable
Stars
?
if
the
outside
be
so
glorious
,
what
is
the
inside
,
wherein
the
glory
of
God
is
displayed
?
if
the
porch
and
pavement
of
this
Palace
be
so
glorious
,
what
then
is
the
Presence-Chamber
?
It
was
Chrysostom's
wish
,
that
he
could
see
Christ
in
the
flesh
,
Paul
in
the
pulpit
,
Rome
in
her
glory
:
In
Heaven
you
shall
see
Christ
,
not
in
his
state
of
humiliation
,
but
in
the
highest
degree
of
glory
;
not
Paul
in
the
Pulpit
,
but
Paul
sitting
on
a
Throne
of
glory
;
not
Rome
,
but
Heaven
it self
,
the
heavenly
Jerusalem
,
in
its
fulness
of
glory
.
2.
These
eyes
of
our
bodies
shall
see
the
glorious
man
Christ
Jesus
,
in
whose
Humane
nature
(
as
in
a
glass
)
God
will
in
an
ineffable
manner
manifest
the
glory
of
his
Divine
essence
;
hence
the
Apostle
calls
him
the
brightness
of
his
person
;
the
beam
,
the
splendour
of
his
person
:
In
Rev.
21.23
.
it
is
said
,
The
City
hath
no
need
of
the
Sun
,
neither
of
the
Moon
to
shine
in
it
;
for
the
Glory
of
God
doth
lighten
it
,
and
the
Lamb
is
the
light
thereof
:
that
is
,
Christ
himself
is
the
light
by
which
we
shall
see
God
.
Oh
what
a
glorious
ravishing
object
will
Christ's
body
be
to
the
eye
?
A
Philosopher
was
so
ravished
with
the
Sun
,
that
he
thought
himself
made
for
no
other
end
but
to
look
upon
the
Sun
.
Christ's
Body
in
Heaven
is
a
thousand
times
more
bright
then
the
Sun
;
we
shall
see
him
as
he
is
,
1
John
3.2
.
Ferus
expounds
the
words
thus
[
we
shall
know
him
as
he
is
]
that
is
,
[
sicut
]
as
he
is
,
excludit
omnem
visionem
per
representans
,
excludeth
our
knowledge
of
Christ
from
any
thing
that
represents
him
sed
sicuti
est
,
sicut
ipse
seipsum
offert
:
(
i.
e.
)
we
shall
know
him
by
himself
,
and
not
by
the
creature
,
or
any
thing
whatsoever
.
Much
of
Christ
is
discovered
here
in
the
Word
,
in
the
the
Gospel
,
and
in
the
Ordinances
;
and
great
manifestations
of
Christ
are
made
to
the
Souls
of
his
People
by
the
Spirit
of
Wisdom
and
Revelation
;
but
all
comes
short
of
this
,
when
they
shall
see
him
as
he
is
in
himself
,
see
him
face
to
face
;
as
Friends
talking
together
do
look
one
another
in
the
face
,
so
shall
Christ
and
godly
Men
see
one
anothers
face
.
There
's
a
great
difference
between
the
sight
of
a
Picture
(
though
it
be
a
true
Picture
)
of
a
dear
Friend
,
when
he
is
many
hundred
miles
distant
from
us
,
and
the
sight
of
his
own
face
;
far
more
blessed
shall
the
Children
of
God
be
,
when
they
shall
see
Christ
as
he
is
,
then
now
they
can
discern
him
while
they
are
in
the
body
,
and
absent
from
him
,
and
can
see
him
only
by
representations
.
If
old
Simeon
,
when
he
saw
Christ
as
he
was
in
his
infancy
,
embraced
him
in
his
arms
,
and
said
,
Lord
,
now
lettest
thou
thy
Servant
depart
in
peace
,
for
mine
eyes
have
seen
thy
salvation
,
Luke
2.29
.
How
then
shall
the
sight
of
him
as
he
is
,
transport
the
Souls
of
the
Saints
with
unspeakable
joy
and
admiration
?
if
it
were
so
delightful
to
see
Christ
in
his
infancy
,
in
his
swadling
cloathes
,
what
joy
will
it
be
to
see
him
in
Heaven
all
glorious
?
if
the
fight
of
Christ
in
the
types
and
promises
,
which
were
but
prefigurations
of
him
,
were
so
sweet
to
the
Saints
of
old
,
what
will
the
sight
of
Christ
himself
,
the
Antitype
,
be
?
Abraham
foresaw
by
the
eye
of
faith
,
the
first
coming
of
Christ
in
the
flesh
;
he
saw
my
day
afar
off
(
saith
Christ
)
and
was
glad
,
John
Baptist
leaped
in
the
Womb
for
joy
,
at
the
presence
of
Mary
the
Mother
of
our
Lord
,
how
will
our
hearts
dance
for
joy
,
when
we
shall
see
the
Lord
Jesus
himself
in
his
great
Majesty
and
glory
?
if
it
be
sweet
to
behold
him
in
his
Image
,
and
in
his
People
,
who
are
but
shadows
of
Christ
;
if
sometimes
an
heavenly
vision
of
Christ
hath
driven
a
man
into
an
extasie
,
and
hath
ravished
him
out
of
himself
;
Oh
then
what
shall
it
be
to
see
him
as
he
is
?
if
the
inward
sight
of
him
,
by
a
few
beams
darted
upon
us
by
this
glorious
Son
of
righteousness
,
doth
transform
us
from
glory
to
glory
,
Oh
how
will
it
then
ravish
our
hearts
,
when
we
shall
have
both
an
ocular
and
intellectual
sight
of
the
Lord
Jesus
?
Oh
what
running
,
thronging
,
and
posting
was
there
to
see
Christ
when
he
was
upon
earth
,
in
his
state
of
abasement
?
Zacheus
being
a
man
of
a
low
stature
,
climbed
up
a
Sycamore-tree
,
that
he
might
see
Jesus
passing
by
,
Luke
19.
what
then
will
the
sight
of
Jesus
be
,
when
you
shall
see
the
Son
of
man
coming
in
power
and
great
glory
?
when
you
shall
see
him
with
trumpets
sounding
before
him
,
and
see
him
with
his
glorious
train
,
with
all
his
glorious
Angels
,
as
himself
speaks
,
Matth.
16.27
.
to
see
him
sitting
upon
his
Throne
of
Majesty
,
and
the
World
round
about
him
;
his
Friends
(
the
Sheep
)
on
his
right
hand
,
the
Goats
(
his
Enemies
)
on
his
left
hand
:
what
a
sight
will
this
be
,
especially
if
you
have
then
so
much
interest
in
Christ
,
as
to
be
placed
among
the
Sheep
at
his
right
hand
?
how
will
it
affect
you
,
when
he
shall
be
always
in
your
eye
,
and
never
out
of
your
sight
?
If
the
Queen
of
Sheba
was
so
stricken
with
amazement
when
she
beheld
the
glory
of
Solomon
,
that
there
was
no
more
spirit
in
her
,
1
Kings
10.5
.
how
will
all
the
Saints
be
filled
with
admiration
when
they
shall
behold
the
glory
of
Christ
?
how
did
that
astonished
Queen
bless
the
Attendants
of
Solomon
!
Happy
are
thy
Men
,
happy
are
these
thy
Servants
that
stand
continually
before
thee
,
and
hear
thy
wisdom
.
Alas
,
what
happiness
is
this
in
regard
of
the
Angels
and
Saints
who
stand
continually
in
the
presence
of
Christ
,
in
whose
presence
there
is
fulness
of
joy
,
fulness
of
glory
!
was
it
such
an
happiness
to
hear
the
wisdom
of
Solomon
?
what
a
transcendent
happiness
is
it
then
to
hear
the
wisdom
of
Christ
,
who
is
greater
then
Solomon
?
I
conceive
that
the
glory
which
three
of
Christ's
Disciples
saw
upon
the
holy
Mount
was
but
a
glimpse
of
that
fulness
of
glory
,
wherewith
he
is
now
filled
in
Heaven
:
yet
that
little
drop
was
so
affecting
,
that
Peter
cried
out
,
Master
,
it
is
good
for
us
to
be
here
:
He
was
so
ravished
with
extraordinary
joy
conceived
at
the
heavenly
vision
,
that
he
even
lost
and
forgat
himself
,
and
wist
not
what
they
said
,
Luke
9.33
,
34.
but
being
overjoyed
,
it
appears
his
wish
was
inconsiderate
,
and
his
counsel
rash
and
unadvised
,
(
Let
us
build
three
Tabernacles
,
one
for
Thee
,
another
for
Moses
,
another
for
Elias
)
for
these
Reasons
.
1.
Because
he
thought
earthly
Tabernacles
fit
habitations
for
heavenly
Bodies
.
2.
Because
he
conceived
not
aright
of
the
end
of
the
vision
,
viz.
to
comfort
them
;
in
letting
them
to
see
(
as
in
a
glass
)
what
Christ's
glory
and
their
glory
should
be
;
which
he
would
have
had
continued
,
when
it
must
of
necessity
be
intermitted
;
for
had
Christ
continued
in
this
estate
he
could
not
have
suffered
,
and
so
our
salvation
had
not
been
accomplished
.
But
while
Peter
was
thus
speaking
,
behold
a
bright
Cloud
overshadowed
them
,
and
they
feared
when
they
were
entering
into
the
Cloud
;
had
not
this
Cloud
somewhat
abated
the
glory
of
the
Apparition
,
it
had
not
been
possible
for
these
Disciples
,
in
the
state
of
mortality
,
to
have
beheld
the
countenance
of
their
Master
.
Now
if
Christ
in
his
Transfiguration
,
while
he
was
on
Mount
Tabor
,
was
so
delightful
to
behold
,
when
his
Humanity
appeared
in
a
glorious
form
only
but
for
a
short
time
,
how
pleasant
will
the
sight
of
him
be
to
the
godly
,
when
they
shall
see
him
by
perfect
vision
,
and
enjoy
him
by
full
fruition
?
With
abundant
satisfaction
shall
the
Saints
behold
the
face
of
Christ
in
fulness
of
glory
!
Oh
how
will
it
ravish
their
hearts
,
when
they
shall
see
him
who
gave
himself
for
them
?
who
loved
them
,
and
washed
their
sins
in
his
blood
?
who
being
the
Prince
and
Captain
of
our
salvation
,
was
content
to
be
perfected
by
sufferings
,
that
he
might
bring
them
into
glory
?
when
they
shall
see
him
who
died
for
them
,
and
rose
again
for
their
justification
;
ascended
up
into
Heaven
,
took
possession
thereof
,
and
prepared
a
place
for
them
,
and
came
again
and
took
them
to
himself
?
they
shall
then
be
even
transported
with
joy
to
behold
their
Saviour
,
whom
they
loved
so
dearly
all
their
lives
,
but
never
had
the
happiness
to
see
before
;
for
whose
appearance
they
longed
,
thirsted
,
sighed
,
prayed
,
Come
Lord
Jesus
.
Oh
how
will
their
hearts
melt
toward
him
(
think
you
)
when
they
shall
see
him
!
Oh
this
is
he
that
died
for
me
,
that
shed
his
precious
blood
for
me
:
they
will
then
look
thorow
him
,
if
it
were
possible
;
and
then
to
think
they
shall
always
see
him
and
enjoy
him
,
and
never
be
divided
from
him
any
more
,
they
will
then
be
even
ravished
into
an
extasie
of
joy
;
their
sight
of
him
shall
be
laeta
,
familiaris
,
&
perpetua
,
joyful
,
familiar
,
and
perpetual
;
which
is
a
special
part
of
the
beatitude
peculiar
to
the
Saints
,
from
which
the
Wicked
are
excluded
.
Oh
happy
,
yea
thrice
happy
are
those
eyes
which
shall
see
the
face
of
Christ
,
whom
they
shall
love
perfectly
,
and
of
whom
they
are
infinitely
and
eternally
beloved
!
What
a
ravishing
sight
will
it
be
to
behold
that
Body
,
which
was
so
foully
disfigured
upon
the
Cross
for
our
sakes
!
It
shall
be
undoubtedly
(
as
St.
Bernard
saith
)
a
thing
full
of
all
sweetness
and
delight
,
when
men
shall
there
see
and
behold
a
Man
,
the
Creator
of
men
,
and
Lord
of
all
things
created
.
We
are
wont
to
esteem
it
a
singular
great
honour
to
our
Family
,
to
see
one
of
our
Kindred
advanced
to
a
Crown
,
or
dignified
with
some
Princely
honour
;
but
how
far
greater
honour
shall
this
be
to
us
,
to
see
that
Lord
,
who
is
our
God
,
our
near
Kinsman
,
of
our
flesh
and
blood
,
sitting
at
the
right
hand
of
God
the
Father
,
and
made
King
both
of
Heaven
and
Earth
?
And
if
the
Members
do
account
that
an
honour
to
them
which
is
done
to
their
Head
,
by
reason
of
that
strict
union
that
is
between
the
Head
and
its
Members
,
what
else
shall
it
be
,
but
that
every
faithful
Christian
shall
account
the
glory
of
Jesus
Christ
their
Head
as
their
peculiar
glory
?
How
should
the
consideration
hereof
make
every
one
of
us
cry
out
,
O
my
dearest
Saviour
,
and
blessed
Redeemer
,
when
shall
this
joyful
day
come
?
Oh
when
shall
I
appear
before
thy
face
,
and
be
ravished
by
beholding
thy
excellent
beauty
?
when
shall
I
see
that
countenance
of
thine
which
the
Angels
are
desirous
to
behold
?
How
true
concerning
the
things
of
the
World
is
that
which
Solomon
saith
,
the
eye
is
not
satisfied
with
seeing
,
Eccles.
1.8
.
and
it
is
as
true
,
that
in
Heaven
the
eye
shall
be
fully
satisfied
,
but
not
satiated
at
all
with
seeing
;
they
shall
see
such
glory
,
that
they
shall
desire
no
greater
:
If
Philip
on
Earth
said
to
Christ
,
Shew
us
the
Father
,
and
it
shall
suffice
;
how
much
more
when
we
shall
see
the
King
of
Kings
in
his
glory
,
shall
glorified
Saints
say
,
We
have
enough
?
SECT.
VIII
.
3.
HEreunto
I
may
also
add
that
blessed
and
glorious
spectacle
of
the
general
Assembly
and
Church
of
the
first-born
,
whose
names
are
written
in
Heaven
;
those
many
thousands
of
Patriarchs
and
Saints
of
the
old
and
new
World
;
Prophets
of
the
Old
Testament
,
Apostles
of
the
New
;
Martyrs
,
faithful
Preachers
,
and
sincere
Professors
of
the
Gospel
:
Enoch
,
Noah
,
Abraham
,
Isaac
,
Jacob
,
Moses
,
Samuel
,
David
,
Daniel
,
Joh
;
Peter
,
Paul
,
the
great
Doctor
of
the
Gentiles
,
and
the
rest
.
What
a
ravishing
sight
will
it
be
to
see
the
glorious
company
of
the
Apostles
?
to
behold
the
goodly
fellowship
of
the
Prophets
?
to
set
your
eyes
on
that
noble
Army
of
Martyrs
and
Confessors
,
that
have
shed
their
blood
for
the
cause
of
Christ
?
What
a
joyful
sight
will
it
be
to
see
those
holy
Prophets
,
Isaiah
,
Jeremiah
,
Ezekiel
,
Daniel
,
and
the
rest
,
above
the
reach
of
their
cruel
Persecutors
,
cloathed
with
long
white
garments
,
with
Palms
in
their
hands
,
and
with
the
glorious
ensigns
of
their
victorious
triumphs
?
Will
it
not
be
a
goodly
sight
to
behold
that
glorious
fore-runner
of
Christ
,
who
chose
rather
to
lose
his
head
,
then
to
dissemble
the
filthiness
of
an
incestuous
King
?
and
no
less
delightful
will
it
be
to
see
St.
Stephen
,
who
was
stoned
to
death
for
Christ
;
and
that
holy
Apostle
St.
James
,
who
was
slain
with
the
sword
of
Herod
,
that
cruel
Tyrant
,
now
reigning
with
Christ
in
glory
.
What
an
excellent
sight
shall
it
be
to
see
those
famous
Lights
of
the
Church
of
Christ
,
Peter
and
Paul
,
shining
there
very
gloriously
,
with
the
Trophies
of
their
Martyrdom
wherewith
they
were
Crowned
?
and
this
shall
add
to
the
perfection
of
this
sight
,
that
the
Saints
shall
all
enjoy
the
glories
of
each
other
,
as
if
they
were
properly
their
own
.
If
the
sight
of
the
Saints
in
communion
here
be
so
sweet
,
even
an
Heaven
upon
Earth
,
what
will
it
be
when
all
the
blessed
Souls
that
have
been
from
the
beginning
of
the
World
,
and
shall
be
to
the
end
,
shall
meet
all
together
,
and
they
wholly
freed
from
all
corruptions
and
imperfections
,
what
a
blessed
sight
will
that
be
?
If
there
be
such
great
pleasure
in
the
sight
of
Flowers
and
Jewels
,
what
great
delight
will
there
be
in
the
sight
of
the
innumerable
company
of
the
Blessed
,
who
shall
all
shine
as
the
Sun
,
especially
when
all
shall
be
dearer
to
their
Parents
,
Children
,
Relations
,
then
now
they
are
?
to
behold
multitude
,
the
beauty
and
excellency
of
the
inhabitants
of
Heaven
,
and
their
sweet
familiarity
with
one
another
,
will
be
a
most
pleasant
spectacle
:
Their
multitude
will
be
innumerable
;
God
hath
many
Sons
and
Daughters
that
must
be
brought
to
glory
,
Heb.
2.10
.
there
are
a
numberless
number
that
are
to
follow
the
Lamb
wheresoever
he
goes
,
Rev.
14.1
.
there
shall
be
no
empty
places
in
Heaven
,
nor
any
void
of
inhabitants
.
Likewise
the
beauty
of
all
shall
be
admirable
;
they
shall
be
like
unto
the
Angels
of
God
,
and
be
the
most
excellent
images
of
their
heavenly
Father
;
and
how
pleasant
a
thing
will
this
be
to
behold
?
In
dignity
all
shall
be
the
Citizens
of
Heaven
,
and
the
Children
of
God
;
all
shall
be
triumphant
Kings
,
having
had
the
victory
over
the
World
,
the
Flesh
and
the
Devil
.
We
count
it
an
admirable
sight
,
if
we
could
see
one
King
among
an
hundred
thousand
persons
in
his
glory
;
Oh
then
what
a
sight
shall
this
be
,
when
we
shall
see
millions
of
glorious
Kings
,
and
Christ
,
the
King
of
infinite
glory
,
in
the
midst
of
them
?
—
All
shall
be
Priests
unto
God
,
offering
the
sacrifice
of
praise
perpetually
to
him
.
In
brief
,
the
least
Saint
in
Heaven
shall
be
greater
in
dignity
and
glory
,
then
all
the
Kings
of
this
World
:
Moreover
,
they
shall
be
most
delighted
to
behold
that
sweet
converse
they
shall
have
together
.
If
it
be
a
delightful
thing
in
the
Court
of
some
great
Prince
to
obtain
the
favour
and
good
will
of
all
,
what
pleasure
will
it
be
to
enjoy
the
friendship
and
familiarity
of
such
an
innumerable
company
of
noble
Persons
?
Oh
what
a
royal
Feast
,
and
most
magnificent
Banquet
,
will
the
Lord
make
for
his
Children
,
when
they
shall
all
meet
together
in
his
holy
Mountain
?
let
Worldlings
get
them
to
their
gluttonous
and
carnal
feasts
,
let
them
even
burst
themselves
with
their
superfluous
excesses
,
such
a
Feast
as
this
(
where
the
choicest
dainties
are
served
in
by
the
holy
Angels
,
where
even
Christ
himself
,
the
Master
and
maker
of
the
Feast
,
will
as
it
were
g●rd
himself
and
serve
)
is
convenient
only
for
God
and
his
chosen
People
.
SECT.
IX
.
ANd
as
the
eyes
shall
be
freed
from
all
dimness
,
so
the
ears
shall
be
freed
from
all
defects
of
deafness
:
the
ears
shall
always
hear
that
ravishing
Musick
sounding
forth
from
the
heavenly
Quire
,
where
a
consort
of
innumerable
Angels
and
glorified
Saints
are
singing
Hallelujahs
to
their
God
,
and
magnifying
their
glorious
Redeemer
for
ever
;
for
the
high
praises
of
God
shall
be
in
the
mouthes
of
all
his
Saints
,
Psal.
149.6
.
by
reason
of
their
ardent
love
to
God
,
who
hath
heaped
so
many
good
things
upon
them
,
they
shall
break
forth
into
praises
and
thanksgivings
:
They
shall
praise
him
out
of
all
his
works
and
benefits
;
from
his
works
of
Creation
and
Providence
,
from
his
works
of
Redemption
and
Justification
,
Adoption
and
Sanctification
;
from
his
works
of
Mercy
and
Justice
;
from
the
Rewards
he
bestoweth
on
the
Righteous
,
and
the
Punishments
he
inflicteth
on
the
Wicked
;
and
from
all
his
secret
and
revealed
Judgements
.
They
shall
have
all
these
things
before
the
eyes
of
their
minds
,
and
shall
clearly
understand
the
counsel
of
God
in
them
all
,
and
shall
be
filled
with
incredible
consolation
,
and
by
reason
of
the
greatness
of
their
joy
shall
praise
him
for
all
,
peculiarly
blessing
him
,
and
giving
him
immortal
thanks
;
they
shall
not
want
matter
for
everlasting
praise
:
and
they
shall
not
only
praise
him
with
their
heart
,
but
also
in
their
body
with
their
tongues
;
there
shall
be
a
most
excellent
harmony
of
voices
,
incomparably
surpassing
the
musick
in
the
World
;
this
will
be
exceeding
sweet
and
pleasant
,
that
one
only
sound
of
it
were
able
to
bring
the
whole
World
asleep
.
Now
as
the
Saints
shall
incessantly
,
with
vocal
praises
,
magnifie
the
Lord
;
so
without
doubt
their
vocal
Hallelujahs
shall
be
heard
and
understood
of
one
another
:
what
ravishing
expressions
of
love
shall
they
then
hear
from
Christ
,
and
from
each
other
?
what
Songs
of
joy
and
triumph
?
Upon
the
consideration
whereof
devout
St.
Augustine
breaks
forth
into
this
meditation
;
Neither
is
the
ear
filled
with
hearing
,
Eccles.
1.8
.
it
is
spoken
in
respect
of
things
heard
here
below
,
all
the
things
in
the
World
which
are
most
delightful
to
it
,
cannot
fill
it
;
they
may
tire
the
ear
,
but
cannot
satisfie
it
;
but
in
Heaven
the
ear
shall
be
filled
,
but
never
cloyed
with
hearing
;
it
shall
hear
whatsoever
is
pleasing
to
it
,
and
nothing
that
is
distasteful
.
How
should
this
consideration
make
us
to
think
the
time
long
till
we
be
out
of
Egypt
,
and
freed
from
those
chains
which
link
us
to
such
shameful
services
,
and
so
unworthy
of
a
Soul
ransomed
with
the
blood
of
the
Son
of
God
?
Alas
,
when
will
the
time
come
that
we
shall
hear
the
Canticles
of
glory
?
when
shall
we
go
to
the
Daughters
of
Zion
,
to
our
Country
,
crying
out
with
a
loud
voice
,
that
the
spiritual
Pharaoh
is
swallowed
up
under
the
Abysses
,
and
that
all
those
Troops
of
Enemies
which
now
pursue
us
,
have
suffered
a
dismal
shipwrack
,
not
under
the
Waves
of
the
red
Sea
,
but
under
the
Lake
of
Fire
and
Brimstone
,
and
everlasting
malediction
?
Oh
then
let
us
not
suffer
the
noise
and
tumult
of
this
World
to
strike
our
ears
with
so
many
unprofitable
,
extravagant
,
and
dangerous
discourses
,
but
rather
let
us
seal
up
our
ears
against
wicked
words
,
filthy
speeches
,
profane
and
rotten
communications
,
idle
and
foolish
jestings
,
and
inure
them
to
such
as
are
suitable
to
those
they
shall
hear
in
Heaven
.
SECT.
X.
AS
for
the
sense
of
feeling
we
may
not
deny
it
to
be
in
Heaven
,
for
that
includes
not
any
corruption
;
and
if
congruous
to
sense
,
it
is
a
perfection
,
not
a
defect
of
nature
;
and
that
glorified
Bodies
be
palpable
,
and
may
be
felt
,
that
speech
of
our
Saviour
after
his
resurrection
makes
it
clear
,
Handle
me
and
see
,
for
a
spirit
hath
not
flesh
and
bones
,
as
ye
see
me
to
have
,
Luke
24.39
.
The
sense
of
touching
will
receive
its
delights
,
both
from
the
heavenly
Air
,
and
the
soft
touch
of
heavenly
Bodies
,
as
also
from
the
most
inward
sense
of
the
best
temperament
;
for
man
being
perfectly
sound
,
hath
a
pleasant
sense
and
feeling
of
the
good
constitution
of
the
Body
.
As
for
the
smell
and
taste
,
some
think
as
they
are
inferiour
senses
,
so
they
are
subservient
to
this
mortal
state
,
and
that
there
shall
be
no
use
of
them
in
a
state
of
glory
;
the
taste
is
for
the
trying
of
meats
and
drinks
;
and
it
shall
be
one
great
part
of
the
Saints
happiness
,
not
to
hunger
and
thirst
any
more
,
but
to
be
far
above
these
things
,
being
like
to
the
Angels
of
God
,
to
be
so
replenished
with
the
love
and
influences
of
the
presence
of
God
,
as
to
live
immediately
upon
him
,
in
him
,
and
by
him
,
and
not
to
lead
such
a
weak
and
frail
life
as
now
they
do
,
that
lean
upon
the
staff
of
bread
,
and
must
be
underpropped
by
the
creatures
.
But
if
there
be
any
use
of
these
senses
in
Heaven
,
it
shall
be
after
another
manner
then
now
it
is
;
the
sense
of
smelling
shall
then
be
refreshed
with
most
sweet
and
pleasant
savours
;
not
of
such
vaporous
things
as
we
have
here
,
but
of
such
as
be
proportionable
to
the
glory
of
Heaven
.
In
like
manner
the
taste
shall
be
satisfied
with
incredible
sweetness
and
delights
,
Rich
Sheldon
of
Man's
last
end
.
that
glorified
Bodies
(
by
God's
appointment
)
shall
have
some
delicious
and
pleasant
moisture
resting
upon
the
palate
,
or
place
of
taste
,
that
so
by
such
a
means
that
sensible
part
may
have
her
full
content
.
And
Lessius
saith
,
Concerning
all
which
Laurence
Justinian
writes
thus
:
The
flesh
of
man
made
spiritual
,
Laurent
.
Justinian
.
lib.
de
Dicipl
.
Monach
.
cap.
●3
.
shall
abound
with
delights
of
divers
sorts
in
all
the
senses
;
the
eye
shall
be
delighted
in
the
lovely
sight
of
the
Redeemer
,
when
it
shall
see
the
King
of
glory
decked
with
his
own
comeliness
;
the
melodious
songs
of
the
Citizens
that
are
above
,
shall
not
a
little
delight
their
ears
;
likewise
the
fragrant
pleasantness
of
the
Celestial
odours
shall
embrew
the
smelling
with
a
wonderful
liquefaction
;
and
an
unspeakable
sweetness
of
all
delectable
things
shall
as
it
were
cram
the
palate
of
the
mouth
;
and
the
touch
shall
abound
with
delights
suitable
to
it
:
it
is
requisite
that
all
the
members
of
the
Body
should
extol
their
Creator
in
their
own
way
,
that
as
they
took
their
beginning
from
him
,
so
also
they
may
bring
down
the
end
of
their
blessedness
toward
him
,
that
God
may
be
all
in
all
.
And
Anselm
,
when
he
had
said
,
that
the
Damned
shall
have
the
greatest
pains
in
all
their
senses
and
members
,
addeth
in
like
manner
,
but
in
a
contrary
consideration
,
in
that
life
that
is
to
come
,
a
certain
unspeakable
delight
shall
inebriate
good
men
,
and
abundantly
satisfie
them
with
its
invaluable
sweetness
:
The
eyes
,
the
ears
,
the
nostrils
,
the
mouth
,
the
throat
,
the
hands
,
the
liver
,
the
lungs
,
the
bones
,
the
marrow
,
the
bowels
,
and
every
particular
member
of
the
Body
shall
be
replenished
with
such
a
wonderful
sense
of
delight
and
sweetness
,
that
truly
we
shall
drink
large
draughts
of
it
in
the
torrents
of
delight
;
and
instead
of
the
dew
of
Manna
,
wherewith
the
Israelites
were
refreshed
,
we
shall
be
satiated
in
an
Ocean
of
Nectar
and
Ambrosia
,
that
is
,
without
bounds
,
limits
,
measure
,
or
bottom
.
O
happiness
,
not
so
much
to
be
spoken
of
,
as
to
be
wished
and
desired
,
and
to
be
purchased
(
if
it
were
possible
)
with
a
thousand
lives
,
had
we
so
many
to
give
for
the
same
.
SECT.
XI
.
Vse
1.
THe
first
Use
that
I
shall
make
of
this
,
is
to
commend
unto
you
that
of
the
Apostle
,
1
Thes.
4.3
,
4
,
5.
That
ye
should
abstain
from
fornication
,
that
every
one
of
you
should
know
how
to
possess
his
vessel
in
sanctification
and
in
honour
,
(
as
men
that
seek
for
glory
,
honour
,
and
immortality
)
not
in
the
lust
of
concupiscence
,
even
as
the
Gentiles
which
know
not
God
:
as
those
who
have
hope
only
in
this
life
,
who
have
no
entrance
into
the
everlasting
Kingdom
of
our
Lord
and
Saviour
Jesus
Christ
.
Flee
fornication
;
every
sin
that
a
man
doth
is
without
the
body
,
but
he
that
commiteth
fornication
sinneth
against
his
own
body
,
1
Cor.
6.18
.
Other
sins
are
without
doors
in
comparison
of
this
,
but
this
is
within
;
it
is
a
sin
so
inward
to
the
Body
,
that
it
diffuseth
it self
through
the
whole
Body
,
and
makes
it
wholly
a
slave
and
instrument
to
its
lust
;
yea
,
the
Body
is
as
it
were
the
object
of
these
sinful
lusts
;
they
do
in
a
peculiar
manner
defile
the
Body
.
What
greater
indecorum
can
there
be
for
one
that
hopeth
to
have
his
Body
glorified
in
Heaven
,
then
thus
to
debase
and
vilifie
it
upon
the
Earth
?
Take
heed
likewise
of
intemperance
in
meats
and
drinks
,
of
gluttony
and
drunkenness
,
for
this
also
dishonoureth
the
Body
,
takes
away
the
heart
,
and
makes
it
to
stick
fast
in
the
mire
of
sensuality
,
and
makes
a
man
a
stranger
to
heavenly-mindedness
;
it
sets
a
man
below
a
rational
man
,
much
more
below
a
spiritual
man
,
whose
heart
,
whose
hope
,
whose
conversation
is
in
Heaven
.
St.
Paul
saith
,
Meats
for
the
belly
,
and
the
belly
for
meats
,
but
God
shall
destroy
both
it
and
them
.
If
you
expect
to
have
your
Bodies
lifted
up
to
heavenly
glory
,
be
not
ye
S●rvants
to
the
belly
and
to
meats
and
drinks
,
both
which
are
appointed
to
destruction
.
Miserable
then
is
the
condition
of
those
persons
now
,
whose
god
is
their
belly
;
whose
greatest
delight
is
to
pamper
their
bodies
,
and
please
their
palates
;
that
have
not
the
least
savour
of
heavenly
things
:
The
more
heavenly
minded
any
man
is
,
the
more
he
raiseth
his
heart
far
above
these
things
,
and
denieth
himself
in
them
;
and
it
shall
be
no
little
ground
of
comfort
to
a
glorified
Saint
,
when
after
the
mortification
and
diligent
looking
to
the
senses
,
(
which
continued
so
short
a
time
)
he
finds
himself
so
wholly
immersed
in
that
deep
fountain
of
glory
,
without
finding
any
bottom
or
end
of
so
many
,
and
such
exceeding
great
joys
.
Oh
then
let
us
make
it
our
meat
and
drink
to
do
the
will
of
our
Father
which
is
in
Heaven
,
using
these
outward
blessings
as
not
abusing
them
;
as
furtherances
,
and
not
as
hinderances
in
the
service
of
God
,
eating
and
drinking
for
Heaven
,
and
(
whatsoever
we
do
)
doing
all
for
Heaven
;
that
this
among
other
may
be
one
good
evidence
to
our
Souls
,
that
we
are
Vessels
of
Honour
prepared
for
glory
,
fitted
for
Heaven
,
where
we
shall
be
full
of
God
,
and
have
no
need
nor
desire
to
fill
our selves
with
meats
and
drinks
.
Vse
2.
This
may
exhort
us
to
a
patient
bearing
of
all
afflictions
and
present
evils
,
be
they
many
,
be
they
grievous
:
Suppose
your
Bodies
are
as
full
of
diseases
,
as
the
Body
of
Lazarus
was
full
of
sores
;
they
are
sick
,
weak
,
crazy
,
deformed
,
blind
,
maimed
,
ulcerous
,
leprous
;
if
all
these
,
or
any
of
these
be
upon
thy
Body
,
bear
it
patiently
,
for
Christ
will
one
day
redeem
thy
Body
from
all
these
,
and
make
it
glorious
like
to
his
own
Body
.
Vse
3.
Be
hence
encouraged
to
give
up
your
Bodies
to
suffer
for
Christ
what
evil
soever
cruel
Tormentors
through
God's
permission
shall
inflict
upon
your
Carcasses
;
if
they
judge
thee
to
the
loss
of
ears
,
of
eyes
,
of
tongue
,
of
hands
,
yea
the
whole
Body
to
be
burned
at
a
stake
,
or
to
be
devoured
by
wild
Beasts
,
(
such
torments
Martyrs
have
endured
)
willingly
submit
to
all
;
Christ
will
restore
those
eyes
,
ears
,
tongues
,
hands
,
or
any
other
member
whatsoever
,
which
your
Adversaries
shall
pull
from
you
.
Vse
4.
Be
not
afraid
of
dying
;
neither
let
the
thoughts
of
the
dissolution
of
thy
Body
into
dust
,
and
the
long
abode
of
thy
Body
in
the
dark
prison
of
the
grave
be
a
trouble
to
thee
;
God
will
redeem
this
Body
of
thine
from
the
grave
,
saying
,
Give
up
the
dead
which
are
in
thee
,
give
up
my
Saints
;
and
he
will
make
thy
Body
to
out-shine
in
glory
.
The
Grave
is
God's
Refining-pot
,
where
he
refineth
our
vile
Bodies
;
it
is
the
mould
in
which
he
casteth
our
glorious
Bodies
to
new
mould
them
;
it
is
his
Work-house
,
wherein
he
sheweth
his
power
and
wisdom
in
transforming
our
Bodies
.
Death
causeth
the
Saints
to
put
off
these
vile
Bodies
,
that
they
may
put
on
more
glorious
.
Finally
,
be
exhorted
to
glorifie
God
in
your
Bodies
,
since
he
will
one
day
make
them
glorious
Bodies
,
1
Cor.
6.20
.
CHAP.
XVII
.
I
Have
spoken
somewhat
largely
of
the
substance
of
that
happiness
which
Christ
hath
purchased
for
the
Saints
,
so
far
as
concerneth
the
Body
;
in
the
next
place
I
shall
speak
somewhat
of
that
unconceivable
blessedness
to
which
the
Soul
(
the
principal
part
of
man
)
shall
be
advanced
:
and
here
is
something
peculiar
in
that
glory
prepared
for
the
Soul
above
that
of
the
Body
;
not
only
that
the
Soul
in
its
own
nature
is
capable
of
a
greater
perfection
and
excellency
then
the
Body
,
but
also
in
respect
of
the
time
;
for
whereas
the
Body
shall
remain
under
the
power
of
Death
and
corruption
,
until
the
general
Resurrection
,
the
Soul
in
the
mean
time
shall
be
triumphing
in
glory
;
so
that
the
Souls
of
the
Saints
will
come
under
a
double
consideration
.
-
1.
Before
the
Resurrection
.
-
2.
After
the
Resurrection
.
1.
Before
the
Resurrection
,
when
the
Soul
shall
remain
seperated
from
the
Body
;
of
which
I
shall
speak
somewhat
briefly
,
because
among
other
wretched
Doctrines
hatched
of
old
,
and
lately
revived
,
this
is
found
to
be
one
,
viz.
that
the
Soul
dieth
or
sleepeth
with
the
Body
,
and
so
abideth
till
the
great
day
of
the
general
Resurrection
,
when
it
shall
be
raised
again
with
the
Body
:
But
two
clear
Scriptures
may
be
opposed
against
this
Opinion
;
the
first
is
in
Heb.
12.23
.
where
the
Apostle
speaking
of
the
priviledge
which
the
Saints
have
while
they
are
upon
Earth
,
said
,
they
were
come
to
the
spirits
of
just
men
made
perfect
:
not
the
Souls
of
any
of
the
Saints
living
on
the
face
of
the
Earth
,
for
they
are
imperfect
:
for
we
know
in
part
,
and
prophecy
in
part
;
but
when
that
which
is
perfect
is
come
,
that
which
is
in
part
shall
be
done
away
.
Hence
then
it
remaineth
,
that
the
spirits
of
just
men
made
perfect
,
must
be
no
other
then
the
Souls
of
the
Saints
seperated
from
the
Body
,
and
translated
unto
glory
:
Now
if
the
spirits
of
just
men
seperated
from
their
Bodies
are
made
perfect
,
they
are
not
dead
,
for
death
is
the
destruction
of
perfection
;
the
Body
is
never
so
imperfect
as
when
it
is
dead
;
a
diseased
Body
is
much
more
perfect
then
a
dead
Corpse
:
so
then
if
the
Souls
of
the
Saints
were
dead
with
their
Bodies
,
they
should
be
so
far
from
being
made
perfect
,
that
they
should
utterly
lose
those
beginnings
of
perfection
which
they
had
while
they
were
in
the
Body
;
their
graces
would
be
extinguished
,
and
there
would
be
a
loss
to
them
of
that
enjoyment
of
God
,
and
communion
with
him
,
which
they
had
here
upon
the
Earth
.
The
second
place
of
Scripture
I
shall
produce
against
this
Opinion
of
the
Mortalists
,
is
in
2
Cor.
5.6
,
7
,
8.
Therefore
we
are
always
confident
,
knowing
that
while
we
are
at
home
in
the
body
,
we
are
absent
from
the
Lord
;
(
for
we
walk
by
faith
,
not
by
sight
)
we
are
confident
,
I
say
,
and
willing
rather
to
be
absent
from
the
Body
,
and
to
be
present
with
the
Lord
.
Here
you
may
see
,
that
while
the
Souls
of
the
Saints
are
present
in
the
Body
,
(
as
they
are
during
this
life
)
they
are
absent
from
the
Lord
;
albeit
Jesus
Christ
dwelleth
in
them
by
his
Spirit
,
and
they
are
spiritually
united
to
him
;
yet
in
regard
of
local
distance
,
they
are
absent
from
Christ
in
respect
of
his
Humane
nature
,
not
seeing
him
face
to
face
;
they
walk
by
faith
,
not
by
sight
.
Moreover
,
when
their
Souls
are
absent
,
and
seperated
from
the
Body
by
death
,
they
shall
be
present
with
the
Lord
;
not
walking
by
faith
at
a
distance
from
Christ
,
but
resting
in
his
presence
,
immediately
beholding
him
.
The
Souls
of
the
Saints
then
do
not
die
with
the
Body
,
but
live
in
the
presence
of
their
Saviour
at
the
very
same
time
when
they
are
absent
and
seperated
from
the
Body
by
death
.
This
must
needs
be
meant
of
the
state
of
the
Soul
,
not
after
the
resurrection
,
but
between
death
and
the
resurrection
,
for
that
is
the
only
time
when
the
Soul
is
absent
from
the
Body
;
and
during
that
time
the
Apostle
saith
,
it
shall
be
present
with
the
Lord
.
To
these
may
be
added
that
gracious
answer
of
Christ
to
the
penitent
Malefactor
;
Verily
I
say
unto
thee
,
this
day
shalt
thou
be
with
me
in
Paradise
,
Luke
27.43
.
viz.
the
very
same
day
wherein
he
died
;
Now
the
heavenly
Paradise
is
no
burying
place
for
dead
Souls
,
but
a
glorious
habitation
for
the
living
spirits
of
just
men
made
perfect
.
Observe
likewise
that
argument
of
Christ
,
grounded
upon
the
speech
of
God
to
Moses
at
the
bush
,
which
strongly
proveth
both
the
resurrection
of
the
Body
,
and
the
immortality
of
the
Soul
,
as
well
before
as
after
the
resurrection
,
Matth.
22.31
,
32.
Have
you
not
read
what
is
spoken
to
you
by
God
,
saying
,
I
am
the
God
of
Abraham
,
the
God
of
Isaac
,
and
the
God
of
Jacob
;
God
is
not
the
God
of
the
dead
,
but
of
the
living
.
This
was
spoken
long
after
the
natural
death
of
Abraham
,
Isaac
and
Jacob
;
and
so
the
Argument
standeth
thus
:
Those
who
have
God
for
their
God
by
Covenant
,
are
not
dead
but
living
;
but
Abraham
,
Isaac
and
Jacob
,
have
God
for
their
God
by
Covenant
:
Ergo
they
are
not
dead
,
but
living
.
So
then
they
live
in
their
principal
parts
,
their
Souls
,
while
they
are
absent
from
the
Body
,
whereunto
their
Bodies
are
to
be
re-united
at
the
great
day
,
that
their
whole
persons
may
fully
enjoy
their
God
,
and
perfectly
possess
the
fruit
and
benefit
of
God's
covenant
.
verse
34.
this
argument
silenced
the
Sadduces
.
Finally
,
consider
what
meant
Stephen's
prayer
at
his
death
,
Lord
Jesus
receive
my
Spirit
,
or
Soul
,
Acts
7.59
.
If
his
Spirit
,
or
Soul
,
had
died
with
his
Body
,
why
should
he
call
upon
Christ
more
for
the
receiving
his
Soul
,
but
because
he
knew
his
Spirit
,
or
Soul
,
was
immortal
,
and
must
live
and
subsist
when
it
was
seperated
from
the
Body
?
he
prayed
Christ
to
give
present
entertainment
to
his
Soul
,
that
he
might
rest
in
the
bosome
of
his
love
,
until
his
Body
should
be
raised
and
reunited
to
it
.
Now
as
this
may
stop
the
mouth
of
this
lying
Spirit
,
which
of
late
is
crept
forth
into
the
World
again
,
so
it
may
demonstrate
(
according
to
the
point
in
hand
)
that
the
Souls
of
the
Faithful
,
after
their
seperation
from
the
Body
,
are
instated
into
blessedness
.
By
which
places
fore-mentioned
,
and
such
like
,
is
refuted
their
Heresie
,
who
either
directly
deny
the
immortality
of
the
Soul
,
or
imply
it
as
the
Socinians
,
who
say
,
that
Mori
est
penitus
extingui
,
CHAP.
XVIII
.
Of
the
blessedness
of
the
Soul
in
general
.
MUch
more
might
have
been
spoken
of
the
blessedness
of
the
Soul
in
glory
,
when
it
is
absent
from
the
Body
;
but
because
these
things
belong
as
well
to
the
Soul
re-united
to
the
Body
,
when
it
hath
full
possession
of
salvation
,
I
chuse
to
treat
of
them
under
that
consideration
.
1.
This
shall
be
the
wonderful
felicity
of
the
Soul
,
in
that
it
shall
have
a
Body
every
way
suitable
to
it self
,
immortal
,
spiritual
,
incorruptible
,
glorious
,
as
its
habitation
for
a
pure
,
immortal
,
glorious
Spirit
to
dwell
in
;
in
this
respect
the
glorified
Souls
now
in
Heaven
(
all
the
time
of
their
seperation
)
do
even
vehemently
desire
and
wait
for
the
redemption
of
their
Bodies
,
who
were
their
yoke-fellows
in
the
day
of
their
pilgrimage
upon
Earth
.
Though
the
Soul
of
a
Believer
reign
with
Angels
,
yet
hath
she
a
passion
for
her
Body
;
and
all
the
good
she
doth
possess
,
cannot
take
her
from
the
desire
and
memory
thereof
;
though
she
hath
made
trial
of
its
revolts
,
though
this
friendly
Enemy
hath
oftentimes
persecuted
her
,
and
that
she
hath
desired
death
to
be
freed
from
the
tyranny
thereof
,
yet
doth
she
languish
as
it
were
,
and
vehemently
long
after
it
.
Though
the
Body
be
reduced
to
dust
,
though
it
cause
pity
in
its
Enemies
,
and
though
it
cause
horror
in
those
to
whom
it
was
lovely
,
yet
she
forbears
not
to
desire
it
,
and
to
expect
the
resurrection
with
a
kind
of
impatience
,
that
her
Body
may
partake
of
the
bliss
which
she
enjoyeth
.
The
Souls
of
the
Saints
departed
this
life
do
not
account
their
glory
,
their
blessedness
compleat
,
till
their
Bodies
be
reunted
;
hence
they
do
naturally
desire
their
re-union
;
and
as
they
cry
under
the
Altar
,
How
long
,
Lord
,
how
long
will
it
be
ere
thou
avenge
our
blood
?
so
all
the
Souls
of
just
men
made
perfect
,
with
one
voice
cry
out
,
How
long
,
Lord
,
how
long
will
it
be
ere
thou
redeem
our
Bodies
,
that
we
may
be
perfectly
blessed
in
the
full
fruition
of
thy self
?
Oh
then
how
shall
the
glorified
Soul
rejoyce
in
its
glorified
Body
,
raised
from
among
worms
,
dust
and
rottenness
,
rescued
from
its
captivity
,
from
under
the
power
of
death
and
corruption
,
and
now
again
made
one
with
the
Soul
,
no
longer
to
be
a
snare
or
burden
to
it
,
but
a
companion
meet
for
it
,
taking
in
no
object
by
the
senses
that
may
in
the
least
degree
endanger
the
polluting
of
the
Soul
,
and
having
nothing
in
it
that
may
stupifie
the
affections
,
or
any
way
discompose
the
eternal
rest
,
disturb
the
peace
,
eclipse
the
joy
of
the
Soul
,
interrupt
its
enjoyment
of
God
,
or
any
way
diminish
its
compleat
happiness
.
2.
There
shall
be
a
perfect
harmony
between
the
Body
with
all
its
parts
,
and
the
Soul
with
all
its
powers
;
and
both
Soul
and
Body
shall
be
fully
conformed
to
Christ
,
and
so
shall
most
sweetly
comply
each
with
other
:
and
I
conceive
the
very
remembrance
of
that
dulness
,
sottishness
,
earthiness
,
and
drossiness
,
(
which
in
the
state
of
mortality
is
in
the
Body
)
shall
be
matter
of
great
joy
to
the
Soul
,
now
that
it
findeth
such
a
wonderful
change
in
the
Body
transformed
unto
such
a
glorious
perfection
;
even
as
it
is
a
great
refreshment
to
the
mind
of
a
man
after
a
perfect
cure
to
find
the
Body
lightsome
,
full
of
spirits
,
and
in
perfect
health
after
a
lethargy
,
or
some
other
dulling
disease
that
hath
debilitated
nature
,
exhausted
the
spirits
,
and
indisposed
it
for
action
.
Then
shall
the
happiness
of
man
be
perfect
,
when
a
glorified
Soul
shall
be
united
to
an
immortal
Body
;
and
mutually
communicating
all
their
advantages
,
the
Soul
shall
be
happy
in
the
felicity
of
the
Body
,
and
the
Body
happy
in
that
of
the
Soul
;
all
their
differences
shall
then
be
composed
in
this
general
peace
:
the
Soul
shall
then
forget
all
the
revolts
of
the
Body
,
nor
shall
the
Body
any
more
complain
of
the
severities
of
the
Soul
;
but
both
of
them
remembring
only
the
good
they
have
done
each
other
,
they
shall
reign
in
Heaven
in
a
community
of
glory
.
CHAP.
XIX
.
Of
the
more
distinct
blessedness
of
the
Soul
.
SECT.
I.
Of
the
perfection
of
the
apprehensions
of
the
Saints
in
glory
.
LEt
us
now
more
distinctly
consider
of
the
blessedness
of
the
Soul
;
first
laying
this
general
rule
,
that
it
shall
be
perfect
:
for
the
Apostle
plainly
sheweth
,
that
the
Spirits
of
just
men
are
made
perfect
,
Heb.
12.
Now
the
perfection
of
the
Soul
principally
consisteth
in
the
knowledg
of
God
.
Now
there
is
Scientia
directa
&
intuitiva
,
a
direct
knowledg
of
God
upon
view
and
sight
:
Now
this
is
either
perfect
,
or
imperfect
.
A
full
and
perfect
knowledg
of
God
himself
,
none
hath
but
God
himself
;
no
creatures
,
no
man
,
no
Angel
is
capable
of
it
;
God
himself
fully
and
perfectly
seeth
himself
,
which
no
other
can
do
;
for
a
full
and
perfect
knowledg
of
an
infinite
Beeing
is
infinite
,
as
that
Beeing
is
.
He
that
hath
a
full
and
perfect
knowledg
of
any
thing
whatsoever
it
be
,
hath
the
full
measure
of
that
thing
in
his
understanding
,
which
he
fully
and
perfectly
knoweth
.
Now
what
is
the
shallow
and
narrow
capacity
of
any
created
understanding
of
Man
or
Angel
,
that
it
should
measure
the
infinite
essence
and
excellency
of
the
God-head
?
it
is
not
so
much
as
a
spoon
to
the
Ocean
;
and
there
is
less
disproportion
between
the
water
of
the
Sea
,
and
the
capacity
of
a
spoon
,
then
the
understanding
of
Man
or
Angels
,
and
the
infinite
majesty
and
excellency
of
God
.
Now
God
knoweth
himself
fully
and
perfectly
in
himself
.
If
the
Sun-beams
were
animated
,
and
living
creatures
endued
with
reason
,
how
clearly
and
perfectly
would
they
know
and
see
through
themselves
,
every
way
being
altogether
light
and
transparent
?
God
is
the
light
of
lights
,
a
most
pure
,
bright
,
and
glorious
Beeing
;
and
he
is
of
infinite
wisdom
,
and
so
fully
and
perfectly
knoweth
himself
.
On
the
other
side
,
there
is
a
knowledg
of
God
direct
and
intuitive
,
or
upon
view
,
which
is
not
perfect
,
and
this
is
of
those
blessed
Creatures
already
possessed
of
glory
:
such
knowledg
have
the
Angels
,
who
see
God
face
to
face
,
as
our
Saviour
saith
,
Matth.
18.10
.
The
Angels
do
always
behold
the
face
of
my
Father
which
is
in
Heaven
.
They
do
not
only
see
his
back-parts
,
as
Moses
did
,
but
his
face
,
by
an
immediate
view
,
beholding
the
beauty
and
glory
of
the
Lord
.
Whether
the
Saints
departed
,
before
the
resurrection
of
the
Body
,
do
thus
see
the
face
of
God
,
I
determine
not
;
doubtless
they
do
already
enjoy
a
great
degree
of
blessedness
,
the
fruition
whereof
is
more
sweet
for
one
day
,
then
the
enjoying
of
all
the
World
for
a
mans
life
:
howsoever
,
after
the
resurrection
,
when
they
shall
be
fully
possessed
of
glory
,
they
shall
see
the
face
of
God
as
the
Angels
do
,
Job
19.25
,
26
,
27.
I
know
that
my
Redeemer
liveth
,
and
that
he
shall
stand
at
the
latter
day
upon
the
earth
;
and
though
after
my
skin
worms
destroy
this
body
,
yet
in
my
flesh
I
shall
see
God
;
whom
I
shall
see
for
my self
,
and
not
another
,
&c.
So
David
compareth
the
temporal
prosperity
of
Worldlings
,
which
they
enjoy
in
this
life
,
with
the
blessed
estate
which
he
expected
after
the
resurrection
of
the
Body
;
he
calleth
them
,
Psal.
17.14
,
15.
Men
of
the
World
,
which
have
their
portion
in
this
life
,
and
whose
belly
the
Lord
filleth
with
his
hid
treasures
;
which
are
full
of
Children
,
and
leave
the
rest
of
their
substance
to
their
Babes
.
This
was
their
seeming
happiness
,
all
worldly
and
temporary
.
Now
on
the
other
side
he
speaketh
of
his
own
condition
:
As
for
me
,
I
will
behold
thy
face
in
righteousness
;
I
shall
be
satisfied
,
when
I
awake
,
with
thy
likeness
.
He
cared
not
for
those
hidden
treasures
locked
up
in
the
mines
and
bowels
of
the
earth
,
nor
for
a
portion
in
this
life
,
nor
for
large
portions
for
his
Posterity
,
&c.
but
to
behold
the
face
of
God
in
righteousness
;
to
see
him
face
to
face
,
(
which
he
was
assured
of
by
faith
)
and
so
to
be
satisfied
with
his
Image
.
Object
.
But
why
is
this
knowledg
said
to
be
imperfect
,
sith
the
Apostle
,
speaking
of
this
glorious
condition
of
the
Saints
,
saith
,
That
then
that
which
is
perfect
shall
come
,
and
that
which
is
imperfect
shall
be
done
away
?
Sol.
I
answer
,
this
knowledg
of
God
which
the
Angels
have
,
and
the
Saints
shall
have
in
God
himself
,
is
Perfect
,
in
regard
of
the
Subject
in
which
it
is
.
Imperfect
,
in
regard
of
the
Object
of
whom
it
is
.
Perfect
in
regard
of
the
Subject
,
and
that
in
two
respects
.
1.
Because
it
filleth
the
understanding
,
and
satisfieth
the
spirit
with
a
fulness
of
light
resulting
from
so
glorious
an
object
;
so
that
the
Soul
hath
a
beatifical
vision
of
God
,
so
far
as
it
is
capable
.
And
as
the
eye
is
refreshed
by
an
object
fitly
proportioned
,
and
hurt
or
dimmed
by
a
disproportionable
eminency
,
or
excellency
,
in
the
object
surpassing
its
strength
and
ability
;
so
the
Soul
,
perfected
and
glorified
,
and
the
Angelical
Spirits
,
have
such
a
knowledg
of
God
in
himself
,
as
filleth
them
,
not
such
as
confoundeth
them
;
and
this
is
perfect
in
regard
of
them
,
because
it
is
such
a
perfection
as
they
are
capable
of
,
and
can
contain
.
2.
It
is
perfect
in
respect
of
the
subject
in
which
it
is
,
in
that
it
is
as
much
as
is
due
and
requisite
to
make
their
happiness
compleat
and
perfect
without
any
defect
;
it
is
so
perfect
,
that
they
need
no
more
knowledg
of
God
then
that
which
they
have
:
and
who
can
deny
but
that
this
is
a
perfection
of
knowledg
in
respect
of
the
subjects
?
they
are
as
blessed
every
way
,
and
so
especially
in
regard
of
the
knowledg
of
God
,
as
such
creatures
can
be
;
and
that
is
a
perfection
,
though
relative
,
and
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
(
as
they
say
)
in
relation
to
the
subjects
in
whom
it
is
.
Secondly
,
on
the
other
side
,
this
knowledg
which
these
glorified
spirits
have
,
and
shall
have
of
God
in
himself
,
is
imperfect
in
respect
of
the
Object
of
whom
it
is
,
viz.
God
,
whom
they
know
in
himself
;
that
is
,
it
is
not
a
knowledg
matchable
to
the
infinite
essence
and
excellency
of
the
God-head
:
This
cannot
be
comprehended
by
any
of
the
creatures
.
Yet
let
me
tell
you
,
the
understanding
shall
then
be
more
perfect
,
-
In
its
apprehension
,
-
In
its
judgment
.
I.
In
its
apprehension
;
that
shall
be
most
quick
and
acute
;
the
Soul
shall
have
a
most
sharp
and
piercing
eye-sight
,
readily
apprehending
and
conceiving
;
it
shall
not
see
thorow
a
glass
,
it
shall
not
have
its
knowledg
at
second
hand
.
1.
It
shall
not
apprehend
God
by
the
Creature
,
by
the
light
of
Nature
;
the
Creatures
are
the
darkest
representations
of
God
,
there
are
but
some
of
his
foot-prints
in
the
Creatures
,
they
are
no
glasses
wherein
we
shall
behold
the
face
of
God
:
At
the
best
,
the
Creatures
are
but
Jacob's
Ladder
to
us
,
by
which
we
may
ascend
from
Earth
to
the
knowledg
of
God
in
Heaven
;
the
Creatures
can
but
take
us
by
the
hand
and
lead
us
to
God
,
and
lift
up
our
minds
to
Heaven
;
the
sight
of
God
is
more
then
all
the
Creatures
can
afford
,
because
God's
face
cannot
be
seen
in
the
Creature
:
and
yet
this
we
may
grant
,
that
the
Saints
shall
see
God
in
the
Creatures
then
,
but
with
this
difference
,
as
Dionysius
well
observeth
,
specula
clara
in
statu
integro
,
clear
glasses
in
a
perfect
state
;
but
now
in
statu
corrupto
,
in
a
corrupt
state
they
be
specula
aenigmatica
,
obscure
glasses
.
2.
The
glorified
Soul
shall
apprehend
God
after
another
manner
then
now
it
can
know
him
from
his
Word
,
or
understand
him
in
his
Word
.
The
knowledg
of
the
Word
is
by
the
Schools
called
cognitio
Fidei
,
the
knowledg
of
Faith
;
it
is
a
far
greater
knowledg
then
the
knowledg
of
God
from
the
Creatures
;
Faith
is
of
an
higher
reach
then
Reason
,
or
the
light
of
Nature
;
the
Word
of
God
speaks
of
God
more
,
then
the
eye
of
Reason
ever
can
by
the
eye
of
Nature
kenne
;
things
which
Reason
could
almost
deny
,
(
at
least
dispute
against
)
the
Word
reveals
of
God
.
The
Creatures
shew
but
the
foot-steps
of
God
,
the
Word
sheweth
his
back-parts
,
his
glorious
attributes
,
his
gracious
goodness
:
but
yet
the
Word
cannot
shew
us
the
face
of
God
;
therefore
the
Beatifick
Vision
is
more
then
the
knowledg
of
God
we
have
from
the
Word
.
3.
The
knowledg
of
God
in
Heaven
is
more
then
that
which
the
Saints
have
of
him
by
the
light
of
grace
in
this
life
;
by
the
light
of
grace
the
Saints
do
behold
the
light
of
God's
countenance
in
this
life
:
David
often
prays
,
Lord
,
lift
up
the
light
of
thy
countenance
upon
us
;
but
yet
the
light
of
grace
cannot
shew
the
very
countenance
of
God
himself
,
it
must
be
the
light
of
glory
that
must
discover
that
to
us
.
Indeed
to
know
God
by
the
light
of
grace
,
(
which
more
properly
is
termed
the
knowledg
of
Faith
)
is
called
life
eternal
,
John
17.3
.
It
is
called
eternal
life
,
because
to
believe
in
God
,
and
in
Christ
,
is
the
medium
,
a
way
and
means
to
life
eternal
;
and
then
again
,
it
is
vita
eterna
inchoata
,
saving
Faith
in
Christ
is
the
beginning
of
eternal
life
:
but
the
eye
of
Faith
is
too
weak
to
look
God
in
the
face
:
yet
this
we
may
grant
,
that
what
the
Creature
,
what
the
Word
reveals
of
God
,
what
we
know
by
the
light
of
grace
,
we
shall
have
a
more
clear
,
more
full
,
and
more
manifest
sight
of
it
in
Heaven
.
We
shall
then
see
God
as
he
is
,
(
i.
)
know
himself
by
himself
;
we
shall
know
him
by
himself
without
the
Creature
,
know
him
by
himself
without
the
external
preaching
of
the
Word
,
know
him
without
the
Sacraments
;
the
Word
and
Sacraments
being
glasses
wherein
we
behold
the
glory
of
God
,
but
in
Heaven
there
shall
be
no
need
of
these
glasses
,
we
shall
see
his
face
without
these
glasses
by
himself
.
Look
as
God
doth
manifest
himself
to
the
Angels
,
so
he
will
manifest
himself
to
us
;
they
see
God
in
himself
,
and
by
himself
,
therefore
they
are
said
always
to
behold
the
face
of
God
,
and
so
shall
glorified
Saints
do
.
Here
the
bodily
eye
may
be
dim
,
either
by
reason
of
the
weakness
of
the
eye
,
a
defect
of
strength
in
the
organ
or
instrument
of
sight
,
or
because
of
scales
or
films
growing
over
it
;
so
it
is
with
the
understanding
,
or
eye
of
the
Soul
,
its
sight
may
be
dim
and
imperfect
,
either
by
reason
of
its
natural
weakness
,
or
by
the
scales
of
lusts
or
sinful
corruptions
overgrowing
it
;
these
do
exceedingly
blind
the
understanding
,
and
dull
the
apprehension
,
while
we
are
in
this
state
of
mortality
:
Now
both
these
shall
be
done
away
in
that
state
of
glory
;
the
organ
,
or
eye
of
the
Soul
,
shall
then
be
strengthned
with
perfection
,
there
shall
be
no
weakness
remaining
in
it
,
it
shall
be
most
strong
and
vigorous
;
the
Soul
shall
then
be
elevated
and
raised
to
that
strength
,
that
it
shall
be
able
to
gaze
upon
the
glory
of
God
for
ever
,
and
so
see
him
,
as
never
to
lose
the
sight
of
him
:
then
likewise
all
the
scales
shall
be
removed
,
there
shall
not
be
the
least
mote
of
lust
to
dim
the
eye
of
the
Soul
,
it
shall
see
clearly
and
perfectly
;
and
ignorance
,
which
is
here
a
brand
of
sin
,
shall
be
quite
defaced
by
the
brightness
that
shall
enlighten
the
Soul
.
Tunc
nec
falli
,
nec
peccare
possunt
homines
,
veritate
illuminati
,
&
in
bono
confirmati
;
then
men
illightened
with
the
truth
,
and
confirmed
in
good
,
can
neither
deceive
,
nor
be
deceived
,
nor
sin
,
saith
St.
Augustine
.
How
quick
was
Adam's
apprehension
in
the
state
of
innocence
?
how
did
the
acuteness
of
his
understanding
penetrate
into
the
insides
of
the
Creatures
,
as
is
manifest
by
his
giving
them
names
suitable
to
their
natures
?
Now
as
Christ
(
the
second
Adam
)
is
incomparably
more
excellent
then
the
first
Adam
,
and
Believers
are
the
spiritual
seed
of
Christ
,
as
Men
and
Women
are
the
natural
seed
of
Adam
,
so
far
more
transcendent
shall
that
perfection
of
apprehension
and
understanding
be
,
which
Christ
shall
illighten
the
Souls
of
his
Saints
withal
(
as
his
seed
)
in
that
state
of
blessedness
,
even
far
surpassing
that
which
Adam
had
,
and
which
should
have
been
propagated
from
him
to
his
natural
issue
,
had
he
persevered
in
the
integrity
of
his
nature
wherein
he
was
created
.
SECT.
II.
Of
the
perfection
of
the
judgments
of
the
Saints
in
glory
.
II.
AS
the
apprehensions
,
so
likewise
the
judgments
of
the
Saints
shall
be
perfected
in
Heaven
:
Here
sometimes
quick
apprehensions
are
accompanied
with
shallow
judgments
,
as
on
the
other
side
solid
judgments
are
joyned
with
slow
apprehensions
;
but
in
glory
,
the
soundness
of
the
judgment
shall
be
correspondent
with
the
clearness
and
quickness
of
the
apprehension
,
it
shall
not
be
subject
to
the
least
mistake
,
nor
obnoxious
to
any
error
;
here
we
are
full
of
levity
,
and
wavering
in
matters
of
Religion
,
taking
up
opinions
lightly
,
without
due
examination
;
and
for
want
of
strength
of
judgment
,
we
are
ready
upon
every
sleight
occasion
to
receive
another
Doctrine
;
and
likewise
presuming
upon
the
strength
of
and
subtilty
of
our
own
wits
,
not
limited
by
grace
,
we
are
shamefully
foiled
.
Love
and
affection
to
our
own
vain
opinions
,
is
a
great
impediment
to
sound
judgment
;
it
breeds
prejudice
against
the
truth
,
making
men
resolute
in
defending
their
opinions
,
if
by
any
way
of
wresting
the
Scripture
to
their
purpose
it
be
possible
.
But
in
Heaven
the
soundness
of
the
Saints
judgments
shall
be
answerable
to
the
acuteness
of
their
apprehensions
,
they
shall
be
no
longer
accompanied
with
doubts
and
darkness
;
as
they
learn
without
labour
,
so
they
shall
not
fear
forgetfulness
,
drawing
light
and
wisdom
from
the
very
fountain
;
they
shall
know
all
things
in
their
principles
;
their
Souls
shall
then
be
penetrated
by
the
Spirit
of
God
,
and
their
judgments
clarified
with
the
light
of
glory
;
the
Saints
shall
then
be
able
not
only
to
view
the
superficies
,
or
surface
of
things
,
but
also
to
dive
into
the
bottom
of
them
,
to
comprehend
the
breadth
and
length
,
the
height
and
depth
of
them
;
they
shall
then
see
that
God
is
ever
like
himself
,
and
that
all
things
in
him
do
most
exactly
consent
and
agree
together
.
It
is
said
,
that
God
gave
to
Solomon
wisdom
and
understanding
exceeding
much
,
1
Reg.
4.29
.
and
largeness
of
heart
,
even
as
the
sand
on
the
Sea-shore
;
and
this
was
to
admiration
in
this
state
of
mortality
:
but
I
believe
,
that
he
that
is
least
in
the
Kingdom
of
Heaven
,
shall
far
surpass
Solomon
in
understanding
and
judgment
.
If
John
Baptist
(
according
to
our
Saviour's
testimony
)
were
greater
then
any
of
the
Prophets
,
because
he
saw
Christ
already
come
in
the
flesh
,
whereas
they
only
foresaw
Christ
to
come
;
and
yet
the
least
in
the
Kingdom
of
God
(
that
is
,
in
the
Church
of
the
New
Testament
)
be
greater
in
this
respect
then
John
Baptist
,
because
they
see
into
the
Mystery
of
Christ
,
not
only
as
already
come
,
but
as
having
actually
performed
the
work
of
our
redemption
,
died
,
overcome
death
,
risen
from
the
dead
,
ascended
into
Heaven
,
given
forth
his
Spirit
,
and
spread
his
Gospel
over
the
World
;
how
far
then
shall
the
understandings
of
the
Faithful
in
Heaven
(
seeing
Christ
face
to
face
)
excel
the
knowledg
which
all
the
Prophets
,
Solomon
,
John
Baptist
,
and
all
Believers
under
the
New
Testament
,
had
here
upon
the
face
of
the
Earth
?
and
as
the
perfection
of
these
faculties
,
so
the
excellency
and
perfection
of
the
objects
which
they
shall
thus
clearly
apprehend
and
perfectly
know
,
shall
wonderfully
advance
the
blessedness
of
the
Saints
.
CHAP.
XX.
SECT.
I.
A
description
of
what
things
shall
be
seen
in
God
by
the
Saints
in
Heaven
.
HE
that
seeth
a
wise
and
mighty
man
,
although
he
seeth
his
out-side
,
yet
his
in-side
he
seeth
not
,
viz.
the
beauty
and
perfections
of
his
mind
;
but
in
Heaven
the
Saints
shall
see
the
Divine
beauty
and
excellency
with
the
eye
of
the
inner
man
;
they
shall
see
the
brightness
of
his
glory
and
majesty
;
they
shall
behold
him
,
not
by
a
reflex
,
as
a
man
may
see
the
image
of
the
Sun
in
a
Looking-glass
,
but
they
shall
as
it
were
look
upon
him
in
a
direct
line
.
1.
They
shall
with
admiration
behold
him
as
the
first
eternal
Being
,
as
the
Ancient
of
days
,
comprehending
all
the
Centuries
of
years
,
all
the
ages
and
generations
,
all
the
hundreds
and
thousands
of
years
,
all
the
changes
and
periods
of
times
,
all
of
them
making
up
but
a
moment
,
and
being
no
more
then
the
twinckling
of
an
eye
to
his
eternity
.
2.
They
shall
see
him
as
he
is
in
himself
,
that
he
is
glorious
in
himself
,
in
his
being
;
that
he
is
infinitely
glorious
in
all
his
Attributes
;
that
he
is
eternally
glorious
in
all
his
works
;
they
shall
see
him
to
be
such
a
God
as
he
proclaimed
himself
to
be
,
that
he
is
the
Lord
God
,
the
Lord
God
of
Gods
;
they
shall
know
the
immensity
of
his
being
,
the
infiniteness
of
his
greatness
;
that
he
is
infinite
in
grace
,
infinite
in
mercy
,
infinite
in
glory
;
they
shall
then
see
the
unlimitedness
of
his
essence
,
filling
them
with
himself
,
with
his
presence
and
fulness
filling
all
things
,
and
with
his
infinite
being
enclosing
all
things
that
are
.
3.
They
shall
clearly
see
him
as
an
unchangeable
God
,
who
hath
wrought
all
the
wonderful
changes
that
have
hapned
in
the
Heavens
,
in
the
Earth
,
in
the
Seas
,
yet
that
himself
hath
remained
still
immutable
;
they
shall
look
upon
him
as
the
first
universal
mover
,
who
setteth
all
things
in
motion
,
in
whom
and
by
whom
all
things
move
,
himself
remaining
immovable
.
4.
They
shall
not
only
be
convinced
of
his
Almighty
power
,
but
shall
see
it
clearly
,
and
manifestly
discern
his
infinite
strength
;
it
is
one
thing
to
read
of
the
great
strength
of
Sampson
,
and
to
believe
it
as
a
certain
truth
;
it
had
been
another
thing
,
and
a
matter
of
far
greater
satisfaction
,
to
have
seen
him
smiting
the
Philistines
hip
and
thigh
with
a
great
slaughter
,
killing
a
thousand
of
God's
Enemies
with
the
Jaw-bone
of
an
Ass
,
carrying
away
the
gates
and
posts
of
a
City
upon
his
shoulders
,
pulling
down
with
his
hands
the
house
wherein
thousands
of
the
Philistines
were
sitting
:
so
it
is
one
thing
to
read
and
believe
the
Almighty
power
of
God
,
but
another
thing
,
and
a
matter
of
greater
satisfaction
to
the
Soul
,
to
have
a
clear
view
of
it
;
to
see
God
forming
Heaven
and
Earth
of
nothing
,
and
changing
times
and
seasons
;
to
see
him
raising
some
out
of
the
dust
,
and
lifting
them
out
of
the
dunghil
,
and
setting
them
with
Princes
,
and
throwing
down
the
mighty
from
their
seats
,
that
were
exalted
to
places
of
great
eminency
and
dignity
,
overturning
Nations
and
Kingdoms
,
and
working
great
wonders
.
These
things
(
though
past
)
it
is
conceived
,
they
shall
be
as
clearly
seen
in
God
,
when
we
shall
see
him
face
to
face
,
as
if
they
were
but
then
in
doing
.
With
great
delight
also
shall
they
see
his
Almighty
power
,
that
shall
bring
up
all
the
Potentates
of
the
Earth
,
all
men
,
high
and
low
,
rich
and
poor
,
young
and
old
,
before
his
tribunal
;
in
translating
all
his
Children
into
everlasting
glory
,
and
throwing
the
Wicked
into
everlasting
burnings
.
They
shall
also
see
God
exercising
his
power
in
dissolving
the
frame
of
this
visible
World
,
rolling
the
Heavens
together
as
a
scroll
,
and
folding
them
up
as
a
garment
;
melting
the
Elements
with
fervent
heat
,
and
burning
up
the
Earth
with
the
works
that
are
therein
.
Moreover
,
they
shall
see
what
God
shall
do
for
ever
,
they
shall
see
God
in
all
his
workings
to
eternity
:
What
a
ravishing
thing
would
it
have
been
,
5.
They
shall
see
the
infinite
love
of
the
infinite
God
,
of
which
now
they
have
but
a
taste
;
they
shall
then
clearly
understand
that
love
of
God
,
which
is
the
spring
of
all
spiritual
blessings
in
heavenly
things
,
out
of
which
they
were
elected
to
holiness
,
eternal
life
and
glory
;
that
love
out
of
which
Christ
himself
(
as
a
Mediator
and
Redeemer
)
issued
,
and
out
of
which
all
things
were
given
them
that
appertain
to
life
,
and
godliness
;
that
love
which
prevented
them
in
their
lost
condition
,
which
turned
the
eye
of
God's
compassion
towards
them
when
they
lay
in
their
blood
;
that
love
which
issued
out
a
pardon
of
all
their
sins
from
the
Court
of
mercy
,
which
lengthened
out
the
patience
of
God
toward
them
when
they
lingred
in
their
sins
.
Then
shall
they
know
fully
where
this
love
was
bred
,
and
that
none
but
the
eternal
love
and
delight
of
the
Father
could
have
outed
so
much
love
;
then
shall
they
see
themselves
over
head
and
ears
drown'd
in
many
obligations
to
his
infinite
love
.
6.
They
shall
see
him
as
the
Fountain
of
light
and
wisdom
,
as
the
only
wise
God
,
as
the
Father
of
lights
,
in
whose
light
themselves
see
light
,
from
whose
face
all
those
beams
do
shine
,
whereby
their
Souls
are
filled
with
heavenly
wisdom
;
they
shall
see
clearly
that
God
is
light
,
filling
Heaven
with
his
brightness
and
glory
,
and
fixing
the
eyes
of
all
the
Angels
and
Saints
upon
him
,
as
an
object
infinite
,
altogether
lightsome
and
lovely
.
They
shall
behold
that
infinite
wisdom
of
God
which
created
Heaven
and
Earth
,
which
great
piece
of
workmanship
had
nothing
but
nothing
for
its
materia
,
how
all
the
different
parts
whereof
it
is
composed
had
the
same
original
,
and
how
this
vacuum
,
by
the
word
of
God
,
brought
forth
the
Heavens
with
their
Constellations
,
the
Earth
with
all
its
Fields
,
the
Sea
with
all
its
Rocks
;
how
the
Heavens
and
Earth
were
created
in
an
instant
,
though
there
went
six
days
to
their
disposal
.
The
Saints
in
Heaven
shall
also
understand
that
wisdom
of
God
which
in
all
ages
hath
governed
the
World
,
and
directed
all
creatures
to
their
courses
and
motions
;
how
this
admirable
work
hath
endured
numberless
ages
,
contrary
to
the
Laws
of
Nature
,
which
suffereth
that
soon
to
perish
which
she
is
not
long
in
forming
.
Then
shall
the
mysteries
of
Providence
be
fully
opened
,
and
we
shall
see
the
Births
in
the
Womb
of
Providence
,
which
on
Earth
are
invisible
to
us
;
then
shall
we
understand
all
the
ways
,
circuits
,
lines
,
turnings
of
Providence
,
and
see
how
Christ
hath
steered
the
helm
of
Heaven
and
Earth
when
means
have
failed
,
and
men
and
times
have
changed
.
They
shall
likewise
know
that
wisdom
that
hath
ordered
the
sins
of
Men
and
Devils
to
holy
ends
,
never
intended
by
the
Actors
,
which
hath
over-reached
the
craftiest
devices
of
the
Serpent
and
his
Seed
—
They
shall
likewise
behold
that
manifold
wisdom
of
God
,
that
contrived
the
whole
method
of
mans
Redemption
and
Salvation
,
the
very
Master-piece
of
Divine
wisdom
;
that
wisdom
that
hath
given
light
to
the
blind
,
wisdom
to
the
foolish
,
and
abundance
of
light
to
those
that
sate
in
darkness
,
and
in
the
shadow
of
death
,
and
which
made
those
that
were
darkness
to
become
light
in
the
Lord
.
This
shall
be
matter
of
admiration
to
Men
and
Angels
,
that
the
great
God
should
condescend
to
look
on
such
vile
Sinners
,
so
far
below
the
free
love
and
majesty
of
the
most
High
.
Then
shall
the
Saints
understand
all
the
counsels
of
God
concerning
themselves
from
all
eternity
;
when
they
shall
be
admitted
into
the
House
of
God
,
they
shall
not
only
see
what
God
himself
is
,
but
they
shall
see
his
heart
,
his
will
,
and
all
his
ways
,
and
glorious
contrivances
for
their
salvation
.
7.
They
shall
see
him
as
that
God
who
is
truth
it self
;
they
shall
exactly
discern
how
every
promise
of
his
,
every
prophesie
delivered
by
his
spirit
to
the
Churches
,
and
recorded
in
his
word
,
is
fully
accomplished
,
not
one
failing
or
falling
to
the
ground
;
and
that
whatsoever
God
promised
,
or
bound
himself
by
covenant
to
perform
,
though
it
seemed
difficult
,
or
long
,
before
it
was
fulfilled
,
yet
it
came
to
pass
at
last
in
its
appointed
time
:
Oh
the
sweet
satisfaction
which
the
Saints
in
Heaven
shall
find
in
the
full
contemplation
of
the
truth
of
God
every
way
manifested
,
and
so
gloriously
verified
in
and
upon
themselves
,
in
keeping
them
by
his
power
unto
salvation
,
in
preserving
them
to
his
heavenly
Kingdom
,
in
guiding
them
by
his
counsel
,
and
bringing
them
to
glory
;
when
they
shall
see
that
all
the
art
,
malice
,
skill
and
power
of
Men
and
Devils
,
could
never
frustrate
nor
make
void
the
least
tittle
of
God's
sacred
truth
.
8.
They
shall
see
him
as
a
God
infinite
in
holiness
,
of
perfect
purity
;
they
shall
with
great
delight
look
directly
into
that
overflowing
fountain
of
holiness
,
which
hath
streamed
into
so
many
thousand
Souls
,
which
hath
washed
so
many
unclean
hearts
from
their
filthiness
,
which
filleth
all
the
Saints
and
Angels
in
Heaven
with
perfect
holiness
;
then
shall
they
behold
those
fair
hands
(
as
I
may
speak
)
that
stooped
to
wash
such
black-skinned
and
defiled
Sinners
,
and
purged
away
the
filth
of
the
Daughter
of
Sion
—
If
the
Egyptians
for
many
ages
have
had
a
great
desire
to
find
out
the
fountain
of
that
River
Nilus
,
which
by
his
yearly
inundations
watereth
the
Land
in
that
hot
climate
,
(
having
no
showres
of
rain
)
and
maketh
it
abundantly
fruitful
:
Oh
then
how
shall
glorified
Souls
rejoyce
to
be
brought
to
the
Spring-head
of
holiness
,
which
hath
watered
so
many
barren
Souls
,
and
made
them
bring
forth
the
fruits
of
the
Spirit
.
9.
They
shall
clearly
see
him
as
an
all-sufficient
God
;
they
shall
see
that
rich
treasury
opened
,
out
of
which
all
that
good
was
given
,
which
was
received
by
any
,
or
all
the
Creatures
in
Heaven
and
Earth
.
The
Lord
by
many
notable
instances
of
his
own
glorious
works
,
Job
38.22
.
convinced
Job
of
ignorance
,
and
posed
him
by
a
multitude
of
interrogations
;
among
the
rest
saith
he
,
Hast
thou
entered
into
the
treasures
of
snow
?
or
hast
thou
seen
the
treasures
of
hail
?
But
in
that
state
of
glory
,
not
only
this
holy
man
,
but
every
one
of
the
Saints
shall
be
admitted
to
view
the
treasures
of
God's
all-sufficiency
,
out
of
which
all
good
things
concerning
this
life
and
the
life
to
come
,
have
been
and
shall
be
dispensed
and
distributed
among
the
Creatures
,
life
,
breath
,
all
things
,
grace
and
glory
;
grace
of
justification
,
grace
of
sanctification
,
preventing
grace
,
subsequent
grace
,
exciting
grace
,
confirming
grace
,
strength
against
temptation
,
support
under
afflictions
,
help
in
extremities
,
relief
against
seeming
impossibilities
,
faith
,
repentance
,
love
,
hope
,
&c.
they
shall
see
the
Spring
of
that
River
of
God's
pleasures
,
and
of
those
living
Waters
,
which
have
refreshed
so
many
thirsty
Souls
when
they
seemed
ready
to
perish
.
Oh
how
would
it
tickle
the
vain
curiosity
of
many
men
,
to
be
admitted
to
the
sight
of
the
rich
treasures
of
great
Princes
,
and
to
have
their
Cabinets
(
filled
with
the
rarest
and
most
sumptuous
Jewels
)
unlocked
before
their
eyes
?
Alas
,
they
are
not
so
much
as
common
stones
of
the
street
,
in
comparison
of
the
treasures
of
God's
all-sufficiency
which
the
Saints
shall
behold
in
Heaven
.
SECT.
II.
FUrthermore
,
as
the
Saints
in
Heaven
shall
see
what
God
is
in
himself
,
so
they
shall
perfectly
and
fully
see
what
God
is
to
themselves
;
here
is
the
happiness
of
the
beatifical
vision
,
not
only
to
know
that
God
is
infinitely
gracious
in
himself
,
but
that
he
is
also
infinitely
gracious
to
us
;
not
only
to
know
that
God
is
goodness
it self
,
bonum
summum
,
the
chiefest
good
,
but
also
to
know
God
is
our
chiefest
good
,
our
happiness
.
Then
the
Saints
will
all
say
to
God
as
Job
did
,
when
he
had
that
familiar
conference
with
God
,
Job
42.5
.
I
have
heard
of
thee
by
the
hearing
of
the
ear
,
but
now
mine
eye
seeth
thee
.
So
when
we
come
to
Heaven
,
every
one
of
us
will
say
,
Lord
,
I
have
heard
thy
Ministers
say
,
that
thou
art
a
merciful
,
a
gracious
God
;
I
have
heard
thy
Word
to
proclaim
thee
to
be
a
Lord
,
a
Lord
God
gracious
and
merciful
,
a
God
pardoning
sin
,
and
forgiving
iniquity
,
and
now
mine
eyes
see
thee
;
now
I
plainly
see
that
thou
art
such
a
God
as
indeed
thou
art
.
I
tell
you
this
is
one
main
part
of
the
beatifical
Vision
,
not
only
to
see
what
God
is
in
himself
,
but
to
see
clearly
what
a
good
God
he
is
to
us
;
this
is
the
happiness
of
all
the
Saints
,
this
is
the
fulness
of
joy
which
is
in
the
presence
of
God
,
this
is
the
rivers
of
pleasure
which
are
at
God's
right
hand
.
Suppose
the
Devils
and
damned
Spirits
should
know
what
God
is
in
himself
,
that
he
is
the
God
of
grace
,
the
God
of
mercy
,
the
God
of
glory
,
alas
,
they
would
but
little
bless
themselves
in
the
knowledg
of
God
,
because
God
is
not
thus
to
them
;
it
is
their
woe
of
woes
,
because
they
know
that
God
is
to
them
a
consuming
fire
,
devouring
burnings
,
and
an
angry
Judge
:
To
know
a
thing
,
and
not
to
possess
that
thing
,
is
no
happiness
at
all
;
to
know
there
are
riches
in
the
bottom
of
the
Sea
,
doth
nothing
rejoyce
a
man
,
but
to
possess
those
riches
;
to
know
there
are
rich
treasures
of
all
good
things
,
and
not
to
have
any
part
in
that
treasure
,
what
comfort
hath
a
poor
man
in
the
knowledg
of
that
?
It
is
true
what
Chrysologus
saith
of
the
rich
Man
in
Hell
,
The
glory
of
Lazarus
doth
more
torment
him
,
then
the
fire
of
Hell
.
It
is
no
comfort
to
him
to
see
Heaven
,
and
Lazarus
in
Abraham's
bosome
,
and
himself
to
be
thrust
into
Hell
.
This
brings
joy
to
the
heart
of
man
,
when
he
knows
a
thing
,
and
seeth
it
to
be
his
own
.
There
are
three
things
that
make
a
man
glad
:
1.
When
a
man
hath
that
which
he
loveth
.
2.
When
that
which
he
hath
and
loveth
is
the
best
thing
.
3.
When
a
man
knoweth
that
he
hath
,
and
that
he
loveth
,
is
the
best
thing
.
All
these
things
are
in
the
beatifical
Vision
.
The
Saints
enjoy
that
which
they
love
,
viz.
God
;
then
God
is
the
best
thing
:
among
all
the
treasures
of
good
things
,
nothing
to
be
compared
to
God
.
Likewise
the
Saints
do
know
that
they
do
enjoy
God
,
that
God
is
their
God
;
and
what
God
is
in
himself
,
that
he
is
to
them
:
this
is
that
which
will
satisfie
all
the
Saints
when
they
shall
awake
out
of
the
dust
.
They
also
shall
see
all
things
in
God
:
it
is
a
true
Theorem
among
the
Schools
,
Videntes
Deum
omnia
vident
in
ipso
;
those
that
see
God
,
shall
see
all
other
things
in
him
.
And
the
reason
that
they
give
is
this
,
because
the
Divine
essence
is
the
representative
object
of
all
things
.
Fulgentius
makes
this
comparison
,
Now
this
knowledg
will
not
be
a
comprehensive
knowledg
of
God
;
we
may
be
studying
God
to
all
eternity
,
and
yet
we
shall
never
be
able
to
comprehend
him
:
God
is
infinite
,
and
our
understandings
are
finite
;
it
is
impossible
for
an
infinite
object
,
to
be
confined
within
the
limits
of
a
finite
being
.
Aquinas
gives
this
good
rule
;
SECT.
III.
THe
Saints
in
Heaven
shall
also
behold
the
Lord
Jesus
as
he
is
God
,
the
same
God
with
the
Father
and
the
Holy
Ghost
.
More
particularly
,
1.
They
shall
have
a
perfect
knowledg
of
him
as
God
and
Man
,
as
Mediator
between
God
and
Man
;
they
shall
not
only
see
the
Lord
Jesus
with
their
bodily
eyes
,
but
they
shall
also
discern
his
incomparable
excellency
with
the
eye
of
their
inner
man
;
they
shall
then
understand
the
mystery
of
the
incarnation
of
the
Son
of
God
;
they
shall
clearly
see
into
the
mystery
of
the
hypostatical
,
or
personal
union
of
God
and
Man
,
which
is
now
so
little
understood
by
us
;
they
shall
then
see
the
God-head
filling
the
Manhood
with
glory
and
majesty
,
dwelling
in
it
substantially
;
they
shall
behold
how
the
nature
of
man
was
raised
unto
an
infinite
height
above
all
created
nature
,
and
joyned
to
the
Deity
in
the
word
hypostatically
and
substantially
;
they
shall
see
how
God
is
truly
and
properly
Man
,
and
how
Man
is
truly
and
properly
God
,
which
naturally
no
created
understanding
can
comprehend
;
they
shall
then
clearly
behold
that
wonderful
conjunction
of
the
Son
of
God
,
and
of
the
Seed
of
Abraham
in
one
Person
,
and
shall
see
the
Man-hood
exalted
far
above
all
Principalities
and
Powers
.
2.
They
shall
behold
him
as
the
Author
and
Finisher
of
their
Faith
,
as
the
Sacrifice
for
their
Sins
,
as
him
who
was
their
wisdom
,
righteousness
,
sanctification
,
and
redemption
—
They
shall
know
him
as
their
Pledg
and
Surety
,
as
one
that
satisfied
the
justice
of
his
Father
,
and
bore
all
the
pains
and
torments
their
sins
deserved
:
they
shall
know
him
as
their
Head
,
that
gave
them
life
and
motion
;
they
shall
know
him
as
their
Tutor
and
Guide
,
that
hath
led
them
through
their
Pilgrimage
in
this
World
to
the
heavenly
Canaan
;
they
shall
then
know
how
he
carried
a
world
of
Saints
over
the
same
Seas
they
are
now
sailing
in
;
how
Christ
paid
the
fare
of
the
ship
himself
,
and
that
not
one
of
them
was
found
dead
on
the
shore
—
They
shall
know
him
as
a
Father
that
was
more
tenderly
affected
with
the
sorrows
and
sufferings
of
his
Children
then
of
his
own
;
they
shall
then
know
how
Christ's
eye
and
heart
was
upon
his
Spouse
,
making
their
salvation
his
end
,
and
the
measure
of
his
love
;
his
rising
early
,
his
night
watching
,
his
toyling
,
his
sweating
,
his
sore
and
hard
travel
,
and
all
that
he
might
have
a
redeemed
People
.
Then
shall
they
know
him
as
their
King
,
Priest
and
Prophet
,
who
offered
up
himself
for
them
;
they
shall
look
upon
him
as
one
who
presented
all
their
prayers
to
his
Father
,
and
procured
acceptance
;
who
taught
them
the
mind
of
God
,
who
came
out
of
the
bosome
of
God
,
and
revealed
the
Father
to
them
,
who
governed
them
and
protected
them
all
their
days
;
they
shall
look
upon
him
as
one
that
brought
them
through
fair
and
foul
ways
to
his
Fathers
House
.
The
perfect
knowledg
of
these
things
,
and
the
like
,
will
abundantly
satisfie
the
Saints
in
Heaven
.
Then
Jesus
Christ
shall
be
glorified
in
his
Saints
,
and
admired
in
all
that
believe
,
2
Thes.
1.10
.
I.
He
shall
be
glorified
in
his
Saints
;
which
glory
shall
result
to
Christ
two
ways
.
1.
By
putting
glory
on
his
Saints
;
in
glorifying
them
,
he
glorifieth
himself
;
he
manifesteth
what
a
King
of
glorious
state
he
is
,
what
treasures
of
glory
are
in
him
,
that
he
can
put
so
much
glory
on
innumerable
Saints
,
without
any
diminution
of
his
own
glory
;
all
that
glory
which
the
Saints
enjoy
,
is
Christ's
originally
;
he
is
the
Fountain
,
they
the
Cisterns
;
he
infinitely
full
,
though
they
are
filled
with
it
also
;
they
receive
grace
for
grace
from
Christ
,
and
they
receive
glory
for
glory
,
happiness
for
happiness
,
joy
for
joy
from
him
.
Christ
sheweth
the
riches
of
his
glory
,
as
a
King
sheweth
the
riches
of
his
treasury
,
when
he
can
make
many
rich
,
and
he
not
wax
poor
:
but
what
King
can
do
so
excepting
Christ
the
King
of
Kings
?
2.
He
shall
be
glorified
in
his
Saints
]
that
is
,
as
Chrysostom
expounds
it
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
by
his
Saints
.
Thou
art
worthy
to
receive
honour
,
and
glory
,
and
power
.
He
is
infinitely
worthy
in
himself
,
because
he
is
God
over
all
;
but
he
is
also
relatively
worthy
in
respect
of
the
Saints
,
because
all
the
glory
they
have
,
they
received
from
him
;
he
purchased
their
glory
,
he
hath
brought
them
to
glory
,
he
hath
glorified
his
power
in
making
them
glorious
,
and
he
counts
them
worthy
of
this
glory
.
II.
Christ
shall
be
admired
in
all
that
believe
.
]
Wonder
and
astonishment
ariseth
ex
magnitudine
&
novitate
rerum
;
the
greatness
and
strangeness
of
a
thing
causeth
admiration
in
all
beholders
.
The
glory
which
Christ
will
put
on
his
Saints
shall
be
exceeding
great
,
and
exceeding
strange
,
beyond
all
conceit
and
imagination
;
the
heart
of
man
cannot
now
perceive
it
;
but
when
the
eye
shall
see
this
glory
,
and
the
heart
shall
perceive
it
,
Christ
will
be
wonderfully
admired
in
them
and
by
them
.
The
glory
of
his
power
will
be
admired
,
in
that
such
poor
dust
and
ashes
should
be
advanced
to
such
an
height
of
glory
,
that
he
can
make
his
Creatures
so
glorious
.
They
will
admire
his
love
toward
them
in
communicating
such
glory
to
them
;
they
will
admire
his
grace
in
bringing
such
worthless
Creatures
to
such
glory
,
even
from
the
Dunghil
to
the
highest
Throne
of
glory
.
Moreover
,
they
shall
clearly
understand
that
great
mystery
of
the
Trinity
,
of
the
Persons
in
the
unity
of
one
God-head
and
Divine
essence
,
which
is
now
so
far
above
the
understanding
of
the
sincerest
Christian
;
they
shall
see
how
the
Son
is
begotten
of
the
Father
,
as
the
word
and
wisdom
of
the
Father
,
and
abideth
in
the
Father
;
how
the
Holy
Ghost
proceedeth
from
both
,
and
abideth
in
both
;
they
shall
see
how
these
three
are
distinguished
by
a
personal
propriety
,
so
that
they
are
three
Persons
subsisting
in
themselves
,
and
yet
together
in
number
are
one
essence
,
or
simple
Deity
,
one
power
,
one
wisdom
,
one
goodness
,
one
majesty
,
one
immensity
,
one
eternity
;
then
shall
they
see
how
the
Father
is
in
the
Son
,
how
the
Son
is
in
the
Father
,
and
the
Holy
Ghost
in
both
;
how
all
are
in
each
,
and
each
in
all
.
This
is
a
mystery
which
here
no
heart
can
conceive
,
or
tongue
express
;
it
is
,
as
Hilary
saith
,
Extra
sermonis
significationem
,
extra
sensus
intentionem
,
&
extra
intelligentiae
conceptionem
:
no
speech
can
set
it
forth
,
no
sense
can
sound
the
depth
of
it
,
no
reason
reach
the
reason
of
it
;
but
in
Heaven
the
Saints
shall
perfectly
understand
this
great
mystery
.
This
is
the
Heaven
(
saith
Gregory
Nazianzen
)
that
I
look
for
,
Nestorians
,
Arrians
,
Sabellians
,
Macedonians
,
they
shall
then
most
clearly
understand
.
SECT.
IV.
GLorified
Saints
shall
also
look
into
the
great
mystery
of
godliness
;
with
great
delight
shall
they
read
the
Book
of
Life
,
the
eternal
Decree
of
God
electing
them
to
Salvation
;
how
shall
it
fill
their
hearts
with
joy
,
to
look
into
the
original
Records
of
eternity
,
to
see
into
that
depth
of
the
riches
both
of
the
wisdom
and
knowledg
of
God
,
at
which
the
Apostle
made
a
stand
.
The
Apostle
was
at
a
stand
,
as
one
whose
stature
in
that
condition
of
mortality
was
too
low
to
wade
any
further
into
that
great
deep
;
therefore
he
cries
out
,
Rom.
11.
How
unsearchable
are
his
judgments
,
and
his
ways
past
finding
out
!
The
waters
are
too
deep
,
I
can
find
no
bottom
;
for
who
hath
known
the
mind
of
the
Lord
,
or
been
his
Counsellor
?
But
in
Heaven
the
Saints
shall
fully
understand
this
unsearchable
depth
,
viz.
how
God
should
so
carry
on
the
great
designs
of
the
declaration
of
his
pardoning
mercy
to
some
,
and
his
punishing
justice
to
others
;
and
that
in
both
these
God
was
free
in
his
grace
,
and
just
in
his
judgments
,
though
he
neither
chose
nor
called
according
to
works
;
that
the
damned
Creature
was
most
guilty
,
and
that
God
was
both
severe
and
graciously
merciful
,
and
that
none
hath
cause
to
complain
of
God
;
and
that
the
fundamental
cause
of
this
various
administration
with
Nations
and
Persons
,
is
the
holy
and
soveraign
will
of
God
,
who
hath
mercy
on
whom
he
will
,
and
whom
he
will
he
hardeneth
.
This
is
the
depth
without
a
bottom
that
St.
Paul
speaks
of
.
But
in
Heaven
the
Saints
shall
be
filled
with
the
knowledg
of
these
mysteries
,
the
bosome
of
God
being
opened
to
their
understandings
.
What
are
the
events
that
have
hapned
in
the
World
,
or
in
the
Church
,
but
the
effects
or
consequents
of
those
decrees
which
have
been
everlastingly
in
the
mind
of
God
?
Now
if
the
Saints
in
Heaven
shall
perfectly
see
God
,
then
nothing
of
God
shall
be
hid
from
them
,
which
may
make
up
their
compleat
happiness
:
they
shall
then
clearly
understand
the
mysteries
of
justification
and
glorification
,
and
all
the
deep
things
of
God
,
all
the
mysteries
of
the
holy
Scriptures
,
all
the
Prophecies
,
all
the
Figures
,
Types
,
and
Symbolical
shadows
,
all
the
mystical
Senses
;
all
these
things
they
believed
here
,
either
expresly
or
implicitely
,
but
the
reward
of
faith
is
vision
and
clear
knowledg
.
The
same
doth
St.
Augustine
insinuate
,
saying
,
What
shall
we
see
in
Heaven
but
God
,
and
all
those
things
which
now
believing
we
see
not
?
CHAP.
XXI
.
MOreover
,
the
Saints
shall
see
and
know
that
innumerable
company
of
Angels
,
their
natures
,
each
of
their
persons
in
particular
.
As
the
Angels
know
every
Elect
person
,
because
it
is
their
work
to
gather
the
Elect
from
all
the
corners
of
the
Earth
,
and
to
seperate
them
from
the
wicked
,
Matth.
13.41
.
so
the
glorified
Saints
shall
know
the
holy
Angels
,
whom
the
Lord
sent
forth
to
minister
for
them
,
whom
the
Lord
appointed
for
their
guard
while
they
were
upon
Earth
,
who
encamped
round
about
them
while
they
were
encompassed
with
so
many
dangers
.
Some
Divines
are
of
opinion
,
that
the
number
of
the
Angels
is
so
great
,
that
they
exceed
without
comparison
all
corporal
and
material
things
in
the
Earth
;
and
like
as
the
greatness
of
the
Heavens
exceedeth
the
greatness
of
the
Earth
without
any
proportion
,
even
so
doth
the
multitude
of
the
glorious
Spirits
,
exceed
the
multitude
of
all
corporal
and
material
things
that
are
in
the
World
,
with
the
like
advantage
and
proportion
.
Now
what
thing
can
be
imagined
more
wonderful
then
this
?
Again
,
if
every
one
of
the
Angels
(
yea
though
it
be
the
least
Angel
among
them
all
)
be
more
beautiful
and
goodly
to
behold
then
all
this
visible
World
;
what
a
glorious
sight
shall
it
be
then
to
see
such
a
number
of
beautiful
Angels
,
to
see
the
perfections
and
offices
that
every
one
hath
in
that
high
and
glorious
City
?
there
do
the
Angels
go
as
it
were
in
Embassages
,
are
exercised
in
their
Ministry
,
there
the
Principalities
and
Thrones
triumph
,
there
do
the
Cherubims
give
light
,
&
the
Seraphims
burn
with
fervent
love
:
All
of
that
heavenly
Court
are
perpetually
singing
Praises
and
Hallelujahs
to
God
Almighty
,
and
to
the
Lamb
that
sits
on
the
Throne
for
ever
.
Oh
what
honour
is
this
which
God
will
do
to
his
Children
hereafter
,
when
he
shall
exalt
them
to
so
high
a
dignity
,
as
to
place
them
among
the
Angels
in
Heaven
,
and
make
them
like
unto
the
Angels
of
God
?
CHAP.
XXII
.
SECT.
I.
Of
the
Saints
mutual
knowledg
of
each
other
in
Heaven
.
FInally
,
the
Saints
shall
know
each
other
,
the
Patriarchs
,
Prophets
,
Apostles
,
Martyrs
,
and
People
of
God
in
all
Ages
and
Nations
;
the
Saints
shall
behold
numberless
hosts
and
troops
of
glorified
Pieces
,
redeemed
Saints
,
in
that
highest
Orb
and
Region
of
glory
;
there
they
shall
behold
the
general
Assembly
and
Church
of
the
first-born
,
whose
names
are
now
written
in
Heaven
,
Heb.
12.23
.
immediately
illuminated
,
studying
,
preaching
,
and
praising
Christ
for
evermore
.
There
you
shall
see
Abraham
,
Isaac
,
and
Jacob
,
and
all
the
Prophets
,
in
the
Kingdom
of
God
,
saith
our
Saviour
,
Luke
13.28
.
It
was
propounded
as
a
doubt
to
Martin
Luther
,
As
we
think
it
reasonable
to
conclude
the
Soul
to
be
immortal
,
because
it
desireth
to
be
so
,
before
it
be
enflamed
by
any
studied
notions
and
apprehensions
of
eternity
;
so
with
equal
probability
,
we
may
prefigure
and
delineate
some
parts
or
shadows
of
our
future
happiness
,
being
guided
by
those
innate
and
universal
propensions
which
encline
every
Soul
to
desire
and
wish
the
same
thing
.
Among
those
transcendent
desires
which
issue
from
our
natures
,
this
is
one
,
that
those
acquaintances
which
were
virtuously
begun
on
Earth
,
may
be
renewed
and
perfected
in
Heaven
.
This
desire
was
once
of
so
great
authority
,
that
former
ages
had
respect
unto
it
;
for
when
they
found
it
easier
to
overcome
all
other
terrors
of
death
,
then
that
one
of
an
everlasting
absence
from
a
Friend
,
they
were
careful
to
chear
a
departing
Soul
,
by
assuring
it
,
that
the
happiness
of
the
other
World
,
next
to
the
contemplation
of
the
Divine
nature
,
consisted
in
the
gaining
of
new
,
and
the
indissoluble
recovery
of
old
acquaintance
.
What
they
made
a
part
of
their
happiness
,
we
admit
but
as
an
appendix
to
ours
;
and
as
we
think
it
not
safe
to
joyn
any
Creature
unto
God
,
to
make
up
the
object
of
our
happiness
,
so
we
believe
it
would
derogate
from
the
glory
of
his
goodness
,
if
particular
Souls
,
like
so
many
divided
channels
,
should
have
their
own
banks
full
,
but
yet
be
debarred
from
all
commerce
,
and
mutual
knowledg
of
each
others
blessedness
.
Our
Creed
moreover
calls
upon
us
to
believe
a
communion
of
Saints
;
which
if
it
be
a
matter
of
our
faith
here
,
it
must
be
an
object
of
our
knowledg
hereafter
;
if
we
must
believe
that
there
are
some
who
sincerely
communicate
with
us
in
the
faith
in
this
life
,
then
we
shall
hereafter
clearly
know
who
were
our
fellow-members
in
that
communion
;
and
as
faith
it self
shall
be
done
away
by
evidence
,
so
shall
that
communion
which
is
here
by
faith
,
be
hereafter
perfected
by
that
communion
which
shall
be
by
vision
.
Those
who
have
laboured
to
find
out
the
most
intimate
and
peculiar
properties
of
the
humane
nature
,
do
affirm
,
that
it
was
made
and
fashioned
for
Society
.
Now
as
Divines
use
to
say
,
That
Christ
came
not
to
abolish
,
but
to
perfect
the
Law
;
so
may
we
pronounce
of
our
blessedness
in
Heaven
,
that
it
shall
not
extinguish
,
but
establish
,
confirm
and
perfect
those
desires
which
are
appropriated
to
the
Soul
,
as
reasonable
and
immortal
.
If
the
Soul
may
carry
with
it
a
sociable
inclination
,
then
may
it
for
the
use
and
exercise
of
this
desire
be
admitted
to
the
knowledg
of
other
Souls
,
and
of
those
especially
with
whom
it
had
sojourned
on
Earth
,
that
like
fellow-travellers
,
who
have
been
equally
afflicted
with
the
difficulties
of
the
way
,
they
may
thenceforth
interchangeably
communicate
their
joys
,
springing
from
their
present
rest
and
peace
.
Object
.
But
it
may
be
said
,
that
in
our
union
unto
God
shall
be
supplied
all
imaginable
contents
;
and
that
the
Souls
of
the
blessed
shall
be
held
in
so
great
admiration
,
as
that
they
cannot
admit
the
mixture
of
any
second
or
less
joy
.
Resp.
Though
this
opinion
seem
specious
,
and
agreeable
to
reason
,
yet
we
must
consider
,
that
as
in
the
Divine
nature
we
admit
no
useless
Attributes
,
(
such
as
the
Divine
justice
and
mercy
would
be
,
if
there
were
not
a
Creature
to
exercise
them
on
)
so
likewise
in
the
Humane
,
we
must
either
say
it
hath
no
aptness
eternally
to
desire
or
rejoyce
in
the
good
of
another
,
(
which
a
sociable
nature
inwardly
abhorreth
)
or
else
we
must
allow
it
an
object
whereon
to
practice
its
endless
love
and
joy
.
This
love
we
conceive
shall
be
the
perfection
of
that
desire
which
was
begun
on
Earth
,
but
always
mixt
with
fear
and
jealousie
(
being
subject
to
those
common
infirmities
,
which
attend
both
the
powers
&
acts
of
the
Soul
in
this
life
)
and
this
joy
we
believe
shall
succeed
in
the
place
of
that
condolency
and
compassion
,
which
on
Earth
we
sustained
one
for
another
.
This
love
therefore
,
and
this
joy
,
must
have
such
an
object
,
as
was
once
the
subject
of
our
fear
and
compassion
,
which
cannot
be
either
God
or
Angels
,
but
a
Creature
only
,
of
the
same
nature
and
condition
with
us
.
These
are
perhaps
but
wild
and
ranging
conceits
,
which
assert
that
there
is
no
nature
,
but
it
is
capable
of
happiness
;
no
happiness
without
society
,
no
society
without
a
plurality
of
individuals
of
the
same
kind
.
Yet
by
the
power
of
these
imaginations
,
did
that
Disputer
in
Plutarch
create
a
plurality
of
Worlds
for
society
sake
;
and
by
them
was
Hortensius
in
Tully
puzzelled
,
and
made
to
doubt
,
how
God
may
be
said
to
be
blessed
,
if
alone
.
And
I
think
that
those
rude
and
untaught
ages
,
measuring
the
blessedness
of
God
by
what
themselves
most
delighted
in
,
did
easily
admit
a
multitude
of
gods
to
prevent
a
solitude
,
which
in
their
belief
overthroweth
all
happiness
.
Though
these
opinions
relish
of
the
blindness
of
the
age
that
brought
them
forth
;
yet
as
the
darkest
Bodies
by
collision
may
send
forth
some
light
,
so
out
of
these
assertions
some
sparks
and
glimmerings
of
truth
may
be
produced
;
for
though
in
God
there
be
an
infinite
fulness
to
satisfie
an
infinite
desire
,
and
so
he
alone
may
suffice
to
make
himself
happy
,
yet
is
he
pleased
not
so
precisely
to
love
himself
,
as
not
also
to
be
delighted
with
the
blessedness
of
his
Creature
:
and
if
God
(
who
is
essentially
blessed
,
and
hath
all
blessedness
in
himself
)
be
notwithstanding
by
his
own
goodness
,
enclined
to
delight
in
the
glory
of
a
poor
Creature
,
it
must
needs
be
,
that
Man
,
who
is
the
image
of
this
goodness
,
hath
imprinted
and
stamped
upon
his
nature
,
a
proneness
to
delight
in
the
blessedness
of
his
fellow-creature
,
as
well
as
a
desire
to
see
himself
happy
.
SECT.
II.
Object
.
BVt
it
may
be
feared
that
our
knowledg
of
one
another
,
and
our
mutual
delight
in
each
other
,
may
beget
some
interruptions
in
our
union
with
God
,
taking
the
Soul
aside
from
the
contemplation
of
its
Maker
,
to
gaze
on
and
delight
in
the
beauty
of
a
Creature
;
therefore
those
acts
of
the
Soul
,
love
and
joy
,
seem
not
to
be
admitted
,
being
but
digressions
of
the
Soul
,
and
an
allay
to
our
blessedness
.
Sol.
This
fear
,
I
think
,
will
vanish
,
so
soon
as
we
consider
,
that
it
is
the
same
beauty
which
we
behold
in
God
,
and
love
in
the
Creature
,
though
of
a
different
splendor
;
and
as
the
Stars
,
the
Air
and
Water
,
by
their
borrowed
lights
do
raise
us
to
behold
the
Sun
,
the
fountain
of
all
that
light
;
so
wheresoever
the
rayes
of
glory
are
cast
,
(
whether
on
Angels
or
Men
)
we
cannot
but
behold
God
shining
on
each
nature
,
and
confess
him
to
be
all
in
all
.
Moreover
,
it
is
not
a
glance
,
but
a
fixing
on
the
Creature
(
which
in
that
state
is
not
to
be
feared
)
can
endanger
our
happiness
,
otherwise
neither
God
nor
Angels
are
truly
blessed
;
for
the
Divinity
of
former
ages
would
perswade
us
,
that
God
as
it
were
cometh
daily
out
of
himself
to
behold
his
own
image
in
the
Angels
,
and
the
Angels
look
upon
the
same
resemblance
as
cast
from
them
,
and
reflected
by
the
Soul
;
but
neither
God
nor
Angels
are
so
ravished
with
those
dimmer
beauties
,
as
to
dwell
upon
them
,
but
do
suddenly
return
back
to
the
Fountain
,
God
to
himself
,
and
the
Angels
unto
God
.
But
to
let
pass
these
excusable
conjectures
,
let
us
remember
upon
what
ground
we
are
solicited
to
believe
,
how
the
Angels
are
daily
conversant
about
us
in
acts
of
knowledg
and
love
in
their
ministerial
employments
,
in
fulfilling
the
Divine
justice
&
mercy
;
yet
notwithstanding
these
seeming
interruptions
of
their
vision
,
they
continue
blessed
.
And
we
believe
also
that
Christ
himself
(
though
in
perfect
glory
)
continueth
his
intercession
for
us
,
which
being
an
act
of
mediation
between
divers
parties
,
cannot
be
performed
without
a
knowledg
and
love
of
those
for
whom
he
interceedeth
.
And
though
it
may
be
conceived
,
that
in
God
there
can
be
no
intermission
in
the
contemplation
of
himself
,
because
by
the
same
single
act
,
he
at
once
beholdeth
himself
,
and
all
things
else
;
yet
we
must
not
imagine
such
an
infinite
comprehensiveness
in
the
creature
,
as
to
be
able
within
the
same
Act
to
involve
and
circumscribe
all
that
may
be
known
or
desired
in
every
object
,
for
this
were
to
extol
the
Creature
above
it self
,
making
it
equal
with
God
.
The
Angels
therefore
,
and
Christ
himself
as
man
,
have
their
actions
bounded
;
and
those
acts
by
which
they
immediately
behold
and
love
the
Creature
,
are
not
the
same
by
which
they
immediately
contemplate
,
and
necessarily
love
the
Creator
.
Wherefore
I
think
we
may
without
rashness
believe
,
that
our
blessedness
,
which
is
a
cleer
and
everlasting
contemplation
of
the
Godhead
,
may
consist
with
such
inferiour
acts
in
the
soul
,
as
are
requisite
to
constitute
a
blessed
society
among
the
Saints
.
SECT.
III.
IT
was
no
small
contentment
and
satisfaction
to
S.
Paul
,
that
he
should
meet
his
beloved
Thessalonians
in
the
presence
of
Christ
:
for
thus
much
seemeth
to
be
intimated
by
that
his
exulting
demand
:
What
is
our
hope
,
or
joy
,
or
Crown
of
rejoycing
,
are
not
ye
even
in
the
presence
of
our
Lord
Jesus
Christ
at
his
coming
?
And
the
same
Apostle
,
when
he
would
set
bounds
and
limits
to
a
Christians
sorrowing
for
the
dead
,
tells
us
,
that
we
must
not
sorrow
,
as
those
that
have
no
hope
(
such
as
are
all
that
are
imbued
with
those
Epicurean
principles
of
the
Soul's
Mortality
,
and
it's
resolution
into
nothing
)
such
mens
sorrow
finds
no
case
,
because
that
good
whose
absence
they
bemoan
,
in
their
opinion
is
irrecoverably
lost
:
and
to
shake
hands
with
a
dying
friend
,
is
with
them
as
much
as
to
bid
them
everlastingly
farewel
:
But
a
Christian's
tears
(
like
drops
from
a
cloud
)
may
sometimes
fall
;
they
must
not
,
like
a
River
,
be
alwayes
running
.
He
may
sorrow
because
he
is
parted
from
some
good
(
suppose
from
a
loving
friend
)
bur
this
sorrow
must
be
tempered
with
this
hope
,
that
he
shall
see
his
friend
again
,
and
that
good
which
as
yet
continues
the
object
of
his
sorrow
(
while
considered
as
stoln
and
taken
from
him
)
must
after
a
while
become
the
subject
of
his
hope
and
comfort
,
being
put
in
mind
,
that
God
who
for
a
time
laid
it
out
of
his
sight
,
will
restore
it
back
again
unto
him
.
This
the
Apostle
alloweth
to
be
his
meaning
,
by
bidding
us
,
comfort
one
another
with
these
words
:
for
if
otherwise
,
it
would
fully
answer
the
Apostle's
meaning
,
to
say
it
is
enough
,
that
God
raise
those
that
sleep
to
glory
,
though
he
exile
them
from
a
mutual
knowledge
of
each
other
.
Then
let
us
see
what
comfort
this
interpretation
can
afford
to
a
pensive
and
lamenting
Soul
,
which
may
suggest
unto
it
self
on
this
wise
;
God
will
restore
my
friend
unto
himself
,
but
not
to
me
;
he
will
bring
back
the
Jewel
into
the
Cabinet
,
but
will
lock
it
up
from
my
sight
;
he
will
restore
the
thing
,
but
not
repair
my
loss
:
and
it
seemeth
all
one
to
me
to
lose
him
in
an
eternal
nothing
,
and
not
to
be
allowed
to
know
that
he
is
a
glorious
somthing
;
now
what
comfort
can
we
place
in
such
a
meditation
?
This
perswasion
of
a
restauration
to
a
mutual
knowledge
of
each
other
,
containeth
also
some
advantages
and
motives
to
a
Godly
life
;
for
the
fear
of
being
eternally
divided
from
those
I
sincerely
love
on
earth
,
will
draw
me
to
an
imitation
of
their
sanctity
,
if
herein
they
be
exemplary
:
or
give
me
the
courage
to
lead
them
into
the
way
,
if
their
course
be
irregular
and
exorbitant
:
for
those
who
unfeignedly
desire
to
meet
at
the
journeys
end
,
will
study
to
preserve
each
other
in
the
way
:
and
they
who
would
wear
the
same
crown
of
rejoycing
in
the
presence
of
Christ
,
will
assist
each
other
here
,
that
they
perish
not
in
the
agony
and
conflict
:
it
gives
an
edge
and
sharpness
to
those
affections
which
are
employed
for
each
others
good
,
when
we
consider
that
that
heat
and
fervency
,
which
they
spent
in
desire
and
travel
for
one
another
,
shall
be
turn'd
into
an
excess
and
extremity
of
delight
in
each
other
.
The
Egyptians
embalmed
the
Carcasses
of
the
dead
,
to
preserve
them
,
if
it
were
possible
,
through
all
the
parts
of
time
;
being
guided
by
an
opinion
,
that
so
long
as
the
body
continued
undissolved
,
the
soul
would
not
forsake
the
earth
,
but
continue
hovering
about
the
place
where
the
bodies
lay
:
in
like
manner
the
Souls
of
men
,
which
by
many
kinds
of
association
may
be
united
into
one
masse
and
heap
,
and
as
it
were
become
parts
of
one
another
,
will
continue
the
more
vigilant
and
active
for
each
others
everlasting
welfare
,
so
long
as
they
are
perswaded
against
an
eternal
divorce
and
dissolution
,
and
do
contrarily
believe
they
shall
be
rewarded
by
a
sense
of
each
others
happiness
;
and
that
that
union
which
is
among
themselves
(
as
of
one
member
to
another
)
shall
not
be
dissolved
,
but
perfected
by
that
union
which
shall
unite
them
to
Christ
as
to
their
Head
,
and
through
him
unto
God
.
CHAP.
XXIII
.
Of
the
perfection
and
purity
of
the
wills
of
glorified
Saints
.
IN
the
next
place
I
will
shew
how
the
wills
and
affections
of
glorified
Saints
shall
be
raised
to
a
fulness
of
glorious
perfection
:
now
it
is
evident
,
God
must
be
first
gloriously
united
to
the
Soul
and
her
powers
,
before
she
can
by
her
understanding
see
,
and
by
her
will
and
affections
love
and
embrace
God
:
in
Heaven
God
shall
be
immediately
united
to
the
very
nature
of
the
Soul
her self
,
which
is
chief
in
man
,
yea
formally
man
,
which
can
be
no
otherwise
done
than
by
a
glorious
change
and
immutation
made
in
the
Soul
it self
,
by
communicating
to
her
by
grace
,
a
glorious
and
perfect
estate
of
participated
eternity
,
which
is
the
root
and
foundation
of
all
that
most
glorious
exercise
about
which
the
Saints
in
Heaven
are
conversant
.
This
being
so
;
the
wills
and
affections
of
glorified
Saints
shall
be
perfectly
pure
and
holy
,
without
the
least
tincture
of
defilement
;
they
shall
be
holy
as
God
is
holy
;
not
infinitely
holy
,
but
perfectly
holy
,
without
mixture
of
any
thing
contrary
to
holiness
:
their
wills
shall
suit
and
meet
exactly
in
every
thing
,
with
the
pure
and
holy
will
of
God
;
they
shall
will
what
he
willeth
,
and
nothing
but
what
he
willeth
;
their
wills
shall
give
full
consent
to
the
will
of
God
in
all
things
:
There
shall
be
compleat
holiness
in
the
will
:
our
wills
(
like
to
the
will
of
Christ
)
shall
be
altogether
conformable
to
the
will
of
God
;
we
shall
fulfil
the
will
of
God
:
the
conformity
of
our
wills
to
God
,
is
the
glory
of
our
wills
,
which
in
this
life
are
like
Nebuchadnezzar's
Image
,
partly
clay
,
partly
gold
;
here
we
are
partly
regenerate
,
partly
unregenerate
,
but
in
Heaven
we
shall
be
all
gold
,
all
holy
:
glorified
Saints
shall
never
find
any
grudgings
of
their
old
diseases
(
sin
and
corruption
in
them
)
in
the
least
degree
;
they
shall
see
themselves
perfectly
cured
of
all
the
sicknesses
and
distempers
of
their
Souls
:
they
are
no
longer
constrained
to
resist
the
motions
of
the
flesh
,
because
this
Rebel
is
subdued
,
and
losing
in
the
resurrection
what
ever
they
drew
from
Adam
in
their
birth
;
they
have
now
none
but
just
and
holy
inclinations
:
the
Spirit
of
a
glorified
Saint
is
now
no
longer
busied
to
maintain
a
war
against
sin
,
because
this
monster
cannot
set
its
foot
within
the
gates
of
Heaven
;
he
groaneth
not
now
under
the
revolt
of
his
passions
,
his
will
cleaves
to
God
as
strongly
as
he
can
desire
.
CHAP.
XXIV
.
SECT.
I.
MOreover
,
the
affections
of
the
Saints
in
glory
are
much
enlarged
,
and
are
most
quick
and
lively
;
our
affections
in
this
life
are
subject
to
distractions
,
but
then
they
shall
be
composed
and
rightly
placed
.
1.
In
Special
;
the
Saints
shall
love
God
with
all
their
hearts
,
The
love
of
the
Saints
in
Heaven
is
much
perfecter
than
ours
upon
the
earth
:
whatever
pains
we
take
to
love
God
on
earth
,
our
love
is
never
without
some
notable
defect
to
enfeeble
it
▪
i●
is
blind
,
because
faith
that
enlightens
it
,
is
(
as
one
saith
)
a
candle
whose
lamp
is
alwayes
surrounded
with
a
cloud
or
smoak
:
it
is
faint
and
drooping
,
because
we
possess
not
the
supream
good
we
passionately
affect
,
and
being
separated
from
him
,
we
are
as
well
his
Martyrs
,
as
his
Lovers
.
Here
our
love
is
also
divided
,
because
self-love
is
not
yet
extinguished
;
and
the
greatest
Saints
,
if
they
mannage
not
their
intentions
well
,
do
rob
God
of
all
the
love
wherewith
they
indulge
themselves
.
In
brief
!
it
is
almost
ever
interested
:
we
love
not
God
so
purely
,
as
not
to
seek
our
own
pleasure
with
it
,
when
we
seek
his
glory
;
and
we
are
more
earnest
with
God
for
riches
and
honours
than
for
heavenly
graces
:
but
the
Saints
in
glory
have
not
one
of
these
imperfections
in
their
love
;
their
love
is
not
blind
,
because
they
love
him
whom
they
see
;
and
the
brightness
of
glory
that
illuminates
them
,
is
a
ray
dispelling
all
the
darkness
of
their
understandings
:
it
languisheth
not
as
ours
doth
,
nor
spends
it self
in
its
longings
,
because
they
possess
what
they
love
,
and
being
intimately
united
to
God
,
are
eternally
inseparable
from
him
:
their
love
is
not
divided
,
because
self-love
enters
not
into
the
celestial
Jerusalem
,
but
is
quenched
by
the
flames
of
true
charity
;
finally
it
is
not
interested
,
because
God's
glory
is
the
end
of
their
desires
,
yea
in
Heaven
it self
they
seek
not
so
much
their
own
happiness
as
his
glory
.
SECT.
II.
11.
AS
the
Saints
shall
love
God
entirely
,
so
they
shall
love
each
other
in
the
Lord
:
they
shall
see
the
Image
of
God
shining
cleerly
and
gloriously
in
each
other
,
and
so
shall
love
God
in
each
other
,
and
each
other
in
God
:
Peter
shall
admire
Christ
in
the
glory
conferred
on
Paul
,
and
Paul
shall
admire
Christ
in
the
glory
conferred
on
Peter
:
The
Saints
shall
find
themselves
all
agreeing
in
God
;
and
so
among
themselves
,
they
shall
see
nothing
in
any
of
their
brethren
,
but
what
shall
be
most
lovely
,
nothing
to
estrange
their
hearts
,
or
damp
their
affections
:
they
shall
not
be
capable
of
any
touch
of
envy
,
for
every
one
of
them
shall
be
full
of
glory
and
blessedness
:
And
albeit
some
have
higher
degrees
of
glory
than
others
,
yet
this
causeth
no
emulation
or
jealousie
among
them
.
The
variety
of
the
world
(
as
one
observeth
)
is
one
of
its
rarest
ornaments
;
the
flowers
which
checker
a
walk
,
do
embellish
it
:
the
Stars
which
make
an
hundred
several
figures
in
the
firmament
,
do
set
a
lustre
upon
its
beauty
;
neither
doth
any
thing
make
a
Countrey
more
pleasant
,
than
the
diversity
of
the
parts
that
compose
it
:
the
riches
and
glory
of
a
state
dependeth
upon
its
diversity
:
if
all
subjects
were
of
the
same
condition
,
there
would
neither
be
diversion
for
strangers
,
nor
accommodation
for
the
naturals
.
The
ornament
and
profit
of
the
body
politique
appeareth
in
this
agreeable
mixture
of
rich
and
poor
,
Artists
and
Husbandmen
,
Souldiers
and
Merchants
,
Magistrates
and
Ministers
;
but
here
is
the
mischief
that
attends
it
,
that
this
variety
of
conditions
which
begets
its
beauty
,
breeds
envy
and
jealousie
among
the
subjects
:
for
as
their
goods
are
not
common
,
because
their
conditions
are
different
,
one
is
jealous
of
what
another
possesseth
.
Great
men
are
apt
to
be
proud
,
and
to
despise
their
inferiours
:
Men
of
low
degree
are
envious
,
and
murmure
at
those
that
are
above
them
.
But
in
Heaven
the
difference
of
degrees
produceth
their
beauty
,
and
giveth
no
occasion
of
envy
or
jealousie
;
the
Crowns
of
glorified
Saints
are
proportionable
to
their
labours
and
sufferings
for
Christ
.
They
that
turn
many
to
righteousness
shall
shine
as
the
Sun
,
Dan.
12.
Peace
bears
rule
among
all
the
Inhabitants
of
Heaven
:
love
which
uniteth
them
renders
their
contentment
common
,
though
the
justice
that
rewardeth
them
,
maketh
their
condition
gradually
different
.
Every
one
is
glad
of
anothers
happiness
;
and
without
interesting
in
any
one
,
they
find
that
the
felicity
of
particulars
contributeth
to
that
of
the
publique
.
In
Heaven
love
is
in
its
full
perfection
,
CHAP.
XXV
.
SECT.
I.
Of
the
joy
of
glorified
Saints
,
what
it
is
,
and
to
what
it
extendeth
it self
.
OUt
of
love
floweth
joy
,
which
openeth
and
enlargeth
the
heart
upon
the
enjoyment
of
God
and
Glory
:
the
beatifick
joy
is
as
sublime
,
supernatural
and
wonderful
,
as
the
beatisick
Vision
of
God
,
and
Love
it self
is
;
for
these
are
altogether
equal
and
commensurate
among
themselves
,
as
well
by
intensive
perfection
,
as
by
eminency
of
nature
or
specifical
perfection
:
so
much
do
the
Saints
love
as
they
see
,
and
so
much
do
they
rejoyce
as
they
love
.
The
chief
object
which
delighteth
the
Saints
is
of
infinite
goodness
,
beauty
and
sweetness
,
comprehending
in
it self
the
goodness
,
beauty
and
sweetness
of
all
things
:
and
this
joy
of
the
Saints
doth
so
far
surpass
all
worldly
joys
,
which
are
taken
in
,
either
by
the
sense
or
understanding
,
as
the
Vision
of
God
in
Heaven
doth
excell
all
the
knowledge
we
have
here
upon
earth
,
and
as
much
as
an
infinite
good
doth
exceed
a
finite
good
:
for
that
joy
is
infinitely
greater
and
sweeter
than
all
the
joyes
of
this
life
.
I
say
infinitely
,
so
that
although
all
the
joyes
of
the
world
,
and
all
the
delights
of
the
senses
(
which
may
be
had
in
this
life
)
should
be
gathered
together
in
one
,
and
should
be
augmented
never
so
much
,
yet
could
they
never
be
equalled
with
the
joyes
of
glorified
Saints
,
because
this
joy
is
of
an
higher
kind
,
viz.
Divine
,
and
the
sweetness
of
it
is
of
a
far
other
nature
than
the
sweetness
of
earthly
joyes
.
This
will
the
more
evidently
appear
,
if
we
consider
the
eminency
,
variety
,
and
stability
of
the
good
things
in
which
the
Saints
in
glory
do
rejoyce
.
1.
First
,
and
above
all
things
they
do
rejoyce
in
the
intrinsecal
good
things
of
God
,
which
are
infinitely
abundant
in
him
,
viz.
because
they
see
him
to
be
of
infinite
power
wisdom
and
goodness
,
they
see
him
to
be
eternal
and
incomprehensible
,
they
see
him
to
be
the
Author
of
all
things
,
the
end
of
all
things
,
the
preserver
of
all
things
:
they
see
all
good
,
sweetness
and
blessedness
most
abundantly
contained
in
him
;
and
their
joy
is
the
greater
,
because
they
see
him
possess
all
these
things
after
a
most
eminent
manner
;
for
as
they
love
God
incomparably
more
than
themselves
,
so
do
they
rejoyce
more
in
those
eminencies
that
are
in
him
,
than
in
all
their
own
blessedness
.
If
the
joyes
that
the
Saints
have
here
in
this
vale
of
tears
be
many
times
unspeakable
,
and
far
greater
than
all
worldly
joyes
,
how
incomparably
greater
then
shall
their
joy
be
,
when
it
shall
be
said
to
every
faithful
Soul
,
Enter
thou
into
thy
Masters
joy
,
Math.
25.
Then
they
shall
as
it
were
enter
into
an
ocean
and
abysse
of
joyes
,
and
therewith
shall
be
compassed
about
on
every
side
,
and
dwell
eternally
in
it
.
2.
They
shall
rejoyce
in
all
the
extrinsecal
good
things
of
God
:
They
shall
rejoyce
in
that
glory
which
God
hath
from
the
perpetual
praises
,
benedictions
,
and
thanksgivings
of
all
his
Saints
;
they
shall
rejoyce
in
that
glory
which
accrueth
to
him
from
the
salvation
of
his
elect
Children
,
and
from
the
torments
of
the
wicked
,
which
they
do
and
shall
suffer
in
the
Prison
of
Divine
Justice
to
all
eternity
:
and
all
this
joy
of
theirs
ariseth
from
their
love
to
God
:
as
when
a
Kings
Son
rejoyceth
in
the
wisdom
,
power
,
riches
and
glory
of
his
Father
,
without
having
any
respect
at
all
to
his
own
profit
or
honour
,
but
meerly
out
of
love
to
his
Father
,
and
for
his
Father's
sake
:
Of
this
joy
Anselm
thus
speaketh
:
so
much
as
any
one
loveth
another
,
Anselm
Proso
log
.
Ca.
25.
so
much
he
rejoyceth
in
his
good
:
and
as
in
Heaven
,
every
one
will
incomparably
love
God
more
than
himself
,
and
all
others
with
himself
;
so
he
will
rejoyce
more
in
the
blessedness
of
God
,
than
in
his
own
happiness
,
and
of
all
others
with
him
.
As
for
their
joy
,
it
shall
be
most
full
and
abound
,
a
perpetual
feast
of
marrow
and
fatness
;
in
God's
presence
is
fullness
of
joy
,
and
at
his
right
hand
pleasures
for
evermore
.
Psal.
16.11
.
S.
John
saith
,
That
which
we
have
seen
and
heard
,
that
we
declare
unto
you
,
that
you
also
may
have
fellowship
with
us
,
and
truly
our
fellowship
is
with
the
Father
,
and
with
his
Son
Jesus
Christ
;
and
these
things
write
we
unto
you
,
that
your
joy
may
be
full
,
1
Joh.
1.3
,
4.
This
seems
to
assure
us
,
that
Christians
in
this
life
may
have
a
fulness
of
joy
through
communion
and
fellowship
with
God
the
Father
,
and
with
his
Son
Jesus
Christ
,
viz.
a
fulness
of
eminency
,
not
of
perfection
;
such
a
fulness
of
joy
as
surpasseth
all
sinful
and
worldly
joyes
,
such
as
overcometh
all
worldly
losses
and
sorrows
:
how
much
more
in
the
life
to
come
shall
their
full
enjoyment
of
God
cause
in
them
an
absolute
and
most
perfect
fulness
of
joy
,
as
much
joy
as
their
hearts
can
hold
?
their
hearts
also
being
enlarged
,
and
made
capable
of
abundance
of
joy
unspeakable
and
full
of
glory
:
they
shall
have
joy
then
,
not
that
shall
overcome
all
sorrow
onely
,
but
they
shall
be
altogether
free
from
all
mixtures
of
sorrow
;
never
a
cloud
of
sadness
or
discontent
shall
ever
in
the
least
measure
eclipse
or
darken
their
joy
:
what
are
all
our
terrene
joyes
?
they
are
but
as
a
dream
to
this
fulness
of
joy
that
is
in
the
presence
of
God
in
Heaven
.
SECT.
II.
MOreover
,
besides
this
,
which
is
also
unspeakable
,
although
inferiour
to
those
beforementioned
.
1.
They
do
rejoyce
in
their
own
happiness
,
which
(
as
it
is
very
great
)
so
shall
their
joyes
be
multiplied
accordingly
:
and
first
of
all
and
above
all
,
they
shall
rejoyce
in
this
,
that
they
are
come
to
the
sight
and
possession
of
God
,
and
are
made
partakers
of
his
glory
and
blessedness
:
for
if
mortal
men
in
this
life
having
found
a
great
treasure
,
or
coming
to
possess
a
rich
inheritance
,
or
having
obtained
a
Kingdom
they
looked
not
for
,
or
some
earthly
and
frail
good
(
which
yet
draweth
a
thousand
cares
with
it
,
and
lasteth
but
a
short
time
)
are
so
exceedingly
affected
with
joy
,
that
they
are
not
able
to
contain
themselves
,
and
are
even
transported
beyond
themselves
with
an
extasie
of
joy
;
with
what
joy
then
(
think
you
)
shall
the
Saints
be
affected
,
when
they
shall
come
to
the
possession
of
an
infinite
good
,
which
excludeth
all
sollicitude
,
and
wherein
all
riches
,
all
honours
,
all
dignities
,
all
beauty
,
all
sweetness
(
and
whatsoever
the
mind
of
man
can
desire
)
is
most
abundantly
contained
:
and
that
which
addeth
to
this
joy
is
,
that
they
shall
see
the
possession
of
this
good
to
be
most
firm
and
sure
,
and
to
abide
for
ever
,
without
any
change
or
alteration
:
therefore
upon
a
double
account
their
joy
shall
be
incomparably
greater
than
all
the
joyes
of
this
world
,
viz.
because
the
good
which
they
shall
possess
,
shall
be
infinitely
greater
and
more
sublime
,
than
all
the
good
things
of
this
life
,
and
they
shall
also
have
an
everlasting
enjoyment
thereof
.
2.
They
shall
likewise
rejoyce
in
the
good
things
of
the
mind
,
and
chiefly
in
the
perfection
of
all
their
graces
,
and
that
cleer
knowledg
they
shall
have
of
all
things
,
which
shall
wonderfully
delight
them
.
They
shall
also
be
much
affected
with
joy
from
the
consideration
of
the
evils
and
dangers
(
as
well
temporal
as
eternal
)
which
they
shall
then
perceive
themselves
to
have
escaped
,
from
the
danger
whereof
they
shall
see
themselves
to
be
secure
for
ever
:
and
beholding
the
horrible
fire
of
Hell
,
and
the
numberless
multitudes
of
those
that
are
cast
into
everlasting
burnings
,
and
the
danger
to
which
themselves
were
exposed
,
how
shall
their
hearts
be
fill'd
with
joy
,
upon
the
meditation
of
God's
infinite
mercy
,
by
which
they
were
saved
from
everlasting
destruction
,
and
carried
in
safety
into
the
Port
of
eternal
blessedness
?
3.
They
shall
likewise
rejoyce
in
the
glory
of
their
bodies
,
when
they
shall
perceive
their
bodies
to
shine
as
the
Sun
,
to
be
swift
as
it
were
like
lightening
,
to
be
like
a
Spirit
immortal
,
incorruptible
,
impassible
.
4.
They
shall
rejoyce
in
the
amiableness
of
their
habitation
,
seeing
themselves
now
translated
from
Earth
to
Heaven
,
into
the
glorious
Kingdom
of
Heaven
,
into
the
Paradise
of
all
delights
,
into
the
Region
of
light
,
into
the
Vision
of
peace
,
into
the
Land
of
the
living
,
into
the
celestial
Jerusalem
,
into
the
place
of
the
Blessed
,
a
place
abounding
with
all
delights
,
and
with
all
good
things
,
and
void
of
all
discommodity
,
grief
and
sorrow
:
out
of
every
one
of
these
good
things
of
their
own
ariseth
to
them
unspeakable
joy
.
SECT.
III.
FUrthermore
,
they
shall
rejoyce
every
one
in
the
good
things
of
each
other
,
and
in
the
felicity
of
all
their
companions
;
for
they
shall
most
ardently
love
all
as
the
Sons
of
God
,
and
their
own
Brethren
and
Sisters
,
and
fellow
Heirs
,
and
withall
they
shall
rejoyce
in
their
splendour
,
glory
,
excellency
,
wisdom
,
vertues
,
blessedness
,
as
in
their
own
,
and
that
much
more
than
any
Parent
in
this
life
can
rejoyce
in
the
felicity
of
his
Children
,
or
one
Friend
in
the
prosperity
of
another
.
Quest.
But
with
what
affection
shall
the
Parent
and
the
Child
,
the
Husband
and
Wife
,
and
one
Friend
greet
another
in
Heaven
?
Sol.
We
must
not
surely
imagine
,
that
any
of
these
conjugal
or
paternal
affections
,
which
had
their
consummation
on
Earth
,
can
be
of
any
use
in
Heaven
,
nor
that
there
shall
be
any
return
of
by-past
and
mortal
affections
towards
Friends
,
Kindred
and
Children
:
but
as
the
body
must
put
on
incorruption
and
immortality
,
e're
it
can
be
a
fit
companion
for
the
Soul
;
so
must
the
soul
likewise
be
devested
of
all
such
desires
,
as
are
apt
again
to
wed
it
to
earthly
and
transitory
delights
,
before
it
can
be
received
into
the
blessed
communion
of
the
Saints
:
and
as
the
Soul
shall
assume
the
hand
,
the
eye
,
and
every
member
of
the
body
unto
a
participation
of
glory
,
without
soliciting
them
again
to
undergo
the
fore-past
drudgeries
in
the
flesh
;
so
the
Father
and
the
Child
,
and
one
Friend
may
behold
another
without
the
intimation
of
such
duties
,
or
any
resultance
of
such
mortal
desires
as
are
implied
in
those
relations
.
But
as
the
Soul
is
permitted
to
resume
its
own
body
,
rather
than
another
,
and
reason
exacts
it
should
gratifie
that
flesh
,
whose
inmate
it
had
been
,
rather
than
another
:
so
likewise
those
persons
whom
some
nearer
relations
had
formerly
united
,
may
be
conceived
to
retain
so
much
partiality
,
in
the
dispensation
of
their
joy
,
as
in
the
first
place
to
rejoyce
,
that
they
are
again
united
in
the
participation
of
glory
,
excluding
none
from
being
an
argument
of
their
joy
,
but
preferring
some
in
the
order
of
their
rejoycing
:
but
it
may
be
that
this
affection
must
comply
with
the
justice
of
the
divine
bounty
,
and
that
we
shall
there
bestow
a
greater
measure
of
our
joy
,
where
he
hath
been
pleased
to
confer
a
greater
portion
of
his
glory
.
It
would
seem
unreasonable
that
the
Soul
alone
should
inherit
that
glory
which
was
procured
perhaps
by
the
torments
and
sufferings
of
the
body
,
as
in
holy
Confessors
and
Martyrs
;
and
the
same
reason
which
makes
the
Soul
and
Body
sharers
of
the
same
happiness
,
begets
a
mutual
claim
among
the
Saints
to
each
others
joy
;
for
one
man
may
be
a
powerful
Instrument
of
another's
blessedness
;
the
Father's
care
may
preserve
the
Child
,
and
the
piety
of
the
Son
may
enflame
the
Father
;
the
Mothers
tears
may
reduce
the
perverted
Son
,
the
believing
Husband
may
save
the
unbelieving
Wife
;
and
one
Friend
may
with
happy
success
,
instruct
,
admonish
,
rebuke
,
and
pray
for
another
.
Now
is
it
more
reasonable
to
think
that
these
immortal
benefits
and
obligations
shall
be
promiscuously
and
undiscernably
swallowed
up
in
the
Sea
of
glory
,
or
to
say
that
these
parties
whom
it
may
concern
,
shall
see
each
other
face
to
face
;
some
gratefully
rejoycing
that
the
Instruments
of
their
Salvation
,
like
Stars
of
a
greater
magnitude
are
more
eminently
glorious
:
others
alwayes
rejoycing
in
beholding
their
labours
so
highly
bless'd
,
as
to
have
procured
the
endless
bliss
of
their
fellow-creatures
.
Our
Saviour
tells
us
,
what
joy
there
shall
be
for
the
conversion
of
a
Sinner
,
in
the
presence
of
the
Angels
,
who
by
reason
of
their
nature
are
strangers
to
us
:
if
Angels
,
who
are
in
the
presence
of
God
,
and
but
of
a
remote
alliance
to
us
,
be
as
it
were
turned
aside
from
the
contemplation
of
the
chiefest
good
,
to
behold
with
joy
a
repenting
Sinner
,
shall
not
men
who
are
of
the
same
stock
and
lineage
,
be
much
more
allowed
some
expressions
of
joy
(
suitable
to
the
greatness
of
the
wonder
)
when
they
behold
one
another
,
no
longer
repenting
Sinners
,
but
glorious
Saints
.
In
those
parts
of
the
world
near
the
Line
,
where
the
Sun
is
near
them
all
the
year
,
they
are
said
to
have
no
Winter
,
the
Earth
and
Trees
being
alwayes
green
,
as
in
a
perpetual
Spring
:
so
the
Saints
in
glory
,
upon
whom
the
face
of
God
and
Christ
shall
shine
for
ever
,
shall
never
see
one
cloudy
day
,
one
winters
night
,
nor
feel
any
sorrow
or
discomfort
,
but
shall
enjoy
a
constant
plenitude
or
fulness
of
joy
,
as
a
perpetual
Spring
for
ever
.
To
conclude
!
the
frame
of
their
bodies
and
spirits
,
the
place
of
their
abode
,
their
company
,
the
objects
which
they
shall
see
and
hear
,
all
things
within
them
and
without
them
shall
concur
to
make
their
joy
compleat
,
and
to
cause
their
hearts
to
rest
in
everlasting
peace
.
CHAP.
XXVI
.
SECT.
I.
AS
for
the
affection
of
desire
,
it
shall
have
no
place
in
Heaven
:
the
infinite
sweetness
which
the
Saints
shall
tast
in
God
and
Christ
,
and
in
the
love
of
God
and
Christ
,
shall
abundantly
satisfie
them
,
and
leave
no
place
for
desire
:
their
perfect
enjoyment
of
God
shall
admit
no
hungring
or
thirsting
after
further
delights
:
they
shall
find
it
is
enough
,
they
shall
be
fully
satisfied
,
but
never
cloyed
,
nor
satiated
.
Whence
S.
August
.
saith
,
Holy
David
having
here
tasted
of
God's
sweetness
,
cries
out
,
Whom
have
I
in
Heaven
but
thee
,
there
is
none
upon
earth
that
I
desire
besides
thee
?
Psal.
73.25
.
intimating
to
us
,
that
he
that
hath
God
,
hath
enough
in
God
:
The
Soul
that
possesseth
God
in
this
life
,
hath
recovered
that
great
loss
that
fell
upon
Adam
,
and
all
Man-kind
by
fin
:
Man
by
sin
lost
God
,
now
he
that
hath
God
in
Christ
,
hath
recovered
this
great
loss
:
Man
in
his
first
estate
had
enough
by
enjoying
God
;
now
he
that
recovereth
this
loss
,
wanteth
nothing
,
for
he
findeth
enough
in
God
.
And
although
Adam
in
innocence
enjoyed
many
other
things
besides
God
,
as
perfect
health
,
possession
of
the
Garden
of
Eden
,
and
full
authority
over
the
Creatures
,
and
albeit
these
things
were
comfortable
in
a
degree
in
their
kind
,
yet
man's
happiness
in
that
state
did
not
consist
in
possessing
these
things
,
but
in
enjoying
God
:
and
all
the
glory
and
sweetness
,
and
any
thing
that
was
desirable
in
all
these
things
,
was
derived
meerly
and
wholly
from
God
.
Now
whatever
God
doth
here
give
to
man
by
the
Creature
,
he
will
supply
in
Heaven
without
the
Creature
,
viz.
immediately
by
himself
:
if
the
streams
be
sweet
,
how
much
better
is
water
in
the
Spring
,
and
purer
there
?
In
Heaven
the
Saints
shall
want
nothing
,
yet
shall
they
enjoy
nothing
there
but
God
;
he
will
be
all
to
them
,
their
drink
,
their
food
,
their
rest
,
their
joy
,
their
pleasure
,
the
height
of
all
their
honour
,
he
will
be
all
,
and
more
than
all
unto
them
.
Which
consideration
made
a
devout
man
meditating
hereupon
to
cry
out
,
Deus
meus
&
omnia
,
ah
!
one
refreshing
of
thine
,
SECT.
II.
ANd
as
for
the
affections
of
fear
and
sorrow
,
and
anger
,
they
shall
have
no
place
in
Heaven
:
for
then
they
shall
be
set
far
above
the
fear
of
all
evil
;
the
Saints
being
possessed
of
an
infinite
good
,
which
is
God
himself
,
for
their
portion
,
they
shall
have
no
cause
then
to
fear
any
evil
;
there
is
no
evil
can
hurt
them
,
for
no
evil
shall
be
able
to
reach
them
that
are
in
possession
of
him
that
is
an
infinite
good
:
they
are
also
possessed
of
God
(
the
infinite
good
)
in
perpetuity
;
they
have
him
in
everlasting
possession
:
for
otherwise
,
although
they
need
not
fear
any
evil
while
they
are
possessed
of
him
,
yet
they
might
fear
the
loss
of
him
,
and
their
woful
separation
from
him
,
and
then
they
should
lye
open
to
all
sorts
of
evils
;
therefore
to
prevent
this
fear
,
the
Lord
hath
betrothed
them
to
himself
for
ever
,
and
hath
given
himself
to
them
in
Marriage
,
and
that
in
an
everlasting
covenant
,
and
will
never
be
divorced
from
them
,
but
be
theirs
for
ever
and
ever
.
The
graces
of
Repentance
,
Mortification
,
Self-denial
shall
have
no
place
in
Heaven
,
which
are
of
great
use
here
in
the
way
to
Heaven
:
there
shall
be
no
sense
of
evil
to
be
sorrowed
for
,
nor
sin
to
be
repented
of
,
nothing
distasteful
to
provoke
their
anger
,
or
to
discompose
those
blessed
Spirits
that
are
above
;
there
shall
be
a
perfect
harmony
between
God
and
them
.
Neither
shall
there
be
any
use
of
those
graces
of
Faith
and
Hope
in
Heaven
.
S.
Paul
tells
us
,
Now
abideth
faith
,
hope
,
and
charity
,
these
three
,
but
the
greatest
of
these
is
charity
:
why
greater
than
the
other
,
but
because
this
abideth
immortal
for
ever
?
In
Heaven
instead
of
believing
we
shall
see
;
here
the
object
of
faith
is
things
not
seen
;
the
thing
promised
,
but
not
yet
performed
;
now
in
the
life
to
come
,
when
all
things
that
are
promised
are
fully
performed
to
us
,
and
possessed
by
us
,
there
is
no
use
of
faith
,
in
relation
to
these
things
.
—
So
for
Hope
,
when
all
the
glory
of
Heaven
is
fully
enjoyed
,
that
the
Saints
hope
for
,
there
is
an
end
of
Hope
in
reference
to
the
same
things
:
the
affection
of
Hope
ceaseth
not
,
until
the
good
that
is
desired
and
hoped
for
,
be
obtained
,
and
made
present
;
but
that
good
thing
being
had
and
attained
unto
,
then
the
affection
of
Hope
ceaseth
,
for
what
we
have
and
enjoy
we
hope
not
for
,
Be
ye
followers
of
them
who
through
faith
and
patience
have
inherited
the
promises
.
Those
things
that
heretofore
were
not
seen
by
them
but
by
an
eye
of
Faith
,
they
are
now
in
full
possession
of
,
they
do
inherit
the
promises
:
on
the
other
side
,
they
have
no
more
sufferings
to
endure
,
therefore
there
is
no
more
use
of
patience
;
but
the
fruit
of
those
graces
which
they
sought
for
,
that
they
now
inherit
and
enjoy
.
S.
Paul
tells
us
,
Gal.
6.
that
he
that
soweth
to
the
Spirit
shall
reap
life
everlasting
.
When
the
Husbandman
soweth
his
seed
in
the
Earth
,
the
seed
dieth
,
and
is
dissolved
in
the
ground
,
there
it
lies
hid
,
he
sees
no
more
seed
till
the
harvest
cometh
,
but
then
he
reapeth
many
Bushels
for
one
:
so
he
that
soweth
to
the
spirit
,
worketh
in
the
strength
of
those
graces
,
shall
reap
life
everlasting
:
he
shall
have
no
use
of
those
graces
in
the
life
to
come
,
but
reap
the
fruit
of
it
,
even
life
eternal
:
when
the
Saints
come
to
possess
Heaven
as
a
portion
cast
out
by
God's
own
lot
for
them
from
all
eternity
,
they
shall
for
ever
enjoy
the
fruit
of
their
piety
,
and
the
end
of
their
Faith
and
Hope
:
Oh
how
sweet
shall
the
remembrance
of
their
work
of
faith
,
and
labour
of
love
,
and
patience
of
Hope
be
to
all
eternity
?
CHAP.
XXVII
.
Of
the
Adjuncts
of
the
glory
of
Heaven
.
HAving
spoken
of
the
Circumstances
and
substance
of
the
glory
of
the
Saints
in
Heaven
,
in
the
next
place
I
shall
treat
of
the
adjuncts
thereof
.
1.
The
glorious
state
of
the
Sons
of
God
is
a
state
of
liberty
,
Rom.
8.21
.
I
will
shew
in
what
respects
it
is
a
state
of
liberty
.
I.
A
liberty
from
all
subjection
,
Natural
,
Servile
,
Magistratical
;
in
this
state
of
liberty
all
yokes
shall
be
broken
to
pieces
;
Fathers
shall
no
more
exercise
their
paternal
authority
,
and
Sons
shall
not
be
under
their
command
;
men
shall
be
no
more
servants
to
men
,
the
highest
Potentates
shall
no
more
exercise
authority
over
men
:
as
it
is
said
of
Marriage
,
They
shall
neither
marry
nor
be
given
in
marriage
;
so
I
may
say
of
subjection
,
they
shall
neither
command
nor
obey
in
the
resurrection
,
1
Cor.
15.24
.
He
shall
put
down
all
rule
,
and
all
authority
and
power
.
Christ
will
put
down
all
the
authority
which
Fathers
have
over
their
Children
,
which
Masters
have
over
their
Servants
,
which
Princes
have
over
their
Subjects
and
Vassals
,
all
the
authority
which
both
the
Enemies
and
Persecutors
have
over
the
Church
;
then
it
shall
have
no
more
nursing
Fathers
and
Mothers
;
all
Crowns
and
Scepters
shall
be
cast
down
at
the
feet
of
Christ
,
he
will
put
them
down
,
the
Greek
word
is
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
enervabit
,
he
will
at
the
last
day
put
them
down
,
not
onely
that
they
shall
not
prevail
,
but
that
they
shall
be
utterly
abolished
.
II.
They
shall
be
delivered
even
from
that
sweet
and
gracious
subjection
to
Christ
as
King
and
Mediator
;
Christ
shall
rule
over
his
body
,
not
as
Mediator
,
but
as
God
;
he
himself
will
lay
down
the
Crown
of
his
Mediatorship
,
and
deliver
up
his
whole
government
into
the
hands
of
God
,
1
Cor.
15.24
,
28.
And
when
all
things
shall
be
subdued
unto
him
,
then
&c.
When
Christ
hath
levelled
all
authority
with
the
ground
,
and
shall
have
trodden
down
all
his
Enemies
,
then
he
will
rule
no
more
as
Mediator
,
but
give
up
the
Kingdom
to
God
the
Father
,
and
God
will
be
all
in
all
,
he
will
immediately
govern
all
his
Saints
.
III.
A
liberty
from
all
spiritual
Tyranny
in
divers
respects
.
1.
It
is
a
liberty
from
the
Tyranny
of
Sin
:
Sin
though
it
doth
not
rule
in
the
Godly
as
a
King
,
yet
as
a
Tyrant
:
though
the
Saints
do
not
,
and
never
will
sell
themselves
to
work
evil
,
yet
while
they
are
in
this
body
they
are
sold
under
sin
:
no
slavery
is
more
intollerable
to
a
Holy
man
,
than
this
slavery
to
sin
;
it
is
a
Godly
man's
hell
to
be
under
the
Tyrannical
power
of
any
lust
:
Slavery
to
Pharaoh
is
liberty
,
compared
to
slavery
to
pride
,
to
worldly-mindedness
,
or
to
any
lust
whatsoever
.
It
was
the
doom
of
a
Godly
Martyr
to
have
a
dead
man
chained
to
him
,
his
eyes
to
the
dead
man's
eyes
,
his
breast
to
the
dead
man's
breast
,
that
he
might
perish
by
the
stench
of
the
dead
Carcass
.
Such
is
a
Godly
man's
present
condition
to
be
tyed
to
the
body
of
sin
,
which
is
a
very
death
to
him
in
whom
is
the
life
of
grace
.
Now
the
state
of
glory
will
set
all
the
Children
of
God
at
liberty
from
this
thraldome
:
sin
will
then
be
put
off
,
when
glory
is
put
on
:
when
the
new
man
is
perfectly
renewed
in
respect
of
degrees
and
parts
,
the
old
man
which
is
corrupt
according
to
deceitful
lusts
,
shall
be
perfectly
destroyed
in
respect
of
presence
and
operation
:
in
the
state
of
glory
they
will
not
be
afraid
of
sinning
,
such
will
their
liberty
be
from
sin
;
they
shall
be
as
free
from
all
sin
as
the
Sun
from
the
least
shadow
.
2.
It
is
a
state
of
liberty
from
all
tokens
,
effects
,
yea
fears
of
the
wrath
and
displeasure
of
God
:
Now
and
then
God
writes
bitter
things
against
his
people
in
this
life
,
and
makes
them
his
mark
,
to
shoot
the
arrows
of
his
displeasure
into
their
very
Consciences
.
What
doleful
complaints
have
the
Godly
made
,
and
still
do
make
of
God's
dealings
with
them
?
some
of
them
live
in
Bondage
to
the
fear
of
God's
wrath
all
the
dayes
of
their
lives
:
Now
there
is
no
liberty
from
the
fears
of
God's
displeasure
in
this
life
,
so
long
as
there
is
the
remnant
of
sins
within
them
;
while
we
have
a
body
of
sin
within
us
,
we
shall
have
a
miserable
body
:
now
in
the
state
of
glory
they
shall
enjoy
a
perfect
liberty
from
wrath
,
and
all
their
chains
of
fears
shall
be
knockt
off
;
the
glorified
shall
no
more
fear
wrath
,
than
the
glorified
shall
hope
for
favour
;
they
shall
no
more
dread
Hell
,
than
the
damned
truly
desire
Heaven
;
their
perfect
sense
of
God's
love
toward
them
,
and
their
perfect
love
of
God
will
cast
out
all
these
fears
:
the
state
of
glory
is
a
fearless
estate
;
as
far
above
fear
as
Heaven
above
earth
;
the
mountain
of
glory
cannot
be
removed
with
the
greatest
tempest
of
the
fears
of
any
evil
.
3.
It
is
a
state
of
freedom
from
all
afflictions
:
now
afflictions
are
compared
in
Scripture
to
Bonds
,
Fetters
,
Chains
,
Yokes
,
and
such
Engines
and
Instruments
of
miserable
bondage
.
The
evil
of
sin
and
afflictions
are
twins
born
together
,
and
shall
cease
and
dye
together
:
when
the
Soul
takes
her
flight
to
the
mountain
of
glory
,
she
casteth
off
the
mantle
of
suffering
:
Glory
and
misery
are
as
inconsistent
together
,
as
the
most
contrarious
extreams
;
sooner
shall
East
and
West
meet
in
one
point
,
noon
and
midnight
in
one
moment
,
than
perfection
and
glory
,
and
the
least
affliction
;
Lazarus
is
now
as
great
a
stranger
to
afflictions
,
as
Dives
to
pleasures
.
4.
It
is
a
freedom
from
all
temptations
and
rage
of
Satan
,
it
is
impossible
for
the
Devil
to
tempt
a
man
in
glory
.
When
man
was
in
a
perfect
state
of
grace
,
he
tempted
him
to
sin
;
but
when
man
is
in
a
perfect
state
of
glory
,
he
cannot
tempt
him
;
the
Devils
are
cast
out
of
Heaven
,
never
to
appear
there
to
tempt
any
who
have
made
their
entrance
into
it
:
the
Church
hath
a
promise
that
Satan
shall
be
bound
up
a
thousand
years
;
but
then
he
is
bound
to
eternity
:
the
Devils
are
now
in
chains
of
utter
darkness
,
but
through
God's
permission
,
Satan's
chain
is
sometimes
lengthened
;
but
then
no
more
lengthening
:
now
he
walketh
up
and
down
assaying
to
devour
,
and
seeking
whom
he
may
devour
,
but
then
he
shall
walk
no
longer
;
the
Saints
shall
follow
the
Lamb
wheresoever
he
goeth
,
and
shall
not
in
all
their
walks
meet
with
a
Devil
to
tempt
them
to
any
sin
whatsoever
.
5.
The
state
of
glory
is
liberty
from
death
,
from
the
fears
of
it
,
and
from
all
things
tending
to
mortality
;
bondage
to
death
will
be
swallowed
up
of
this
life
of
liberty
;
glory
is
triumphant
over
Death
,
Hell
and
the
Grave
,
bidding
defiance
to
them
:
O
Grave
where
art
thou
!
O
Hell
where
art
thou
!
O
Death
where
art
thou
!
1
Cor.
15.54
,
55.
Death
and
Hell
were
cast
into
the
lake
of
fire
,
Rev.
20.14
.
By
Hell
(
there
)
we
must
understand
the
Grave
:
Death
and
the
Grave
shall
be
damned
as
well
as
the
wicked
.
6.
The
state
of
glory
is
a
liberty
from
the
rage
,
wrath
,
and
persecution
of
all
the
wicked
men
in
the
world
:
their
rage
and
persecution
is
a
bondage
and
captivity
to
the
Saints
,
hindring
them
from
serving
God
with
desired
freedom
:
they
cannot
put
forth
their
godliness
,
but
they
expose
themselves
to
the
scoffs
,
hatred
,
rage
,
and
persecutions
of
the
world
;
now
the
state
of
glory
will
put
a
great
gulf
between
the
Godly
and
the
Wicked
,
which
will
hinder
them
from
all
intercourse
:
for
know
,
that
if
the
damned
could
again
be
in
company
,
or
in
the
place
where
the
godly
are
,
they
would
persecute
them
again
to
the
uttermost
,
though
they
know
they
must
be
damned
,
and
therefore
the
Devils
now
hate
and
tempt
them
,
though
they
aggravate
their
own
torments
.
7.
It
is
a
liberty
from
all
imperfections
of
graces
,
and
weakness
in
their
serving
God
.
1.
From
all
imperfections
of
their
graces
,
which
in
this
present
life
are
very
imperfect
:
we
know
but
in
part
,
saith
the
Apostle
:
so
we
believe
but
in
part
,
we
love
God
but
in
part
,
we
are
Holy
but
in
part
,
we
are
zealous
for
God
but
in
part
:
there
is
more
doubts
and
ignorance
than
knowledge
,
more
unbelief
than
faith
,
more
want
of
love
than
love
,
there
is
more
sin
than
grace
and
holiness
:
now
the
state
of
glory
is
a
state
of
perfection
;
we
shall
know
as
we
are
known
,
our
understandings
will
be
enlarged
,
that
we
shall
know
God
fully
and
perfectly
,
our
faith
will
be
turned
into
sight
,
our
hope
into
possession
:
we
shall
then
love
God
with
all
our
hearts
,
with
all
our
souls
,
&c.
The
Angels
are
called
Seraphims
,
because
(
as
some
say
)
they
burn
in
love
and
zeal
toward
God
;
so
shall
all
the
Saints
be
filled
with
this
Seraphical
love
,
we
shall
be
as
holy
as
our
natures
are
capable
.
The
Church
and
people
of
God
in
this
life
are
compared
to
the
Moon
,
because
of
those
spots
in
her
,
which
are
imperfections
;
but
in
the
state
of
glory
they
are
compared
to
the
Sun
which
hath
no
spots
in
it
;
and
as
the
Prophet
speaks
of
the
Sun
and
Moon
,
that
the
light
of
the
Sun
shall
be
seven-fold
more
resplendent
than
now
:
so
the
graces
,
the
holiness
of
the
Saints
shall
be
seven-fold
more
holy
than
now
they
are
.
2.
It
shall
be
a
liberty
from
all
weaknesses
and
infirmities
in
serving
God
,
this
is
the
necessary
consequent
of
the
former
;
for
the
more
glorious
and
holy
a
man
is
,
the
more
able
he
is
to
serve
God
,
if
perfectly
sanctified
;
then
he
serveth
God
perfectly
:
the
Angels
fulfil
the
whole
will
of
God
,
because
they
are
filled
with
grace
;
they
run
,
yea
,
they
fly
in
the
wayes
of
his
commandements
:
this
liberty
and
enlargement
shall
all
the
Saints
have
in
the
state
of
glory
:
while
they
are
here
,
they
are
in
bondage
to
much
spiritual
deadness
,
and
slothfulness
,
they
pray
,
they
praise
God
acceptably
,
though
they
cannot
pray
nor
praise
him
perfectly
;
they
may
pray
and
purpose
to
run
the
wayes
of
God's
Commandements
,
but
cannot
because
they
are
too
weak
,
and
are
fettered
with
spiritual
slothfulness
and
deadness
:
glory
will
do
away
all
this
,
and
make
us
as
ready
and
able
to
do
the
whole
will
of
God
,
as
Angels
do
.
8.
It
is
a
liberty
from
all
natural
clogs
which
the
body
in
this
state
of
union
fastens
upon
the
soul
,
insomuch
that
the
body
is
animae
ergastulum
,
the
prison
of
the
soul
;
it
is
pondus
,
or
onus
animae
,
the
burden
or
weight
of
the
soul
;
the
regenerate
soul
cannot
act
vigorously
,
because
the
body
is
so
unweildy
;
the
spirit
is
willing
,
but
the
flesh
is
weak
:
but
when
the
soul
and
body
shall
be
reunited
,
and
meet
in
a
state
of
glory
,
the
body
will
be
a
nimble
handmaid
,
and
pliable
to
all
the
motions
and
commands
of
the
soul
:
the
body
then
(
which
is
now
the
souls
prison
)
will
be
the
souls
paradise
:
and
both
soul
and
body
will
act
most
vigorously
;
the
soul
will
never
tyre
out
the
body
,
nor
will
the
body
clog
the
soul
;
they
will
both
be
unwearied
in
their
glorious
services
;
the
body
then
will
be
spiritual
,
though
not
a
spirit
,
and
become
immortal
,
incorruptible
,
as
the
soul
is
.
9.
It
is
a
liberty
from
many
duties
and
services
,
and
spiritual
exercises
,
which
are
now
required
of
us
;
the
Saints
work
shall
be
lessened
in
Heaven
.
The
Service
of
the
Church
and
people
of
God
under
the
Gospel
,
is
much
less
than
it
was
under
the
Law
:
hence
the
state
of
the
Church
under
the
pedagogy
of
the
Law
is
by
the
Apostle
called
a
state
of
bondage
,
a
state
of
subjection
,
but
the
state
of
the
Church
under
the
Gospel
is
called
a
state
of
liberty
:
but
when
the
Church
shall
be
taken
up
into
glory
,
then
their
services
shall
be
far
less
than
now
they
are
;
many
duties
and
graces
shall
be
done
away
in
Heaven
;
we
shall
pray
no
more
for
any
mercy
for
our selves
;
all
praying
shall
be
turned
into
praising
of
God
;
we
shall
not
hear
the
Word
,
nor
receive
the
Sacraments
any
more
;
nor
fast
and
afflict
our
souls
any
more
;
we
shall
no
longer
mourn
for
sin
;
repentance
will
be
done
away
,
yea
faith
it self
(
as
many
Divines
conceive
)
shall
be
done
away
:
Pray
we
shall
not
,
because
then
we
shall
never
be
in
want
:
our
souls
shall
be
so
abundantly
satisfied
with
the
fulness
of
God's
house
:
we
shall
mourn
and
repent
no
more
,
because
we
shall
sin
no
more
.
Our
service
in
the
state
of
glory
will
be
taken
up
in
praising
God
,
in
admiring
God
,
in
loving
God
,
rejoycing
in
God
,
giving
him
praise
and
glory
for
the
riches
of
his
grace
toward
us
in
Christ
Jesus
.
10.
In
respect
of
the
place
,
it
is
a
state
of
liberty
indeed
:
the
vast
Heaven
of
Heavens
,
O
ye
Saints
,
shall
be
the
place
of
your
habitation
and
delight
:
what
is
the
whole
world
compared
to
it
,
it
is
but
a
narrow
prison
,
an
house
of
correction
,
an
house
of
bondage
to
a
gracious
spirit
,
it
is
but
as
a
Cage
to
a
bird
,
so
is
the
world
to
the
soul
of
a
Godly
man
.
11.
It
is
a
liberty
from
all
fears
or
dangers
of
everlosing
their
glory
and
blessedness
,
which
then
they
shall
enjoy
;
they
shall
never
be
afraid
of
losing
God
,
Christ
,
Heaven
,
Happiness
,
but
shall
be
secured
to
all
eternity
,
which
is
the
Crown
of
this
glorious
liberty
of
the
Children
of
God
.
It
is
a
sore
thraldome
to
be
perplexed
with
fears
of
losing
our
enjoyments
,
it
imbittereth
all
our
joyes
,
it
is
death
to
a
worldling
to
think
he
must
die
,
and
leave
all
his
riches
,
honours
,
friends
,
delights
;
much
more
will
it
be
a
very
Hell
to
the
afflicted
,
if
they
should
be
afflicted
with
the
fears
of
losing
Heaven
:
but
no
such
fears
or
thoughts
shall
at
any
time
(
during
eternity
)
perplex
the
hearts
of
the
Godly
,
it
casteth
out
all
such
fears
:
they
shall
see
it
is
impossible
for
them
to
lose
what
they
do
possess
.
Notable
is
that
phrase
,
Luk.
16.26
.
Between
us
and
you
there
is
a
great
gulf
fixed
:
that
if
the
glorified
would
get
out
of
Heaven
,
they
cannot
come
to
the
damned
;
and
the
damned
cannot
come
out
of
Hell
to
Heaven
;
God
hath
fast
bolted
the
gates
of
Heaven
and
Hell
with
an
everlasting
decree
.
CHAP.
XXVIII
.
Of
the
eternity
of
the
glory
of
Heaven
.
II.
THe
second
adjunct
of
this
glory
is
the
perpetuity
of
it
,
it
shall
be
everlasting
:
this
is
abundantly
witnessed
in
the
Scriptures
;
I
give
to
them
eternal
life
(
saith
Christ
)
and
they
shall
never
perish
,
Joh.
10.28
.
He
that
heareth
my
word
,
and
believeth
on
him
that
sent
me
,
hath
everlasting
life
,
Joh.
5.24
.
To
them
who
by
patient
continuance
in
well-doing
,
seek
for
glory
,
honour
,
and
immortality
,
eternal
life
,
Rom.
2.7
.
it
is
called
eternal
life
,
eternal
glory
,
eternal
salvation
,
2
Tim.
2.10
.
Hebr.
5.9
.
Hebr.
9.15
.
The
Hebrews
when
they
did
speak
of
eternal
life
,
they
would
speak
in
the
plural
number
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
not
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
vitae
not
vita
,
lives
,
not
life
,
implying
eternity
.
Quest.
Here
it
may
be
demanded
,
how
the
blessedness
of
the
Saints
is
made
perpetual
,
endless
,
everlasting
?
Adam
was
made
perfect
,
after
the
Image
of
God
,
perfectly
blessed
,
perfectly
holy
,
and
yet
he
fell
both
from
holiness
and
happiness
:
this
blessed
estate
of
his
seemed
to
have
been
of
very
short
continuance
;
yea
,
many
of
the
Angels
,
which
were
more
excellent
and
glorious
than
man
,
and
had
none
to
tempt
them
,
yet
left
their
habitation
,
and
fell
from
this
blessed
estate
;
how
then
cometh
it
to
pass
that
the
happiness
of
man
shall
be
everlasting
?
Resp.
For
answer
hereunto
,
if
I
should
say
,
that
they
shall
see
God
face
to
face
,
and
so
shall
be
filled
with
God
,
and
so
all
occasions
of
sin
,
and
revolting
from
God
shall
be
prevented
;
and
they
shall
be
so
abundantly
satisfied
in
God
,
and
so
invincibly
strengthened
and
confirmed
by
God
dwelling
in
them
,
that
nothing
shall
so
far
prevail
over
them
,
as
in
the
least
degree
to
withdraw
their
affections
from
God
.
I
see
not
how
this
might
suffice
:
for
doubtless
the
Angels
that
kept
not
their
first
estate
,
did
thus
see
and
enjoy
God
,
yet
they
fell
totally
and
finally
.
—
Therefore
the
sole
reason
is
the
will
of
Almighty
God
,
his
infinite
goodness
,
his
eternal
love
toward
them
,
according
to
which
he
hath
made
a
covenant
of
grace
with
them
in
his
Son
,
by
his
promise
and
oath
,
assuring
them
of
eternal
life
:
and
this
immutable
will
and
love
of
God
declared
in
the
infallible
truth
of
his
gracious
promise
and
covenant
,
is
a
better
and
firmer
assurance
than
the
highest
perfections
and
excellencies
,
that
any
meer
creature
is
capable
of
:
yea
a
child
of
God
here
on
earth
,
having
the
least
measure
of
true
grace
mixt
with
many
corruptions
,
almost
stifled
with
the
body
of
death
,
opposed
,
discouraged
,
discountenanced
by
a
wicked
and
ungodly
world
,
assaulted
by
all
the
powers
of
darkness
,
and
with
numberless
temptations
,
is
in
a
safer
condition
for
perseverance
,
and
is
better
assured
to
hold
out
to
eternal
life
,
because
of
the
verity
of
God's
promise
,
and
the
firmness
of
his
covenant
grounded
upon
the
rock
Christ-Jesus
,
than
one
that
were
by
creation
perfectly
upright
and
happy
,
if
his
holiness
and
happiness
were
only
in
his
own
keeping
,
and
not
established
upon
this
everlasting
foundation
,
the
will
of
God
,
and
the
infallibility
of
his
promise
.
This
being
the
cause
,
we
may
also
conceive
divers
holy
ends
,
for
which
as
he
doth
preserve
every
child
of
his
by
his
effectual
working
power
unto
salvation
,
so
having
brought
them
thither
,
he
will
for
ever
preserve
them
in
his
Heavenly
Kingdom
.
As
,
I.
That
he
may
have
some
of
the
lost
seed
of
Adam
to
be
everlasting
Monuments
of
his
rich
grace
,
who
to
all
eternity
shall
be
real
demonstrations
of
his
infinite
love
,
and
unspeakable
mercy
and
goodness
,
in
redeeming
,
justifying
,
sanctifying
,
cleansing
,
and
preserving
them
.
II.
That
he
may
be
to
eternity
praised
for
his
glorious
victories
over
all
his
enemies
,
that
when
the
Devil
and
his
Angels
have
used
the
utmost
of
their
craft
,
might
and
malice
,
when
the
hands
of
the
world
have
been
hot
and
smoking
with
the
blood
of
the
Saints
,
and
their
hearts
sick
with
blasphemy
and
malice
against
Christ
and
his
followers
,
when
sin
hath
thrown
out
its
most
deadly
poyson
,
or
when
death
hath
been
devouring
Man-kind
so
many
ages
,
yet
shall
the
Almighty
power
of
God
be
so
prevalent
over
all
,
as
to
make
,
and
everlastingly
to
keep
his
elect
in
a
blessed
state
;
and
he
in
them
,
and
they
with
him
shall
celebrate
an
eternal
and
most
glorious
triumph
in
the
Kingdom
of
Heaven
,
III.
That
Jesus
Christ
may
be
eternally
honoured
as
a
Redeemer
:
God
the
Father
will
have
the
fruit
of
his
Son's
purchase
to
be
perpetual
and
everlasting
;
he
will
magnifie
the
infinite
value
of
that
price
which
Christ
hath
paid
,
the
infinite
vertue
of
that
blood
which
Christ
shed
for
the
redemption
of
lost
souls
,
by
establishing
his
ransomed
ones
in
everlasting
happiness
:
therefore
it
is
said
,
He
shall
come
to
be
glorified
in
his
Saints
,
and
admired
in
all
them
that
do
believe
,
2
Thes.
1.10
.
Christ
is
now
very
admirable
and
glorious
in
the
hearts
of
his
redeemed
ones
,
who
are
illightened
with
saving
knowledge
,
who
have
an
experimental
taste
in
themselves
of
the
efficacy
of
his
blood
,
and
the
fruit
of
that
redemption
which
he
hath
wrought
:
But
oh
how
admirable
and
glorious
shall
he
then
appear
,
when
they
shall
enjoy
the
fulness
of
his
redemption
in
an
unchangeable
state
of
blessedness
for
evermore
?
IV.
That
he
may
have
everlasting
objects
of
his
love
,
to
whom
he
may
communicate
his
goodness
,
sweetness
,
fulness
;
whom
he
may
enrich
with
the
treasures
of
his
Kingdom
,
feast
with
his
love
,
beautifie
with
his
salvation
,
and
adorn
with
the
brightness
of
his
glory
for
ever
:
and
this
is
that
wherein
the
infinite
goodness
of
God
delighteth
,
even
to
give
forth
and
to
communicate
it self
:
such
is
his
blessedness
and
perfection
that
it
is
beyond
all
possibility
of
addition
;
he
can
receive
nothing
from
any
,
but
delighteth
to
give
and
communicate
:
and
as
he
is
an
everlasting
fountain
of
blessedness
,
so
he
will
have
everlasting
vessels
of
honour
into
whom
fulness
of
blessedness
may
stream
and
flow
from
himself
for
ever
;
that
we
may
see
our
debt
of
love
to
Christ
is
eternal
.
O
how
many
thousand
talents
are
we
owing
to
Christ
,
and
the
longer
the
Saints
enjoy
the
glory
of
Heaven
through
millions
of
ages
,
their
debt
to
the
Lamb
that
sitteth
on
the
throne
will
be
the
greater
:
eternal
praises
can
take
down
nothing
of
it
.
V.
God
will
have
some
everlastingly
to
praise
and
glorifie
his
name
,
a
consort
of
Saints
,
his
redeemed
ones
to
joyn
with
his
elect
Angels
in
magnifying
his
name
,
exalting
his
praise
,
and
doing
him
honour
to
all
eternity
.
Ransomed
ones
shall
sing
the
Gospel-Song
,
Worthy
is
the
Lamb
,
&c.
The
Gospel-Tune
of
the
Song
of
free
grace
shall
be
for
ever
sung
in
that
blessed
Assembly
of
the
first
born
,
whose
names
are
now
written
in
Heaven
.
VI.
He
will
make
his
Saints
everlastingly
blessed
,
even
for
the
Angels
sake
,
who
persevered
in
their
integrity
and
obedience
from
the
first
moment
of
their
creation
until
now
,
that
their
joy
may
be
full
.
This
may
be
collected
by
way
of
analogy
and
proportion
from
that
speech
of
Christ
.
I
say
unto
you
,
that
joy
shall
be
in
Heaven
over
one
sinner
that
repenteth
,
Luk.
15.7
,
10.
and
again
,
there
is
joy
in
the
presence
of
the
Angels
over
one
sinner
that
repenteth
.
If
the
Angels
do
now
rejoyce
to
see
their
loss
in
part
repaired
,
and
that
(
instead
of
their
fellow
Angels
that
fell
,
revolting
from
God
and
forsaking
them
,
and
now
fighting
against
God
,
and
opposing
them
in
that
Ministery
wherein
they
serve
him
)
some
of
man
kind
are
turn'd
unto
God
by
unfeigned
repentance
,
and
joyned
in
communion
with
them
(
according
to
that
of
Hebr.
12.22
.
which
is
spoken
to
the
faithful
:
ye
are
come
to
an
innumerable
company
of
Angels
)
I
say
,
if
the
Angels
rejoyce
in
this
,
how
shall
their
joy
be
filled
up
,
to
see
many
thousands
of
the
children
of
Adam
translated
to
Heaven
,
and
confirmed
in
the
full
possession
of
everlasting
glory
and
happiness
?
This
being
a
principal
adjunct
and
qualification
of
that
blessedness
and
salvation
,
which
Christ
hath
purchased
for
his
people
,
it
may
serve
to
rouze
up
those
,
whose
hearts
and
thoughts
are
chiefly
taken
up
with
such
temporal
things
as
are
perishing
,
and
of
a
very
short
continuance
.
S.
Paul's
practice
was
quite
contrary
,
2
Cor.
4.18
.
We
look
not
(
saith
he
)
at
the
things
which
are
seen
,
which
are
temporal
,
but
at
the
things
which
are
not
seen
,
which
are
eternal
.
Oh
that
we
could
be
sensible
of
this
extream
folly
,
and
learn
seriously
to
consider
,
what
it
is
for
an
immortal
soul
,
that
must
have
an
everlasting
being
and
subsistence
,
chiefly
to
mind
,
take
care
for
,
and
strive
for
things
that
last
but
a
short
time
,
when
it
hath
the
offer
of
things
eternal
;
to
surfeit
on
momentany
delights
,
and
neglect
eternal
fulness
of
joy
;
to
seek
greedily
after
uncertain
and
perishing
riches
,
and
to
neglect
the
treasures
of
eternity
;
to
affect
vain
applause
from
the
short
breath
of
dying
men
,
and
never
labour
to
make
sure
of
everlasting
glory
;
to
strive
to
get
the
friendship
of
great
men
,
carnal
persons
,
and
neglect
to
have
the
eternal
love
of
God
assured
to
them
,
not
labouring
to
enjoy
God
for
ever
.
This
may
be
much
aggravated
,
if
we
take
in
consideration
,
viz.
that
the
loss
of
everlasting
salvation
for
the
gaining
of
temporal
things
,
is
accompanied
with
everlasting
misery
and
destruction
.
Is
not
this
then
extream
folly
to
forfeit
Heaven
for
Earth
,
and
not
onely
to
lose
everlasting
salvation
for
earthly
things
,
but
also
to
bring
upon
themselves
everlasting
misery
and
destruction
?
CHAP.
XXIX
.
Of
the
certainty
of
the
salvation
of
the
Saints
.
Vse
1.
HAving
spoken
of
the
Circumstances
,
substance
,
and
adjuncts
of
the
Saints
glory
,
it
will
now
be
necessary
that
I
make
some
use
and
improvement
of
what
hath
been
spoken
.
Will
God
crown
his
people
with
glory
,
and
is
there
such
a
blessed
estate
reserved
in
Heaven
for
them
,
as
I
have
shewed
at
large
?
This
then
in
the
first
place
may
inform
us
concerning
the
certainty
of
the
salvation
of
the
Saints
.
The
salvation
of
God's
Children
is
so
certain
,
that
the
Scripture
speaks
not
of
it
as
if
it
were
to
come
,
but
as
if
it
were
already
past
or
present
,
even
as
if
it
were
now
done
,
and
not
as
of
a
thing
to
be
done
:
it
is
usual
in
Scripture
to
describe
those
things
which
God
hath
certainly
determined
,
in
such
a
manner
as
if
they
were
certainly
accomplished
:
So
S.
Paul
speaking
of
the
salvation
of
the
Saints
,
saith
,
Tit.
3.5
.
according
to
his
mercy
he
hath
saved
us
:
not
he
will
do
it
,
but
he
hath
done
it
.
By
grace
ye
are
saved
,
Eph.
2.8
.
not
ye
shall
be
,
but
ye
are
;
whom
he
hath
called
,
them
hath
he
justified
;
and
whom
he
hath
justified
,
them
also
hath
he
glorified
,
Rom.
8.30
.
Blessed
is
the
man
that
endureth
temptation
,
for
when
he
is
tryed
,
he
shall
receive
the
crown
of
life
,
Jam.
1.12
.
From
the
certainty
of
future
happiness
,
the
Apostle
inferreth
and
concludeth
present
blessedness
;
he
shall
be
blessed
,
therefore
he
is
blessed
.
1.
The
salvation
of
the
Saints
is
certain
if
they
look
to
God
,
or
to
themselves
;
to
God
both
in
respect
of
his
own
purpose
,
and
of
Christ's
performance
.
God
hath
purposed
it
,
therefore
it
shall
inevitably
come
to
pass
;
all
the
powers
on
Earth
or
Hell
shall
never
be
able
to
divert
it
:
Man's
purposes
are
subject
to
alteration
,
God's
are
not
.
Balaam
himself
could
say
,
where
he
blesseth
,
none
can
curse
,
Numb.
23.23
.
if
God
hath
said
it
,
he
will
do
it
;
if
he
hath
spoken
it
,
he
will
certainly
perform
it
—
Certain
it
is
also
in
respect
of
Christ's
performance
,
Christ
hath
performed
all
that
is
necessary
and
sufficient
for
our
salvation
;
he
hath
been
both
our
ransome
and
our
purchase
;
ransomed
us
from
Hell
,
and
procured
for
us
an
inheritance
in
Heaven
.
He
is
called
the
Lamb
slain
from
the
beginning
of
the
world
,
Rev.
13.8
.
for
,
if
ye
look
to
the
decree
and
purpose
of
God
,
he
was
so
;
or
if
ye
look
to
the
merit
and
efficacy
of
his
sufferings
,
he
was
so
:
To
all
the
faithful
that
have
lived
,
from
the
beginning
of
the
world
,
the
suffering
and
sacrifice
of
Christ
is
meritorious
,
and
available
,
even
to
them
that
lived
before
Christ
came
into
the
flesh
,
as
well
as
to
us
that
live
after
it
:
as
many
as
are
saved
,
are
saved
by
it
,
as
S.
Bernard
wittily
speaketh
,
Mors
Christi
prosuit
,
antequam
fuit
:
the
death
of
Christ
was
profitable
,
before
it
was
.
2.
The
salvation
of
the
Saints
is
certain
also
if
they
look
to
themselves
,
if
they
look
to
what
they
are
,
aut
re
,
aut
spe
,
either
indeed
,
or
in
hope
;
that
is
,
either
to
their
present
estate
,
or
their
future
.
As
to
their
present
estate
,
God
hath
already
so
far
given
it
them
,
as
he
hath
certainly
given
the
seal
and
earnest
of
it
to
them
;
they
have
his
Spirit
already
,
that
is
the
seal
of
their
adoption
,
the
earnest
of
their
salvation
;
and
having
this
,
they
are
sure
of
the
other
,
as
when
a
man
hath
his
earnest
,
he
is
sure
of
his
bargain
;
and
God
never
takes
this
earnest
back
again
,
because
it
is
so
the
earnest
of
our
inheritance
,
Rom.
Homil.
9.
until
the
redemption
of
the
purchased
possession
,
as
that
it
is
an
earnest
also
,
that
in
the
mean
time
God
establisheth
us
in
Christ
,
and
that
he
hath
created
us
even
for
this
very
thing
,
namely
to
cloath
us
with
immortality
and
eternal
life
:
Moreover
,
God
in
giving
earnest
to
assure
the
end
unto
us
,
doth
thereby
undertake
against
all
lets
and
impediments
,
that
should
hinder
the
atchieving
of
that
which
is
earnested
thereby
;
and
therefore
as
Chrysostom
saith
,
the
things
present
which
thou
hast
already
attained
,
do
assure
unto
thee
those
things
which
are
yet
to
come
:
But
of
this
I
have
spoken
before
,
Chap.
4.
And
as
in
respect
of
their
present
estate
,
so
in
respect
of
their
future
hope
,
as
well
as
their
present
earnest
:
Ye
are
saved
by
hope
,
saith
the
Apostle
:
though
hope
be
properly
of
future
things
,
yet
he
speaks
of
salvation
as
of
a
thing
present
.
Indeed
it
is
not
with
this
hope
as
with
worldly
hope
:
worldly
hope
doth
many
times
fail
a
man
,
but
this
doth
never
;
therefore
it
is
called
an
anchor
,
Hebr.
6.19
.
which
hope
we
have
,
saith
the
Apostle
,
as
an
anchor
of
the
soul
,
sure
and
stedfast
.
Non
dixit
fundamentum
,
sed
anchoram
;
he
did
not
say
a
foundation
,
but
an
anchor
,
saith
Chrysostom
:
foundations
are
many
times
so
firm
,
as
that
they
are
without
any
shaking
or
tottering
at
all
,
but
it
is
not
with
a
Ship
lying
at
anchor
,
as
with
an
house
built
upon
a
foundation
:
a
Ship
when
it
lyeth
at
anchor
in
the
Sea
,
&
movetur
,
&
non
movetur
,
it
is
moved
,
and
not
moved
;
it
is
moved
as
the
winds
stir
it
,
but
not
moved
from
the
place
where
the
anchor
holds
it
.
Thus
it
is
with
the
Christian
that
lies
floating
in
the
Sea
of
this
world
,
and
yet
hath
cast
anchor
in
Heaven
,
&
movetur
,
&
non
movetur
,
he
may
be
both
moved
and
not
moved
;
for
he
stands
not
like
a
foundation
that
cannot
be
moved
:
the
streams
of
temptation
and
trouble
will
agitate
and
toss
him
(
O
thou
afflicted
,
and
tossed
with
tempests
,
Isa.
54.11
.
)
yet
not
moved
,
that
he
cometh
in
danger
of
being
utterly
overwhelmed
,
for
hope
is
an
anchor
sure
and
stedfast
,
that
fixeth
and
setleth
him
.
Where
there
is
stedfastness
of
hope
,
there
is
assuredness
of
salvation
:
and
that
hope
may
be
the
anchor
of
the
Soul
,
saith
must
go
before
to
sound
the
ground
,
or
hope
cannot
do
its
office
;
for
what
more
absurd
,
than
that
hope
should
have
any
certainty
at
all
without
faith
,
any
more
than
an
anchor
should
have
any
stay
without
ground
to
fasten
upon
?
this
hope
(
as
Hilary
noteth
)
is
not
a
presuming
of
things
uncertain
,
but
an
expectation
of
things
known
to
us
:
for
that
cause
it
is
,
that
S.
Paul
saith
,
Hope
maketh
not
ashamed
.
They
that
hope
,
saith
Theodoret
,
and
are
deceived
of
their
hope
,
do
blush
,
and
are
ashamed
thereof
;
now
saith
S.
August
.
we
are
certain
of
our
hope
,
for
our
hope
is
not
uncertain
,
that
we
should
doubt
thereof
;
yea
,
we
are
so
certain
thereof
,
that
S.
Paul
saith
,
We
rejoyce
under
the
hope
of
the
glory
of
God
,
Rom.
5.2
.
which
confidence
and
rejoycing
of
hope
groweth
from
that
which
the
Holy
Ghost
termeth
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
full
assurance
of
faith
:
that
which
the
Saints
hope
for
,
it
cannot
but
come
to
pass
,
the
Spirit
of
God
would
never
work
this
undoubted
perswasion
in
their
hearts
,
if
he
did
not
intend
their
eternal
good
;
the
promises
of
God
are
sure
grounds
to
cast
the
anchor
of
our
hope
upon
,
they
are
the
pillars
of
hope
.
David
saith
often
in
Psal.
119.
that
he
hoped
in
God's
Word
.
CHAP.
XXX
.
Sheweth
,
that
no
afflictions
or
sufferings
shall
rob
the
Saints
of
their
crown
of
glory
.
Vse
2.
HEnce
we
may
be
informed
,
that
no
afflictions
shall
deprive
the
Saints
of
their
crown
of
glory
,
no
temptations
,
no
trials
that
we
suffer
here
,
shall
be
able
to
deprive
us
,
or
to
dis-inherit
us
of
the
Kingdom
of
Heaven
!
what
though
through
the
malice
of
Satan
,
the
injustice
and
cruelty
of
our
adversaries
,
we
may
be
put
to
endure
much
,
to
suffer
much
,
yet
when
they
have
all
done
,
they
shall
not
shut
up
Heaven
against
us
,
we
shall
have
our
reward
there
for
all
that
;
there
we
shall
receive
the
crown
of
glory
:
there
are
two
reasons
why
they
cannot
deprive
us
of
that
crown
.
1.
That
which
cannot
animam
laedere
,
cannot
caelo
privare
,
that
which
cannot
hurt
the
soul
,
cannot
deprive
him
of
Heaven
;
I
have
Heaven
sure
as
long
as
I
have
my
soul
safe
:
but
no
afflictions
can
do
that
;
they
cannot
prejudice
or
hurt
the
soul
,
not
endanger
the
safety
of
it
,
nor
come
neer
the
life
of
it
;
all
the
hurt
they
can
do
,
is
but
to
the
body
onely
,
so
far
they
can
reach
and
no
farther
.
Our
Saviour
gives
us
that
comfort
,
Luk.
12.4
.
Be
not
afraid
of
them
,
saith
he
,
that
can
kill
the
body
;
and
when
they
have
done
so
,
there
is
no
more
that
they
can
do
:
indeed
that
's
a
comfort
worth
a
thinking
on
,
that
whosoever
our
Enemies
be
,
or
whatever
our
afflictions
be
,
they
can
onely
reach
to
the
hurting
of
the
body
,
but
there
's
no
more
that
they
can
do
:
it
is
a
strange
barbarousness
of
nature
that
some
Tyrants
will
shew
,
when
they
have
killed
and
Martyred
the
poor
Saints
of
God
,
as
if
that
were
too
little
to
satisfie
their
rage
,
and
that
the
fire
of
it
could
not
be
sufficiently
quenched
with
their
blood
;
they
'l
take
pleasure
to
exercise
fury
upon
their
dead
bodies
,
mangle
them
,
hew
them
,
and
tread
them
under
their
feet
;
yea
,
sometimes
take
them
out
of
their
graves
,
when
they
have
been
buried
,
as
in
the
time
of
Queen
Mary
,
those
merciless
Popish
persecutors
of
the
Protestant
Religion
did
by
Martin
Bucer
,
and
Paul
Fagius
,
when
they
had
long
lain
sleeping
in
their
graves
.
Alas
!
it
onely
shewed
the
barbarous
fury
of
the
bloody
Papists
,
it
did
no
harm
at
all
to
the
innocent
bodies
of
the
dead
Saints
;
when
the
body
is
once
dead
there
is
no
more
to
be
done
,
as
our
Saviour
saith
.
The
Heathen
themselves
apprehended
this
,
and
cast
it
out
as
a
Shield
of
defiance
to
all
their
Persecutors
and
Tormentors
:
as
Laertius
writeth
of
Anaxarchus
,
when
he
was
condemned
to
be
pounded
to
death
in
a
Morter
with
Pestles
of
Iron
,
Do
it
,
(
saith
he
)
pound
and
break
in
pieces
this
case
and
vessel
that
holdeth
Anaxarchus
(
meaning
his
body
)
but
Anaxarchus
thou
shalt
not
touch
;
he
knew
his
soul
was
out
of
the
Tyrants
reach
.
Afflictions
and
tortures
hurt
not
the
soul
then
;
't
is
only
sin
hurts
that
;
let
not
sin
destroy
it
,
nothing
shall
destroy
it
:
and
if
sufferings
and
torments
have
not
power
to
destroy
our
souls
,
they
can
never
have
power
to
deprive
us
of
Heaven
.
2.
That
which
can
never
separate
us
from
God
,
can
never
shut
us
out
of
Heaven
:
let
us
be
sure
that
God
is
ours
,
and
we
may
be
sure
that
Heaven
is
ours
:
our
sins
may
separate
us
from
God
.
Isa.
59.2
.
but
our
sufferings
,
our
afflictions
shall
never
separate
us
from
him
:
you
may
remember
that
heroical
challenge
of
S.
Paul
,
Rom.
8.35
.
What
shall
separate
us
from
the
love
of
Christ
?
There
be
three
things
to
be
noted
in
that
challenge
.
1.
That
the
godly
are
subject
to
all
those
evils
that
the
Apostle
there
reckons
up
;
he
reckons
up
seven
in
all
;
and
still
that
which
cometh
after
,
aggravateth
that
which
went
before
.
Tribulation
or
trouble
,
that
's
the
first
:
but
to
be
in
trouble
and
in
anguish
too
;
in
anguish
to
be
driven
into
persecution
and
banishment
;
in
banishment
to
suffer
hunger
and
nakedness
;
with
these
to
be
in
continual
peril
and
danger
:
after
all
,
to
dye
violently
by
the
sword
:
these
are
great
evils
all
of
them
,
and
all
of
them
exceeding
one
another
,
and
yet
it
is
certain
,
the
godly
are
subject
to
all
of
them
.
2.
That
in
these
evils
the
main
end
that
the
Devil
aims
at
,
is
to
separate
God
from
us
,
and
us
from
God
;
as
may
plainly
be
seen
in
Job's
case
,
where
the
Devil
laid
all
the
load
he
could
upon
him
,
and
all
to
set
God
and
him
at
variance
,
to
make
him
to
blaspheme
God
,
and
God
to
forsake
him
.
3.
That
yet
the
anchor
of
our
safety
is
so
firmly
cast
,
as
that
no
such
tempests
as
these
shall
ever
cause
such
a
Shipwrack
:
in
vain
shall
the
Devil
ever
labour
by
any
of
these
cords
to
pull
God
and
us
asunder
;
they
shall
not
make
the
faithful
for
their
parts
to
shrink
any
whit
from
him
;
nay
they
will
rather
stick
the
closer
to
him
:
as
wind
puts
not
out
the
fire
,
but
rather
kindleth
it
;
so
that
same
wind
of
affliction
which
is
sent
out
to
blow
upon
them
,
it
shall
not
be
a
means
to
put
out
,
but
rather
to
kindle
the
fire
of
their
love
.
God
on
the
other
side
for
his
part
will
never
the
sooner
forsake
them
;
nay
,
he
is
so
far
from
forsaking
his
Children
in
afflictions
,
as
he
doth
then
draw
the
nearer
to
them
.
Perhaps
they
are
not
alwayes
so
sensible
of
his
presence
,
but
afraid
that
he
hideth
his
face
away
;
yet
certain
it
is
,
he
is
then
ever
at
hand
,
and
near
unto
them
,
ready
to
do
by
them
,
as
Christ
did
by
Peter
in
the
storm
;
as
soon
as
they
begin
to
sink
,
to
put
his
hand
under
them
,
and
to
save
them
from
drowning
.
David
saith
,
God
hath
compassion
on
us
as
a
Father
hath
compassion
on
his
Children
;
now
Fathers
have
most
compassion
on
their
Children
when
they
see
them
in
most
trouble
and
distress
;
if
natural
Fathers
have
so
,
God
our
Heavenly
Father
cannot
then
be
void
of
the
bowels
of
affection
,
when
he
seeth
us
in
affliction
and
distress
;
God
doth
then
pity
us
,
and
those
are
infallible
arguments
of
his
love
toward
us
:
now
if
troubles
and
afflictions
cannot
separate
God's
love
from
us
,
sure
they
cannot
shut
up
God's
Kingdom
against
us
,
but
notwithstanding
all
the
hardships
they
make
us
to
suffer
for
the
time
,
yet
when
we
have
been
tryed
,
we
shall
receive
the
crown
of
life
.
CHAP.
XXXI
.
Setteth
down
a
cordial
to
them
that
are
in
affliction
,
and
a
Preparative
to
them
that
are
not
.
A
Twofold
use
may
be
made
of
what
was
laid
down
in
the
precedent
Chapter
;
and
it
concerns
them
that
are
in
affliction
,
and
them
that
are
not
:
for
them
that
are
in
affliction
,
a
cordial
of
unspeakable
comfort
:
for
what
can
more
comfort
an
afflicted
soul
when
he
seeth
how
all
earthly
joyes
have
forsaken
him
,
and
that
he
is
every
day
fain
to
eat
the
bread
of
sorrow
,
and
to
mingle
his
drink
with
tears
,
what
can
more
comfort
him
than
to
know
and
to
be
assured
,
that
yet
for
all
this
,
he
is
never
the
farther
from
God
,
never
the
farther
from
Heaven
:
the
world
powreth
contempt
upon
him
,
but
God
hath
not
cast
him
out
of
his
favour
:
his
outward
man
peradventure
is
weakened
and
decayed
,
but
his
inner
man
is
safe
and
untouch'd
:
Earth
hath
denyed
him
peace
and
comfort
,
but
in
Heaven
there
's
laid
up
for
him
a
crown
of
blessedness
.
This
was
it
that
gave
Job
comfort
,
and
made
him
Victor
in
stercore
,
made
him
sing
Songs
of
Triumph
,
even
when
he
was
sitting
on
the
dunghill
;
his
substance
was
gone
,
his
Children
were
slain
,
his
Wife
tempted
him
,
his
Servants
scorned
him
,
his
enemies
insulted
on
him
,
his
Friends
forsook
him
,
the
Devil
was
a
scourge
to
him
,
God
himself
seemed
to
hide
his
face
from
him
,
yet
for
all
this
,
saith
he
,
I
know
that
my
Redeemer
liveth
,
and
that
I
shall
see
him
at
the
last
day
:
there
is
no
comfort
in
the
world
comparable
to
this
;
so
we
may
be
sure
to
come
to
Heaven
at
the
last
,
no
matter
though
we
go
thither
in
a
a
whirlwind
and
a
fire
;
no
matter
whether
a
smooth
way
or
a
rugged
:
Better
go
a
fowl
way
to
a
Banquet
,
than
a
fair
way
to
a
Gibbet
.
The
reward
we
look
for
in
Heaven
is
sometime
compared
to
a
reaping
,
to
a
harvest
;
now
you
know
when
the
corn
is
sown
once
,
before
we
come
to
reap
it
,
it
suffers
a
great
deal
of
hard
weather
;
many
dashing
rains
,
many
nipping
frosts
,
many
biting
winds
,
yet
none
of
all
these
do
hinder
the
harvest
,
they
make
the
corn
never
the
worse
either
for
ripening
or
reaping
:
in
due
season
we
shall
reap
,
as
the
Apostle
saith
,
notwithstanding
all
these
.
Afflictions
are
to
us
while
we
are
living
in
the
world
,
as
hard
weather
to
the
corn
while
it
is
growing
in
the
field
:
they
nip
us
,
they
pinch
us
,
they
blow
cold
,
they
beat
hard
upon
us
,
yet
they
shall
not
spoil
us
of
the
harvest
we
look
for
,
they
shall
not
bereave
us
of
the
least
of
those
sheaves
of
joy
that
lye
a
ripening
for
us
,
but
in
due
season
we
shall
reap
the
full
crop
into
our
garners
:
let
this
then
be
a
cordial
to
all
that
are
in
affliction
.
Let
it
be
also
a
preparative
for
those
that
are
not
:
prepare
your selves
O
Christians
for
the
patient
bearing
of
all
trials
that
God
shall
send
upon
you
,
by
laying
up
before
hand
this
comfort
and
assurance
,
that
no
trials
shall
rob
you
of
your
crown
.
Object
.
Peradventure
you
will
object
,
that
yet
they
have
done
so
by
some
—
extremity
of
affliction
hath
driven
them
into
extremity
of
despair
;
so
instead
of
receiving
the
Crown
of
life
,
they
have
caused
their
portion
in
the
second
death
.
Resp.
Affliction
hath
not
caused
this
,
but
the
ill
use
that
hath
been
made
of
affliction
:
we
are
to
judge
of
affliction
as
we
are
to
judge
of
prosperity
:
they
are
either
of
them
good
or
evil
according
to
the
good
or
evil
use
that
is
made
of
them
:
it
's
certain
,
that
some
that
are
in
prosperity
shall
come
to
Heaven
,
yet
their
prosperity
is
not
the
cause
of
it
;
and
so
for
some
that
are
in
affliction
,
't
is
possible
for
them
to
miss
of
Heaven
,
yet
't
is
not
their
affliction
that
deprives
them
of
it
:
the
good
or
evil
use
of
either
,
is
that
which
makes
all
of
us
in
either
to
be
happy
or
unhappy
.
Let
it
therefore
prepare
us
for
the
constant
and
patient
bearing
of
afflictions
,
whensoever
they
shall
come
upon
us
,
especially
if
they
shall
come
upon
us
for
the
testimony
of
the
Gospel
,
and
for
righteousness
sake
;
for
if
the
crown
of
glory
belong
to
any
that
suffer
,
then
certainly
to
those
sufferers
that
our
Saviour
speaks
of
,
Matth.
5.10
.
Those
that
suffer
for
righteousness
sake
,
they
of
all
other
are
blessed
,
and
to
them
belongeth
the
Kingdom
of
Heaven
:
yea
,
if
in
Heaven
there
be
degrees
of
glory
(
as
we
may
perswade
our selves
there
be
)
we
may
withall
perswade
our selves
that
the
chiefest
mansions
are
for
such
:
they
that
most
partake
with
Christ
in
his
sufferings
,
they
shall
most
share
with
him
in
glory
;
the
faire●●
crowns
of
glory
that
Heaven
hath
to
give
,
shal●
be
set
upon
the
Heads
of
Martyrs
;
first
the
Crown
of
Martyrdom
,
and
then
a
Crown
of
Glory
:
as
God
hath
called
them
to
their
sufferings
,
so
doubtless
he
will
strengthen
them
in
their
sufferings
,
and
crown
them
for
their
sufferings
:
may
they
therefore
stand
fast
unto
the
end
,
and
bear
all
their
troubles
and
tribulations
patiently
,
constantly
,
joyfully
:
Patienter
propter
Deum
,
confidenter
propter
auxilium
,
gaudenter
propter
praemium
;
patiently
,
for
God's
sake
,
because
he
hath
called
them
to
it
;
constantly
,
for
his
assistance
sake
,
because
he
will
aid
them
in
it
;
joyfully
,
for
the
rewards
sake
,
because
he
will
crown
them
for
it
.
Upon
this
account
it
was
,
that
the
Apostle
commendeth
the
Hebrews
,
that
they
passed
thorow
all
manner
of
afflictions
,
and
cleaved
fast
to
the
Gospel
,
and
therefore
bids
them
call
to
remembrance
the
former
dayes
,
in
which
after
they
were
illuminated
,
they
endured
a
great
fight
of
afflictions
;
partly
(
saith
he
)
while
ye
were
made
a
gazing-stock
both
by
reproaches
and
afflictions
,
and
partly
while
ye
became
companions
of
them
that
were
so
used
:
for
ye
had
compassion
of
me
in
my
bonds
,
and
took
joyfully
the
spoilin●
of
your
goods
,
knowing
in
your selves
that
ye
ha●
in
heaven
a
better
,
and
an
enduring
substance
,
Hebr.
10.32
,
33
,
34.
Have
any
of
us
then
received
the
beginning
,
the
earnest
,
the
first-fruits
of
eternal
life
,
then
let
it
be
far
from
us
to
think
of
leaving
all
these
rich
hopes
of
eternity
,
for
fear
of
the
sharpest
temporary
sufferings
;
and
let
me
add
,
that
afflictions
are
so
far
from
keeping
us
from
Heaven
,
as
they
be
rather
a
way
to
bring
us
to
Heaven
.
We
must
through
much
tribulation
enter
into
the
Kingdom
of
God
,
Act.
14.22
.
Certainly
,
many
persons
had
never
come
to
Heaven
,
if
God
had
not
brought
them
to
his
Kingdom
this
way
.
CHAP.
XXXII
.
An
Exhortation
to
Christians
to
believe
the
promise
of
God
touching
their
salvation
,
and
so
to
lay
claim
to
it
.
1.
NOw
seeing
God
will
hereafter
crown
his
people
with
glory
,
then
labour
,
O
Christian
Reader
,
in
the
first
place
to
believe
the
promise
of
God
touching
the
salvation
of
thy
soul
;
labour
to
have
a
full
assurance
of
faith
,
and
a
full
affiance
in
God
that
he
will
save
thee
.
A
man
takes
it
ill
if
he
be
not
believed
on
his
Word
and
promise
,
and
so
doth
the
faithful
God
,
who
is
truth
it self
,
and
cannot
lye
.
The
sum
of
that
which
every
faithful
soul
professeth
to
believe
in
the
Creed
,
is
as
much
as
if
he
should
say
,
I
believe
that
God
is
my
God
and
Father
by
the
mediation
of
Jesus
Christ
,
through
the
sanctification
of
the
Holy-ghost
,
whereby
he
hath
made
me
a
member
of
his
Catholick
Church
,
which
is
the
Communion
and
Society
of
his
Saints
,
to
which
and
to
all
the
members
thereof
,
and
so
namely
to
me
,
he
will
give
remission
of
sins
,
and
an
happy
resurrection
of
the
body
,
to
be
partaker
with
the
soul
of
life
eternal
.
This
was
David's
faith
;
I
believed
to
see
the
goodness
of
God
in
the
Land
of
the
living
,
Psal.
27.13
.
And
Fulgentius
saith
,
it
was
not
proper
onely
to
David
to
say
so
;
for
saith
he
,
the
just
man
living
by
faith
,
saith
boldly
,
I
believe
to
see
the
goodness
of
the
Lord
in
the
land
of
the
living
.
S.
August
.
speaks
well
to
this
purpose
;
God
hath
promised
thee
,
O
man
,
that
thou
shalt
live
for
ever
,
dost
thou
not
believe
it
?
that
which
he
hath
already
done
for
thee
,
is
a
greater
matter
than
that
which
he
hath
promised
thee
.
Therefore
let
us
labour
to
get
an
assured
trust
in
God
and
his
promise
,
that
when
he
that
is
our
life
shall
appear
,
we
also
may
appear
with
him
in
glory
:
which
glory
though
we
know
it
not
,
yet
we
know
that
God
hath
given
us
the
interest
and
title
of
it
already
,
and
by
faith
do
stand
assured
through
the
Spirit
,
that
he
will
in
due
time
give
us
the
full
sight
and
fruition
of
it
,
which
none
can
know
but
they
that
have
it
revealed
to
them
from
God
?
but
God
revealeth
it
by
the
Holy
Ghost
to
every
one
that
believeth
in
his
promise
,
and
hopeth
for
his
salvation
:
therefore
let
no
faithful
soul
whom
God
hath
called
into
Communion
with
himself
,
and
to
the
hope
of
everlastingly
life
,
stand
any
longer
in
doubt
of
that
salvation
which
God
hath
promised
him
.
2.
When
once
thou
dost
believe
the
promise
of
God
touching
the
salvation
of
thy
soul
,
then
mayest
thou
claim
Heaven
as
thine
own
by
a
due
debt
:
God
hath
made
himself
a
debtor
to
his
people
by
promise
;
faithful
promise
makes
due
debt
;
the
debt
in
that
case
ariseth
not
from
any
desert
of
him
to
whom
the
promise
is
made
,
but
only
the
word
of
him
that
promiseth
.
We
must
therefore
distinguish
between
debt
of
desert
,
and
debt
of
promise
;
for
debt
of
desert
ariseth
out
of
the
nature
and
condition
of
the
work
it self
,
which
obligeth
him
to
whose
use
and
service
it
is
done
;
but
debt
of
promise
ariseth
not
from
the
thing
that
is
done
,
or
yielded
to
another
,
but
onely
from
the
promise
it self
,
whereby
a
man
hath
bound
himself
.
As
August
.
well
observeth
,
that
it
is
one
thing
to
say
to
a
man
,
Thou
art
a
debtor
to
me
,
because
I
have
given
to
thee
;
another
thing
to
say
,
Thou
art
a
debtor
to
me
,
because
thou
hast
promised
me
:
debt
of
promise
moveth
the
promiser
for
his
own
sake
,
though
there
be
nothing
in
the
party
to
whom
he
hath
made
promise
,
that
may
excite
or
cause
him
to
perform
his
promise
.
Now
it
is
an
act
of
justice
in
God
to
perform
his
promise
made
to
his
Children
to
bring
them
to
Heaven
,
and
to
bestow
eternal
life
upon
them
,
for
it
is
the
justice
of
God
that
what
is
promised
be
paid
or
performed
:
hereupon
saith
August
.
we
say
not
unto
God
,
Repay
that
which
thou
hast
received
,
but
pay
that
which
thou
hast
promised
:
let
us
hold
him
therefore
a
most
faithful
debtor
,
because
we
have
him
a
most
merciful
promiser
:
the
promise
was
made
in
mercy
,
the
performance
thereof
dependeth
upon
the
fidelity
of
the
promiser
,
not
upon
the
merit
of
the
worker
;
the
promise
is
sure
,
not
according
to
our
merits
,
but
according
to
his
mercy
:
therefore
go
to
God
and
say
,
Lord
thou
hast
promised
to
bestow
the
Crown
of
glory
upon
all
that
come
unto
thee
,
Lord
we
have
thy
word
,
there
is
a
promise
wherein
thou
hast
caused
me
to
hope
;
Be
it
to
thy
servant
according
to
thy
Word
.
CHAP.
XXXIII
.
SECT.
I.
Sheweth
,
how
a
man
may
know
whether
he
hath
a
title
to
Heaven
.
Quest.
BVt
here
peradventure
thou
may'st
demand
,
how
shall
I
know
whether
the
promise
of
eternal
life
belongeth
to
me
or
not
?
Sol.
I
answer
first
,
dost
thou
love
God
;
the
promise
of
giving
the
crown
of
life
is
made
to
them
that
love
him
,
Jam.
1.12
.
He
that
is
the
best
lover
,
is
the
best
and
most
accomplished
Christian
;
it
is
not
so
much
what
thou
doest
,
or
what
thou
sufferest
,
what
thy
actions
or
what
thy
sufferings
are
,
as
what
thy
love
to
God
is
:
so
then
the
greatest
Saint
is
not
barely
he
that
hath
done
most
,
or
suffered
most
,
but
he
that
loveth
most
,
as
it
was
said
of
Mary
Magdalen
,
True
it
is
,
sometimes
it
is
said
,
it
shall
be
given
to
such
as
the
Lord
loveth
;
his
love
to
us
,
that
is
it
that
shall
set
this
glorious
crown
upon
our
heads
.
The
Apostle
,
Eph.
2.4
.
speaking
both
of
our
Sanctification
and
Salvation
,
makes
God
the
Author
of
them
both
:
and
in
God
,
the
cause
of
both
,
the
riches
of
his
mercy
,
and
the
greatness
of
his
love
.
God
who
is
rich
in
mercy
,
through
his
great
love
wherewith
he
hath
loved
us
,
hath
raised
us
up
together
,
and
made
us
to
fit
together
in
Heavenly
places
.
So
S.
John
saith
,
it
was
God's
love
to
us
,
that
he
sent
his
onely
Son
to
us
,
in
him
to
give
us
life
and
salvation
:
herein
was
the
great
love
of
God
manifested
towards
us
,
in
that
God
sent
his
onely
begotten
Son
into
the
world
,
that
we
might
live
through
him
,
1
Joh.
4.9
.
Yet
S.
James
tells
us
,
the
crown
of
life
shall
be
given
to
them
that
love
the
Lord
:
as
if
it
were
not
so
much
his
love
to
us
as
did
graciously
vouchsafe
it
,
as
our
love
to
him
that
did
deservedly
merit
it
.
But
these
may
both
stand
together
;
the
promise
of
eternal
life
may
be
said
to
belong
both
to
those
whom
the
Lord
loveth
,
and
to
those
that
love
the
Lord
:
for
first
,
this
love
of
God
to
us
and
our
love
to
him
,
do
alwayes
go
together
,
like
fountain
and
stream
,
seed
and
fruit
,
fire
and
light
,
cause
and
effect
:
whensoever
his
love
takes
hold
upon
us
,
it
generates
and
begets
in
us
love
toward
him
again
.
We
read
of
Solomon
,
that
he
was
named
Jedidjah
,
because
he
was
the
beloved
of
the
Lord
,
2
Sam.
12.25
.
and
we
likewise
read
of
him
,
1
Kings
3.3
.
that
he
loved
the
Lord
:
he
was
the
beloved
of
the
Lord
,
and
he
loved
the
Lord
:
God's
love
working
upon
him
,
it
wrought
in
him
again
love
toward
God
:
now
they
that
are
beloved
of
God
,
and
they
that
love
God
,
they
have
both
of
them
the
promise
of
eternal
life
.
God's
love
to
them
is
properly
the
cause
of
it
;
their
love
to
him
,
that
's
onely
the
Seal
of
it
.
What
S.
John
saith
of
the
love
of
our
Brethren
,
the
same
may
we
say
of
the
love
of
God
.
We
know
by
it
,
that
we
are
translated
from
death
to
life
,
SECT.
II.
2.
ARt
thou
Holy
?
thou
hast
hence
good
ground
and
reason
to
expect
whatsoever
reward
God
hath
promised
unto
holiness
.
Being
made
free
from
sin
,
and
become
servants
unto
God
,
ye
have
your
fruit
unto
holiness
,
and
the
end
everlasting
life
,
Rom.
6.22
.
Are
ye
pure
in
heart
?
they
onely
shall
see
God
,
Math.
5.8
.
Are
ye
holy
in
life
?
then
shall
you
see
the
Lord
,
Hebr.
12.14
.
Beware
how
thou
dost
go
on
in
any
sin
;
answer
thy
lusts
,
thy
temptations
,
thy
wicked
company
that
seduce
and
entice
thee
to
sin
,
as
Solomon
answered
Bathsheba
,
when
she
desired
Abishag
for
Adonijah
,
let
him
take
my
Kingdom
too
;
so
say
thou
to
thy
lusts
,
to
thy
temptations
,
to
thy
wicked
company
;
if
you
beg
my
company
,
then
take
away
my
Kingdom
too
,
take
away
my
glory
,
take
away
my
happiness
too
;
take
heed
of
laying
down
thy
head
in
the
lap
of
any
lust
,
as
Sampson
did
in
the
lap
of
Dalilah
.
What
said
she
to
him
?
The
Philistines
be
upon
thee
Sampson
:
So
if
thou
sufferest
thy self
to
be
deceived
by
thy
lusts
,
by
thy
sinful
pleasures
;
I
will
not
say
,
the
Philistines
be
upon
thee
,
but
all
the
Devils
in
Hell
be
upon
thee
:
it
may
be
thou
expectest
Angels
to
carry
thee
like
Lazarus
into
Abraham's
bosome
,
and
the
evil
Angels
will
take
thee
and
hurry
thee
into
Belzebub's
bosome
;
nothing
but
sin
will
make
thee
uncapable
of
glory
:
it
is
only
Christ
and
interest
in
Christ
by
saving
faith
,
and
grace
and
holiness
,
that
can
fit
thee
for
glory
,
that
can
make
thee
capable
of
glory
and
happiness
;
we
must
be
gracious
here
,
otherwise
we
shall
never
be
glorious
hereafter
:
consider
the
nature
of
this
glory
which
God
will
communicate
to
his
Saints
,
it
is
pure
glory
,
therefore
it
is
necessary
that
the
subjects
which
must
receive
it
be
pure
also
;
God
will
put
pure
glory
into
pure
vessels
.
What
ado
had
Queen
Esther
before
she
was
brought
to
the
King
?
Est.
2.12
.
She
was
to
purifie
her self
a
whole
year
before
she
could
attain
to
be
Queen
,
six
months
with
oyl
of
Myrrh
,
and
six
moneths
with
sweet
Odours
,
then
she
was
brought
to
the
King
:
shall
an
earthly
Prince
expect
such
exact
purification
,
before
he
will
bestow
his
honours
?
and
shall
not
God
expect
our
purifying
our selves
,
before
we
come
and
sit
upon
thrones
of
glory
?
can
we
think
that
God
will
cloath
our
Bodies
of
sin
with
Robes
of
glory
,
and
that
God
will
put
the
pure
white
linnen
of
the
Saints
upon
the
stinking
lowsie
rags
of
the
old
Adam
?
Zech.
3.
Jehoshua
was
a
Type
of
such
whom
God
will
glorifie
;
he
was
cloathed
with
filthy
garments
,
when
he
stood
before
the
Angel
;
he
was
to
put
off
those
filthy
garments
,
and
then
God
caused
a
Mitre
to
be
put
upon
his
head
,
and
change
of
raiment
for
his
clothing
;
so
God
will
have
you
to
put
off
your
filthy
conversations
,
before
he
will
set
a
crown
of
pure
gold
upon
your
heads
,
and
put
on
you
the
white
linnen
of
his
Saints
.
Go
to
now
Brethren
!
ye
that
hope
to
be
glorified
with
Christ
;
consider
with
your selves
,
whether
the
old
man
be
put
off
,
whether
your
earthly
members
be
mortified
,
or
do
you
walk
still
in
the
vanity
of
your
minds
,
do
you
still
keep
your
former
conversations
?
are
your
lusts
your
Centurions
still
?
do
you
obey
them
?
then
let
me
tell
you
,
you
have
no
part
in
Christ
,
you
are
not
the
Sons
of
God
,
your
hopes
of
Heaven
are
but
presumptions
,
you
are
never
like
to
see
God
in
glory
.
See
what
you
must
expect
,
Coloss.
3.16
.
For
which
things
sake
cometh
the
wrath
of
God
upon
the
children
of
disobedience
.
Tremble
at
it
,
ye
that
hope
for
glory
,
and
yet
go
on
in
your
sins
;
your
sins
will
bring
the
wrath
of
God
upon
your
souls
,
and
not
the
glory
of
God
;
you
are
the
children
of
disobedience
,
and
not
the
children
of
God
:
if
you
will
maintain
your
hopes
of
glory
and
title
to
Heaven
,
shew
it
forth
by
purifying
your selves
as
Christ
is
pure
.
Suppose
a
leper
in
times
of
legal
pollutions
should
have
pronounced
himself
clean
,
while
the
leprousie
was
upon
him
,
yet
he
should
not
be
admitted
into
the
Camp
,
unless
the
Priest
did
pronounce
him
clean
:
so
may
you
say
that
you
are
clean
,
and
that
you
shall
be
glorified
,
yet
you
shall
never
possess
glory
,
unless
Christ
the
High-Priest
pronounce
you
clean
.
CHAP.
XXXIV
.
Setteth
forth
the
danger
of
those
that
are
in
a
state
of
Damnation
.
THis
in
the
next
place
may
serve
to
awaken
all
slumbring
spirits
,
and
to
startle
all
those
that
sleep
securely
in
sin
,
that
are
far
from
God
,
and
nigh
to
destruction
,
and
yet
are
well
pleased
with
their
condition
,
and
are
insensible
of
the
danger
they
are
in
:
if
the
Lord
would
now
open
their
eyes
as
he
did
the
eyes
of
the
Host
of
the
King
of
Syria
,
they
would
see
they
were
in
the
midst
of
Samaria
,
in
the
midst
of
Enemies
,
in
the
way
to
destruction
,
that
their
judgment
lingers
not
,
their
damnation
slumbers
not
;
on
the
one
side
they
are
hastening
toward
destruction
,
and
on
the
other
side
destruction
is
hastning
toward
them
:
Oh
how
woful
is
the
condition
of
such
men
!
who
can
dwell
with
the
devouring
fire
?
who
can
endure
everlasting
burnings
?
Secure
Sinners
!
ye
are
almost
in
the
mouth
of
Death
,
and
in
the
gate
of
Hell
;
and
the
longer
you
continue
in
the
way
you
are
in
,
the
farther
you
are
from
God
,
and
the
nearer
to
ruine
;
you
are
very
near
to
hell
and
condemnation
,
upon
the
very
brink
and
border
of
the
land
of
darkness
:
it
is
said
of
the
watered
ground
that
bringeth
forth
nothing
but
briars
and
thorns
,
that
is
rejected
,
that
it
is
nigh
to
cursing
,
whose
end
is
to
be
burnt
,
Hebr.
6.8
.
Salvation
is
far
from
the
wicked
,
and
destruction
is
near
them
,
Psal.
119.150
.
If
a
man
had
a
dwelling
near
the
gate
of
hell
,
within
the
hearing
of
the
hideous
cry
and
noise
of
those
lost
souls
and
damned
spirits
,
could
he
sleep
quietly
,
could
he
take
any
content
in
meat
or
drink
,
or
any
thing
else
?
they
that
are
far
from
God
are
near
to
the
pit
of
destruction
,
and
this
is
their
misery
that
they
know
it
not
.
Is
it
not
a
madness
for
a
man
to
be
at
his
sports
and
pastimes
,
when
his
house
is
on
fire
,
and
all
that
he
hath
is
burning
to
ashes
?
and
is
it
not
a
far
greater
madness
for
you
O
sinners
to
sport
your selves
with
sin
,
while
the
flames
of
Hell
fire
are
ready
to
seize
upon
you
?
Oh
have
pity
and
compassion
on
your
own
souls
;
you
would
pity
a
Beast
if
you
should
see
him
ready
to
break
his
neck
down
a
rock
,
and
will
you
have
no
pity
on
your
own
souls
that
are
now
ready
to
be
swallowed
up
in
the
gulf
of
hell
?
Consider
,
I
pray
you
,
that
to
enjoy
the
Word
of
Christ
,
and
to
hear
it
powerfully
Preached
,
and
yet
not
to
be
effectually
converted
by
it
,
it
brings
not
a
man
one
step
nearer
Heaven
,
and
puts
him
not
an
inch
farther
from
hell
than
he
was
before
.
It
is
said
,
Jude
vers.
5.
that
the
Lord
having
saved
the
people
of
Israel
out
of
the
land
of
Egypt
,
afterward
destroyed
them
that
believed
not
:
there
was
a
land
of
Canaan
,
a
land
of
promise
,
and
of
rest
offered
to
them
,
and
the
Lord
had
made
way
for
them
to
enter
in
and
possess
it
;
he
had
saved
them
out
of
the
land
of
Egypt
,
and
brought
them
near
the
borders
of
Canaan
;
but
this
did
no
whit
avail
those
among
them
that
were
unbelieving
and
disobedient
;
they
were
destroyed
,
their
Carcasses
fell
in
the
wilderness
,
they
perished
in
their
sins
:
this
I
take
to
be
a
Type
of
the
condition
of
secure
,
unbelieving
,
impenitent
persons
under
the
Gospel
:
there
is
salvation
wrought
;
Jesus
Christ
came
into
the
world
to
save
;
a
way
is
open
to
the
Heavenly
Canaan
,
to
that
eternal
rest
prepared
for
the
people
of
God
:
the
fiery
pillar
,
the
light
of
the
Gospel
is
in
sight
,
shewing
the
way
to
the
Kingdom
of
Heaven
;
but
when
men
and
women
do
carelesly
neglect
it
,
this
their
condition
is
worse
than
if
there
had
never
been
any
possibility
of
salvation
;
Better
it
had
been
they
had
died
in
Egypt
,
than
at
the
borders
of
Canaan
:
better
,
never
in
any
degree
to
be
saved
,
than
to
be
once
saved
,
and
afterward
to
be
destroyed
;
utter
destruction
after
some
beginnings
of
salvation
,
is
worse
than
no
kind
of
salvation
at
all
;
therefore
in
the
12
verse
of
that
same
Epistle
of
Jude
,
it
is
said
,
they
are
trees
whose
fruit
withereth
,
without
fruit
,
twice
dead
,
plucked
up
by
the
roots
.
I
entreat
you
seriously
to
consider
the
woful
estate
of
a
soul
twice
dead
,
twice
lost
,
twice
condemned
;
once
condemned
by
the
Law
,
and
then
again
condemned
by
the
Gospel
;
Oh
tremble
and
beware
of
this
double
condemnation
.
If
the
river
of
brimstone
enkindled
by
the
Law
be
so
dreadful
,
Isa.
33.14
.
Oh
how
dreadful
then
shall
those
flames
of
wrath
be
,
if
they
shall
be
fed
and
increased
with
the
oyl
of
the
Gospel
,
for
the
neglect
and
contempt
of
salvation
wrought
by
Christ
?
Oh
how
do
multitudes
of
men
that
are
now
under
the
sound
of
the
Gospel
,
and
have
the
means
of
salvation
afforded
them
,
put
away
the
word
of
life
from
them
,
and
judge
themselves
unworthy
of
everlasting
life
!
such
will
one
day
(
when
it
is
too
late
)
see
their
folly
,
and
wish
they
had
never
had
a
Christ
nor
a
Gospel
,
nor
a
Heaven
,
nor
an
immortal
soul
to
lose
.
The
Turkish
History
reporteth
of
Bajazet
the
Fourth
,
King
of
the
Turks
,
who
hearing
that
Tamerlane
had
taken
his
City
Sebastia
,
and
there
slain
his
eldest
Son
Orthobules
,
O
happy
Shepheard
,
which
hadst
neither
Orthobules
nor
Sebastia
to
lose
!
This
will
be
all
the
comfort
that
the
despisers
of
the
Word
,
and
the
rejecters
of
everlasting
life
,
so
freely
tendered
in
the
Gospel
,
shall
have
at
the
last
day
,
when
in
the
anguish
and
bitterness
of
their
souls
they
shall
cry
out
;
happy
are
ye
dark
mountains
on
whom
the
Sun
of
righteousness
never
shined
,
happy
ye
dry
and
barren
deserts
that
were
never
refreshed
with
spiritual
dew
,
nor
watered
with
the
rain
of
Heavenly
doctrine
,
who
had
never
any
Moses
to
drop
doctrine
upon
you
,
no
Paul
to
plant
,
no
Apollo
to
water
you
with
the
word
;
happy
ye
benighted
Gentiles
who
never
had
any
Gospel
,
nor
a
Christ
,
nor
a
Kingdom
of
Heaven
to
lose
by
your
Rebellion
against
Christ
:
this
will
be
all
the
comfort
such
souls
will
have
for
all
the
priviledges
they
have
had
beyond
others
,
and
all
the
opportunities
they
have
lost
:
it
is
an
honour
here
to
enjoy
God's
Oracles
,
and
to
be
under
the
call
of
the
Gospel
:
but
to
have
the
word
of
Grace
and
means
of
Salvation
,
and
not
to
bring
forth
fruit
thereby
to
everlasting
life
,
it
will
turn
to
their
greater
confusion
in
another
world
.
CHAP.
XXXV
.
An
exhortation
to
offer
violence
to
the
Kingdom
of
Heaven
.
THese
things
being
so
;
how
should
the
consideration
hereof
stir
up
to
labour
after
eternal
life
and
blessedness
:
eternal
life
is
the
stipend
of
our
warfare
,
the
hire
and
wages
of
our
works
;
God
hath
not
appointed
Heaven
for
idle
Droans
and
Loiterers
,
but
for
such
as
labour
for
it
;
Heaven
is
a
Crown
or
Garland
,
win
it
and
wear
it
;
it
is
an
Harvest
,
labour
for
it
,
if
thou
wilt
enjoy
it
;
it
is
a
Field
of
Treasure
,
thou
must
purchase
it
,
if
thou
wilt
possess
it
:
it
is
a
strong
City
,
and
must
be
taken
by
force
and
violence
.
S.
Bernard
hath
this
division
,
Alii
mercantur
,
alii
furantur
,
&c.
Some
do
Merchandize
for
Heaven
,
and
they
are
such
as
make
friends
with
the
Mammon
of
unrighteousness
;
others
do
steal
Heaven
,
and
they
are
like
the
Woman
that
was
healed
by
the
secret
touch
of
our
Saviours
garment
:
many
invade
Heaven
,
and
take
it
by
force
,
(
for
indeed
the
Kingdom
of
Heaven
suffereth
violence
)
and
they
may
be
compared
to
Jacob
that
strove
with
God
,
wrestled
with
the
Angel
and
prevailed
;
but
none
of
these
shall
merit
eternal
life
hereby
:
but
life
eternal
shall
be
the
consequent
of
a
Holy
life
,
and
the
reward
of
their
labour
that
strive
to
enter
in
at
the
strait
gate
;
God
having
so
ordained
the
one
to
be
the
way
whereby
he
will
bring
us
to
the
other
.
S.
Paul
saith
of
himself
,
2
Tim.
4.8
.
I
have
fought
the
good
fight
,
I
have
kept
the
faith
,
I
have
finished
my
course
,
henceforth
is
laid
up
for
me
a
Crown
of
righteousness
,
&c.
where
observe
,
1.
He
acted
like
a
mighty
man
of
war
,
fighting
valiantly
against
all
the
enemies
of
his
Salvation
,
both
within
and
without
,
that
went
about
to
hinder
him
from
getting
the
crown
.
2.
He
finished
his
course
,
he
ran
with
all
his
might
,
he
put
forth
himself
to
the
uttermost
,
that
so
he
might
finish
his
course
.
3.
He
kept
the
faith
,
he
would
not
suffer
men
or
Devils
to
rob
him
of
this
precious
jewel
;
and
he
was
sure
to
speed
,
here
was
his
confidence
,
henceforth
,
saith
he
,
is
laid
up
for
me
a
Crown
of
righteousness
.
So
run
that
you
may
obtain
,
1
Cor.
9.24
.
He
that
runs
for
a
prize
runs
with
all
his
might
,
he
runs
himself
all
over
in
a
sweat
:
I
run
,
saith
Paul
,
not
as
uncertainly
;
so
fight
I
,
not
as
beating
the
air
;
he
ran
,
but
not
as
some
do
,
in
a
cold
and
negligent
way
,
not
knowing
whether
he
should
come
to
the
end
of
the
race
or
not
,
but
with
all
earnestness
,
as
one
that
was
resolved
to
finish
his
course
.
A
Soldier
that
fighteth
in
the
Wars
,
fighteth
with
violence
,
he
fighteth
for
life
and
honour
both
;
so
much
more
one
that
fighteth
the
good
fight
,
even
for
eternal
life
and
glory
:
a
Soldier
that
fighteth
in
the
War
,
fighteth
to
save
his
own
life
,
and
for
glory
besides
;
so
a
Soldier
of
Jesus
Christ
fighteth
to
save
his
life
from
eternal
ruine
,
and
to
gain
eternal
glory
.
Some
of
God's
Children
are
so
violent
,
that
the
world
looks
upon
them
as
mad
men
;
they
may
think
them
out
of
their
wits
,
but
,
they
may
answer
with
Paul
,
If
we
are
beside
our selves
it
is
for
God
and
Christ
,
it
is
for
Heaven
and
everlasting
Salvation
.
The
Apostle
thus
exhorts
the
Philippians
,
Work
out
your
own
salvation
,
Phil.
2.12
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
break
out
thorow
all
difficulties
,
work
out
,
work
thorow
all
,
2
Pet.
3.11
,
12.
What
manner
of
persons
ought
ye
to
be
in
all
holy
conversation
and
godliness
,
looking
for
,
and
hastening
to
the
coming
of
the
day
of
God
?
as
if
he
had
said
,
I
am
not
able
to
express
,
what
manner
of
persons
such
ought
to
be
,
what
exactness
is
required
of
those
that
will
be
saved
,
how
they
ought
to
walk
in
all
holy
conversation
and
godliness
,
as
persons
that
are
in
hast
to
meet
with
Christ
,
and
have
no
leisure
to
turn
out
of
the
way
of
holiness
,
into
crooked
paths
with
the
workers
of
iniquity
.
Things
of
the
greatest
worth
are
usually
accompanied
with
the
greatest
difficulty
,
and
are
hardest
to
be
gained
;
so
it
is
in
the
things
of
the
world
;
the
greater
worldly
designs
men
do
pursue
,
the
more
pains
it
costs
them
to
attain
their
end
;
high
honour
,
and
a
great
estate
is
not
gotten
without
much
sweat
,
and
great
endeavours
;
much
more
when
a
soul
will
get
an
incorruptible
crown
,
what
holy
contention
is
required
in
this
case
?
Though
it
be
most
true
,
that
the
Prince
and
Captain
of
our
salvation
hath
already
overcome
the
greatest
difficulty
of
all
,
without
which
it
had
not
been
possible
for
any
of
the
Children
of
Adam
to
have
come
to
glory
,
yet
he
will
have
his
children
conformed
to
himself
in
going
through
many
difficulties
unto
glory
.
Moreover
,
powerful
enemies
do
beset
the
way
unto
,
and
entrance
into
the
Kingdom
of
Heaven
;
Principalities
and
Powers
,
the
Rulers
of
the
darkness
of
this
world
,
and
spiritual
wickednesses
in
high
(
or
heavenly
)
places
,
Eph.
6.12
.
now
small
forces
in
a
narrow
way
are
able
to
keep
back
a
great
Army
for
a
long
time
;
now
these
strong
and
mighty
enemies
must
be
removed
by
violence
,
or
else
there
is
no
passing
:
Oh
what
necessity
is
there
now
required
to
break
thorow
all
these
,
and
in
the
power
of
Christ
to
tread
the
Devil
and
all
his
Angels
under
our
feet
,
if
we
will
enter
in
at
the
strait
gate
;
to
march
on
,
though
never
so
many
forces
of
the
world
,
and
Legions
of
Hell
should
stand
in
the
way
;
to
contend
mightily
,
as
knowing
there
is
no
middle
condition
between
everlasting
death
and
victory
,
that
we
must
overcome
or
perish
.
How
vigorously
and
vehemently
doth
the
Apostle
press
this
,
1
Cor.
16.13
.
Watch
ye
,
stand
fast
in
the
faith
,
quit
your selves
like
men
,
be
strong
.
Where
in
most
pithy
and
sinewy
expressions
,
he
giveth
a
fourfold
exhortation
of
this
kind
,
and
every
one
in
the
Original
is
delivered
in
one
word
,
except
the
second
:
the
first
is
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
watch
you
,
be
not
secure
,
but
very
vigilant
:
the
second
is
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Stand
fast
in
the
faith
,
keep
your
ground
,
do
not
give
back
:
the
third
is
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
play
the
men
,
quit
your selves
like
men
of
Heroick
spirits
:
the
fourth
is
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
be
strong
and
of
a
good
courage
:
in
these
quick
expressions
,
the
Apostle
,
as
a
wise
Master-builder
,
sought
out
choice
words
,
that
he
might
fasten
them
as
Nails
and
Goads
,
peircing
the
hearts
of
men
,
and
quickening
their
dull
spirits
to
more
vehemency
and
holy
violence
in
the
great
business
of
their
salvation
:
now
where
these
mighty
strivings
after
the
Kingdom
of
Heaven
are
,
they
are
effects
of
God's
eternal
counsel
and
purpose
,
in
those
whom
he
hath
ordained
to
everlasting
life
and
glory
:
These
are
fruits
of
God's
election
;
because
God
hath
chosen
them
,
therefore
he
hath
stirred
them
up
to
act
violently
for
the
Kingdom
of
Heaven
:
FINIS
.