The happinesse of the saints in glory, or A treatise of heaven, on Rom. 8. 18 For I reckon, that the sufferings of this present time are not worthy to be compared with the glory which shall be revealed in us. By Tho. Goodwin. B. D. Goodwin, Thomas, 1600-1680. 1638 Approx. 66 KB of XML-encoded text transcribed from 53 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2014-11 (EEBO-TCP Phase 2). A01900 STC 12039 ESTC S118384 99853591 99853591 18981

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THE HAPPINESSE OF THE SAINTS in Glory, OR, A Treatiſe of Heaven, On ROM. 8. 18. For I reckon, that the ſufferings of this preſent time are not worthy to be compared with the glory which ſhall be revealed in us.

By THO. GOODWIN. B. D.

LONDON, Printed by E. Griffin for Robert Dunſcomb, in Lillipot-lane. 1638.

The ſcope of the Treatiſe IS to open and deſcribe Heaven, and the glory of the Saints therein. pag. 2 1. Comparatively, in foure reſpects. 1. By comparing it with all the good things which this World affords; as pleaſures, honours, riches, beauty. p. 4 2. By comparing it with all the aflictions which we ſuffer in this life. p. 7. 3. By comparing it to that joy of the Holy Ghoſt, which Gods children are capeable of in this World. p. 8 4. By comparing it with thoſe joyes and that glory which the Saints now in Heaven enjoy, before the day of Judgment. p. 15 2. Simply as it is in it ſelfe; and that, firſt by the cauſes of it. 1. The efficient cauſe, the great God of Heaven and Earth. p. 19 2. The materiall cauſe, Chriſt Ieſus the Lord of glory. p. 25 3. The exemplary cauſe, the glory of the Lord Jeſus. p. 33 The Object of this glory is God himſelfe. p. 37 The Subject of this glory, or the veſſell which ſhall receive it, is the ſoule of man. p. 53 4. The finall cauſe, in which, Firſt, the perſons for whom God hath prepared this glory, viz. his Saints. p. 66 Secondly, the end, for which, to manifeſt his owne glory. p. 70 Secondly, by the properties of it, 1. It is an inheritance, and that of every beleever p. 75 2. An eternall inheritance. p. 78 3. An inheritance incorruptible, & undefiled. p. 83

Imprimatur.

Iohan. Oliver. Reverend. in Ch. patri Dom. Arch. Cant. Cap. Dom. Decemb. 11. 1637.
THE HAPPINESSE Of the SAINTS in Glory. ROM. 8. 18. For I reckon that the ſufferings this preſent time are not worthy to be compared with the glory which ſhall be revealed in us.

MY ſcope is to raiſe up your hearts to heaven, and to conſider that great glory which God hath prepared for them that love him, to open and deſcribe heaven, whereof there are many uſes both to thoſe that are in the ſtate of nature, and thoſe that are in the ſtate of grace. There is nothing more powerfull with the wicked for to bring them to Chriſt, nothing more proportionable to a principle of ſelfelove: and likewiſe to the godly, that they may willingly and with cheerefulneſſe paſſe through the afflictions of this life, that they may paſſe through the evill world with their hearts raiſed up to heaven. The Apoſtle from the 17. verſe to the end of this chapter ſends it in, beating this upon the hearts of Gods people in ſteeling their hearts and raiſing them up againſt tribulations, and among the reſt this is one incouragement, to conſider the joy which ſhall not onely be revealed to us but in us, which we ſhall be made partakers of. Brethren the conſideration of Heaven which is ſo little thought on by us Chriſtians, this I would lay open to you: the excellency of which glory, that we may more clearely behold, man may looke upon many things, but I will onely name two:

Firſt comparatively, and this the Text leades us unto, For I reckon not the ſufferings, &c. Secondly, ſimply as it is in it ſelfe.

Firſt of all to know this great glory, let us compare it with all other things, with all the goods the creature can afford, with all the things here below, which our hearts dote ſo much upon, as pleaſures, honours, riches, beauty, &c. they are not to be compared to it, it tranſcends all the glory of this world, all the good things wee are capeable of, one leafe of this Tree of Life, I ſay, one leafe of it, better than all the fruits that grow in this world, Revel 22. Out of the bowels of this earth are raiſed gold, ſilver, pearles, and precious ſtones, which ſerve but for the materials of the wals of this City and for paveing the ſtreetes of it, The moſt glorious things this World hath, ſerve I ſay, for the gates of the Temple. If the outſide be ſo glorious, conſider how glorious muſt the inſide be, how beautifull muſt it be within. why, no creature this world hath is worthy ſo much as to ſhadow it, all the creatures be ſwallowed up with this glory, even as a drop is ſwallowed up with the Ocean: Take Salomon in all his royalty, the moſt magnificent, rich, and glorious Prince the World ever had, he lived indeed at the beſt rate, he had the very quinteſſence of them all, in ſo much that a Queen her ſelfe was amazed to ſee his great glory, yet let me tell you, this Salomon which is now in heaven, 10 thouſand times exceeds all the glory and pompe hee had on earth, I ſay the glory hee hath now exceeds it infinitely: I ſay, the glory he hath now in heaven excels that glory hee had on earth, being on his Throne in all his royalty, even as much as he did then excell himſelfe when hee was in his mothers womb; we ſee then the good things of this life are not worth talking of, they come farre ſhort, they are not worthy to be compared together.

In the ſecond place, compare this glory with the afflictions we ſuffer here, and it doth as the Apoſtle ſaith, waigh them all downe, not onely the afflictions which befall one man but all men, I ſay, all of thē be they what they will be, and lay them in one ballance, & Heaven & its glory in another, & it will waigh them all down, even as a grain of ſand will bee weighed downe of the whole World. There is no reckoning to bee made of them in reſpect of heaven, and yet one of theſe afflictions will eclipſe all the good we enjoy here, being afflicted we take no pleaſure in all our worldly contentments: Therefore wee ſee that the afflictions of this preſent time are not worthy to be compared to the glory which ſhall be revealed in us.

In the third place, to3. Com. make a further demonſtration of this to you: There is a joy which Gods people are capeable of in this life; the joy of the holy Ghoſt, which is unſpeakeable and glorious, one drop of which tranſcends infinitely all the joy the creatures can afford us: my brethren have you ever heard of this joy? have you ever taſted of it? hath God ever raiſed your hearts to ſee it and his glory, if you have but taſted, as the Apoſtle ſaith, how good the Lord is, you ſhall ſay with David, Pſal 4. Lord lift thou up the light of thy countenance upon me. Thou haſt put gladneſſe into my heart more than in the time when Corne and Wine and Oyle increaſed. This is the joy which comes freſh from the fountaine: My brethren marke well what I ſay, the Divell himſelfe when he transformes himſelfe into an Angell of light affords more comfort to the heart of an hypocrite than the World can doe: why then how much more doth the joy of the holy Ghoſt which comes from a true fountaines, if it be ſhed abroad in your hearts: And hence it was, that the Martyrs ſuffered ſo willingly, & ran through ſo many perſecutions, and yet the glory which is in Heaven, if it be compared to this, infinitely tranſcends it. The joy which ſhall be revealed ſwallowes up all theſe joyes which we have here, even as the ſea ſwallowes up mole-hils, it is nothing in compariſon of Heaven, it is but as a drop to the Ocean, and yet one drop of this joy of the Holy Ghoſt is more excellent than Oceans of worldly comforts. All the joyes of this world is but as a drop to the Ocean, for infinite drops will make a Sea, but infinite worlds will not make heaven, but indeed infinite drops of this joy will make heaven, becauſe, it is of the ſame nature; yet this, I ſay, is not comparable to the joyes in heaven, why? its but the earneſt penny of our inheritance, 2 Cor. 5. 5. Now he that hath wrought us for the ſelfe ſame thing is God, who hath given unto us the earneſt of the Spirit. GOD doth faſhon and prepare his people here at the revenewes of their joyes, which ſhall come in hereafter, all that the Holy Ghoſt makes us partakers of in this life is but as a ſixe pence in reſpect of the whole payment of glory, wee ſhall have in Heaven, Phil. 1. 14. Which is the earneſt of our inheritance untill the redemption of our purchaſed poſſeſſion unto the praiſe of his glory. This my brethren is but as a penny to the dowry of the Queene of Heaven, which the Saints the Bride of Heaven are to enjoy. The Scriptures calls it no more but the ſealing of the holy Ghoſt, the earneſt of our inheritance. Indeed, it is of the ſame nature with the great ſumme of which it is an earneſt; for you know an earneſt differs from a pledge in this, a pledge is of another kinde, but the earneſt of the ſame kinde with the payment. And ſo the joy of the holy Ghoſt is of the ſame kinde with that which is layd up for us, but it is but an earneſt, and there is difference in the manner of producing it, whatſoever we have here as our earneſt is but from the light of faith, we cannot ſee Chriſt from whom we have it, we only beleeve on him as hee is abſent; wee never ſaw him, and yet this workes a joy unſpeakeable and glorious 1 Pet 8. Whilſt we apprehend him by faith, it is but as abſent from him: Therefore wee are alwaies confident, 2 Cor. 5. 6 knowing that whilſt wee are at home in the body, wee are abſent from the Lord, and if we have ſuch joy in his abſence, and ſeeing but a ſmall glimpſe, or cranny of light comming to us by faith; if this I ſay, be ſo glorious, what will it then be, when to ſee him as he is, to ſee him top to toe, to be in the preſence of him, in which is fulneſſe of joy? By faith we ſee him but not all, and this cauſeth joy unſpeakeable and glorious, what then to ſee him in perfection, and have his preſence the fulneſſe of it, whoſe preſence in the leaſt degree of it goeth farre beyond all the ſight of him, we have in the higheſt degree of faith, yea in all the degrees of faith, and yet the leaſt degree of faith excells all the joy the World can give, and therefore doe but thinke with your ſelves what Heaven is.

Compare it with thoſe4. Com. joyes, and that glory the Saints that are in Heaven enjoy, which infinitely tranſcends both the good things of this world, & the joy of the Holy Ghoſt, and yet there is a glory to bee revealed after the day of Judgement that will tranſcend the joy of the Saints, now mark the compariſon. The leaſt drop of joy here that comes from the holy Ghoſt tranſcends the joy of the world, the joy the Saints in Heaven now have as much tranſcends this joy of the holy Ghoſt as it doth that of the world, yet after the day of Judgment, there is a fuller treaſure of joy, to bee broken up. And therefore let this raiſe up your hearts to conceive of the exceeding waight of glory laid up for the elect, the Saints who are now in Heaven at the Well head of comforts, who bathe themſelves in theſe Rivers of pleaſures, why they have and are capeable of more joy than we can conceive of, one Saint in heaven my Brethren hath more glory and joy in his heart, than all the joy that is on earth, and yet at the latter day, their glory will as farre tranſcend that they have now even as it doth ours upon earth, I may ſay of their condition as the Apoſtle doth, Heb. 11. 40. God having provided ſome better things for us, that they without us ſhould not be made perfect, while the Saints are without their fellowes they are not come to the higheſt degree of perfection, Heb. 12. 23. To the generall aſſembly and Church of the firſt borne which are written in Heaven, and to God the Judge of all, and to the ſpirits of juſt men made perfect, There is a perfection to be given them which they yet have not when all their fellow Saints, all their fellow brethren, when the whole number of the faithfull are together then ſhall a new treaſure of glory bee broken up, 2 Theſ. 1. 10. Who ſhall come (ſaith the text) to bee glorified in his Saints and to bee admired of all thoſe that beleeve, we doe uſually admire a thing whē our expectation is exceeded, now the Angels and the ſoules of the glorified Saints in Heaven, they have ſeene and enjoyed many glorious things already, and they looke for farre more glorious things, but yet he will bring forth a glory at that day beyond their expectations; he will not onely be admired by wicked men, but all that beleeve ſhall admire this, he will then put them to a new amazement: Let now the conſideration of this glory raiſe up your hearts to ſeeke for it, that ſo ſuch an unvaluable and great price may not paſſe out of your hands, even the exceeding great riches of glory layd up for us. Againe, ſtand agaſt at the love of God, that hath prepared ſuch glory for you: thus much comparatively. Now ſecondly, let us conſider it ſimply as it is in it ſelfe, and becauſe things are beſt knowne by their cauſes we will begin with them.

And firſt of all the efficient1. Cauſe. cauſe of this great glory, & that is the great God of Heaven & Earth, whoſe Greatneſſe and Glory wee cannot comprehend, but only by his works, he is the efficient cauſe of Heaven, and all its glory, he built this great City, and all his workes ſhall bee like himſelfe: If King Ahaſhuerus make a feaſt, he will make it like a King, much more the King of Kings will provide for his ſervants whom hee feaſts, hee made a World, and how glorious is it, but if he make a Heaven, thinke with your ſelves what a Heaven it will be: The Scriptures (Heb. 11.) commend this to us, comparing the 10 and 16 verſes together, For hee looked ſaith hee, for a City (ſpeaking of Abraham) which hath foundations, whoſe builder and founder is God; and then verſe 16. God is not aſhamed to bee called their God for he hath built for them a City, marke the reaſon; In the firſt place it is ſaid to bee a City whoſe builder and founder is God, God is the Artiſt of it, he ſhewed his art in it: in this building of heaven, God ſhewed himſelfe an Artificer: indeed God hath made other great works, as the World; but he hath ſhewed no art upon this in compariſon of Heaven: The heavens which we ſee, are but the ſeeling of this Heaven which God hath prepared for his Saints, and yet they are very glorious, but yet he hath beſtowed no coſt in compariſon, hee hath ſhewed no art on it in reſpect of Heaven; he hath beſtowed all his coſt on this, in making heaven hee ſhewed himſelfe an Artificer. And would you know the reaſon of it? it is becauſe Heaven is his ſtanding houſe, Kings you know uſe to enrich their ſtanding houſes, they beſtow more coſt upon them than others: This World my brethren, is not a houſe that hath foundation, but it was builded by God as a ſtage upon which when men have acted their parts, it is to be throwne downe; it is ſet up for a few thouſand yeares which are nothing to him, and then hee meanes to pull it downe, hee will then burne it; but Heaven is Gods ſtanding houſe, his Pallace, and therefore conſider what great coſt God hath beſtowed on it. Againe, it is ſaid to bee a City prepared, Matthew 25. 24. Come yee bleſſed of my Father, inherit the Kingdome prepared for you from the beginning of the World: Hee ſpeakes as if GOD had beene a great while in making Heaven; GOD hath beene long in contriving it, nay further, ſaith Chriſt, I goe to prepare a place, as if it were ſtill in finiſhing, as if it were not yet finiſhed, not but that all GODS workes are perfect from the beginning, but it is ſpoken after the manner of men, that wee might expect great glory, for which there is ſuch great preparation, and ſaith he, if it were not ſo, I would have told you; thinke what you will think of it, and it will be anſwerable, God will fulfill it. Heaven is a City prepared, if there be but preparation for a Coronation of an earthly King a moneth or a quarter of a yeere, there are great things expected, and yet more is ſhewed; but now God hath beene alwaies in preparing Heaven, he hath beene making of it from the beginning of the World; David laid up materials for the Temple, and Salomon builded; ſo God prepares Heaven and Chriſt builds it. And therefore conſider with your ſelves, there are great things to be found, expect what you can and it ſhall be anſwered. And thus you ſee God hath made a Heaven with a foundation, he hath beene long in preparing of it, hee ſet up the World in ſixe daies, but he hath beene ſetting up Heaven, as I may ſo ſay, ſixe thouſand yeeres, and therfore let this raiſe up your hearts to conſider what a waight of glory God hath layd up for thoſe that love him.

Secondly, conſider the2. Cauſe. materiall cauſe of it, why it is Chriſt the Lord of glory, Chriſt Jeſus himſelfe haſt purchaſed it for us in his blood, he hath laid the foundation of it, his blood was layd out for it, hee ſpunne this thred of glory out of his owne bowels, and therefore we may well argue the greatneſſe of this glory, ſeeing that his blood hath obtained it, 1 Eph. It is there called the riches of the glory of his inheritance, all the inheritance that Chriſt hath hee diſtributes it unto the Saints: this is ſaid to be a purchaſed poſſeſſion; why, now my brethren thinke with your ſelves, what ſhall be the revenues of glory purchaſed by his death. Think what a large poſſeſſion the blood of Chriſt will procure, conſider with your ſelves what this will amount to, and this is Heaven, Heaven it the revenues of Chriſts blood. Thinke, I ſay, what glorious Heaven it muſt needs be which Chriſts blood hath purchaſed for us. This is that hee aymed at in laying downe his life for us, Juſtification, Adoption, and Sanctification, they are but the way to Glorification, they are but the ſubſidies of it, wee are juſtified, adopted and ſanctified all to this end, that we might bee glorified: conſider therefore what Chriſts blood will be worth, what the revenues of it will come to: and therefore what hath beene ſayd of Heaven, let it move you, and worke upon you: If I ſhould ſingle out any man preſent, any particular man in this Congregation, as our Saviour did the young man in the Goſpell, and bid him forſake all, and hee ſhall have Treaſure in Heaven, if hee would forſake the Righteouſneſſe of the Law, and his owne conſcience within himſelfe, beloved this was a great offer: Now I ſingle out every man here preſent; why, conſider with your ſelves, you all ſtand arreſted before GOD, you deſerve to bee accurſed, and to bee eternally ſo, yet if you will leave all your iniquities, repent, and beleeve, you ſhall have glory in Heaven. Methinkes now you ſhould lay hold on this offer, and thinke no ſtrictneſſe too much, ſo you could get Heaven. If you were Merchant like men, you would not let Heaven, this precious Heaven paſſe you you would lay hold on it, and ſpend all you had to get it and to be made partakers of thoſe unvaluable treaſures and thinke with thy ſelfe thou canſt not bid enough for it: Cor. 1. 14. Strive and runne, ſo runne that you may attaine, and every one that ſtriveth for the maſtery is temperate in all things, now they doe it that they may have a corruptible, but we an incorruptible crown, and if men bee ſo carefull here on earth to obtaine temporall preferments, much more then run to get that preferment which of all other is the chiefe, even everlaſting happineſſe in Heaven, its for Heaven an incorruptible Crowne, for Heaven that tranſcends all other things, and thinke with your ſelves how it will trouble you if you come ſhort of your prize, what a fearefull and ſorrowfull voice will it be to you, who can expreſſe your anguiſh, when you heare Heaven and your Crowne is parted from you: it was a pittifull ſaying to Nebuchadnezzar, thy kingdome is departed from thee; much more to us then, to heare that we have loſt Heaven, how will it aſtoniſh thee to heare Chriſt ſay, Heaven and thy Crowne is departed from thee, thou muſt be turned to Divels for ever, this will be thy condition to the end; it is our duty to ſpeake unto you, wee can but exhort you, wee can doe no more, Math. 10. 14. If they will not retaine it, ſaith he, ſhake off the duſt of your feete as a teſtimony againſt them. If yee looke not to your ſelves in this life, this will be the event of it. Oh how will it fret you to the heart; what inutterable perplexities will you be in, when you ſee others follow Chriſt to his glory, and you your ſelves have that curſe denounced againſt you, Goe you curſed, &c. Alaſſe then it will bee too late to get Heaven: oh! what terrour and amazement, what bitter anguiſh to thinke Heaven came neere unto me; it was offered me, and yet becauſe I would not part with ſome darling ſinne, ſome beloved corruption, ſome baſe luſt I have loſt my intereſt in it, I muſt not partake of thoſe rivers of pleaſures in Heaven. This certainely will be the iſſue except here, whilſt you have ſpace, you make ſure this Crowne to your ſelves by Faith and Repentance.3. Cauſe.

I proceed in the third place, to the exemplary cauſe, and the greatneſſe of this glory appeares from this, and this is the glory of Jeſus Chriſt himſelfe; conſider. the great glory of the Lord of glory is the neereſt patterne of it, and therefore in Scripture that glory the Saints ſhall have in Heaven is ſaid to be like his, wee ſhall be like the Lord of glory, hee is not onely made the efficient and meritorious cauſe, but alſo the exemplary cauſe of this glory, what can bee ſaid more then this, we ſhall be made like to Chriſt Jeſus, who is the Lord of glory, the eye of all things, the firſt-borne of every living creature, in whom all excellencies remaine, and all fulneſſe dwels; oh then, what infinite glory to bee like what Jeſus Chriſt now is! why, thou ſhalt bee made like to him, Iohn 17. 24. That they may behold my glory which thou haſt given me: but that is not all, though this was ſufficient to make us happy: A beggar may behold the glory of a King, and bee never the happier for it, nay bee more ſad in his thoughts, becauſe none of his glory reflects upon himſelfe, but ſaith our Saviour, Iohn 17. 22. The glory which thou gaveſt mee, I have given them, that they may bee one, even as wee are one; we ſhall weare the ſame kinde of glory which Chriſt weares, and hee weares all the glory both of Heaven and earth about him at all times, what kind of glory ſhall wee then weare? We ſhall be made like unto his glorious body. As we were all borne like Adam ſo wee ſhall be made like Chriſt wee are ſaid to be predeſtinated, to be made conformable according to the Image of his ſonne, ſo that as wee were predeſtinated to be made like him in grace and ſufferings here, ſo likewiſe in glory, wee ſee here but as in a glaſſe the glory of Chriſt, and yet are changed into the ſame Image from glory to glory, 2 Cor. 5. laſt, But we all with open face beholding, as in a glaſſe the glory of the Lord, are changed into the ſame Image from glory to glory even as by the Spirit of the Lord: If we ſeeing him here upon earth as an holy and a righteous man, conceive and have ſuch glory in him: conſider brethren what that ſhall be when we ſhall ſee him as he is, what a comfort will that be, when we ſhall ſee him face to face in Heaven and be made partaken of his glory, we ſhall be like him, 1 Iohn 3. 2. Behold now wee are the ſonnes of God, and it doth not yet appeare what wee ſhall be, but wee know that when hee ſhall appeare, we ſhall be like him.

In the fourth place, let us conſider the matter of this glory, both Materia in qua & circa quam, the obiect and ſubject of this glory. And firſt, the object of this happineſſe, why it is not any other creature, but God himſelfe, no creature in Heaven and Earth is the matter of our happineſſe, but God himſelfe will be made happineſſe to us, he will not onely be the efficient cauſe, but the materiall cauſe of our happineſſe, Gen. 17. He ſums up all in himſelfe, I will bee an al-ſufficient God unto thee, he promiſes himſelfe, not heaven ſeparated from himſelfe, but he will give us his owne glory, he doth not onely promiſe us great and glorious things to bee created by him, but hee himſelfe will be our Heaven, Pſalm. 73. Whom have I in Heaven but thee, and there is none that I deſire on earth, beſides thee, marke the phraſe, indeed there are all other things here on Earth which we may ſtand in need of, but ſaith David. though I have neede of them, why yet none of them all I deſire beſides thee. God alone made David happy, for indeed God himſelfe makes Heaven, though there were neither Saint nor Angell: indeed they are all there, but wee need nothing but God and Chriſt to make us happy of this glorious City which is the forerunner of Heaven if it be not Heaven it ſelfe, yet of that glorious condition which indeed is the immediate forerunner of Heaven, Revel. 21. 23. The City had no need of Sunne or Moone to ſhine in it, for ſaith he, The glory of God did lighten it and the Lambe is the light thereof: why, my brethren, though there be many glorious things in Heaven, though there be the fruition of the company of Saints and Angels, yet that is not it which makes us happy, but God is our happines. Indeed the glorious ſocieties of the glorified bodies of Saints is very delectable and ten thouſand times excels all the delights of creatures here below, yet I ſay, we have no need of them to make us happy: it is but overplus, God himſelfe and Chriſt Jeſus make our Heaven & happineſſe. Thinke now my brethren with your ſelves what Heaven is, are you all able to conſider what it is to have God to be our happineſſe? It is impoſſible for you to conceive it, and for me to expreſſe it, I can no more reveale what God will doe to you, then this light can reveale the light of the Sunne which can bee knowne by no light but its owne. In the firſt place God containes all things, all manner of divine perfections are bound up in him. The pleaſures of this earth are ſcattered here and there, and therefore the ſoule goes wandering up and downe from one creature to another, from one flower to another, becauſe ſome part of his happineſſe is in one, ſome part in another, but my brethren, in God we have all happines ſummed up, and wrapped together, all our delights are together in him, Revel. 21 7. He that overcomes ſhall inherit all things, and I will be his God, and hee ſhall be my ſonne: Conſider with your ſelfe that God himſelfe can but inherit all things, and indeed he is all things, and if we have God for our God, wee ſhall inherit all things hee will be meate and drinke, wife, husband, and whatſoever elſe unto us, he will be all things to us himſelfe, and therefore it is ſaid, 1 Cor. 14. 18. That at the day of Iudgement, when Chriſt ſhall give up the kingdome, then all things ſhall bee put under him, that God may bee all in all; which implies two things: Firſt, that God himſelf will be our happineſſe, hee will be happineſſe enough, for he is all in all. Secondly, That hee will be all unto us in a more tranſcendent manner than the glory of the creatures. I may compare theſe joyes of Heaven to thoſe receipts which containe the very ſpirits of things, the very life and quinteſſence of things extracted out, a little quantity whereof, as much as will lie on a knives point is of more vertue and efficacy to work upon a mans body (becauſe they are the ſpirits) than a great quantity of all other drugs: ſo now theſe contentments which God gives are the very ſpirits of comforts which will adde more happineſſe than all the drugs of worldly pleaſures can adminiſter unto us, for all the happineſſe that could bee had here, nay further all the happineſſe God could create to men as men here on earth, are but as one drop to the bottomleſſe Ocean of Gods glory: and yet this fals ſhort, this is too ſcant a compariſon: for I ſay; infinite millions of drops will at length make an Ocean, but ten thouſand millions of the glories of this World cannot make up one drop of the glory which is in God. Thus God will be all things to us, and all things in a tranſcendent manner. Againe thirdly God will poure out himſelfe unto us, he will give us cōmunication with himſelfe of this his infinite happineſſe, he will poure out all his glory unto us, Epheſ. 3. 19. That yee might be filled with all the fulneſſe of God, which will give all comfort; open thy mouth wide, he is able to fill it, for one drop of God will fill thee full I will fill thee with fulneſſe & fulneſſe of the beſt kind: oh! what ineffable comfort will this be, when the veſſels of mercy ſhall be throwne into this bottomleſſe ſea of glory. Therefore doe but thinke with your ſelves what a happineſſe this will be when you ſhall be made partakers of Gods glory, of all the bleſſednes that is in God, for although he cannot giue us his glory eſſentially, yet it ſhall as truly ſeeme to make us happy as it doth to make him glorious. Fourthly, we ſhall be made one with him, they are Chriſts owne words, Iohn 17. 21, 22, 23. That they all may bee one, as thou O Father art in mee, and I in thee, even that they may bee alſo one in us, that the world may beleeve that thou haſt ſent mee, and the glory that thou gaveſt mee I have given them, that they may be one as we are one I in them, and thou in me, that they may be made perfect in one and that the world may know that thou haſt ſent me, and haſt loved them as thou haſt loved me. My brethren, what is it that makes God happy, but God himſelfe, and yet what is that which makes Chriſt ſo happy, but that he is equall with God the Father? Now if God make himſelfe happy, how happy ſhall wee be then when wee communicate with God in this his happineſſe. To bee one with him then muſt needs make us happy, indeed wee cannot bee one with him as Chriſt is, for hee is the brightneſſe of his glory, the expreſſe Image and character of his perſon, he is the naturall Sonne of God, and of the ſame nature with God, but we ſhall be made one with him ſo far as the creature is capeable of, and the next union to that which God and Chriſt have one with another we ſhall have, that they may bee one even as wee are one. And againe, being made one with God, we ſhall rejoyce in all that God rejoyceth in, that God is ſo glorious a God it ſhall make thee glorious, thou ſhalt have all thoſe joyes by revenues of which hee now lives in Heaven, thou ſhalt rejoyce more in Gods happineſſe than in thine owne, the more happineſſe riſeth to God, the more riſeth to thee: that which is the matter of GODS glory ſhall bee the matter of ours; it is the nature of love, that it rejoyceth in the love of the perſon beloved, Iohn 14. You are my friends if you doe whatſoever I command you, Ioh. 3. And therfore ſaith Iohn, in that he increaſeth, I muſt decreaſe, in this my joy is fulfilled; Our Saviour ſaith alſo to his Diſciples, If ye loved me, you would have reioyced becauſe I ſaid, I goe to the Father. Now my brethren, if wee ſhall rejoyce in the ſame God rejoyceth in, both in that joy which is intrinſecus within him, and in that joy which is extrinſecus whereby hee delights in all his workes and providence, if both theſe I ſay, ſhall be in us, how glorious ſhall wee be? Iohn 15. 11. Chriſt ſaith, Theſe things have I ſpoken unto you, that my joy might remaine in you, and that your ioy might be full. And this is not to be underſtood of our Saviours joy, of the hopes he had of them, but that the joy which is in Chriſt ſhall be in us, that my ioy, ſaith he, may be in you, 25. Matth. 25. We ſhall enter into our maſters joy. Rom. 5. 2. And reioyce in the hope of the glory of God, and not onely ſo, but we ioy alſo in God, through our Lord Ieſus Chriſt, wee ſhall not onely rejoyce in a created glory which hee ſhall beſtow upon us, but further wee rejoyce in Gods owne glory; I ſhould come to ſhew you the ſubject of this glory, namely the ſoule of man: But my brethren, I will firſt make ſome ſhort uſe of this which hath beene ſpoken: Let us therefore take God for our portion, whatſoever elſe becomes of us, whatſoever befals us, let what will come, what afflictions, what throbs, what miſeries or croſſes will come, Heaven will make amends for all, for thy pleaſures of ſinne, and worldly contentments God will be better to thee than all: put them all in one ballance, and God with that glory he will beſtow on you in another ballance, and hee will over-waigh them all, they are not worthy to be compared to this glory, this was it that made the Martyrs runne through ſo many perſecutions and tortures & that with cheerfulneſſe, they tooke God for their portions, ſo they had him they cared not what became of their bodies: For, ſaith Paul, Wee looke not to things which are corruptible, but to things which are eternall: And becauſe it is probable, yea and more then probable, that there are degrees of glory in Heaven, that God will reward every one according to their workes: why then doe not onely content your ſelves to goe to Heaven, but endeavour to ſerve God more, that you may have great glory in Heaven, be abundant in good workes, hoord up good works, according to which glory ſhall bee waighed to you in Heaven: let not pleaſures hinder thee of the leaſt degree of glory, for to have but one pearle added to thy Crown is more than the whole World: commit therefore no ſinne that might hinder your attaining of glory, for what though God pardon thy ſin? yet thou looſeſt glory, thou mighteſt have gotten whileſt thou waſt in committing it, the leaſt ſhred of which glory tranſcends all the glory of the World.

Now wee come to the ſubject of this glory: the Materia in qua, the Veſſell which ſhall receive this infinite maſſe of glory, and that is the ſoule, it is called the ſalvation of our ſoules; the ſoule which will hold ſo much is the veſſels of this glory, the body ſhall be exceeding glorious, but the ſoule is the receptacle which muſt receive this glory, Rom. 9. 23. And that hee might make knowne the riches of his glory on the veſſels of mercy, which hee had before prepared unto glory; And S. Peter calleth Chriſt the ſalvation of our ſoules, the end of your faith the ſalvation of your ſoules: My brethren your ſoule, howſoever you value it, is capeable of more glory than this world can afford, the pleaſures of which will fill your ſoule no more than one droppe will fill a Ciſterne, or a little ſhower the place where the Ocean ſtands, Eccleſ. 3. 11. Now it is ſaid, that in this life God will put a World into the heart of man, and yet all that World will not fill it; why, my brethren your ſoules are narrow in this life, in reſpect of that they ſhall bee hereafter, they hold but little in reſpect of that they ſhall hold in Heayen, they are but little bladders which there ſhall bee blowne up, they are but dunge bladders in reſpect of that they ſhall be in Heaven hereafter, which may appeare in this: Salomon had a very large heart, he had as many notions in him as the ſands of the ſea ſhore for number, and yet the ſoule of the leaſt child in heaven, happily but new come out of his mothers wombe exceedes all the knowledge which Salomon had on earth: our ſoules are capeable of more joyes than the ſenſes can give, they are not able to ſatisfie it, it will drinke up more glory even in one houre, than the ſenſes can provide in many hundred yeeres, it will drinke them all up at one draught. My beloved, your ſenſes cannot let in the King of glory, ſuch narrow gates cannot receive ſuch infinite great glory, Pſal. 24.

In Heaven the doores of your hearts ſhalbe opened, and when thoſe dores are open, I ſay, the everlaſting dores of your hearts are open, they cannot containe this glory, you muſt bee contained in it; Enter, ſaith Chriſt, into thy maſters ioy: If the joy of the holy Ghoſt in this life paſſe all underſtanding, and beleeving, wee reioyce with joy unſpeakeable, and full of glory: how much more in the world to come, ſhal our joyes paſſe all underſtanding, when wee ſhall have fruition of Gods preſence, which is life it ſelfe? My brethren your ſoules have two great gulphs, viz. the underſtanding and the wil, which muſt and ſhall bee ſatisfied: Now ſaith Salomon, The eye of the body is not ſatisfied with ſeeing, it can comprize halfe the World in it, and if the eye of the body be ſo hard to be ſatisfied, much more the eye of the ſoule, and yet in Heaven this ſhall be ſatisfied, this gulph ſhall be ſatiſfied, Pſal. 17. 15. I ſhall bee ſatisfied when I awake with thy likeneſſe, hee was to lay his head in the grave for a while, but hee ſhould ariſe when the Heavens ſhall bee no more. As Iob ſaid, I ſhall ſee him againe, ſo David, I ſhall awake and then I ſhall bee ſatisfied with thy likeneſſe. Iohn 14. 18. Show us the Father, ſaith Philip, and it ſufficeth us; you will ſay, if you could but ſee God, it would ſuffice, and indeed you may well ſay ſo, for the ſight of God will ſuffice you, why you ſhall ſee God, Iohn 17. 24. for Chriſt doth deſire this eſpecially, thoſe that are his to make thē happy, to be with him, to behold his face: Father, I will that they alſo that thou haſt given me to bee with mee where I am that they may behold my glory which thou haſt given me. So Math. 5. 8. Bleſſed are the pure in heart, for they ſhall ſee God, they ſhall bee able to behold him: If the Queen of Sheba who had ſeene ſo much glory before, and being a Queene had partaken of ſo much glory in her ſelfe, if ſhe, I ſay, was ſo aſtoniſhed, ſo amazed that ſhee had no ſpirit in her even to ſee Salomons wiſedome, and to ſee his magnificency in honour, and riches, how much more ſhall the glory of God raviſh us, part of which wee never ſaw, no not the glimpſe of it: oh! how wilt thou bee amazed with joy when thou ſhalt ſee his glory, and ſee him as hee is, when wee ſhall know as we are knowne, and GOD knowes us as farre as can bee, 1 Corinthians 13. 12. For now wee ſee through a glaſſe darkely, but then face to face; now wee know but in part, but then we ſhall know even as we are knowne, all our ſight of him here it is but as in a glaſſe. Now what a great difference is it to looke upon a man who is behinde us, and to turne our face and to looke truely and ſted faſtly upon him? why there is infinitely more difference betwixt that light wee have of God by faith on earth, and that perfect light of him, and fruition of his glory, which wee ſhall have in heaven: why as I ſaid before, the eye of a mans body as it is but a ſmall thing, and the apple of it much ſmaller, and yet by the helpe of the ſunne, it is able to take halfe the World into it at once: how much more ſhall the eye of our underſtanding conceive infinite joys paſtour apprehenſion here when it hath the light of Gods glory ſhining about it, Pſal. 36. 8, 9. They ſhall bee abundantly ſatisfied with the fulneſſe of thy houſe and thou ſhalt make them drink of the rivers of thy pleaſures, for with thee is the fountaine of life, in thy light ſhall wee ſee light: when as the Sunne of glory comes to ſhine about us we ſhall even draw God into our ſoules; and thus you ſee the firſt gulph ſhall be filled.

The ſecond gulph of mans ſoule is the will, thou haſt a will and amongſt all the affections of it, love is moſt comfortable, now that ſhall be fully ſatisfied wee ſhall be ſatisfied with Gods loving kindneſſe, for (Pſal. 73.) all other affections bring paine with them, but love is alwaies comfortable, Phil. 2. 1. If there bee any conſolation of Chriſt, if any comfort of love: Wee love things here on earth that cannot love us againe, as money riches, and the like, how much more ſhall wee love love it ſelfe? Indeed, as Salomon ſaith, The love of friends is very delectable, Pro. 27. 9. Oyntment and perfume rejoyce the heart, ſo doth the ſweetneſſe of a mans friend by hearty counſell: The ſame teſtifies David, in his lamentation for Ionathan, 2. Sam 1. 26. I am diſtreſſed for thee my brother Ionathan, very pleaſant haſt thou beene unto me; Thy love to me was wonderfull, paſſing the love of a woman: but I ſay, though the love of friends bee great, Ionathan exceeding lovely, yet they are not ſo lovely as God, it cannot be affirmed of them, that they are love it ſelfe as God is: on then! how pleaſant will it bee when this vaſe affection of love ſhall bee ſatisfied! GOD will come into us and dwell with us, and doe but thinke what a pleaſant thing it is to have the great God of Heaven and Earth to dwell together with the creature in unity, to have him who is love it ſelfe to dwell in us from all eternity; it is ſaid (1 Pet. 1. 8.) Whom having not ſeene you love, in whom though you ſee him not, yet beleeving you reioyce with ioy unſpeakeable and glorious: Why if that bee a cauſe to make you rejoyce ſo unſpeakably, how much more joyfull will you be when you enjoy his preſence, not onely to kiſſe him through the lattice, as here we doe enjoying onely his preſence through his ordinances, but to lie in the boſome of his love, to bee enfolded in thoſe everlaſting armes of his mercy, to be loved of love it ſelfe, to be made partaker of all his goodnes, and Gods love is free, he loves us wth out any cauſe in our ſelves: why thē brethren cōſider with your ſelves, what is the height, depth breedth, and length of Gods love to bee filled with all fulneſſe of God (Eph. 3. 8.) Oh what a bottomeleſſe ſea of Gods love ſhall we be ſlung into, one droppe of which is better than the gold of Ophir, yea ſurpaſſeth the whole earth.

In the laſt place, I will endeavour to ſhew the finall cauſe, and demonſtrate the greatneſſe of Heaven, by this, that both the finis cui, and the finis cuius, that is the end why God hath prepared, all this glory, and the perſons for whom: Who is it for that God hath beene from everlaſting preparing glory? Is it not for his Saints? Is it not for his friend and ſpouſe? Is it not for Sion (Heb. 12.) But you are come into Mount Sion, and into the City of the living God, the heavenly Hieruſalem, and to an innumerable company of Angels, to the generall aſſembly and Church of the firſt borne, which are written in Heaven, and to God the Judge of all, and to the ſpirits of juſt men made perfect, and to Jeſus the Mediator of the new Covenant, and to the blood of the ſprinkling that ſpeakes better things than that of Abel: God hath reſerved Heaven for us, Heaven is made for the feaſting of his firſt borne, he hath in heaven all his children about him, there ſhall bee called a generall aſſembly of them, one will not bee away: you know parents they beſtow the moſt coſt when they have their children all at once together, they reſpect no coſt, looking at the joy, which is ſet before them: they have joy unſpeakeable in the preſence of their children together, and therefore at times of rejoycing men will ſend for their children home: Now, my brethren, God will have all his Children home, hee will have a generall invitation, the great Congregation of the Elect ſhall bee called together, hee will have them all home, and therefore hee muſt needs make great proviſion: conſider what he hath vouchſafed to wicked men, the worſt of men, beloved theſe runne away with the bleſſings of the World, even ſuch as God hath ſet himſelfe againſt to hate with an eternall hatred, why then thinke with your ſelves what hee hath prepared for thoſe that love him, whom with an everlaſting love hee hath loved in his Sonne, for his Sonnes ſake which is as great as himſelfe; certainly hee will communicate himſelfe to the uttermoſt: I ſay, then thinke with your ſelves what God hath prepared for thoſe that love him.

Secondly, conſider the end for which this is, and that is, to manifeſt his owne glory, hee truely hath had a great deale of glory out of this World already. The Heavens declare the glory of God, and the Firmament ſheweth his handy worke; hee hath had a great deale of glory out of this World by juſtifying poore ſinners, and ſanctifying their hearts, and alſo by puniſhments inflicted upon wicked men, but all this is nothing to that glory he meaneth to have, not comparable to that he will have in Heaven, 2 Theſ. 3. 10. When hee ſhall come to be glorified in his Saints and bee admired of all them that beleeve: Wee thinke wonderfull things of God, and yet all our thoughts ſhall come farre ſhort of the excellency of his comming, he will come beyond our expectation, hee will come to purpoſe, to be admired of all them that beleeve. The matter of Gods glory, the revenues of it muſt come out of you, the chiefeſt of his glory, as for the manifeſtation of his glory, it muſt come forth of that, he will come to be glorified in his Saints, hee will then ſhew how glorious a God he is, by manifeſtation of his glory, it muſt come forth of that, he will come to be glorified in his Saints, hee will then ſhew how glorious a God he is, by manifeſting what glorious creatures he hath made: it is not a little glory that will content GOD, it is not a little glory that will content a King when hee meaneth to take ſtate, Rom. 1. Hee will glorifie himſelfe as God, or elſe he would never have begun, he would never have gone about it, unleſſe he meant to doe it to the utmoſt. And in what doth this his glory conſiſt? why, in making us glorious, and the manifeſtation of his glory, as hee is God, comes from us. It is true indeed, Gods eſſentiall glory can not bee added unto us, but the manifeſtation of his glory ſhall ariſe to us, we ſhall have it communicatively, as when you ſee the Sunne reflect upon the waters, though you ſee not the Sunne it ſelfe, yet you ſee as perfect a manifeſtation of it, as if you ſhould ſee the Sun it ſelfe. So likewiſe, though you cannot have Gods glory eſſentially, yet you ſhall have it perfectly communicated to you, manifeſted in you, 2 Cor. 8. 23. And therefore the Saints are there called, the glory of Chriſt; now thinke with your ſelves, God hath had infinite vaſt thoughts of glorifying himſelfe, there hath beene a fountaine of thoughts in him for that cauſe, and that unceaſing ſpring which hath runne in GOD from all eternity muſt needs make a vaſte Sea, and who muſt be the veſſels that muſt goe into this, into whom all this muſt be emptied? are they not thoſe that love him, thoſe that hee hath loved with an everlaſting love? why then, doe but thinke with your ſelves how unutterable are the joyes we ſhall have in Heaven. I would adde ſomething more to it, if any thing more can bee added to it; and if I but mention the properties; they will further adde to this glory and make it abound. He name no more than thoſe wee have already laid downe to our hands, 1 Pet. 1. 45. Elect to an inheritance incorrupted and undefiled, and that fadeth not away, revealed in the laſt times.

In the firſt place brethren,1. Property. it is an inheritance the deed of which runnes for ever to him and his. The ſubtilleſt Lawyer that is, yea ſuch an one as can almoſt finde a knot in a bulruſh ſhall not be able to picke the leaſt hole in your evidence: it is an inheritance to which every one of you ſhall be heires and ſhall have an everlaſting poſſeſſion in it: it is not in Heaven, as it is in this world, where the elder brother is onely heire, and goes away with the inheritance, when many times the yonger are beggars; but in Heaven it is not ſo, for there we ſhall be all heires and coheires with Chriſt: & the reaſon of it is, becauſe it is called the inheritance of the Saints, 2 Col. 12. Giving thankes unto the father, who hath made us meete to bee partakers of the inheritance of the Saints in light. Why my brethren, now you know light is ſuch a thing as is common to all, ſo that if there were ten thouſand times more men in the world then there is, they might enjoy it; neither doth any envie at the light another hath; why, Heaven is an inheritance of the ſonnes in light which wee ſhall be partakers of; there ſhall be no envying of one anothers happineſſe and light in glory: why my brethren, you may be all heires; yea you ſhall bee all heires, there are no younger brethren Againe, why alaſſe in this life the livings we poſſeſſe, the inheritance of them paſſeth from one to another, from the father to the ſonne; yea and further, all the evidence they have will bee burnt one day, they will be made voide at the day of judgement, the whole world will be burnt and what will become of their inheritance?

But now ſecondly, this2. Property. inheritance is eternall incorruptible, 1 Cor. 5. 1. For wee have, if this earthly houſe of our Tabernacle be diſſolved; we have, I ſay, a building with God not made with hands, eternall in the Heavens. An inheritance, my brethren, that will be for ever: why, now thinke what eternity is, and thinke of it againe, it will even amaze your thoughts. Eternity is that which multiplies our joyes here upon earth: to enjoy a thing many yeeres is our greateſt joy, if we can ſo enjoy it there lies our comfort, hence thoſe words of the rich man in the Goſpell, Soule take thy reſt, for thou haſt goods laid up for many yeeres. What a happineſſe is it, not onely to enjoy an inheritance many yeeres, but for ever; goods layd up for ever? what a mercy is it that they are for ever? the eternity of them addes to our joyes, it was a rejoycing to David, that God would give him a Kingdome; but more, that hee would prepare a Kingdome to his houſe a great while, 2 Sam. 7. 18 19. Then went King David and ſate before the Lord and ſaid; Who am I, O Lord God, and what is my houſe, that thou haſt brought me hitherto? and was this yet a ſmall thing in thy ſight oh Lord God, but thou haſt ſpoken of thy ſervants houſe, for a great while to come. David tooke it for a great favour, that God would beſtow a Kingdome upon him, and yet, ſaith he, this was but a ſmall thing in thy ſight: what was it a ſmall thing to give a Kingdome? No, but there was another thing more than a Kingdome, and that was, that his poſterity ſhould ſit on the Throne for a great while, this made the mercy the greater; if Heavens glory ſhould laſt but for a few daies or yeeres, it were worth more ſeeking after than all the things of this World: wee make a great ſtrife for momentary trifles in this world, but Heaven ſhall laſt for ever: it hath an everlaſting evidence, it ſhall never have an end: the day thereof is for a long day, for it is for eternity and a day. Againe, David was to die himſelfe and to leave the glory of his Kingdome to another, yet he tooke it for a great favour and mercy, that it was promiſed to his houſe for a great while; but now in Heaven we ſhall never die; we ſhall poſſeſſe our Kingdome in our owne perſons to everlaſting: the pleaſures and riches wee enjoy here muſt go to others. The rich man in the Goſpell ſings to his ſoule: Soule thou haſt goods in ſtore laid up for many yeares; eate, drinke, and take thy reſt: but marke the anſwer, Thou foole, this night ſhall thy glory be taken from thee. Now in Heaven it is farre otherwiſe, we ſhall never be deprived of our glory: why, let not the leaſt thought of jealouſie come into our mindes. For this in the next place is incorruptible, and not onely incorruptible in it ſelfe, but alſo in thoſe that enjoy it, wee ſhall bee ever with the Lord, we ſhall be the perſons themſelves The Kingdomes of this world were brave places if they might have no end, the Kings of them exceeding happy if they might never die, but live alwaies: but alaſſe, though they live like Gods, they ſhall die like men. Now in Heaven there is no ſuch thing, there is no dying nor talke of dying, but mortality ſhall bee ſwallowed up of immortality; wee ſhall enjoy thoſe inexhauſtible Rivers of pleaſures to eternity.

Now wee come to the3. Property. next property. It is incorruptible and undefiled, 1 Cor. 5. 25. All the comforts wee have in this life are mixt with ſinne, yea with the impotency of ſinne and miſery; ſo that one ſaith well to this purpoſe; Though the joyes of a King be many and greater than others, yet they have as many ſorrowes attending upon them as joyes, and if not croſſes, yet ſinne the greateſt croſſe of all, if men bee ſenſible of it; but Heaven is undefiled, there is no anguiſh, no griefe, no teares, no ſorrowes, but joyes to all eternity. There ſhall be no vexing Canaanites to trouble you, neither outward nor inward enemies, Iſa. 35. And the ranſomed of the Lord ſhall returne and come to Sion with ſongs, and everlaſting ioy ſhall bee upon their heads: they ſhall obtaine ioy and gladneſſe, and ſorrow and ſighing ſhall fly away: here the guilt of ſinne afflicts us, the puniſhments due unto the ſame affright us, one man is troubled with a luſt which hee would faine maſter, another man cries out with the Apoſtle, O miſerable man that I am, &c. Qualmes come over many mens hearts for the guilt of ſinne; and how many throes have they before they can get ſinne abandoned! another is vexed with ſome tormenting malady and grievous ſickeneſſe in his body; but in Heaven we ſhall bee freed from theſe ſorrowes, there ſhall be neither ſoule nor body ſicke, Iſa. 33. 24. And they in Heaven ſhall not ſay, I am ſicke, the people that dwell therein ſhall bee forgiven their iniquity: there ſhall be no thought of the pardon of ſinne, for the inhabitants that dwell therein ſhall bee forgiven their iniquities: that is, thoſe ſinnes which they have committed in this life ſhall bee forgiven there. There is no thought of ſinne in Heaven, there they ſhall be everlaſtingly buried in oblivion.

But you will ſay, this glory may wither and decay; it may waxe old and decline.

There is no fading in Heaven, for with God there is no variableneſſe, no not ſo much as ſhadow of changing. The glory of Kingdomes decay daily, and Monarchies fall; as the Roman Empire, what a glorious Monarchy was it! but now it is come almoſt unto a bare title. But in Heaven there is no decaying, no failing, there is alwaies a full ſpring-tide without ebbe. That infinite maſſe of glory which thou ſhalt receive at the laſt day thou ſhalt keepe for ever: after as many millions of yeeres expired as there are haires on thy head, it ſhall bee as bright as it was on the laſt day, and the reaſon of it is becauſe of Gods preſence, wee ſhall be preſent with him who is the fountaine of life, whoſe ſtreams of glory muſt needes iſſue to eternity, for at his right hand is fulneſſe of joy, and rivers of pleaſure ſlow from him for evermore: ſo long as God fades not, Heaven will never fade: when God himſelfe fades, when that fountaine can be dryed up, then thoſe rivers of pleaſures ſhall ceaſe flowing, but that is impoſſible, for hee is the Well of life: What is the reaſon that precious ſtones decay not, but that there is no droſſe or corruption in them? as the Diamond being pure in it ſelfe, fades not away, but alwaies keepes a luſtre and ſplendour in it, whereas other baſe ſtones that have droſſe in them ſoone decay and moulder away. In like manner though this World have droſſe in it, and by reaſon of that periſh, yet in Heaven there is no droſſe of ſin or corruption, and therfore it cannot fade.

Why now you will ſay againe, grant all this you have ſaid before, yet I doubt I may be bereaved of it: it may be taken away from me by violence, for Kingdomes in this life are taken away, Kings deprived of their dignities.

Why, but there is no feare of this in heaven, it is kept for you ſure enough, no mothes of corruption to make you ſin, no violence of Satans temptations to make you fall: The divell and ſinne crept into Paradiſe, but neither of them ſhall come into Heaven; (Matth, 6. 20.) Lay up treaſures for your ſelves in Heaven where neither moath nor ruſt doth corrupt nor theeves breake in and ſteale.

But you will ſay againe, if I could once get thither, I had no cauſe to feare, I ſhould never fall if I were once in heaven; but I feare the vileneſſe of my owne heart, I feare I ſhall be defiled with my corruptions and by Satan: and as David ſaid, I ſhall one day periſh by the hand of Saul; I am afraid I may periſh hereafter, though I now be in the ſtate of grace, I may fall, and never come thither.

But looke further, it is ſaid, It is reſerved for you who are kept by the power of God to ſalvation; you are kept for it, Chriſt hath reſerved it for you, who ſaith further, Of thoſe which thou haſt given mee, I have not loſt one. If all the power of the Creatour lie for it, you ſhall not loſe it: but it doth; therefore you ſhall not loſe it. And laſtly, thou ſhalt not ſtay long for it, thou ſhalt not bee a probationer, but till thy death at the fartheſt; it is laid up ready for thee, a Crowne of glory waites and ſtaies for thee: but now all theſe things are ſhewed, this is the miſery, that wee will not beleeve, In my Fathers houſe, ſaith he, there are many manſions. If it had not beene ſo, I would have told you, he will not deceive us, beleeve him on his word, we uſe to beleeve the promiſe of a man we judge ſaithfull, much more let us credit God who is truth it ſelfe. Therefore as ever we would be partakers of theſe joyes, and have part and portion in theſe eternall comforts: let the beleefe of them bee ſtedfaſt, and though there be many uſes to bee made of this, yet this is the chiefe, that wee would believe this truth: Indeed you believe, but I ſay unto you beleeve, and againe beleeve: thoſe that entered not into the promiſed Land, entered not, becauſe they did not beleeve. This is the cauſe that men periſh and enter not into Gods reſt, I ſay therefore believe God, ſeeing hee hath fulfilled all his promiſes, hee hath not failed in one promiſe ſince the beginning. The Land of Canaan he gave according to his promiſe long before (1 King. 8. 23.) Lord thou keepeſt Covenant and mercy with thy ſervants (verſe 26.) Bleſſed bee the Lord that hath given reſt to his people Iſrael, according to all that hee promiſed by the hand of his ſervant Moſes: If he hath promiſed that ten Kings ſhall deſtroy the whore as indeed hee did, ſhe ſhall be deſtroyed, hee will not faile in his promiſe, he hath ſpoken, and hee will make it good, he is abundant in mercy and truth, yea hee will bee better than his word. Let me ſpeake therefore to you that are yet in the ſtate of nature, who ſtill delight in your ſins: if you beleeved theſe things, ſurely you would not dote on your ſinnes as you doe; it would make you utterly abandon them: and alſo let mee ſay ſomething to you whoſe eyes God hath opened, who are in the ſtate of grace; ſurely if you laboured more and more to petſwade your ſelves of this, you yould not bee ſo glued to the world as you are; it would make you like men of another World, you would be transformed and be even as if you were in heaven. Let then all your carriage and manner of converſation bee here, as if you were in your heritance, let all your thoughts be in heaven, let your hearts take poſſeſſion of this incorruptible Crowne, whileſt your bodies are on earth.

FINIS.