The Certainty, that there is such a Place as Heaven.

I Will be short therein; for be­sides what the Scriptures speak thereof, which should abundantly satisfie us, and which is wonderfull large, The whole frame of Nature it self, proclaims with a loud voice, That there is such a place and man­sion of Eternitie, called Heaven; the Eternal dwelling of God, Angels, and blessed souls departed: which Building, even the outside thereof, David, Psal. 8. admires; O Lord, how excellent is thy Name in all the world! which hast set thy glo­ry [Page 16]above the heavens: When I be­hold thine heavens, even the work of thy singers, the moon, and the stars which thou hast ordained; What is man, say I, &c. And Psal. 19.1. There he shews, that the hea­vens declare the glory of God, and the firmament shews the work of his hands, day and night utter­ing the same, running through all speeches and langauges unto the ends of the world: wherein he hath set a Tabernacle for the Sun, which compasseth round the whole earth in a miraculous man­ner: which earth now by the migh­ty power and word of God, in the middle of the heavens stands, sup­ported and hanging upon nothing, All which Gods wonderfull and marvellous works, proclaim the miraculous dwelling place of the Almighty in heaven, provided a­bove all his visible works to wel­come [Page 17]and entertain man, in, before and (after the Resurrection) for ever. Wherein Faith whose na­ture is (like a Vine) to take hold of every little help (besides the Scriptures) even by strength of naturall reason, takes advantage to fortifie it self by that, Even Nature it self might lead us unto the God of Nature, and of all things by a strong argument, drawn from our mortality and change: from whence it strongly concludes, The Creation of man, and conse­quently, of The whole frame of na­ture, thus.

Whatsoever hath a being inde­pendent of it self, Argument from the course of nature, proving the Diety. were able also by virtue of that independency and being, to have kept if self in that being from mutability and change.

But no creature since the cre­ation ever yet had that power by [Page 18]virtue of its being, to have kept it self in being from mutability and change.

Therefore, it had a Creator, which is the Almighty Jehovah, only able to give a being to his words, the same for ever: Alpha and Omega.

And thus we leave The Certainty of the building: to draw near there­fore unto the building it self, and The Certainty of our knowledge of a future glorious estate therein for e­ver, attainable by us.

God in Trinity, blessed for e­vermore, who had sufficiently from all eternity lived in all Glo­ry and Contentation: being that infinite wisedome set up from e­verlasting from the beginning, and before the earth & works thereof were made, minding at length to have a Creature made, which should bear his image, be Lord of [Page 19]all the creatures to be made, and a­ble to conceive and reflect back a­gain his excellēcies, at length to be taken up from the earth into hea­vē for ever, into the association & participation of the heavēly Quire of Angels, in his fulness of time (e­ven then rejoycing in the habitable part of the earth, having his delight with the sons of men in resolution and intention created, Prov. 8.27.) prepared the heavens, and set his compass upon the deep, establish­ed the clouds above, when he con­firmed the fountains of the deep, had given a decree to the Sea, that it should not passe his Commande­ment, and appointed the foundati­ons of the earth, having furnished the heavens with all the hosts of them, and the earth with all use­full creatures therein, fitted for recreation, comfort, and delight of his new guests to be created: [Page 20]at length, (when all things were fitted for him) created Man, his last and greatest work of wonder: for whose sake, and for reflexion of his glory, in inioying of his works of wonder, all these things created before him, were given to him, these visible heavens with all the creatures shewed unto him, with a use of, and insight in them: and manifestation and revelation (after his fall) of a Heaven of Heavens, the mansion of the Be­atifical vision (revealed in the Scriptures) wherein he should at length be received, having finish­ed his course upon earth: called, for the sublimity and exceeding height thereof, Gods dwelling place, The high and losty place of him who inhabiteth eternity. Isa. 57.15. and by St. Paul, a building not made with hands, but eternal in the heavens, of the assurance whereof [Page 21]he speaks confidently: For we know, &c. and this is put without all peradventure. 2 Cor. 5.1. For (saith he) we know: and therefore in this we sigh earnestly: wherein there is a Certainty set down, That in this life we may come to be as­sured of a future glorious estate to come, (saith he) we know.

Theresore, though alreadie we be come near, and on our way to view this glorious Building, not made with hands: yet seeing wee are a prettie distance off it, (to comfort our selves in our way thither) let us take a brief survey of this Knowledge St. Paul so con­fidently speaks of, what it is. [For we know:] In unfolding whereof (if I be not mistaken) these four things will discover it.

• 1. A De­scription of the Qualification and 1 Subject wherein this knowledge re­sides.
• 2. How this is known of us. 2
• [Page 22] 3 3. How we may know that we know what we know.
• 4. How to trie the 4 truth of what we know, from that which is but a counterfeit thereof:

By help whereof, we may by Gods blessing attain to the know­ledge here meant. For the First,

The Subject wherein it resides usually, & Qualifleation thereof.

There commonly ushers the same A strong Conviction, called by our Saviour, Joh. 16.8. The Conviction of the Spirit, which 1 there is said to be Threefold;

• 1. A 2 Convincing of Sin.
• 2. Of Righte­ousness. 3
• 3. Of Iudgement;

then there is a full way opened unto this knowledge spoken of ( Wee know. 1 Convi­ction of the spi­rit. Now for this 1. Gonvicti­on; We must know, That there is nothing in this world so difficult, then to convince us of these two [Page 23]things, 1. How wicked we are, and how good God is., which is the sum of the two first convictions, to convince us of these two things, 1. How out of measure sinful sin is. How miserably besotted we are with it, in this our depraved nature: in how great danger we are thereby of everlasting damna­tion: how dangerous it is to retein it: how insupportable the bur­then thereof would be, without Gods great: mercy to us; and that the sooner we leave it, is, and will be the better for us.

But the second is greater then this, 2 Convi­ction of the spi­rit. (for it is an easier matter to throw us down, then to raise us up again being fallen; the Divell will both help to pull us down, and keep us so being dejected, when he sees us a going.) But to convince us, that notwithstanding all this misery that we are in, That [Page 24]there is an everlasting righteous­nesse attainable, freely purchased for us, and given unto us of free gift, by Christ who hath redeem­ed us from death and condemnati­on, satisfied the fathers Justice unto the full, infinitely far in va­lue beyond all the sins of the world, who being the onely be gotten son of God, assumed our flesh, and in that nature hath ap­peased divine justice; so as hence­forth, whosoever will lay down the weapons of their rebellion, and ensigns of their disobedience, beleeve in him, and sue forth their pardon, living, and being hereafter governed by the laws of his King­dome, like good subjects sub­mitting themselves thereunto, that they should have a par­don of all their sins and inhe­rit eternall life: having free­dome to come and drink free­ly [Page 25]of the water of life. Of all which (and a great deal more) the spirit convinceth us of: Be­cause Christ (our surety) is at liberty, having paied all our debts, and returned in our nature and flesh into heaven, now set down at the right hand of the father, pleading our cause, and making good there his purchased redemp­tion, by his continuall interces­sion for us in heaven, putting sweet incense and odors into our pray­ers, that they may be accep­ted.

But this is not all, for yet a main thing remains, though we be con­vinced of the forementioned two things; yet here are The sons of Anak to be encountred with, Principalities and powers to wrestle against, strong oppositions with­in and without us, of the world, the flesh, and the Divel, concerning [Page 26]our continuance and holding out unto the end, in all these tumults, we are to passe through and war against so many dangerous ene­mies. Third Convicti­on of the Spirit. Here then in the next place, comes that third conviction of the Spirit, to convince our best judge­ments, that our fears are in vain, and that we shall notwithstanding all the rubs in our way, overcome all, and triumph over all, as Christ our head hath done for us, so shal we conquer all in him: as it is Rom. 8. nay, that in all these things we are more than conquerours in him who hath loved. Us. For the Prince of this world is judged: meaning, that as a condemned man hath no power, no sentence, no voice, no freedome, but is limited, bound, and manacled: so is it with the Divell, who is judged, chain­ed, and fettered up from hurting us; and therefore that Christ, as he [Page 27]is the Author, so he will be the fi­nisher of our faith. Heb, 12.2. And that Christ will no fail, nor be discouraged, untill he bring forth judgement unto victory; that is, plant in us such a victorious sanctification in the soul, which shall overcome all adverse pow­ers in its way betwixt us and hea­ven. This is that third Conviction of the spirit, where with the two former, going on in a holy frame of sanctification in newnesse of life, then our souls are soundly seasoned, then are we rightly qua­lified, to know that which is the second thing propounded: That 2 we may come to know, and he assu­red of a future glorious estate to come: which knowledge our Sa­viour calleth, life eternall: Iohn 17.2. To know God thus re­vealed in the high perfections of Jesus Christ, in a Practical way; [Page 28]which we may certainly attain un­to; as it is clear by the whole cur­rant of the Scriptures: and those many gratious promises, and many trials of the same interest we have in, set down to examine our selves by, al which were in vain, if no such certainty of our future estate to come were attainable. But to name a few trials onely, passing by the Promises, which are so aboundant.

(We know)

2 By these signs as of having the spirit of Christ, or else to be none of his. Rom. 8.9. In our not walking after the flesh but after the spirit. Rom. 8.1. Of our being new creatures. 2 Cor. 5.17. Of endeavouring to purifie our selves even as he is pure. 1 Iohn, 3.3. Of having heavenly mounted affections, where Christ is at the right hand of the father. Colloss. 3.1. Of being [Page 29]translated from death to life, be­caused we love the brethren, 1 Iohn, 4 13. Of loving one another, v. 17. By conformity with him in his suffe­rings. Rom. 6.5. Of putting on the Lord Jesus, and making no pro­vision for the flesh to fulfill the lusts thereof. Rom. 13.14. Of being par­takers of the Divine nature, in be­ing full of gratious goodnesse, ha­ving eschewed that corruption which is in the world through lust: 2 Pet. 1.3. whereby, and many other the like Trials, whereunto gratious exceeding rick and precious pro­mises are belonging. True (like God himself) we may come to know and have assurance of a fu­ture glorious estate to come in the heavens, having these and other the like qualifications (all of them branches of The new Creature) as witnesses of the truth of our san­ctification, in our renewed estate, [Page 30]following upon our justification, which (if in truth) is insepara­bly accompanied with sanctifica­tion, spreading it self universally through all, all the parts, and pow­ers, and faculties of soul and bo­dy, though in every part not total­ly renewed. And then in the next place.

(We may know that we know)

3 TWO ways.

• 1 By Gods spirit witnessing with our spirit, that we are the children of God, Rom. 8 16.
• 2 By the immediate testimony of the spirit sometimes by it self a­lone, not joining with our spirits, or the word.

Which are both men­tioned. 1 Iohn, 5.7, 8. For there are three which bear record in heaven, The Father, The Son, and The Holy Ghost, and these three are one: and there are three which bear record on earth, The Spirit, The Water, and the Bloud, and [Page 31]these three agree in one, in disco­very whereof, it may a little help us in this great businesse, To di­stinguish these witnesses, how and when they witnesse. The witnesse of Gods spirit, from the witnesse of our spirit upon earth; and be­twixt the immediate witnesse of The Spirit (as it were) immedi­ately from heaven: from the wit­nesse of the same spirit, with our spirits, which may help to clear this (in shew) intricate discove­ry, under correction I take.

1. The Witness of our Spirit, To be nothing else, but The Re­flecting Testimony or Answer of a good Conscience in our sincere up­right walking according unto the Rules prescribed in the word of God, whereof it seems St. Paul speaks, Act. 24.15. of his keeping a good Conscience before God and Men, because he looked for a Resurre­ction [Page 32]both of the just and she un­just. And Ioh 3. This whole chap­ter is nothing else but the Witness of his Spirit, in his Uprightness and sincerity of his Obedience throughout the Commandements. So David, Psal. 18.20. he makes use of the Witnesse of his Spirit, testifying his Obedience and Up­rightnesse. And so 1 Sam. 12.3. he makes use of the Witnesse of his Spirit this way unto the people, clearing himself from oppression and briberie [Whose Oxe or whose Asse have I take? Or to whom have I done wrong?] And the whole Church it selfe is brought in clearing her selfe, though she were beaten down in­to the Den of Dragons (as it were) and covered with the shadow of death, Psal. 44.17. That for all this she had not dealt falsly in the Co­venant, nor stretched out her hands [Page 33]to looke after a strange God: whereby it seems, that there is a twofold Witnesse of our Spirit.

The former whereof, is with­out difficulty and ordinary; the u­suall answer, and reflecting testi­mony of a good conscience, di­rected upon all occasions by the rules of the word, when we are not hardly and sore put to it, by grie­vous trials, of dissertions, damps, intermissions of the spirit, and the like, with sore long and heavy crosses: then our spirits, witnesse goes on in a Calm, before it come to sore trials. But when God seems to frown and lowr upon us, the comforts, and our refreshing wonted feelings to decay: when God seems to beat us with the stroaks of an enemy, to fight a­gainst [Page 34]us, when he seems covered with a cloud that our prayers should not passe through, and the spirit, with his reports and com­forts, with draweth himself for a while (as Ieremy speaketh) like a wafering man that cannot help in a strange land. Then our spirits are hardly put to it, to hold our and make use of the strength of our spirits witness, in those extre­mities, as that instance of the Church named, Psal. 44. which was then in a great storm and yet held out with as great strength: and it seems David was in a great storm, Psal. 77. when yet he communed with his own heart, and his spirit made diligent search, be­ing hardly put to it, to dispute the case of Gods goodnesse unto him, ere he come to see his infir­mity. And Ioh. 19. there it is shewed what a wonderfull strait [Page 35] His Spirit was put to, ere he brake forth, with that wonderfull admirable expression of his Re­deemer, ver 23. which instances may serve, to shew the exigents our spirits are many times put to in storms, ere Gods spirit come to witnesse with our spirit, that we are the children of God. Now when the soul is rightly qualified, having these internall indowments of obedience and sin­cerity, (reflexes of a holy con­versation) when it believes in these storms and streights, and up­on believing, the heart encount­ers and closes with the promises, joying in them, & hoping for mer­cy, for all these storms, and in middest of these exigents, belie­ving one contrary in another, then comes usually (I say not that it never witnesseth with our spirits, but then which were too high a [Page 36]point for me to meddle in.)

2. The witnesse of Gods spirit, witnessing with our spirits.

To discover his comforts afresh, that things and promises beleeved, are truly so indeed; that we are the children of God; that flesh and blood hath not revealed these things unto us, but God by the habitation of his spirit; that those supernatural endowments, and habits of grace we have attained, as they are from Heaven, so they shall at length bring us thither; and that we shall grow in Grace, from Grace to Grace, and be transformed from Glory to Glory, by the self-same spirit. 2 Cor. 3.18. Beautifying dayly Gods image in us, who hath wrought the same in us, and that we cannot nor shall ever perish, but hold out unto the end, and at length be [Page 37]raised up with all Saints to eternal glory for ever. Wherein the spi­rit elevates and raises the comfort and assurance of The witnesse of our spirit, to a much higher degree of assurance and consolation, ma­king deeper and more lasting as­surance, and impressions of our comforts, with additions of new joies, and by his constant reveal­ing unto us, the use and misteries of Christs high perfection and actions when he was upon earth; and now in heaven, interceding for us at the right hand of the father; he doth thereby (he dwelling and abiding in us, and we having as­sented, unto and beleeved the pro­mises) Seal all unto us, with the holy spirit of promise, which is the earnest of our inheritance, untill the redemption of the possession purchased unto the praise of his glory. Eph. 1.13. which earnest [Page 38]of necessity must be made good, by his constant and perpetuall as­sistance of us, dwelling in us, strengthening of us with revela­tions suitable and seasonable unto all our exigents: In which case, though the spirit dwell in us, witnesse, and have sealed us up, unto this day of Redemption, with an indefesible stamp. Yet are not his cleer revelations and disco­veries always alike in degrees and measure, during then me, for we have many interruptions, disserti­ons, eclipses of damps, sometimes (in his retirings for our good) af­ter which his testimony revives a­gain, with more lasting joys and comforts after his seeming ab­sence and hiding of himself, suf­fering sometimes our support to be, By the witnesse of our spirit, the water in our sanctification; the se­cond of the three concurring wit­nesses [Page 39]upon the earth: and when this water is muddy (as oh it is too often so) as we cannot com­fort our selves thereby, having our evidence so blotted, that we cannot read it cleerly, or forgotten it, the suffering us to have re­course unto the third witnesse, The blood in justification, which is the most lasting and constant with us, and wonderfull sure, a foun­tain ever open, running alike clear, pure water of life, never muddie, unlesse we by our igno­rance and infidelity, throw mud therein and trouble it. But yet, whether the spirit shine clearly in the soul witnessing, or whether darkly, as he doth many times; yet having once sealed and set his stamp on us, the print thereof re­mains sure for ever.

Of these things at his first possession habitation and entry in the soul, he ever assures and makes impression of.

1 First, That where he is in any measure, he always reigns so, as sin 2 shall have no Dominion over us. 2. That he will not, nor may not by his Office (being sent for, to be our Comforter, Testifier of Christ Jesus; and Revealer of, and Lead­er of us in all Divine Truths) re­move his dwelling finally from us; though he withdraw his assisting Comforts and feelings of his Presence when we grieve and vex him; as friends sometimes withdraw them­selves and bar us their presence, upon just discontents given, when yet the constancy of their love is the same, to shine forth as clear, or clearer then ever, in due time, [Page 41]3. That as when Christ sent him un­to us be to our Comforter, it was expe­dient for us, Christ (in his bodily presence) should return to Heaven (to shew al his work was done, our Redemption finished, Principali­ties and Powers, Hell and Death conquered; as our Head in our Nature, to take possession thereof for us, to make continual Interces­sion for us at the right hand of the Father, and to perfume our weak Prayers, offering them up with much sweet Odours in the golden Censer, upon the golden Altar which is before the Throne, Revel. 8.1, 2.) so that it is expedient for us, for him sometimes to seem to make some progress from us, and absent himself (as it were,)

• 1. To cha­stise our neglects of him, and grie­ving of him.
• 2. Least constancic of his presence should make us (like the Israelites) loath this hea­venly [Page 42]Manna.
• 3. To enhance and raise the price and valuation of his former Presence and Comforts,
• 4. To set an edge upon our de­sires for his return.
• 5. To inflame our love him the more abun­dantly at his Return, with resolu­tion to hold him faster then ever;
• 6. To grieve him no more as we have done, but to study how to cherish him by all means.
• 7. That his fresh renewed joys may far surmount all our sufferings in his absence.

And lastly, that we might long and groan to be in hea­ven, where we shall enjoy for e­ver the fulnesse of his presence in all ravishing sense of surmount­ing joys, in the inspection and sight of the beatificall vision for ever. 4 4. In his absence, he furnisheth us with variety of arguments, enfla­med love and spirituall strength in our endeavours, in wrastling in [Page 43]prayer for his return: then ma­king large increase of our stock of grace, beyond our expectation. Isa. 60.16. howsoever, increa­sing, continuing, and perfecting seasonably (out of his infinite wisdome) in all our vicissitudes and exigents, our heavenly race, and guiding us with his counsel in all things, untill he bring us unto glory. All which is, for the witness of Gods spirit, witnessing with our spirit (in the first place) That we are the children of God. But there is yet further, a second thing.

The immediate witnesse of the spirit (as it were) from heaven, without the joint testimo­ny and joining of the word, &c.

Which is a more strange sud­den joy comming, and rushing in­to [Page 44]the soul, with a surmounting contentation of delight, causing in a fuller manner (as it were) then within his ordinary witnes­sing our spirits, that peace of God which passeth all undèr­standing. Phil. 4.7. With that joy unspeakable and glorious, 1 Pet. 1.8. so that it causeth us as we read of Iacob. Gen. 45.27. when he heard overcomming reports of Iosephs safety, and entertainment he gave, say [I have enough.] Thus we read of St. Augustine in his Confessions, that he had felt some­times such astonishing ravishing joys, that if they should have continued, he knew not what should be added thereto in the life to come; Lib. 13. but there complains, that they last­ed not, but vanished away again quickly: for indeed, the old ves­sels of our frail bodies, were not able to contain such strong new [Page 45]wine, but they would crack: what a case were the disciples in at Christ transfiguration? Mark. 9.5. They would have Taberna­cles built there, they were afraid, and knew not what they said: And 2 Cor. 12.3. Paul saith, of his rapture into Paradice, whether in the body or out of the body he knew not, God he knows. This kind of witnesse and testimony is a sure one, and more then all the te­stimonies of men and Angels: when as David prayes, Psal. 35.3. God doth therewith say unto our souls, I am thy Salvatian. This is that white stone of Acquittance, ac­companied with that new Name written therein, which no man know­eth save he who hath it, Revel. 2.17. And when God doth give unto any this joy, as by the former witness of the Spirit with our Spirits. he assures us of our Salvation and fu­ture [Page 46]happy estate to come; so he doth hereby give unto us (as it were) Livery and seizing of the Everlasting joys of the blessed, and maketh unto us a kind of Heaven upon Earth; that as Paul was caught into Paradise, and heard words unutterable; so a man in this case feels joy unspeakable. If we con­sider the Matter of this joy, it is Certain, no man can take it finally from us. Ioh. 16.22. But if we look unto our apprehensions and feeling of the same, with the clear manifestations thereof, it comes and goes, ebbes and flowes, it lost and found; We rejoyce in the hope of the Glory of God (saith the Apostle,) Rom, 5.2. and this Hope (as he afterwards adds) ma­keth not ashamed, because the love of God is shed abroad by the ho­ly Ghost which is given us.

If Hope then be an Anchor of the [Page 47]soul both sure and stedfast, pitch­ing within the Vail, Heb. 6.19. If many waters cannot quench love, neither can the flouds drown it, Cant. 8.7. It the holy Ghost which is given unto us be not a Brook (which may be dryed,) but a Wel of water, springing up unto ever­lasting life; then cannot the water of our joy ever finally fail, though many never feel the same in that fulnesse again, as at their first con­version; and we must acknow­ledge it to be our own fault (in not performance of that which God requireth at our hands) that it ebbes and flowes, comes and goes so often; because, as it is written, Rejoyce evermore, 1. Thes. 5.16. Rejoyce alwayes; Againe I say Rejoyce. Phil. 4.4. yet we labour not as we ought to be thankfull, to maintain this joy, be­ing carelesse and ignorant how to [Page 48]recover the sweet sense thereof a­gain, when in appearance it is dimi­nished, lost, and gone. And thus, not onely (We know) and (may know that we know) and be assured of the certainty of a future glorious e­state to come for ever: but now in he last place.

How shall we know that this know­ledge is no counterfeit Illu­mination.

Seeing the Divell can trans­form himself into an Angel of light, as Pharaos Magitians did for a while counterfeit Moses true miracles. Exod. 7.11. Of this I suppose there are three sure trials,

• 1 1. By what goes before it.
• 2. By that 2 which accompanieth the same when it enters into the soul with it.
• 3. 3 By those impressions this testimony and joy leaves behind it upon the soul.

[Page 49] For the first, it is sure that usually long, sore and great affli­ctions, and sharp trials, usher the same, great sufferings, and after much striving and wrastling, as Iacob obtained his new name. Gen. 32.28. after he had power with the Angel, by wrastling, wee­ping and prayer, Hos. 12.4.

2. How it comes into the soul? 2 when it comes into the soul, it comes always in the ways of Gods Ordinances, he will not shew him­self but in his own ways (others­wise it is not right) with fasting and prayer, striving and wrastling against sin, meditation, heavenly conference and the like. Or it may come in the consideration of the great works of God, as when David saith, Psal. 8.3. when I behold thy heavens, even the works of thy fingers, the moon and the stars, which thou hast or­dianed: [Page 50]What is man say I, &c. so this sudden joy and testimony, may come into the soul also by good conferences, as to the disci­ples travelling to Emaus, when their hearts burned, when Christ entred into conference with them, Luke, 24.32. So this joy may enter into the soul in some such meditations and conferences, dwelling upon the excellency of heavenly things compared with earthly. Or, when as it fell out with Daniel, that whilest he was a fasting and praying, confessing his own sins and the sins of his people, then the man Gabriel (whom before he had seen in the similitude of a man, chap. 8.16.) came and touched him, reporting how that his prayer was heard, that at the beginning thereof the commandment came forth, and (saith he) I am come to shew [Page 51]thee that thou art greatly belo­ved. Dan. 9.23. Howsoever certain it is, that it alwayes comes with the performance of holy duties, in Gods ways. 3. By what impressions, it leaves behind upon the soul. Extraordinary fa­vors from God in the sense of the sweet feelings and ravishings there­of (intimating Gods love by imme­diate reports of the spirit) still leaves behind them great impres­sions of humility, as Ierem. 33.9. he sheweth the effect of Gods wonderfull favours shewed unto them, And they shall fear and tremble for all the goodnesse, and for all the wealth that I shew unto this City. O, saith Isaiah, when he had seen the Lord upon his Throne: Woe is me, for I am un­clean, &c. for mine eyes have seen the King the Lord of Hosts, Isa. 6.5. and when God (according un­to [Page 52] Iobs wish) drew near to con­fer with him: then he could say, I have heard of thee by the hearing of the ear, but now mine eyes seeth thee, wherefore I abhor my self, and repent in dust and ashes, Job 4 2.5. This is the first, That humili­ty imprints and leaves upon the soul. The second is, Thankfulnesse, these two accompany one an­other: I am lesse then the least of all mercies saith David; and Psal. 116.12. What shall I ren­der unto the Lord for all his bene­fits towards me? as though there were not enough to render) I will take the cup of salvation and call upon the name of the Lord, even now in the presence of all his people. And thus not onely the spirit witnesseth with our spirits, that we are the children of God: but also is pleased now and then to shew himself with more imme­diate [Page 53]stronger ravishing joies, and testimonies of Gods favour, (as it were) immediately from heaven, ravishing the soul, and gi­ving it here some taste (in an ex­traordinary manner) of its fu­ture eternall joies, so much as mortality is capable of, whereof some of the Saints have most ex­perience at their first conversion in such a taste and measure, as perhaps they never attain in all their life, or seldome the like a­gain in degree.

And yet, as the Sun in heaven, (though sometimes it hath flash­es of extraordinary brightnesse, heat, and shining) when it doth not alwaies shine alike in bright­nesse, during the clouding damps, and eclipses thereof, is still the same, and lightens the whole world with its height though it do not shine forth with its glorious [Page 54]beams) being the same in it self, successively never leaving us, without some light: so the spi­rits residence in the renewed soul, is still the same in himself and us, though he shine not forth in our night seasons, alwaies alike with his beams upon us, for our com­fort; yet the light thereof shed abroad, in the whole parts and powers of the soul, still enlight­ens and upholds the life of Grace in us in its life and being: shining out brightly upon us again, with its comfortable beams, when the storms, tempests, and mists are gone, which occasioned these clouds and damps: and when we are so weaned from sense and fee­lings, that we are contented to live by faith, and to wait the Lords leisure for his extraordinary fa­vours (for then we are best fit­ted to receive extraordinary fa­vours [Page 55]and mercies from God, when we are contented to sit down Saint-like at his feet, and to be contented of his allowance whatsoever, Deut. 33.2. so that his constant residence with the Saints, is ever (one way or other) firm and perpetuall according unto Christs promise, never lea­ving them comfortlesse altoge­ther, manifesting and revealing himself unto them in all their ex­igents, according unto his infi­nite wisedome for their good: ma­king all things work for the best unto them, Rom. 8.28. and all his works (in his dissertions eb­bings and flowings, returns, mani­festations,) witnessing lesse and more, darkly or more clearly, a­lone or with our spirits, making all beautifull in time, when all the ends of our crosses shall meet together, Eccles. 3.11. bringing meat [Page 56]from our eaters, and strength from our strongest crosses, brin­ging his marvellous light out of our darknesse, and separating the light from the darknesse, as at the Creation, Gen. 1.4. so in this new Creation, which he is a perfecting like the morning light, that it may shine more and more untill the perfect day, Prov. 4.18. so at his good pleasure and at our need bringing all our comforts unto our remembrance. Iohn, 14.26. yea and inhansing and raising the estimation, taste, and price of them daily in his flesh and new Revelations for our joy and com­fort. 1 Cor. 2.10. all which things are wrought by one and the self-same spirit (as Paul speaks) di­stributing to every man severally as he will, 1 Cor. 12 11. and gui­ding them with his counsel, until he bring them unto glory. Psal. 37.24

And thus not onely (We know) and (Know that we know) that this knowledg of our assurance of a better life to come is not counterfeit, by Gods spirit witnessing with Our spirits, that we are the children of God: sometimes in a more high lofty and rare immediate strain of ra­vishing joy by himself (as it were) from heaven: and alwaies (when he pleaseth to join with the wit­nesse of our spirits, sometimes again in a sweet, more often and lasting manner unto the end. The difference being, That the former is a more strong and vehement ra­vishing joy, comming and felt rarely upon extraordinary occasions and hard trials, making short a­bode with us; at the time, heavens feasting days of extraordinary fa­vours. The other by turns; in some divers degrees and mea­sures, sweet, more temperate, [Page 58]very sure, and holding out with us oftner in those his reports and ma­nifestations unto the end: so bal­lancing the excessive vehemency and measure of the former, in its more mild lasting continuance in the latter. And thus at length by the assistance of this blessed spirit, we are drawing near to view this matchlesse Building, not made with hands, but eternal in the hea­vens.

But O! who is sufficient for these things? what tongue of Men or Angels can shew forth the same? wherefore, O thou great Architect of wonder; who thun­derest with thy voice, and canst do mighty things which we know not: who hath made the earth by thy power, established the world by thy wisedome, and stretched out the Heavens by thy discretion, who measurest the wa­ters [Page 59]by thy fist, who hast com­prehended the dust of the Earth in a measure, weighed the moun­tains in a weight, and the hills in a ballance, who canst make weight to the winds, and weigh the Wa­ters by measure. Thou before whom all nations are as nothing, and lesse then nothing and vanity, before whom the mountains trem­ble and the hills melt, at whose sight the world is burned up, and all that is therein. O thou who stretchest out the heavens like a curtain, like a molten looking glasse, and hath spread them out as tents to dwell in who hast commanded all their armies, counting the stars, and calling all the hosts of them by their names, who leadeth the blind by a way that they have not known, making darknesse light before them. O do thou take us by the hand, and [Page 60]lead us along unto this heavenly building of thine, making dark­nesse light before us, who are igno­rant how to pass along in these hea­venly Labyrinths; & pave us a pas­sage in this unpaved way, opening our eyes and apprehensions to see and understand some of the won­derful things contained therein. We know, that in the day of our flesh, all that we can have of Thee, and of this Building, is but a tast of thy gratious goodnesse, and that eye hath not seen, ear heard, & that it cānot enter into mans heart, what thou hast done for them that love thee, and fear before thee (even be­fore the sons of men) much more in heaven. But seeing thy spirit fearcheth all things, even the deep things of thee our God, who know­est the course, with the height, and breadth, and depth, and length of heaven and earth, and canst set [Page 61]the rule thereof on the earth, and canst by him reveal unto us, what it pleaseth thee to make known of these unknown wonderfull things. O Let thy good spirit guide and lead us along into this land of the living, this heavenly building of thine, and guide us from room to room, joy to joy, glory to glory, astonishment to asto­nishment thereof, in some ravi­shing astonishing way, as our hearts may ever thereafter, be ta­ken up vvith delight admiration, and vvonder: so as the svveet tasts, ravishments, joies, raptures, and glory thereof (though vve vvan­der upon earch into the vvilder­nesse of this vvorld) may make us remove to dvvell in heaven, vvith heavenly conversation and affections more then ever. O dis­cover somevvhat of the excellency thereof unto us, and suffer us, if [Page 62]it be thy good pleasure) to peep a little into the eternity thereof, vvhich may make us groan ear­nestly for the full manifestation of the same, vvith a discovery of all those considerations, which may bring and lead us aloft; unto this high high and lofty place of e­ternity, to dwell with thee for e­ver. But now (in the first place) let us come to view.

The excellency of this Build­ing in general.

1 In five particulars. 1. In that it is said, To be a Building prepa­red: as here when Princes and Noblemen intend magnificent en­tertainment, though they have divers houses of note, yet they have one mansion house above all the rest, which they furnish and prepare for entertaining of their [Page 63]choice, and chief respected belo­ved friends, as Nebuchadnezzar, Dan. 5.27. of his Pallace, is not this great Babel, which I have built for the house of the King­dome, by the might of my power, and the honour of my Majesty. So God to shew forth to the Saints the glory and magnificence of his power, hath prepared this magni­fique Building, to entertain them for ever, wherein he hath shewed the strength, power, and inventi­on, to make it suitable to the Buil­ders eminency, most magnifique and excellent, which must the more excell above all other stru­ctures and buildings, which ever were or can be imagined, as the Master builder thereof is beyond all others, in art, skill, riches, in­vention, and power.

And then secondly, The excel­lency 2 hereof is shewed by The un­valuable [Page 64]price of that purchase that was paid for it; such a ransome, as nothing else could purchase it, but the bloud of the eterual Son of God, yea, more than Heaven it self. It was thought a wonder, and a great matter, whereat Israel was sore grieved, when the King of Mo­ab sacrificed his, the King of Edoms eldest son, for a burnt offering in his distresse, 2 Kin. 3.27. Amos. 2.1. But oh! here is more cause of admiration, That God should be­come Man, suffer and die, incarnate in our nature, & be sacrisiced for our sins upon the Crosse, that ig­nominious and cursed death, and al by the appointment and derermi­nate counsell of God. And there­fore the Apostle may wel come. 1 Iohn 3. [...]. with his admiration, Behold what love the father hath gi­ven us, that we should be called the sons of God; no love like unto this, [Page 65]which is further set forth by an un­expressible expression. Iohn 3.16. For God so loved the world, that he hath given his onely begotten son, & that whosorver heleeveth in him shall not perish, but have everlast­ing life.

Thirdly the excellency thereof 3 appears in this: that here shall be, The fulnesse extent and accomplish­ment of all the rich, and exceeding precious promises; for here we have many great and rich promises made, the extent whereof in their promised fulnesse) are not fulfil­led in this life, what then? shall they be in vain? oh no; they must be fulfilled either here or in hea­ven: for no word of God pro­ceeding out of his mouth, must return again, untill it have perfor­med that for which it was sent. Isa. 55.10. Here then must needs be an excellent place, where the full extent and accomplishment of all [Page 66]promises (as they came from hea­ven) shall all in a concurrence meet and fully be accomplished un­to us, in the largenesse of their ex­tent whatsoever.

Again, this is such a Building, wherein we shall fully fill up all the powers and faculties of the soul, and satisfie the same unto the height of contentment; for here, we cannot satisfie any one faculty of the soul, but it hath emptinesse, and some further desire: the eye is not satis­fied with seeing, nor the ear filled with hearing, Eccles. 1.8. nor is the heart, with injoying, but that it hath further inlargements. But there the whole soul, and all the powers and faculties thereof, shall be filled with a satisfactory conten­tation. Not like that enforced up­on us in this life (wherein in afflict­ions and crosses we look up unto God) and sit down under the same i [...] patience, because God (we know) [Page 67]will have it so, therefore submitting our selves unto his good pleasure in all things.) But with a high joyfull free contentation, satis­factory to fill up the utmost of all the powers and faculties of the soul, so as it shall be impossible to have a thought beyond it.

And further, in this glorious Buil­ding, the soul shall not onely be satisfied, unto the extent of all sa­tisfactory fulnesse: But, it shall be also satisfied to wonder and admira­tion, at the surpassing excellencies thereof: as it is said, 2. Thes. 1.10. of Christ, that he shall come to be glorified in his Saints, and to be made marvellous in all them that be­lieve; marvellous indeed, for then we shall see marvells beyond ad­miration, and beyond the disciples who wondered at the goodly stones of the materiall Temples, a type hereof. But yet more distinctly to describe this glorious Building, we [Page 68]must instance them in divers parti­culars.

1. In the Titles given unto it

1 1. Christ calleth it. John, 14.1. His Fathers House. Travellers in hot countries, have Tents and Taber­nacles, to rest in for a while, where they stay nor long; but here is a mansion house, an abiding and rest­ing place, and therefore now we may well be bidden to arise to go hence: for here is not our resting place, untill we come unto this Mansion house, our fathers house; where we must needs expect all the free kindnesses whatsoeuer, and to receive them abundantly: for, he who spared not his own son, but gave him for us all to death, how shall he not with him give us all things also? Rom. 8.32. And then again it is 2 called a City in opposition to our Earthly Tabernacle, which is the [Page 69]reason rendred. Herbr. 11.9, 10. Why Abraham was so willing to dwell in Tents: for he looked for a City, which had a foundation, whose builder and maker is God. So it is Heb. 13.14. That here, we have no continuing City, but we look for one to come, and as in a City, there are gathered together, the conflu­ence and riches of all the good things in the Country round about it, besides that it is a setled resting place, (not like Tents and Taber­nacles, flecting up and down, here to day, and away to morrow.) So in heaven, The City of the living God, the Celestiall Ierusalem, there must needs be the abundance of all hea­vens surmounting excellencies. And 3 lastly, it is called (heaven) as a house of the most rare and admira­ble structure, made by God himself, (without hands) wherein we may cōceive, if these inferior visible hea­vens in our view (adorned with such [Page 70]varieties of unconceivable beauties) so amaze our spirits; and the fear­full and wonderfull making of our earthly houses, so transport (as David confesseth of his fearfull and wonderful making: how much more admirable is this rare Building, Mansion, and resting place of the Almighty? all things being so much the more excellent, as God sheweth himself to be a immediate agent & actor therin.

2. The Scituation thereof.

For lo, lo how it stands (as it is said) of Gods Mountain (the Church) exalted above the hills. Isa. 2.2. and above the tops of the Mountains, yea as though Moun­tains were set above Mountains of the top of one another; yet this high and lofty place is far above all the heaven of heavens, above all storms and tempests, and vexations [Page 71]whatsoever, so high and safe, as no thief can come to dig through and steal, and where our treasures may safely lie, in the highest elevation that may be scituate; not amongst briars and thorn, as our houses are; or amongst strangers and oppres­sors, but where we shall be most beloved and welcome, amongst all our friends and kindred, where Christs is with all the Saints and Angels. This shall be heaven to be with Christ wheresoever he is; to follow the Lamb wheresoever he goeth: Father, I will that those whom thou hast given me be with me where I am, that they may behold my glory, Iohn 17.24. and so, To be ever with the Lord, 1 Thes. 4.17. Then also the praise of a building is, to be scitu­ate in a pleasant, not in an unplea­sant dirty place, as those cities were which Solomon gave to Hiram King of Tyrus, 1 King. 9.11. (which he therefore refused) but this building [Page 72]is placed where pleasures abound for evermore; called Psal. 35.18. the Rivers of his pleasures, far before the rivers of that earthly Paradise, which had but one Tree of Life, guarded with Cherubims and a fla­ming sword, watered with four Ri­vers running through it, whereof whosoever drunk might thirst a­gain; but, here there runneth along a pure River of water of life, of which whosoever tasteth and drink­eth, shall never thirst again, but be in them a well of water springing up unto everlasting life, with a Tree of Life growing on each side thereof, guarded with no flaming sword, or affrighting Cherubim; but free to en­joy the full vertue thereof, to live for ever. And then again, In our houses we love to have our build­ings with excellent lights (which is a commendation to them;) but in Hea­ven, in this buildings, this commodi­ty shal be in the perfection thereof, [Page 73] Col. 1.12. called The inheritance of the Saints in light; out of all morral, artificial, and natural darkness, even the Sun it self being darknesse, com­pared with the light thereof: always light, and light all over, lightened by Christ the Lambe, who is the light thereof; not like the Sun, which lightens but a part of the world, and leaves the other dark; but light all over, and nothing but light: no light like unto this, always and ever light, and many times lighter than that of the Sun, mentioned Isaiah 30.26. which is said, should [be like the light of seven dayes, when the Lord bindeth up the breach of his people, and healeth the stroake of their wound. The next Consideration is,

The Materials, Form, or Matter of this Building.

It is immaterial, not made of [Page 74]stone, or marble, or any such like substance, a building not made with hands: far surpassing all other Buildings, as God is the most cun­ning Master Builder; we know not what it is, but it is set forth unto us, Revel. 21. in the highest expres­sions of all things which with us are accounted excellent, as Gold, Pearl, Diamonds, with all other pretious stones whatsoever, and the pave­ment of Gold, as a shining glass. Whereby the Holy-Ghost would have us inlarge and stretch forth our meditations unto the furthest extent of comprehension, by things within the compasse of our reach, to meditate upon things incompre­hensible: that by all things which are pure and pretious, excellent, du­rable, attractive, and admirable, we might be in love with, and long af­ter things far above all expression of Men and Angels. Another thing is.

4. The Capacity and Extent of this Building.

For it is large and hath room e­nough for all, as Christ speaketh Iohn. 14.1. In my fathers house are many dwelling places, wherein none shall be straitned, as it was with Abraham and Lot, whom the land could not bear, because of their sub­stance. Gen. 13.6. and betwixt Isaac and Abimelech. Gen 26. who were therefore forced to divide and part dwellings: but in heaven is large­nesse and room enough for all: not like Tophet. Isa. 30.33. which by the Prophet is said to be, a place, deep and large; not for any re­freshing, but for the Torments and misery therein, but none for conve­niencie and comfort; where, for all this largenesse, they shall be so straitned, as if there were but room for one onely, whereas in heaven, [Page 76]there shall be such largenesse of room, as though heaven were but for one onely, there shall be such room for all. And then we have to confider.

5. The Furniture of this Buil­ding.

For in our houses here, usually the glory of them is, the riches of their adorning inwardly (in heaven is expressed there to be lasting and enduring for ever, all the furniture thereof) whereas ours are transi­tory, and subject either to corrup­tion and vanishing, or both; where Theeves may dig through and steal. Mat. 6.19. And therefore the Saints are said to have indured joy­fully the spoiling of their goods, because they had in Heaven a better and more induring substance. Heb. 10.34. And 1 Cor. 7.13. He would have us to use this world, as though [Page 77]we used it not, because the fashion of stage play thereof passeth way. But the riches of this building are such, as shall endure for ever, where no worm can come to eat or con­sume the furniture thereof, which we know not till we see it, but it is expressed by Crowns, Treasures, Whiterobes, and the like, all under­stood which may be infinitely comprehended thereby, when we enjoy the same. The next is to look upon,

6. The Company we shall enjoy there.

Ill Company-torments our Spi­rits much; Solomon says, that it is better to dwell on the house top, than with a contentious woman in a large house. And David (a holy man) was weary of dwelling in Meshec, and having his habitation in the Tents of Kedar. And in Sodome, [Page 78]their unjust conversation did vex Lots righteous soul. And Ier. 9.2. He wishes for a Cottage of way­faring men in the wilderness, that he might leave his people, being all Adulterers and Rebels, rather than to live in such ill company But here in heaven, The excellency of the Company far exceeds the building: The presence of God himselfe in our Fathers house, of Christ and the holy Ghost in Trinity, not en­joying them as here, onely in our assistance of the spirit, but then an hundred times more clearly than now: they shall dwell with us, and we shall have full and clear imme­diate Communion with them; and so with all the holy Angels, who here are said to be ministring Spi­rits unti us, Heb. 1. (a very great favour) but then we shall see much more clearly into their nature and excellency, and know much better what they are, and have done for us. [Page 79]And so to have society with the Saints, the Family of Heaven, all of one Nature, Will, Affection, Mind, Desire, Aim, and Endeavour; with­out any crossnes, burthen, or distem­per to one another, as here. Though as it is said, Ezek. 2.6. we dwell here amongst rebels, thorns and scorpions, yet there shall be no such annoyance, where of all things that offend, shall none trouble. There shall be no Goats in that Fold; no no Scorpions to bite, no Thorns and Briars in our sides to prick, no mockers, slanderers or backbiters, no tares or darnel or chaffe among that wheat, no offensive or unclean thing can, or shall enter there: all shall be pure and holy. Another Consideration is,

7. Our employment there.

This also sets forth the excellen­cie 7 of this building: we shall not [Page 80]be idle there; For even in the estate of Innocency, Adam was set and ap­pointed to dress and trim Paradise. The soul it self is not capable of rest, but must have some employ­ment. And though it be said Rev. 14. That the dead are fully blessed, because they rest from their labours, (which is onely meant of their irk­some toyling upon earth) and is not said to bar us from an imploy­ment in heaven, suitable unto that estate we shall enjoy there. For of those described, Revel. 7.13, 15. who had made their long Robes white in the blood of the Lamb, (ha­ving gone through many tribulati­ons) it is said, That [Therefore they are in the presence of the Throne of God, and serve him day and night in his Temple, and he that sitteth on the Throne will dwell among them.] So that as here, it is our duty to serve God continually, so there, it shall be our honour, reward, [Page 81]and delight (when all other re­lations & services shal have an end) to be perpetual spectators & actors of so much ravishing excellency, all which service shall be done and continued with much freedome and joy, and without any pain or wea­rinesse unto us, because as in the Lord Jehovah, there is everlasting strength; so we shall from him re­ceive everlasting strength, and per­petual refreshing from him, so as we shal never be weary of our im­ployment, but it shall be our de­light & joy to serve and praise God for ever. For, though he hath no need of our service, yet we shall thus be perpetually honored & de­lighted by it. It shal be our ravish­ing delightful imployment to serve God in Christ continually. The last main consideration of this Building which is a great one.

8. The possession and enjoying.

For, this makes up the pitch of all our Blessednesse (not the possession onely) but the com­fortable enjoying of what we do possesse, in a joyfull manner. For in the middest of riches, and abun­dant outward things, yet a man pos­sessed of them may live in want, ha­ving no comfortable possession of them, or quiet enjoying of them: as it is one thing to live, & another thing to live joyfully, and as a man may be old, and yet not said to have lived long, when he hath not injoy­ed his life comfortably. So it is here, in all which hath been said of this Building, if we injoyed not what we possessed and that fully, there were no blessednesse in it. This is the Crown of all to injoy what we possesse. But there, in a speciall manner, we shall enjoy the presence [Page 83]of God in Christ, with the holy Ghost, being present to our sight and under­standing, fully and clearly unto all e­ternity. On earth, the Saints have no Communion or fellowship with the Trinity, God in Christ and his blessed spirit, but what is joined with distractions and interruptions of their comforts and feelings, ha­ving times of dissertions, and with­drawing of their comforts. But it shall not be so in heaven, where, we shall have a full ravishing inte­lectual understanding of the blessed Trinity; as it is wicked mens mise­ry to he without God in the world, who know, and can speak many good things, but have no true taste and inioyment of the same, wanting the heavenly influence and com­forts thereof: and as in this life it is a Godly mans affliction, to want Gods presence, being scanted in his favours, so there (on the contra­ry) it shall be our everlasting bles­sednesse [Page 84]that we shall fully see and enjoy, with all the whole powers and might of the soul, with an actual in­tellectual full sight, the fulnesse of God in fruition of the Beatifical visi­on for ever. as it is 1 John, 3.2. Dearly beloved now are we the sons of God, but yet it is not made mani­fest, what we shall be, and, we know that when be shall be made ma­nifest, we shall be like him, for we shall see him as he is. It is true in­deed, that God the father is invisi­ble, that no man hath seen God at any time, and that he cannot be seen, no not with our eyes glorified; but we shall have a full clear distinct sight and understanding of the ful­nesse of God in the Beatificall vision, in Christ Jesus, The Bea­ [...] cal vi­ [...]e [...] who is said to be the [...]uage of the invisible God in whom dwelleth all the fulnesse of the God­head bodily, and in whom the fathers pleasure was, that all fulnesse should dwell: Colos. 1.15.19. and 2.9. A [Page 85]clear understanding of God in Christ, with the fulnesse of an inte­lectual knowledge, that we shall (as it were) be pitched and rolled up­on the continual intuition of the sa­tisfactory fulnesse of that our knowledge and enjoying of that beatifical vision for ever. Which it seemeth is that which the Apo­stle aimeth at 1. Cor. 15.28. And when al things shalbe subdued then shal the Sun himself also be subject, unto him, who did subdue al things under him that God may be all in all. So resigning his Mediatorship, to live as an heir with us in one body, in the beholding of this infinite ra­vishing astonishing glory of the ful­ness of God (the loadstone of hea­ven) which shall fasten and draw the eys of this whole great body upon it, as we see put Irō in the fire, & with­in a while it shews not Iron, but red all fire, being defused through the same. So the love of God, and those [Page 86]glorious influences of heavenly rays comming from him, shall set the whole soul so a fire with the love of God, as it shall shew all love to him, with suitable returns of what continually floweth from him, re­flecting upon us. As the Ocean (out of its fulnesse) filleth and floweth into the rivers: which continually return of that fulnesse back again into the Ocean, so shall it be continually betwixt God and us. And to fill up the fulnesse of this blessed injoyment, there shall be withal a ful report made unto the soul, that all this joy and blessednesse shal be so for ever without any end. It were else a dimunition of this fulness of joy, and enjoyment there­of, if therewith there should not be a report made unto the soul and assurance of the endless continuance of the same for ever, in that same degree of fulness and ravishing joy.

But this is not all, we have not [Page 87]yet done, for this discovery of hea­vens blessednesse, in that excellent estate to come, yet summoneth us ere we passe from thence: to con­sider of Five Particulars more, for now having touched the handles of this door, my pen must yet drop down myrrh, and my fingers pure myrrh for a while.

First, In this life, we know, under­stand 1 and see many things, we can­not enjoy, attain, or reach unto: nei­ther can we see, enjoy or possess any thing, but we may have a thought, desire, wish, or reach beyond it to wish for more beyond any thing which may be attained in this life: and still multiply our thoughts as may numbers, for we cannot think of so high a number, but there may be an addition unto it, above it. A man may see much, but still there is somewhat beyond his sight that he cannot see: neither can he injoy or possesse all he seeth. [Page 88]But in heaven, the soul shall have that which shall fill the understan­ding, and all the powers and fa­culties of the soul to the outmost, with that clearnesse and fulnesse of unerstanding, that it shall possesse all it seeth, and injoy all in that ful­nesse, that it shall not be able to have, a thought, wish or, desire be­yond that it seeth, enjoyeth, posses­seth, and apprehendeth, without ad­mission of any addition whatsoever: even from that one end and coast of heaven to the other, as the Lord said to Ioshua of Canaans possession, Josh. 1.3.

And secondly our actions in this life are all performed with some labour and wearinesse, 2 all things are full of labour man cannot utter it. Eccles. all the works that are done under the Sun, are vanity and vexation of spirit, there is care its getting, care in enjoying and keep­ing, and sorrow in parting with [Page 89]them. But in heaven all our actions shall be performed with freedome and ease, without any wearinesse, as we see the Sun shineth freely upon us; and without wearinesse: yea there is labour and some toil in our be stact­ions meditation and prayer, some wrastling and striving therein, but in heaven all shall be done freely with ease, and without any care or wea­rinesse.

Thirdly, In this life we injoy ma­ny temporal and spiritual blessings are 3 not truly sensible of, apprehending the full use of them, as of our health life, liberty, maintenance, besides many spiritual mercies we are encompassed with about: and so not understanding them, we have not a full enjoying of the comfort of them, and so fall short of being thankfull for them. But in hea­ven we shall see fully and clearly, into, round about, and through all our mer­cies, having a ful under standing [Page 90]and comfort of all if comfort be not to mean an expression for our estate in heaven, where shall be nothing to interrupt, lessen, or make an addition unto that blessed estate; where in we shall be above all cō ­forts, enjoying the God and fount­ain of all comfort and consolation) when also shall be effected that prayer of the Apostle: that being rooted and grounded in love, we shall understand, and be able to comprehend with all Saints, what is the breadth, and length, and depth and height, and the love of Christ, which passeth knowledge, that we might be filled with all the fulness of God. Ephes. 3.18. understand­ing the mystery of that knowledge which from the beginning of the world hath been hid in God, and the riches of this glorious inheri­tance among the Saints. Ephes. 1.18 Then we shall see into and know all this, and the utmost reach of all [Page 91]our mercies distinctly and have an everlasting insight into them all.

And more fourthly, here we hope, 4 or, and have great expectation of many things, having excellent and strong conceits of them, al which when we possesse and injoy, they an­swer not our hopes, and prove far under our expectation, giving us no suitable contentation: but in Hea­ven we shal find al things far beyond, and surmounting al our thoughts, wishes, hopes, expectations, and ima­ginations: that like as the Queen of Sheba, when she saw how far So­lomons royalty and magnificence exceeded the report thereof, that half thereof had not been told: much more shall we find it so in heaven, where al things shal far sur­mount that, which now here we can imagine or think of, for if eye hath not seen, ear heard, neither hath it come into mans heart, what things [Page 92]God hath prepared for them that love him in this life, 1 Cor. 2.6, A taste whereof if they be known unto us by Revelation of the spirit in this life, how much more fully shall all be revealed in the strength of their excellency in the life to come: when he who doth for us here abun­dantly above al that we are able to think or speak; shall much more make heavenly things be and appear so in the life to come.

3 Fifthly, all those mercies and com­forts we do injoy here, they are but successively and by peecemeal injoyed, one after another. But in heaven we shall have the full sight, clear injoy­ing and possession of all our mer­cies at once, which shall supera­bundantly fill up the measure of our joys, when all shall appear at once unto us, never having any thing more present themselves suc­cessively by pieces unto us: but a full clear understanding of all at [Page 93]once: all which put together and thought of, may well encourage and hearten us to look joyfully on the other side of death, unto

This Building given of God not made with hands what excellency may there be in this, were not the heavens and earth we enjoy and see also made without hands? yes, But, this expression adds wonderfully unto the excellency of this Building: distinguishing it to be far before all the rest, as being not made with hands: this earth and heavens we enjoy being but as the work of man compared with the exceeding excel­lency and glory of this heaven of heavens. The strange Master-peece of God not made with hands, the curi­ous magnificent Pallace of all his most royal entertainments: a strange building (as was said of Melchize­dec) without father, without mother without any known beginning or en­ding. Such a place also, wherein [Page 94] all our mercies are conveyed by God himself, unto us without hands for e­ver. And thus by assistance of Gods blessed spirit, we are at length come to peep into

The Perpetuity and eternity of this Building.

Eternal in the Heavens, what e­ternal, and eternal in the Heavens! an hour in Heaven were more then eternity upon earth, O saith David a day in thy Court is better then a thousand every where, I had rather be a door-keeper in the house of my God, then dwell in the Taber­nacles of wickednesse, Psal. 84.10. Now, Eternity is that which shall endure for ever: that is, shall never have an end. And then it shall never have any intermission, nor period, pause, eclipse, or any cloud to oversha­dow it: as in this world, in all our most excellent injoyments we have, [Page 95]as Solomon saith, Eccles. 7.18. Here we have still, this set over a­gainst that, that here we might find nothing after us. But there, in hea­ven it is not so, all things shall be after us, and after us without any overshadowing, cloud, or inter­mission whatsoever, and an estate without any end: which thus ex­tendeth it self, that though we may out live our estates, yet there we cannot outlive our happinesse. E­ternity being

• 1. A pure continued 1 act that cannot end.
• 2. An universal 2 act of all the powers of the soul at one time:

this no man upon earth can act, with all the powers of the soul at once, but still there must be a cessation of one or other power thereof, when the other acts, but there all shall act at once, without intermission of any one faculty or power of the soul.

And lastly, for the Degree, it shall be ever the same, and shall admit [Page 96]of no discent, of the least degree thereof, no ebb or dimunition at all here we injoy not our best com­forts still in the same degree, we have vicissitudes of ebbing and flow­ing, sometimes sad, and sometimes mad for laughter; we dance and leap like the Creple healed, Acts 3. and by and by we are quiet again. And even our best joyes of the Spirit have their ebbings and flowings: at our first conversion and after, they are not the same in Degrees, but have their eclipses and sun­shines; much adoe we have to tune our hearts and spirits for meditati­on and prayer, and much more ado to keep them in compasse being tuned; we rejoyce and are sad again; we have feeling, and anon again, ere long we complain for want thereof. But in Heaven, our joys stand still in the same height and degree eternally for ever; For, look what height of tast, sense, joy, delight, [Page 97]or ravishment we have and feel at first, (after the extent of many mil­lions of years that we have been in Heaven) it shall ever be at the same height and degree of fulness, without any descent or ebbe. This Manna shall never be loathed, but be eter­nally the same, in all full sensible contentment of Degree for ever, So as we shall tast Eternity every mo­ment. And that this is so of necessity,

That no other Estate can fit the Saints but an Eternal Estate.

It is clear by divers reasons, First In regard of God. And then Second­ly, Of the Saints themselves. First, In 1 regard of God, 1. Because of the end of the Creation, That all things were 1 made for his Glory, and he must be eternally glorified by us in Heaven; therefore he must confer upon us an eternal suitable estate, enabling us to give him glory for all eter­nity. [Page 98]One cannot here glorifie God, but as he receives from him Glory to return unto him: and therefore we glorifie him here, because we first receive glory from him; as the returns of waters to the sea, are suitable unto those flouds which they receive from it: therefore our estate in this heavenly Building must of necessity be an eternal E­state, to fit and enable us to give 2 him eternal Glory. And secondly, In regard that no other Estate suits with the promises made unto us, but an eternal Estate, agreeing unto the promises of eternity. We do in this life, and shall in that to come, re­ceive nothing but by vertue of some word of God past in promi­ses made unto us, as 1 Iohn 2.25. it is said, And this is the promise which he hath promised us, even Eter­nal life in whom we are, who is true, even Iesus Christ, the true God, and eternal life, 1 Iohn 5.20. Now, all [Page 99]the exceeding rich and precious promises being made for Eternity, and God being Truth it self, what­soever he hath promised must of necessity come to passe, and so our estate in this house be for Eternity: Otherwise, whatsoever should cōe short of Eternity, should come so far short of the promises, which is impossible. The next is, thirdly, 3 From the love of God which is Ever­lasting: For a small moment have I forsaken thee, but with great mercies will I gather thee: In a little wrath I hid my face from thee for a moment, but with ever­lasting kindnesse will I have mercy on thee, saith the Lord thy Redee­mer, Isa. 54.8. If Gods love then be eternal, that Estate which he bestows upon his people must be perpetual and eternal. For God is goodnesse it self, & whatsoever he doth is good, even in wrath remēbring mercy, all he doth being for our good, as it is, [Page 100] Isa. 27.9. This being all the fruit, even the taking away of our sin, which is the fruit of all his doings and our sufferings, to make us partakers of his holinesse, yea as David confesseth all his works through out whole life time, are nothing else but mercy and truth, saith he, through all my life thy favour is; and this is a prime act of divine love, where once it loves, to love for ever, John, 13.1. so that the eternity fo his love, is like unto 4 himself. And 4. Our estate there must needs be eternall, in regard of the infinite invaluable price whereby it was purchased: otherwise, it should not answer the price, and God should not render us accord­ing unto it, and so be unjust. For, he was exact in his justice to have satisfaction for sin to the utmost. And therefore, to suit his Justice, he must needs be just to give unto us an eternall estate, according to [Page 101]the price paied, & accoring to our capacity. So he, as it is, Heb. 9.14. Having offered up himself through the eternal spirit, gives unto us an estate suitable his ever-lasting righteousnesse: and so our estate in heaven by his purchase, must be sui­table unto it, an eternall inheritance.

And so also, in regard of the 2 Saints of our condition, our estate there, must needs be eternal; for divers respects. 1. Considering, 1 that the constitution of the Saints is a glorious condition, and therefore must needs have an estate of satis­faction. Now if a man in that estate might see the end thereof or beyond it, it were not satisfactory for the soul. Other creatures have no ca­pacity beyond their present estate, and therefore are satisfied there­with. But it is not so with man, who hath a reach beyond all he possesseth, or can see, even to eter­nity: it being impossible to satisfie [Page 102]an eternal constitution with finite things. Therefore we must have an eternal Estate, God having stam­ped upon the soul an impression to look after that onely which is Eter­nal and Infinite: therefore being now in a finite Creature, it must look for an eternal Estate hereafter (at its departure hence) which is [Eternal in the Heavens.] Again,

2 Secondly, As it is a new Creature, there is a principle in the soul to be contented with nothing but Eternity; and therefore, according unto this Spirituall eternal principle, it thir­steth after, and must have an Eter­nal estate. For, as its original is not of Corruptible seed, but of In­corruptible, by the word of God, who liveth and abideth for ever, 1 Pet. 1.2 3. so must we needs have an Eternal Estate suitable.

3 And Lastly, In regard that the Saints hopes are Eternal, and so no­thing else save Eternity can answer [Page 103]the same, seeing they are begotten again [to a lively hope, out of Gods abundant Mercy] by the Resurre­ction of Jesus Christ from the dead; [To an Inheritance immor­tal and undefiled, that fadeth not away, reserved in Heaven for them] 1 Pet. 1.3, 4. Seeing then in this life, it is a grievous thing to be disap­pointed of our hopes (which the Saints pray against) but would much more be so in heaven, seeing here we have no continuing City, but wee looke for one to come. Therefore our Expectation being strongly upon that Inheritance to come, and the hope deferred (as Solomon saith) being the fainting of the heart; if our desires and hopes should misse of this tree of Life in Eternity, Wee should be Sick in Heaven, which is impossible: and therefore our Estate there must of necessity be an Eternal Estate, suit­able to our lively hopes. Now

This Meditation of Eternity, where it fastens upon the soul, works great Matters into it.

The Meditation (I say) of our Change, and Eternal Glorious E­state to come for Eternity: it works, stamps, and makes strange impressions of wonderfull matters 1 upon the soul, as 1. A willingnesse to put off our Earthly house for that Eternal in the Heavens: for, [Such are supposed to have Eter­nal life already abiding in them,] 1 John 5.13. which no Murtherer or such like can have, and may Know that they have Eternal life, which is in Christ their Head, who is true, and the true God Eternal life, 1 John 5.20. They have a Spring of Eternal life abiding in them, a Well of water of life, springing up unto Everlasting life; not contented with this world, but [Page 105]having hearts more in heaven then on earth.

2. Then again it makes us do all 2 earthly things with a subordina­tion to this eternal estate, so as all things may further, and no­thing may wrong or hinder it, and so to improve our time, unto the utmost advantages, which may fur­ther the same contrary unto wick­ed men, who are the most abusers and prodigall of time, not follow­ing their rule. Ephes. 1.4. To redeem the time. But the Saints on the o­ther side, as they improve their time so they desire to do all things exact­ly with subordination unto heaven­ly things (especially heavenly things more immediately ushering eternity.) Whereunto as all their thoughts and meditations bend, so do they tend towards eternity in all things, because, in all their actions, they have a design upon eternity, doing all things as though they were to [Page 106]answer all at the last day, when yet they know, that their sins before that time, are done away and cove­red, Jerem. 31.34. Micah, 7.18. And this meditation of death, and eternity of heaven after the same, it maketh us also abundant in the work of the Lord, knowing that our labour shall not be in vain in the Lord: and makes us work through all difficulties unto this eternall estate, doing all things unto that end, not drawing back or indent­ing with God. For, seeing it know­eth, that there is no determination-of this estate, it makes (what it cā) a suitable endeavor of Eternity upon earth, to work in all things toward the same. And yet more (it filleth the soul ful of honourable thoughts not to be contented to sit down any more doting upon these earthly things on this side of eternity] as we have formerly done, setting our eyes upon that which is vanity and [Page 107]vexation of spirit, nothing, yea lesse then nothing, compared with eterni­nity. For here as David speaketh Psal. 119.19. We may see an end of all perfection and earthly glory whatsoever in this life. But of this heavenly perfection, as there is no, so we can see no end thereof. And this meditation of death, and eter­nity following after it, makes this impression upon the soul also (as is usuall in disputations) To state the grand businesse of heaven and earth aright, to weigh all things in the ballance of the Sanctuary, where­in they are found light, nothing yea lesse then nothing compared, with this eternity of heavenly glory to be revealed: and so to look for, or expect no great mat­ters, where they are not to be found, But to use this world, and all things therein as though we used them not and ther fore laieth this conclusion for an invincible ground, that all the [Page 108]afflictiōs of this life, are not worthy of that glory which shall be shewed unto us, so great that the whole creatiō is said to groan & wait for the revela­tion theoreof, with the manifestation of the sons of God. Rom. 8.18. Called therefore the fervent desire of the creature, waiting, groaning, and travelling in pain with them, to be delivered from the bondage of corruption, into the glori­ous liberty of the sons of God. And therefore in all the murmur­rings and tossings of the body in this life, it quiets the same with ho­ly Bernard his speech unto his body, to be contented to suffer and wade through all the exigents of this life patiently, because the time of the body is not in this life, but in the world to come, wherin our frail bo­dies shall be made like unto Christs glorious body, Phillip. 3. And it (further to comfort us in our weary journey) assures us, That all [Page 109]this life time is nothing else, but a time to sit and prepare us for to be Inhabitants of Heaven for ever, to learn the language of Canaan in; to be indowed with those superna­tural habits of heavenly graces; putting on the Lord Jesus Christ in all his holy vertues; so by view­ing of the exceeding rich and preci­cious promises, [to be partakers of the Divine Nature.] And as it was said of those Virgins that were to be brought unto King Ahashuerosh, Est. 2.12. They were first to be fit­ted and persumed a year, one half thereof with Oyle of Myrrhe, and the other with sweet Odors. So this Impression of Eternity shews us, that all our life time here, is no­thing else but our persuming time, to fit us with the fragrancie of all heavenly graces and endowments, that then willingly and chearfully we may mount up out of the Wil­dernesse of this world, as it is said [Page 111]of the Church, Cant. 5.6. perfu­med with Myrrhe and Incense, and all the Spices of the Merchants; fraught with the full fragrancie & sweetnesse of all Heavenly Graces.

And Lastly, It makes us that not onely we are not content to sit downe quietly doting on these earthly things on this side of eterni­ty (as is said) but further, It en­flames the soul, sets it on fire, and furnisheth it with grounds and arguments to attain to a habit of sigh­ing and groaning earnestly to be cloathed with our house which is from heaven, not onely from the excellencies of all that glory and e­minence shewed of this heavenly house (which is abundantly enough to make us to long after the same) but also, in regard of those grievous and heavy pressures, and burthens wherewith we are pressed down in this life: as what can we name wherewith we are not more or less [Page 110]pressed down or burthened? so that that we have just cause to sigh and groan earnestly for this our heaven­ly house.

The body it self, is a heavy lump­ish corruptible body, subject to much toil labour and wearinesse, which maketh us to sigh and groan much; besides the trouble and noi­somenesse of so many troops of diseases and sicknesses, which ac­company the condition of our frail bodies, causes of continuall sighing and groaning. But in heaven all sick­nesses and diseases shal haven an end, with perfection of health for ever, and the body shall be no more lumpish or heavy as now, but a nimble spirituall body, Philip. 3.21. Where they shall follow the Lamb wheresoever he goeth, it being hea­ven wheresoever Christ is, or shall shew himself; the body then being nimble and spiritual, able to mount upwards or downwards, backwards [Page 112]or forwards, as swift as thoughts are now.

3 And then, wonderfull weights and pressures, we have from others and from our own spirits, pressing them down; burthens by the Sym­pathizing with others, weeping and mourning with them that weep, in prison with them that are im­prisoned, and so forth of all other miseries bearing a part with them. And the bearing with the passions and infirmities of others is also a great burthen; to stoop to them and bear with them, as Nurses and Parents do with their Childrens infirmities. 4 And the wicked con­versation of others is also a great burthen unto us, for which, David, Lot, and Ieremiah, were so grieved and burthened. And from others also we endure Slanders and Per­secutions of all sorts; yea, and it is also some burthen unto us, 5 That we are not able to do more good [Page 113]unto others, and help them in their miseries. But in heaven all these things shall have an end, all shall love and joy alike, all be of one will, mind, and affection; no mis­constructions, passions, distempers, mistakings can be there; no Slan­ders, Tale-bearers, or reports shall vex there; no Sorrow, Griefe, or Want shall be there, no objects of our compassion to grieve us, all shall have enough with a conver­sation suitable unto heaven.

And here our spirits have griev­ous burthens, vexing our spirits: and our affections of love and joy, are disordered, either set on wrong ob­jects, or doting too much on earth­ly things, or coming far short in joying or loving of God, whom we should joy in with all our might, and love with all our strength and delight, and can never joy in, or delight too much: these presse us down, as was said of Christ, that his [Page 114]soul was heavy even unto death, so these depresse us, and make us lumpish, and (as it were) rounds his about with sorrow. Now a Man that hath a little glimpse of the glory excellency and eternity of this hea­venly estate by faith, knowing that then all sorrows and tears shall be wa­shed and done away, cannot chuse but groan earnestly to be cloathed with its house which is from heaven. Because in heaven there shall be no more erring in our affections, which shall all be placed on the right object; and then there shal be no more fear of doting upon the creature, or of the excess, degree, or measure of our love to God, or joying in him, whom we cannot too excessively love: for as on earth we cannot love him too much, so in heaven we shal not be able to love him too little.

And here our ignorance is great, and a burthen to us, a great toil and labour to attain knowledge, and [Page 115]a burthen to be such non-profici­ents to profit so little and slowly in search thereof; yea having attai­ned a little knowledge, then it is a burthen to know so little of that we should know, and that so much remains yet to be known; we are ignorant of. And when our know­ledge is here at the height, then is our burthen greatest of all, be­cause then we most of all see into our own misery and want in know­ledge (especially in heavenly things) so that that falleth out to be true which Solomon saith, that he who increaseth knowledge, encreaseth sorrow. But in heaven, the soul shal not be capable of any ignorance, but as soon as the interposing veil, be­twixt the soul and heaven shall be re­moved, as soon as this curtain shall be drawn, it shal be filled (as it were) in a moment with perfection of all knowledge, more then all this world ever had since the creation, were it [Page 116]altogether in one: so that now both our ignorance and knowledge, when we know are a great burthen unto us, and causes of groaning earnestly, and sighing for our house, which is from heaven.

Our callings are also some bur­then unto us, be what they will, on way or other there is weari­somnesse or vexation in them, and even the ministry it self a great burthen to undergo, as Paul speak­eth of himself, undergoing the care of all the Churches. But in heaven no burthens, wearisomenesse, or pres­sures shalbe in any thing we go about, but all done with ease, and much faci­lity and cheerfulness.

Then also, there is a bondage of corruption in the wil, refractory un­to all goodnesse, prone unto al e­vill, in all holy duty still going whi­ther our flesh would not, which is unruly and untamed, so as we have great warring betwixt the flesh and [Page 117]the spirit, which is a terrible bur­then, not to be able to perform that good we would, and led cap­tive unto that we would not. But in heaven the wil shal be renewed changed, and newmolded, that there shal be no reluctancy, or drawing backe nor the least jot of any incli­nation to depart from the exact will of God in all things. Because by this time we being perfectly holy, Gods will and ours must of necessity be all one, and so the currant of our affections run for ever in one chan­nell.

And unto all these more then all the rest, we not onely burthen­ed, pressed down, and wearied with the many actings of sin, and surroun­ded about also and invironed, with the dwellings thereof in us in this body of death: which though sometimes it lie still ready as an Armie round about us in readi­nesse [Page 118]to ambush and come upon us, we know not how, where, nor when, like a lurking serpent still waiting to sting and suddenly sur­prize us, which body of death made St. Paul, though otherwise a man of an invincible courage to master vanquish and overcome all afflictions, and make a tush and light matter of them, as sorrowing (saith he) yet alwaies rejoycing; as having nothing and yet possessing all things, 2 Cor. 6.10. being a strong man to master these and all other crosses, yet cry out on this (as too hard for him) Rom. 7.24. O wretched man that I am, who shall deliver me from the body of this death. But in heaven there shall be no more sorrows, crying tears, or cause of complaints. Our death, will be the death, of this body of death, no sor­row or shame, or complaints in hea­ven, no ambushes of sin can lie there, nor Serpent shall creep in into that [Page 119]Paradice to seduce us anymore: we shall for ever be freed from this body of death, and have a body like unto Christs glorious body. In all which respects and many more, these me­ditations and impressions of eterni­ty of glory in the life to come, ma­keth such reflexions upon us, to make us to sigh and groan ear­nestly, to be cloathed with our house which is from heaven unlesse in,

Some Cases when Beleevers otherwise very good men, cannot thus sigh and groan to be cloathed with this their house which is from heaven.

Which may appear, both in re­gard of others and our selves. First, for others: Many beleevers are con­tented to spare this Sighing and Groaning (at least suspend the [Page 120]same) Because they would live to do more good unto others, to see some fruit of their labours and seed sown, how it growes; to see the prospe­rity of the Church, as David did, Psal. 106.4. Remember me, O Lord, with the favour of thy peo­ple, visite mee with thy Salvation, that I may see the felicity of thy chosen, and rejoyce with thy peo­ple, and glory with thine inheri­tance. 2 And some also, as St. Paul, are very able to comfort and help others, and therefore are sparing to Sigh and Groan for this heavenly house, because they may be profi­table unto others; as Paul, though in regard of himselfe he could have been contented to have flowne into heaven; yet in regard of Others, he armed himself with that won­derfull self denial, to be contented to live for their sakes. And so also may many other good Christians linger and draw back from earnest [Page 121]groaning after this heavenly house, in regard of Others. Parents some­times would live to see their chil­dren bred and brought up in the fear of God, and see the prosperity of other friends, and are not so ear­nest in Sighing and Groaning after their Dissolution.

Secondly, For our selves; Wee 2 may draw back from Death, and Sighing and Groaning after this heavenly house to be cloathed therewith, in divers cases. First, When we want the comfortable 1 Assurance of our Salvation; and when our Evidences of heaven are so slurred and blotted that we can­not read the same, or have forgot­ten them: Then we cannot sigh and groan after this heavenly house, un­til we are able more clearly to read our evidences. And Secondly, We 2 are sometimes ignorant of the Glo­ry, Excllency and Eternity thereof, and so we cannot sigh and groane [Page 122]earnestly for the same which we are ignorant of and know not, and yet for all this, may be good Chri­stians and Beleever, though they fail and come short in these medi­tations. 3 And Thirdly, When for our humbling, the Lord is pleased sometimes to set our sins before us, and therewith the wrath due unto them; then, not daring to looke God in the face, they dare not look on death to encounter that, and so are far from sighing and groaning after this heavenly house: as wee see in David, a holy reconciled man after Gods own heart; yet Ps. 38.4. when God suffered his sins to stare him in the face, he then complains, [Mine Inquities are gone over my head, & as a heavy burthen, they are too heavy for me:] and so prays, Ps. 39.19. [Stay thine hand from me, that I may recover my strength, before I go hence & be not.] Now, a sense of sin and wrath now and [Page 123]then being given unto the Saints, they cannot then groane earnestly to be cloathed with this heavenly house. Fourthly, And again, 4 We are sometimes to bustle with the delights and pleasures of this world, which steals away our hearts from sighing and groaning after this hea­venly house; which makes that with so much adoe we are drawn away from wallowing in them; as we see in Lot, a good holy man, yet what adoe was there to draw him away from Sodome, that whilest he prolonged the time, he was in a manner pulled out of it; and when he was pulled away from it, yet he makes intercession for Zoar, which was one of those Cities, that his soul might live, Gen. 19.20. And sometimes again, Fifthly, 5 The soul is as it were in prison, and off hooks, as a door off the hinges, with strong and many amazing di­stractions, so as the soule is not it [Page 125]self, nor able to look after heavenly things, having much adoe to wrastle after these encumbrances, when it is unfit to sigh and groane earnestly after heavenly things, yea, not to mannage earthly comforts; as it fell out with the children of Israel, Exod. 6.9. that though Moses told them excellent things of the Egyptian bondage and captivity yet (it is said there) That they hear­kened not unto Moses for anguish of Spirit, and for cruel Bondage; So that vexations of earthly encum­brances and wants, are great impe­diments unto this sighing and groa­ning earnestly after heavenly things in this our house which is from heaven. 6 And sometimes also in regard that our Accounts are not ready, we shrink and draw back again being loath to encounter death.

7 Lastly in this case we make no hast but shun death, and sighing [Page 124]and groaning after this heavenly house, because we look on death, un­der wrong notions and apprehensions, and therefore run from it, as Mo­ses fled from his staff when it was tur­ned into a Serpent, untill God quiet our spirits, and bid us to take it up again, shewing us that there is no danger in it, and making us in love with it. For indeed, Death is a part of the Saints portion, 1 Cor. 3, 22 all things are yours saith he, whe­ther it be Paul or Apollos, or Cephas or the World, or life, or death, whether they be things present or things to come; all are yours, &c. what great matter is this for death to be ours? O yes, a great mat­ter as it is ordered, as the Grave is sanctified and perfumed by Christ, and as it were an inlet unto Glory, being the door of life; this also is Ours, and a great part of our portion, one of Christs prime Legacies. It seems that Iob had no [Page 126]Crosse, or bad apprehensions of Death, Job. 6.11. What power have I (saith he) that I should endure? or what is my end if I should prolong my life? And David he saith, Mark the up­right man, and behold the just; for the end of that man is peace, Psal. 37.37. and indeed if we look through the Scripture Glasse upon Death, it is nothing to a Belee­ver, apprehending it rightly. For, then we see it to be nothing else, but A sleep, Death what. A peaceable rest, A gathe­ring to our fathers and people, The funeral day of all our sins, and final destruction of all our enemies, The gate of heaven, as it were, Our Co­ronation day, and the Resurrection of all our comforts, with which, and the like apprehensions, we may come (as it were) to bury death it self. The A­postle we see speaking of death, he passeth it over slightly, & mention­eth onely the clothing after it: insist­ing upon that which we shall have [Page 127]when we have put off this earthly Tabernacle. And in the Phillipians speaking of Death, he passeth over it and mentioneth onely our being with Christ.

In all these and many more cases (too tedious now to insist in) the soul cannot sigh and groan earnest­ly to be cloathed with this heavenly house, though otherwise Beleevers and good Christians; wherefore in these and the like cases, we must not be at quiet with our selves, until we have shaken off these lazy pressing down habits of our distempers, with holy David chiding our selves as he did his soul, Why art thou cast down O my soul? and why art thou disquietêd within me? wait on God, for I will yet give him thanks; he is my present help and my God.

But at other times, Times when the soul can sigh and groan for Heaven. when it plea­seth him to say unto our souls I am thy Salvation, when hee anoints our eyes with spiritual eye-salve to [Page 128]see a far off into things invisible; when heavens gates are opened unto us by a powerful preaching and open­ing of the word of truth unto us, our beleeving breaking forth into rejoy­cing, when with an enlarged heart we can run the ways of his commande­ments, the feet of them that bring glad tidings being beautiful upon the mountains unto us. And Christ comming by them, leaping by the mountains and skipping by the hils of our sins to comfort and stablish us: when the water of our sanctifica­tion is clear and not muddie, so as we can read our evidences in bright­nesse, with many strong reports of the spirit, joyning with our spirits, when the bloud in our justification runs fully and clearly before us, that we can powerfully apprehend the same. And when in meditation wrapt a little, heaven and heavenly things seem great and glorious unto us, and earth­ly things (compared with them) [Page 129]mean and contemptible, when Christ becommeth that pretious pearl known and beloved above all things; for which we are contented to sell all; when we have got some sight and as­surance of heaven, and eternity of glory, having been victorious in some sharp crosses, trials, and afflictions: having sacrificed our Isaacs and at­tained unto some good measure of self denial, in uprightnesse and sincerity, being humbled Saintlike, to sit down at Gods feet, and be whatsoever he will have us to be. Then, then, the soul cannot chuse but sigh and groan earnestly to be cloathed with its house which is from heaven.

And very great reason there is to sigh and groan earnestly for (a house of glory) such a house as will keep us out of all dangers, and supply all our wants. This is that cloathing we so sigh and groan ear­nestly so, To be cloathed with our house which is from Heaven: of [Page 130]which our Garment cloathing us, there is a threefold consideration. 1 1. That cloathing we had in the Estate of Innocencie, which covered our shame and nakednesse, and which we kept not; for sin disco­vered our shame, so that it was 2 quickly lost. 2. There is the gar­ment and cloathing of Christs righte­ousnesse in Iustification and Sanctifi­cation, consisting in Holinesse and Righteousnesse, mentioned, Isa. 61.10 called the garment of Salvation, and robe of Righteousness; cause of great rejoycing to the soul, to joy in God, being cloathed with the garments of Salvation, and covered with the robes of Righteousnesse. 3 And 3ly, There is under this notion of cloathing, the Glory of Heaven un­derstood and looked at. Christ his Righteousnesse is indeed a garment of Glory, making us all glorious, which garment we are now cloath­ed with, I whereunto when there [Page 131]shall be added a tincture of Glory in Heaven, then are we cloathed with our house from Heaven; for the soul wishes not to be rid of that garment of Grace is now wears, but to have it beautified and adorn­ed to the height of all excellencie, when it shall be cloathed with a tincture of Glory, to make it ap­pear most of all excellent. Which glory even Christ himself in the days of his flesh prayed for, Iob. 17.5. And now O Father, glorifie me with thine own self, with that glo­ry which I had with thee before the world was: that is, that the glory of the Divinity might shine forth (joyned with his Humanity) as bright as ever.

Now this cloathing, Our hea­venly clo­thing. is first a most rich and pretious cloathing above all other cloathing whatsoever, excee­ding that of the lillies spoken off, which surpassed Solomons glory in all his excellency and royalty. And [Page 132]the secondly, It is a durable cloath­ing, which shall never wear, nor wax old, but be new and alike fresh for e­ver: as it was said of the children of Israels garments and shoes, in their journey unto that earthly Ca­naan (a Type of the heavenly) not onely that these did not wear, but were as fresh and new as at the first. And then thridly, It is a lovely gar­ment, which shall be perfected with Gods comelinesse, and that beauty he shall put upon it, menti­oned Ezek. 16.14. which if he call it perfect upon earth; In how much more perfection of beauty shal this cloathing be in heaven, where the fulnesse of glory doth so abundant­ly shine forth about the Beatificall vision? And as for Excellencie, so for Vse, this garment of glory, is such a cloathing, as shall cover all our shame and all our nakednesse. For if the estate of innocency knew not shame (till sin discovered it) [Page 133]much lesse, shall there be any shame in heaven, where this gar­ment of glory, so far excels sur­mountingly our first garment of innocency. Such a garment, as we shall always keep close about us; where no winds, troubles or temptations, shall be to make us any more in danger, to loose our garments, as here. And then, [such a garment as shal keep us warm for ever: such a house and garment as shall pre­serve us for ever, from all outward incumbrances and troubles, supply­ing all natural wants, without na­turall helps,] doing all these things to us so, as we shall never have need of them any more. A house cloathed with the glory of heaven, far beyond all earthly cloathings and furnitures. And such a cloath­ing, as shall make an everlasting distinction betwixt us and wicked men for ever, whatsoever impu­tations now lie upon us conversing [Page 134]amongst them. Malach. 3.18. such a house (like Christ himself the glory of that house,) from w [...]om and every thing in the house, we may at all times fetch whatsoever we want to supply all. So that Heaven is all things unto us: as God is the uni­versall good so hath he the fulnesse of all to supply us with, which he can convey when and by what means it pleaseth him. All things are ours, because Christ is ours, who is all things unto us, and hath all things, his whence at all times we may fetch every thing we want, out of this heavenly glorious house: for which the soul therefore in its most excellently composed temper, sighs and groans, (as hath been said) that our garment of salvation, and robe of Righteousnesse we are now cloathed with in this our naturall condition, may be heightned up to the full perfection of heavenly beauty, with a superadded tincture [Page 135]of Glory in that highest place of e­minencie and excellencie, far above all.

[Not that it would be uncloathed, Why th [...] soul would not be un­cloathed. ] this is not the cause of the sighing and groaning, but [cloathed upon.] The soul in this case hath no pe­remptory desire to die, not any pleasure of complacencie that way: Oh Life is precious, and long life is a blessing from God; To live long in the Land, and to have opportuni­ty to do much good, and to recover a great deal of the blessed Image of God. It knowes Death to be of it self an enemy, and the last enemy which shall be destroyed, and no man will willingly cast himself in the jaws of his enemy, which (with­out a garment of Grace) will but lead us unto the King of Terrours, in­to that Eternity of that tormenting Tophet for ever. No it is not willing to uncloath it self of this garment of Grace, Christs Righteousnesse, but [Page 136]to gird and keep it faster & faster a­bout us; for in that great day, Christ must see us thus cloathed, or else wee can have no cloathing upon the same with a garment of Glory. And therefore in this life, it is wil­ling to submit it self unto the Will of God here, in all Active and Pas­sive Obedience: and though it be forced to live here a sinfull life, where it cannot chuse but sin; yea, and sometimes an unprofitable life (laid by as it were) good for no­thing, yet it knowes, the sins shall be forgiven, and the good actions be all recorded in mind, and it to be an high act. of our holinesse, even to submit to God, and live in such an estate as doth sin, wherein we must suffer. For we can be in no such Estate here in this life, but we may bring Glory to God, and glorifie him, whilest our patience is attain­ing unto its perfect work in us, that we may be entire, wanting nothing. [Page 137]O but this is the matter, and cause of this sighing and groaning (That mortality may be swallowed up of Life. Causes of this sigh­ing and groaning.) That is, that all this whole body of death, with all the effects, causes, forerunners, attendants, and followers thereof, that all possi­bility of dying, all necessity of dy­ing, all fear of dying, or sinning any more, the whole body of sin and death, with all the relations and apurtenances thereof, may be swal­lowed up of life, quite abolished and taken away for ever. Even as it was in the case of Korah, Dathan, and Abiram, with all the families and goods of all which, nothing was to be seen, when the earth had swal­lowed up all, and closed up again, or as Revel. 12.16. It is said that the earth helped the woman, and swallowed up the flood, which the Serpent cast out against the woman. So it is here, [the soul in sighing and groaning after a heavenly estate [Page 138]sighs and groans to be freed of all the acts of sin, and whatsoever it looketh on as fruits of sin, which are pressing down burthens unto it, in this body of mortality.] And 2 then again, as this mortality is a re­membrance, and witnesse of sins con­tagion and filthinesse, it sighs and groans to be freed from it, and would have all memorials and witnesses of sin done away. 3 And further morta­lity it self as is a remembrance and witness of sin, &c. It is sin, and is attended with the fruits of sin. This with all the relations thereun­to, it sighs to have done away, that all manner of impurity may be so abolished, as nothing thereof may remain either in thought or action. 4 And then again, seeing all the parts of our mortality (as hath been said) are clogs, and burthens, and hinder­ances unto us in Gods service, as weights to keep us down as fetters to chain us and keep us under (for [Page]when our spirits are mounted up, and would flie unto heaven and con­verse there, this mortality pulleth us down again, and hindereth us from spiritual actions and medita­tions, not to perform them with any life or comfort.) In this case also the soul sighs and groans to be gone. And as the soul desireth fur­ther union and communion with God; 5 without these interruptions, clouds, damps, and eclipses of the sunshine of its comfortable feelings it now hath: It groans and sighs earnestly that its mortality may be swallowed up of life. And yet more, 6 It sighs to be at home in Heaven, because there shal be an explanation, and full discove­ry of the extent of all the word of God, and of the utmost fulfilling of all the promises, with a sight and apprehen­sion of Gods goodnesse, what God & Christ have done for us, and that we thereafter might never have any thought, motion, or desire, contra­ry [Page 140]unto the will of God All which, in all these cases, are war­rantable and spiritual grounds for the soul betrothed unto Christ, here to desire, sigh, groan, and long for the consumation of the marriage with him in heaven. For, [the more holy, spirituall, any one is, and gratious, the more they desire this union and communion with Christ in Heaven.] As Rev. 22.20. [Even so come Lord Jesus come quickly. Untill the day break and the shadows flie a­way, return my wel-beloved, and be like a Roe, or a young Hart up­on the mountains of Bethel.] Cant. 2.17. And thus, the souls of the faithfull here, though they would not be uncloathed, yet sigh & groan earnestly to be cloathed upon, that mortality may be swallowed up of life. Which ardent desires in them are both wrought, continued, nou­rimed in them, and perefcted by the [Page 141]spirit. 2. Cor, 5.5. Which maketh request for them according to the will of God. Rom. 8.27. And thus by Gods mercy and assistance of his blessed spirit, we have been led along to have a glimpse of this heavenly building, not made with hands, but eternal in the heavens, and of the glory, excellency, and eter­nity thereof: with both the causes and lets of sighing and groaning af­ter it.

And now, that we are come un­to a full point in discovery of this Heavenly House, being discended from this transfiguring mount, to wander a while longer into the wil­dernesse of this world, ere we can attain thither to live for ever, whats now finally to be done? Can we, or shall we now part with a sight thereof, without looking back to have a review of the same (as men do with a sight of beloved friends at p [...]ing to have them in eye so [Page 142]long as we can) O yes, now that the impressions thereof are new and strong, let us make some use of all, ere we part with the sight and sense of such excellencies.

First, [...]se, 1. Let us joy in, love, delight, and admire those inhabitants, and expectants of heaven, whilest they are amongst us, upon earth, who shal be our companions in glory; for whose sakes all the Angels are said to be ministring spirits: therewith thinking and studying what to do for them, the King of Heaven so honours, as to have built a house for them, so gorgiously adorned with all matchlesse excellencies, in such magnificent height, safety, and state, not made with hands, but eternall in the hea­vens. For this eternity, is that, which as it sours all wicked mens comforts, so it is that which sweet­neth all the sorrows and miseries of this life unto the Saints, having such an eternity in it, as they shal [Page 143]taste of eternity every moment. And withall let us give glory to God, and be much wrapped up in servent love to Jesus Christ, who hath pur­chased for us, this eternal inheri­tāce, walking suitably, [...]s those who professe themselves to be heirs of this great salvation in this Heaven­ly House.

Secondly, Vse, 2. Let us infrom and reform our judgements soundly in this grand point, (which hath been so fully proved now) that one­ly Beleevers, are in a very happy condition, and that whosoever loo­seth, yet that in all estates they are gainers, even by afflictions and death it self. For by affliction, Heb. 12.10. so by death, they come to be partakers' of his glory. John. 17.24. for which Christ did so earnestly pray; and unto which they attain, after the momentary sufferings here. And therefore we must as­sure our selves, Thatsoever we lose [Page 144]here, which brings us in Grace, and sets us nearer unto glory, is good for us. In all which, Sampsons riddle is verified, Iud. 14.14. Out of the eater came meat, & out of the strong came honey. So af­ter death which consumeth all, at length commeth life, glory, and immortality, and by those strong crosses we wade through at length commeth death; which bringeth us thither.

And therefore in the next place, seeing Our greatest sorrows bring us nearest unto our greatest joys, our everlasting glorious estate, let us never look upon death, but whi­ther it carrieth us, at somewhat comming after it, looking through it, at the glory and eternity whi­ther it leadeth us, and learn to die before we die, that like wicked men, we may not die after we are dead. And therefore, a short and frail life, a life full of weaknesse and dis­eases, clogged with, afflictions, [Page 145] [...]should be Musicke unto a Godly mans ears, who then with a fixed heart assures himselfe, that now there are great possessions at hand, a comming, wherewith we shall be invested in Heaven for ever. And therefore, all these and the like, re­ports, should make us contented joyfully to leave this smoaky earth­ly house, for This building given of God, not made with hands, but eter­nal in the Heavens: as Paul did, whose care was for nothing else, but How he might finish his course with joy, win and know Christ, at­taining thereby unto a joyfull Resur­rection of the dead, Phillip. 3.10. whereby we may assure our selves, that there stands but a little betwixt a Beleever, and his eternal estate; a little breath, a frail short life (not two lives) but one, and that is our own.

Thirdly, Vse, 3. If there be so much Glory, Excellencie, and Eternity in [Page 146]this heavenly building as is shewed, then let us never hereafter take on, and so mourn for the departure of our Christian friends hence, as those who have no hope; surely it is a token we felt not Gods love, nor re­ceived such comforts from his hand as we ought to have done. If we should not thankfully give back to God things received, as Hannah did Samuel; and whilest we plead our love to husband, wife, children and friends, what unkindnesse do we bewray to God, as though he were not the onely wise God, to know the fittest and best time to come in and go out of this worke? Oh what mourn we for? because they are escaped the storms and tempests of this life, in Abrahams bosome, their warfare at an end, at rest from their labours, freed for ever from sin and Satan, set with spirits of just and holy souls, come to perfection, at the Fountain head, drinking fully of [Page 147]the water of Life, never to thirst again, fraught with all heavenly knowledge and understanding, en­joying the fruit of all their labours, prayers, sighings, sufferings, and meditations, in the full fruition of the Beatifical vision for ever? Oh, is this love! this is usually self-love in us, not love to the dead; for love in its excellencie aims at the best good of the beloved; and as it comes from heaven, so it envies no friend of heavenly Glory. In which case, our Saviour pleads excellent­ly to purpose with his Disciples, (sad at the news of his departure hence from them) Ioh. 14. If ye lo­ved me, ye would rejoyce when I said I go unto the Father. Still it argues, that the heart was too much glued and knit unto that it was so loath to part with: for our life is oft too much in the life of our friends, as Iudah told Ioseph of Iacob, that Iacobs life was bound up in Benjamins, which [Page 148]God takes unkindly; for how ma­ny friends have we in him, who, ra­ther than we should want friends, can make our enemies our friends? and this is an everlasting Rule, That the heart which is most pitched and rolled upon God, is l [...]osest from the Creature, or excessive mourning; wherein our bustling and tossing hindereth us from inspecting into Gods excellent working, agravates the losse, unhooketh the soul from its most noble temper, quietly to submit to God in all things, and shews that we relied or trusted too much upon that removed from us; for the Creature too much relied or doted upon beyond the Creator, or thought of, in whatsoever cases, doth so far Deifie it, and so justly procure it removal from us, for whom (certainly) nothing is longer good, than God will have us to en­joy the same: Happy were we, if once we could atrain unto this high [Page 149]pitch of faith and confidence in God, To beleeve that he as he is onely wise, so nothing is done, but that it is in the heighth of wisdome effected, and in the most seasonable time, for our everlasting good, in this life and in that to come.

Now these with the like consi­derations, will wean us from the world, and with the Church clot­ted with the same, maketh us to tread upon the Moon, viz. (All earthly things) being strong in the Lord, and having his joy for our strength, Nehem. 9. Be armed a­gainst all sufferings, by this piece of spiritual armour ready. The Helmet of our Salvation, Ephes. 6. The hope of Glory. Being enflamed with that constraining love of God, to long to be at home with him, and work upon us suitable impressions according unto that subject we rest upon, accounting all here below nothing in regard of heaven: cau­sing [Page 150]us (having this bright Sun light) not so to rejoyce any more as we have done in the moon and stars light of this world, when there appeareth unto us, as far greater glory. Yea, as it is Iob, 5.21.22. making us to laugh at fa­mine and destruction, and not to be afraind thereof when it commeth, or any other terrour at hand. And hereby also we shall learn with Christ to despise and pass by the shame of the Crosse, by these overmastring medi­tations, in all things looking unto him, who endured such contradiction of paners, for the joy and glory that was set belore him, Heb. 12.3.

And now to conclude all (in the last place) let this be the upshot of all, with holy Abraham and Job, to stand in our Tent doors waiting for the comming of Christ, for the consumation of the marriage with him for ever (this whole lifetime being but our betrothing and per­fuming [Page 151]time to fit us for him) so with Iob, all the daies of our ap­pointed time waiting untill our change shall come (which will nothing hinder our sighing and groaning after heaven, for the same and that may stand together) but every day increase the same the lon­ger waiting for his comming is de­laied, quickning our appetite for it, and giving us so much the more time to treasure up grace, that we may be vessels sitted and prepared to engrosse a great deal the more of his excellent glory for ever. And let us hereaf­ter look upon heaven, as the fini­sher of all our sorrows, crosses, cares, turmoiling thoughts, vexations, wants and the like whatsoever, where shalbe fulnesse of joy, and society of all, which desires, thoughts, hopes, and expectations, beyond all expres­sion: learning to spiritualize all things and occurrences unto heaven­ly ends: admiring as is said at the [Page 152]love of Christ, who hath freely given and purchased unto us this in­heritance; knowing this, that all the sweetnesse of this life is nothing but bitternesse, unlesse he season the same; and that the meditation of him in his excellencies and high perfections, what he hath done for us here, and shall do for us in end­lesse Glory, is that which onely is able to sweeten all the sowre things of this life unto us. And now that we know and are convinced of these things, let us do as God com­manded Abraham, when he gave him the promised Land, Gen. 13.17. Arise, and walk through the length and breadth of this heavenly Canaan, given unto us, from the one end of Heaven to the other. To rouze up our spiritual meditations by Faith, often walking from room to room, joy to joy, astonishment to asto­nishment, Glory to Glory, raising our meditations dayly aloft, to [Page 153]think of it often, and to joy in the same with mounted affections thi­ther. But what do I say of raising our affections and meditations thi­ther. O rather in good earnest let us resolve Saintlike to dwell in heaven, where our conversation should chiefly be. For so it is said of those holy ones oppressed by Antichrist (whom he made war against,) Revel, 13.6. That they dwelt in heaven, having much and constant entercourse of heavenly conversation and affecti­ons bent mounting thither, which is, to dwel in heaven, even whilest we are conversant upon earth. By which meditations though thereby we can­not yet take full possession of our heavenly inheritance, yet they will make us the better to taste of the milk and honey of that promised land; as Moses by faith did of the land of Canaan, which God shewed him, yet he tasted of the sweetnesse and fulnesse thereof, and fed himself [Page 154]with the milk and honey of it: sui­table whereunto is that which the Prophet David speaks so confident­ly of, Psal. 63.4. Thus will I magni­fie thee all my life, and lift up my hands unto thy name: my soul shall be satisfied as with marrow and fatnesse, and my mouth shall praise thee with joyfull lips. But when shall this be effected: when I remember thee upon my bed, and when I think upon thee in the night watches. So that often meditations of the promises of hea­venly things, turneth them as it were unto marrow and fatnesse, to be sub­stantial and conatural with us, when unto others they are like unto dry bones. So may we in our journies through the wildernesse of this world, feed our selves fat, and fill our bones (as it were) with this strengthening marrow, attained by these heavenly meditations, march­ing from strength to strength, faith to faith, and glory to glory untill at [Page 155]length we come to be transformed into the blessed image of Christ, in holiness and righteousness this mor­tall having put on immortality, and this corruption incorruption to be swallowed up of life: there to in­joy for ever with a strong inlight­ned intellectual understanding the mystery of the glorious Beatificall vision, in a ravishing and overcom­ing joy unspeakable and glorious. And (which is the sum of all, which hath been, or can be said) as it is, Ephes. 3.19. To be filled with all the fulnesse of God, which is more for ought we know then Saints and Angels are fully capable of.