Then & Now · Volume I · 7 of 13
Redeemed for Glory
Redeemed for Glory
§. 48. Of the Inference of Glorification vpon Iuſtification and Sanctification.
§. 48. Of the Inference of Glorification upon Justification and Sanctification.
EPHES. 5. 27. That he might preſent it to himſelfe a glorious Church, &c.
Eph 5:‸27.
That he might present it to himself a glorious Church, etc‸.
THe moſt principall end, in regard of the Churches good, which Chriſt aimed at when he gaue himſelfe for her, is her glorious eſtate in heauen: this is the end of the forenamed end. For why did Chriſt giue himſelfe for the Church? That he might ſanctifie it, hauing cleanſed it: why did he cleanſe, and ſanctifie it? That he might preſent it to himſeife a glorious Church. Hence note theſe three points.
- 1. Iuſtification and ſanctification muſt goe before glorification.
- 2. The end why the Saints are cleanſed and ſanctified in this world, is that they may be preſented glorious to Chriſt in the world to come.
- 3. The only meanes to make vs glorious before Chriſt our ſpouſe is righteouſneſſe.
The most principal end, in regard of the Churches good, which Christ aimed at when he gave himself for her, is her glorious estate in heaven: this is the end of the forenamed end. For why did Christ give himself for the Church? That he might sanctify it, having cleansed it: why did he cleanse, and sanctify it? That he might present it to himself a glorious Church. Hence note these three points.
- Justification and sanctification must go before glorification.
- The end why the Saints are cleansed and sanctified in this world, is that they may be presented glorious to Christ in the world to come.
- The only means to make us glorious before Christ our spouse is righteousness.
1. All thoſe places of Scripture which ſet our righteouſneſſe in this world before our glory in the world to come (as466 very many places doe) doe proue the firſt point, that Iuſtification and Sanctification muſt goe before Glorification. Among467 other proofes note eſpecially the order of the ſeuerall linkes of that golden chaine that reacheth from Gods eternall counſell before the world, vnto our euerlaſting glory after this world, Whom he did predeſtinate them he alſo called; and whom he called them he alſo iuſtified; and whom he iuſtified them he alſo glorified.
1. All those places of Scripture which set our righteousness in this world before our glory in the world to come466 (as very many places do) do prove the first point, that Justification and Sanctification must go before Glorification.467 Among other proofs note especially the order of the several links of that golden chain that reacheth from God’s eternal counsel before the world, unto our everlasting glory after this world, Whom he did predestinate them he also called; and whom he called them he also justified; and whom he justified them he also glorified.
It is therefore needfull and behouefull, not only in regard of472 Chriſts honour, but alſo of our owne glory and happineſſe, that here while we liue on earth we be ſanctified and cleanſed. If Chriſt for our ſakes had an eie at our future and euerlaſting glory, and for that end prepared meanes to bring vs thereunto, ought not we ourſelues much rather haue an eie thereat, and both auoid all things which may hinder it, and vſe all meanes whereby we may be aſſured of it? Moſes had reſpect vnto the recompence of the reward. Yea Chriſt for the ioy which473 was ſet before him endured the croſſe, and deſpiſed the ſhame.
It is therefore needful and behoveful, not only in regard of472 Christ’s honour, but also of our own glory and happiness, that here while we live on earth we be sanctified and cleansed. If Christ for our sakes had an eye at our future and everlasting glory, and for that end prepared means to bring us thereunto, ought not we our selves much rather have an eye thereat, and both avoid all things which may hinder it, and use all means whereby we may be assured of it? Moses had respect unto the recompense of the reward. Yea Christ for the joy which473 was set before him endured the cross, and despised the shame.
3. That Righteouſneſſe is the only meanes to make vs glorious474 before Chriſt our ſpouſe, is euident by this, that Chriſt gaue himſelfe to worke and effect this meanes for this end. Chriſt himſelfe by his death, hath conſecrated this, and no other meanes. If there be any other meanes then that which Chriſt by offering vp himſelfe hath procured, what need Chriſt to haue beene offered vp? To ſhew that this is the meanes to make the Church glorious before Chriſt, the holy Ghoſt reſembleth the righteouſneſſe of the Saints to fine linnen, cleane, and white,475 wherewith the wife of the Lambe is made ready againſt the day of mariage.
3. That Righteousness is the only means to make us glorious474 before Christ our spouse, is evident by this, that Christ gave himself to work and effect this means for this end. Christ himself by his death, hath consecrated this, and no other means. If there be any other means then that which Christ by offering up himself hath procured, what need Christ to have been offered up? To show that this is the means to make the Church glorious before Christ, the Holy Ghost resembleth the righteousness of the Saints to fine linen, clean, and white,475 wherewith the wife of the Lamb is made ready against the day of marriage.
This I haue the rather noted againſt the conceit of our aduerſaries,477 who place all the glory of the Church in outward478 pompe. Wherefore their Pope whom they make head of the Church, and after a peculiar manner the ſpouſe of Chriſt, muſt haue his triple crowne, his ſcarlet robes, his throne aduanced aboue kings: Men muſt be his horſes to beare him: and Kings and Nobles muſt be his men to wait on him. Their Prieſts alſo muſt be araied with glorious copes of the beſt wrought gold. Their temples muſt be decked with curious, carued, gilded images. Their hoaſt caried about in p. 70 manner of a triumph. Their people all beſprinkled with water. Their ſuperſtitious houſes muſt be the faireſt buildings in a kingdome, and haue the greateſt reuenues of a kingdome belonging to them: with the like.479
This I have the rather noted against the conceit of our adversaries,477 who place all the glory of the Church in outward478 pomp. Wherefore their Pope whom they make head of the Church, and after a peculiar manner the spouse of Christ, must have his triple crown, his scarlet robes, his throne advanced above kings: men must be his horses to bear him: and Kings and Nobles must be his men to wait on him. Their Priests also must be arrayed with glorious copes of the best wrought gold. Their temples must be decked with curious, carved, gilded images. Their host carried about in manner of a triumph. Their people all besprinkled with water. Their superstitious houses must be the fairest buildings in a kingdom, and have the greatest revenues of a kingdom belonging to them: with the like.479
Is this glory fit for Chriſts ſpouſe? belike then Chriſt hath carnall eies and eares: and is delighted with thoſe things wherewith the world is delighted. The wiſer among the heathen did ſcoffe at ſuch baſe conceits which their people had of their gods. Shall Chriſtians thinke more baſely of Chriſt, then the heathen of their gods? Too much doe moſt people doat on outward worldly glory: euen ſo much as they neglect true righteouſneſſe.
Is this glory fit for Christ’s spouse? Belike then Christ hath carnal eyes and ears: and is delighted with those things wherewith the world is delighted. The wiser among the heathen did scoff at such base conceits which their people had of their gods. Shall Christians think more basely of Christ, then the heathen of their gods? Too much do most people dote on outward worldly glory: even so much as they neglect true righteousness.
§. 44. Of the fruition of Chriſts preſence in heauen.
§. 49. Of the fruition of Christ’s presence in heaven.
EPHES. 5. 27. That he might preſent it to himſelfe a glorious Church, not hauing ſpot or wrinkle, or any ſuch thing: but that it ſhould be holy, and without blemiſh.
Eph 5:‸27.
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.
HAuing noted the inference of this verſe vpon the former: I will now handle it diſtinctly by it ſelfe. In it is contained a deſcription of the glorious eſtate of the Church in heauen. Of that eſtate muſt this deſcription be here meant,481 for on earth it is not ſimply without ſpot or wrinkle: though it be prepared ſo to be.
- 481. Ubicunque commemoraui eccleſiam non habentem maculam aut rugam, non ſic accipiendum, quaſi iam ſit, ſed quae praeparatur vt ſit, quando apparebit glorioſa. Aug. Retract. l. 3. c. 18.
Having noted the inference of this verse upon the former: I will now handle it distinctly by it self. In it is contained a description of the glorious estate of the Church in heaven. Of that estate must this description be here meant,481 for on earth it is not simply without spot or wrinkle: though it be prepared so to be.
- 481. Ubicunque commemoraui ecclesiam non habentem maculam aut rugam, non sic accipiendum, quasi iam sit, sed quae praeparatur vt sit, quando apparebit gloriosa. Aug. Retract. l. 3. c. 18.
This eſtate is 1. Generally propounded.
2. Particularly exemplified.
This estate is
- ‸ Generally propounded.
- ‸ Particularly exemplified.
In the generall propoſition is noted, 1. Her condition (ſhe is preſented to Chriſt.)
2. Her quality (glorious.)
In the general proposition is noted‸
- ‸ Her condition (she is presented to Christ.)
- ‸ Her quality (glorious.)
The particular exemplification thereof is
The particular exemplification thereof is
1. Priuatiue, by remouing all deformity: noted in two words, Spot,
Wrinkle.
1. Privative, by removing all deformity: noted in two words‸, spot and‸ wrinkle.
2. Poſitiue, by adorning her with beauty: noted alſo in two words, Holy,
Blameleſſe.
2. Positive, by adorning her with beauty: noted also in two words‸, holy and‸ blameless.
The word (preſent) is taken from the cuſtome of ſolemnizing482 p. 71 a mariage: firſt the ſpouſe was wooed, and then ſet before her husband that he might take her to wife, to be with him. Thus483 Eue was preſented by God to Adam that he might take her for his wife: and484 Eſther among other virgins was preſented to Ahaſh-veroſh. This ſheweth that485
The word (present) is taken from the custom of solemnizing482 a marriage: first the spouse was wooed, and then set before her husband that he might take her to wife, to be with him. Thus Eve483 was presented by God to Adam that he might take her for his wife: and Esther484 among other virgins was presented to Ahasuerus. This showeth that485
The Church in heauen ſhall enioy the preſence of Chriſt:486 Chriſt himſelfe ſaith expreſly to his diſciples, I goe to prepare a place for you, that where I am, there ye may be alſo. On this ground did the Apoſtle deſire to depart, namely487 to be with Chriſt, and488 to be preſent with the Lord.
In heauen is the mariage betwixt Chriſt and the Church ſolemnized, which here on earth hath beene in preparing. God the Father hath giuen his489 ſonne vnto the Church, and the490 Church vnto his ſonne: yea491 Chriſt himſelfe hath purchaſed the Church vnto himſelfe by his bloud, and492 promiſed mariage vnto her, and the more to aſſure the Church of his loue he hath493 beſtowed many gifts vpon her: he hath further ſent494 his Miniſters in his name to495 wooe and496 beſeech the Church to giue her conſent, and to497 prepare her as a pure virgin for himſelfe: Hereupon the Church hath giuen her conſent, for498 as a ſpouſe ſhe is ſubiect vnto Chriſt as vnto an head. Theſe things being ſo, how can it be thought that Chriſt will forſake her, and not receiue her to be with him for euer?
In heaven is the marriage betwixt Christ and the Church solemnized, which here on earth hath been in preparing. God the father hath given his489 son unto the Church, and the490 Church unto his son: yea491 Christ himself hath purchased the Church unto himself by his blood, and492 promised marriage unto her, and the more to assure the Church of his love he hath493 bestowed many gifts upon her: he hath further sent494 his Ministers in his name to495 woo and496 beseech the Church to give her consent, and to497 prepare her as a pure virgin for himself: Hereupon the Church hath given her consent, for498 as a spouse she is subject unto Christ as unto an head. These things being so, how can it be thought that Christ will forsake her, and not receive her to be with him for ever?
Can the thought of death be terrible to ſuch as know and499 beleeue the truth hereof? Will not rather the conſideration500 thereof make them with the Apoſtle to ſigh, and deſire to depart, that they may be with the Lord? The higheſt degree of the Churches happineſſe conſiſteth in this fruition of the501 preſence of her ſpouſe: for ſo he becommeth all in all vnto her: not by meanes, as in this world, but immediatly by himſelfe: ſo as there ſhall need no Miniſter, no Sacrament, no ordinance to ſet forth Chriſt vnto vs: no Gouernour in family, Church, or common-wealth, to repreſent his perſon, or to keepe vs in ſubiection: no light to direct vs, no food to ſuſtaine vs; we ſhall be ſo aſſiſted with Chriſt as we ſhall need nothing. If thoſe ſeruants were happy that ſtood continually before Salomon, what are they that alwaies ſtand not as ſeruants502 p. 72 but as a wife in his preſence that is infinitly greater then Salomon? If it were a great grace & fauour, that Moſes ſaw the backparts503 of God, what a grace and fauour is it, to behold Chriſt504 face to face? For when he doth appeare, we ſhall ſee him as he is.505 Though now we be abſent from the Lord, yet let vs vphold our ſelues with the expectation and aſſurance of this, that we ſhall be preſented before Chriſt.
Can the thought of death be terrible to such as know and499 believe the truth hereof? Will not rather the consideration500 thereof make them with the Apostle to sigh, and desire to depart, that they may be with the Lord? The highest degree of the Churches happiness consisteth in this fruition of the501 presence of her spouse: for so he becometh all in all unto her: not by means, as in this world, but immediately by himself: so as there shall need no Minister, no Sacrament, no ordinance to set forth Christ unto us: no Governor in family, Church, or common-wealth, to represent his person, or to keep us in subjection: no light to direct us, no food to sustain us; we shall be so assisted with Christ as we shall need nothing. If those servants were happy that stood continually before Solomon,502 what are they that always stand not as servants but as a wife in his presence that is infinitely greater then Solomon? If it were a great grace & favour, that Moses saw the backparts503 of God, what a grace and favour is it, to behold Christ504 face to face? For when he doth appear, we shall see him as he is.505 Though now we be absent from the Lord, yet let us uphold our selves with the expectation and assurance of this, that we shall be presented before Christ.
§. 50. Of the Glorie of the Church in heauen.
§. 50. Of the Glory of the Church in heaven.
The quality of the Church in heauen is as excellent as may be,506 and therefore here ſaid to be glorious: all beautie, all comelineſſe,507 all grace, whatſoeuer may make the Church amiable, louely, or any way to be deſired, or admired, is compriſed vnder this word glorious. In this reſpect the Saints are ſaid to ſhine, and that as508 pretious ſtones, yea as the509 firmament, as the ſtarres, and as the510 ſunne: and to be511 like Chriſt himſelfe: and to512 appeare with him in glory.
The quality of the Church in heaven is as excellent as may be,506 and therefore here said to be glorious: all beauty, all comeliness,507 all grace, whatsoever may make the Church amiable, lovely, or any way to be desired, or admired, is comprised under this word glorious. In this respect the Saints are said to shine, and that as precious stones,508 yea as the firmament,509 as the stars, and as the sun:510 and to be like Christ511 himself: and to appear with him in glory.512
This glory of the Saints extendeth both to ſoule and body, and whole perſon.
This glory of the Saints extendeth both to soul and body, and whole person.
In regard of their bodies, they ſhall be516 faſhioned like to Chriſts glorious body: and that in incorruption, immortality,517 beauty, brightneſſe, grace, fauour, agility, ſtrength, and the like. It is therefore truly ſaid, that the Church in the end of the world expecteth that which is before demonſtrated in Chriſts body.
In regard of their bodies, they shall be fashioned like to Christ’s glorious body:516 and that in incorruption, immortality,517 beauty, brightness, grace, favour, agility, strength, and the like. It is therefore truly said, that the Church in the end of the world expecteth that which is before demonstrated in Christ’s body.
In regard of their perſon, as a wife is aduanced to the honour and dignity of her husband, ſo ſhall they to the honour and dignity of Chriſt, ſo farre as they are capable of it: for they ſhall be518 next vnto Chriſt, yea519 one with him, and ſo520 aboue the moſt glorious Angels.
Much more might be ſpoken of the glory of the Church: but neuer can enough be ſpoken thereof, no not by the tongue of men or Angels: for521 eye hath not ſeene, nor eare heard, neither haue entered into the heart of man the things which God hath prepared for them which loue him. When Paul was rapt vp into the third heauen, and ſaw but a glimps of this p. 73 glory,522 he heard vnſpeakable words, which are not poſſible for man to vtter. Wherefore523 when he ſpeaketh of it, he vſeth ſuch a tranſcendent kinde of phraſe, as cannot in any tongue be fully expreſſed: we thus as well as we can by one degree of compariſon vpon another tranſlate it,524 a farre more exceeding and eternall weight of glorie.
Much more might be spoken of the glory of the Church: but never can enough be spoken thereof, no not by the tongue of men or Angels: for eye hath not seen, nor ear heard, neither have entered into the heart of man the things which God hath prepared for them which love him.521 When Paul was rapt up into the third heaven, and saw but a glimpse of this glory,522 he heard unspeakable words, which are not possible for man to utter. Wherefore523 when he speaketh of it, he useth such a transcendent kind of phrase, as cannot in any tongue be fully expressed: we thus as well as we can by one degree of comparison upon another translate it,524 a far more exceeding and eternal weight of glory.
Is not this ſufficient to vphold vs againſt all the reproach and diſgrace which the world layeth vpon vs, becauſe we are525 of the Church of Chriſt? The world hath526 of old counted her, to whom Chriſt ſaith, Hephzibah (that is, my delight in her) and Beulah (that is, maried) forſaken and deſolate, yea527 as the filth of the world, and the off-ſcowring of all things. Among Heathen, none ſo vildly eſteemed of as Chriſtians; and amongſt Papiſts, none ſo as Proteſtants; & amongſt carnall Goſpellers, none ſo as they who endeuour528 to purifie themſelues as Chriſt is pure, and to auoid the common ſins of the world. When for Chriſts ſake we are baſely accounted of, let vs thinke of this.
Is not this sufficient to uphold us against all the reproach and disgrace which the world layeth upon us, because we are525 of the Church of Christ? The world hath526 of old counted her, to whom Christ saith, Hephzibah (that is, my delight in her) and Beulah (that is, married) forsaken and desolate, yea527 as the filth of the world, and the off-scouring of all things. Among Heathen, none so vilely esteemed of as Christians; and amongst Papists, none so as Protestants; & amongst carnal Gospellers, none so as they who endeavour528 to purify themselves as Christ is pure, and to avoid the common sins of the world. When for Christ’s sake we are basely accounted of, let us think of this.
§. 51. Of the Churches freedome from all deformity in heauen. Not hauing ſpot, or wrinkle, or any ſuch thing.
§. 51. Of the Churches freedom from all deformity in heaven. Not having spot, or wrinkle, or any such thing.
The firſt point noted by the Apoſtle in his exemplification of the forenamed glorie, is a remouing of all deformitie. The word tranſlated529 ſpot, is taken for a ſtaine on a garment, and a foule ſpecke on a mans face, or other part of the bodie: or a ſcarre, or other blemiſh in his fleſh by a ſore, wound, blow, or the like. The other word (530 wrinkl-) is taken for a creaſt in the face through old age, for it ſignifieth a gathering together of the skin by old age: by it is meant any manner of breaking (as we ſpeake) by age, ſickneſſe, trouble, paine, or the like. Becauſe there may be alſo deformities other wayes, the Apoſtle addeth this clauſe (or any ſuch thing.) Theſe things applied to531 the Church, ſhew that
The first point noted by the Apostle in his exemplification of the forenamed glory, is a removing of all deformity. The word translated529 spot, is taken for a stain on a garment, and a foul speck on a man’s face, or other part of the body: or a scar, or other blemish in his flesh by a sore, wound, blow, or the like. The other word530 (‸wrinkle) is taken for a crease in the face through old age, for it signifieth a gathering together of the skin by old age: by it is meant any manner of breaking (as we speak) by age, sickness, trouble, pain, or the like. Because there may be also deformities other ways, the Apostle addeth this clause (or any such thing.) These things applied to531 the Church, show that
No manner of deformitie ſhall cleaue to the Church in heauen.532 Thereſhall be in her no ſtaine or contagion of ſinne receiued from others, no ſcarre of any euill humour ariſing from it ſelfe, no wrinkle, no defect of ſpirituall moiſture, no ſigne of the old man, nor any thing that may any way make it ſeeme deformed, or vncomely in the ſight of Chriſt. Not only great, p. 74 hainous, capitall ſins, (which are as botches and boiles, and as open, wide ſores, gaſhes and wounds) but all ſpots and ſpecks, all wrinkles and defects, all manner of blemiſhes whatſoeuer within, or without, ſhall be cleane taken away. Sinne ſhall not only be ſubdued in vs, but vtterly rooted out of vs: no relique, no ſigne thereof ſhall be left remaining. In this reſpect it is ſaid, that God ſhall wipe away all teares, that is, ſhall take away all533 matter of mourning, ſorrow, and griefe. Now there is nothing that miniſtreth matter of more ſorrow to the Saints then ſinne. That remnant of ſin which was in the Apoſtle euen after his regeneration, made him thus cry out, O wretched man that I am.534
No manner of deformity shall cleave to the Church in heaven.532 There shall be in her no stain or contagion of sin received from others, no scar of any evil humour arising from it self, no wrinkle, no defect of spiritual moisture, no sign of the old man, nor any thing that may any way make it seem deformed, or uncomely in the sight of Christ. Not only great, heinous, capital sins, (which are as botches and boils, and as open, wide sores, gashes and wounds) but all spots and specks, all wrinkles and defects, all manner of blemishes whatsoever within, or without, shall be clean taken away. Sin shall not only be subdued in us, but utterly rooted out of us: no relic, no sign thereof shall be left remaining. In this respect it is said, that God shall wipe away all tears,533 that is, shall take away all matter of mourning, sorrow, and grief. Now there is nothing that ministreth matter of more sorrow to the Saints then sin. That remnant of sin which was in the Apostle even after his regeneration, made him thus cry out, O wretched man that I am.534
Though this be but a priuatiue good, yet it addeth much to the heauenly happineſſe of the Saints. If it were poſſible that we ſhould enioy the reſt and glorie prepared for the Saints in heauen, and withall there ſhould remaine on vs the ſpots and wrinkles of ſinne, theſe ſpots and wrinkles would be as the hand-writing which appeared to Belſhazzer in the midſt of535 his iollitie: they would be as gall mixed with wine: they would turne all our ioy into heauineſſe, and take away the ſweet relliſh of all our happineſſe. The conſideration therefore of this priuatiue benefit cannot but breed in the hearts of all ſuch as are members of this Church a longing deſire after this perfect purging of them from all deformitie.
- 535. Dan 5. 5. [moved in the edition]
Though this be but a privative good, yet it addeth much to the heavenly happiness of the Saints. If it were possible that we should enjoy the rest and glory prepared for the Saints in heaven, and withal there should remain on us the spots and wrinkles of sin, these spots and wrinkles would be as the hand-writing which appeared to Belshazzar535 in the midst of his jollity: they would be as gall mixed with wine: they would turn all our joy into heaviness, and take away the sweet relish of all our happiness. The consideration therefore of this privative benefit cannot but breed in the hearts of all such as are members of this Church a longing desire after this perfect purging of them from all deformity.
- 535. Dan 5:‸5. [moved here by the editor]
§. 52. Of the perfect puritie of the Church in heauen.
§. 52. Of the perfect purity of the Church in heaven.
But that it ſhould be holy and without blemiſh.
But that it should be holy and without blemish.
The laſt branch whereby the celeſtiall glorie of the Church is ſet forth, is the perfect puritie thereof: the aduerſatiue particle (BVT) ſheweth that the holineſſe here ſpoken of is no imperfect536 holineſſe, ſuch as the ſanctification of the Saints is in this world, but an abſolute perfect holineſſe in all the parts and degrees thereof: ſuch as is without ſpot or wrinkle: without relique, or ſigne of ſinne: and therefore by way of explanation is added,537 without blemiſh, or blameleſſe: ſuch as man, Angell, nor God himſelfe can finde fault withall.538 This attribute is oft applied to the perſon and bloud of Ieſus Chriſt, and therefore539 it muſt needs ſet forth perfect puritie. Whence we may obſerue that
The last branch whereby the celestial glory of the Church is set forth, is the perfect purity thereof: the adversative particle (BUT) showeth that the holiness here spoken of is no imperfect536 holiness, such as the sanctification of the Saints is in this world, but an absolute perfect holiness in all the parts and degrees thereof: such as is without spot or wrinkle: without relic, or sign of sin: and therefore by way of explanation is added,537 without blemish, or blameless: such as man, Angel, nor God himself can find fault withal.538 This attribute is oft applied to the person and blood of Jesus Christ,539 and therefore it must needs set forth perfect purity. Whence we may observe that
p. 75 The Sanctification of the Saints ſhall be perfect in heauen. They ſhall not only be iuſtified by hauing their ſinnes couered to them, nor only haue their ſanctification truly begun in them, but alſo in euerie part, point, and degree thereof abſolutely perfected: in which reſpect they are ſaid to be iuſt men made540 perfect. Adam in his innocencie was not more pure then the Saints ſhall be in heauen: yea they ſhall farre ſurpaſſe Adam as in the meaſure, ſo in the ſtabilite and perpetuitie thereof.
- 540. Heb. 12. 23.
The Sanctification of the Saints shall be perfect in heaven. They shall not only be justified by having their sins covered to them, nor only have their sanctification truly begun in them, but also in every part, point, and degree thereof absolutely perfected: in which respect they are said to be just men made540 perfect. Adam in his innocency was not more pure then the Saints shall be in heaven: yea they shall far surpass Adam as in the measure, so in the stability and perpetuity thereof.
- 540. Heb‸ 12:‸23.
In our endeuour after holineſſe let vs haue an eye to this541 perfection: and not faint, if we attaine not to that meaſure which we deſire. Perfection is reſerued for the world to come. Yet know we, that the more holy and blameleſſe we are, the neerer we come to that heauenly eſtate: the more ſpots and blemiſhes of ſinne we haue, the more vnlike we are vnto it, and the leſſe hope we haue of enioying that heauenly happineſſe.
- 541. Vſe.
In our endeavour after holiness let us have an eye to this541 perfection: and not faint, if we attain not to that measure which we desire. Perfection is reserved for the world to come. Yet know we, that the more holy and blameless we are, the nearer we come to that heavenly estate: the more spots and blemishes of sin we have, the more unlike we are unto it, and the less hope we have of enjoying that heavenly happiness.
- 541. Use.
All the forenamed ſeuerall points of the glorious eſtate of542 the Church in heauen ſhould rauiſh our ſpirits, and euen breake our hearts with an holy admiration of Chriſts good-neſſe, and fill our mouths with praiſes for the ſame, and make vs ſigh, and long after the ſame, and with all good conſcience and diligence vſe all the meanes we can to attaine thereunto: no labour will be loſt herein. Surely, this is either not knowne, or not beleeued, or not remembred, or not duly and ſeriouſly conſidered by ſuch as make light account thereof. Let that which hath beene but briefly touched be further meditated vpon, and let vs pray that the eyes of our vnderſtanding may be enlightned,543 that we may know what is the riches of the glorious inheritance of the Saints. Were it not for this hope, the Saints were544 of all the moſt miſerable; whereas now they are the moſt happy.
All the forenamed several points of the glorious estate of542 the Church in heaven should ravish our spirits, and even break our hearts with an holy admiration of Christ’s goodness, and fill our mouths with praises for the same, and make us sigh, and long after the same, and with all good conscience and diligence use all the means we can to attain thereunto: no labour will be lost herein. Surely, this is either not known, or not believed, or not remembered, or not duly and seriously considered by such as make light account thereof. Let that which hath been but briefly touched be further meditated upon, and let us pray that the eyes of our understanding may be enlightened,543 that we may know what is the riches of the glorious inheritance of the Saints. Were it not for this hope, the Saints were544 of all the most miserable; whereas now they are the most happy.