Refreshing Streams Flowing from the Fullness of Christ — William Colvill

Refreshing Streams Flowing from the Fullness of Christ · William Colvill

Of Eternal Life by and with CHRIST.

PSAL. 17.15.

As for me, I will behold thy face in righteouſneſs, I ſhall be ſatisfied, when I awake with thy likeneſs.

AS the glorious reſurrection of the body is a refreſhing ſtream from the fulneſs of Chriſt, ſo is alſo eternal life, Eternal life is in and from Chriſt.which is the full and compleat happineſs of ſoul and body in one perſon: This is purchaſed by the Merit of the righteouſneſs and obedience of Ieſus Chriſt. Rom. 5.20, 21. Where ſin abounded, Grace did much more abound, that as ſin hath reigned unto death, even ſo might grace reign through righteouſneſs unto eternal life by Ieſus Chriſt our Lord; by Faith in Ieſus Chriſt we get a right and claim unto eternal life. Ioh. 6.47. he that believeth on me, hath everlaſting life; by him we ſhall be put in poſſeſſion of eternal life, Math. 2….34. Then ſhall the King ſay unto them on his right hand, come ye bleſſed of my Father, inherit the Kingdom prepared for you: After that the bodies of them that have done good are raiſed up, and inlivened with the ſouls, then ſhall the Saints go with the Lord unto the third heaven, and there in ſoul and body enjoy eternal life.

The great bleſsing of eternal life is laid before us by the Pſalmiſt, The ſenſe of the words.in theſe words. I know ſome Interpreters underſtand the words to be meant of the lively ſenſe of Gods favour beſtowed upon his children, after they have been for a time under a night of trouble, It is moſt true, light is ſown even in darkneſs, for the upright in heart; though the Lord hide his face in a little wrath for a moment, yet with everlaſting kindneſs will he have mercy; Iſa. 54.8. But I conceive (as many ſound Interpreters do) the Prophet ſpeaketh of that confidence and hope the children of God have of reſt, happineſs, and ſatisfaction after this life, when their bodies that ſleep in the grave ſhall be awaked to the reſurrection of life; Becauſe he oppoſeth the hope of after happineſs, as a ſtrong prop to ſuſtain the children of God in all their troubles and wants in this life, againſt the temptations from the proſperity of wicked men in this preſent world, to whom God giveth a large portion of things worldly; The Prophet comforteth himſelf and all the Godly with the hope of that full and enduring portion in the other life; ſome read the latter part of the verſe thus, I ſhall be ſatisfied when thy Image or likeneſs is awaked; and the original will bear it; as if the meaning were thus; when I who was once created to thy Image, ſhall riſe again, I ſhall be ſatisfied but I encline rather to the ordinary reading; I ſhall be ſatisfied with thy Image, when I awake: by Image is underſtood the face of God, which in the former part of this verſe is called a beholding of Gods face, in the immediate ſeeing whereof will ſtand our eternal happineſs, when we ſhall ſee him as he is, 1 Ioh. 3.2.

In the words we have,The parts of the Text.

1. The time of his compleat and conſummate happineſs, when I awake.

2. The matter of his happineſs, and the manner of enjoying it; the matter and object, Gods face or likeneſs; the manner of enjoying, I will behold thy face.

3. His perfect diſpoſition and condition in the ſtate of happineſs, I ſhall behold in righteouſneſs, having my heart perfectly conformed to the will of God, the perfect and adequate rule of righteouſneſs.

4. The meaſure of his happineſs, I ſhall be ſatisfied; my happineſs will be full in the meaſure, without want of any thing that can make me happy; all my deſires ſhall be ſatiſfied, and my happineſs in reſpect of duration ſhall be eternal, without a ſhadow or fear of a change.

The time when his compleat happineſs will begin is, The time of full happineſs.at the day of reſurrection, when I awake: This is no wayes to to be underſtood of the awaking of the ſoul; as if the ſoul during the ſequeſtration of it from the body, were as in a ſleep, without all ſenſe, either of pain or joy, until the day of reſurrection; This is contrary to the holy Scriptures, that tell us the ſpirit returns to him that gave it, Eccleſ. 12.7. The ſoul of the rich man was tormented, and the ſoul of Lazarus comforted, Luk. 16. Our Lord ſaid to the convert Thief, This day thou ſhalt be with me in Paradiſe: and therefore his ſoul went ſtraight to heaven: Rev. 14 13. Bleſſed are the dead who dye in the Lord, from hence forth, that they may reſt from their labours, and their works follow them; This place, as it overturns that invention of purgatory, for it is ſaid from henceforth, that is after their death they reſt from their labours, and ſo go not to that labour in the fire of purgatory: So it diſcovereth and confuteth that dotage of ſome in the former and preſent times, concerning the ſleeping of the ſoul; Neither can the place be underſtood only of a meer privation of trouble or pain, ſuch as dead bodies may have, but it is a reſt from labour, with comfort reflecting to the ſoul from point of pain.

1. It is an foreign, comforting, reſt, as the ſame word is uſed by our Lord, Math. 11.28.

2. The place ſpeaks of this reſt as a ſpecial benefit beſtowed on them that dye in the Lord, and therefore it is not (as ſome have thought) a reſt from all pain or joy, which they affirmed to be common for a time both to the ſouls of good and evil men.

3. And withall it is ſaid, their Works follow them; to tell us no ſooner the evening of this their life is ended, but immediately they get their reward of glory in beholding the face of their Father which is in heaven. But this manner of ſpeech is uſed to expreſs the death and riſing of the body: for in the Scripture phraſe the death of the body is compared unto a ſleep, Ioh 11.11. Our friend Lazarus is aſleep, (ſaith our Lord) but I go to awake him; of Iairus daughter our Lord ſaid, the maid ſleepeth, Math. 9.24. 1 Theſ. 4.15. We which are alive ſhall not prevent them that are aſleep; The death of the body is fitly compared to a ſleep, Death fitly compared to a ſleep.for thoſe reaſons following.

1. In time of ſleep the ſenſes are bound up, there is no exerciſe of them: ſo after death the body cannot act, nor exerciſe any natural operation.

2. As ſome go ſooner to bed for ſleep, and others later; ſo ſome dye in their younger, others in an older age.

3. As in ſleeping ſome lye longer in bed, others but a ſhort time, ſo the bodies of the Patriarchs are a longer time in their graves, then the bodies of thoſe who dye in the later times.

4. As after ſleeping there is an awaking, ſo after death there will be a raiſing of the body.

5. As ſome after ſleep are refreſhed and riſe up cheerful, others awake ſick and heavy; ſo in that morning of eternity, the day of reſurrection, the Godly at their awaking from death will be refreſhed and made glad with the ſight of Gods face; but the wicked will be awaked and riſe with an heavy and doleful heart at the ſight of Gods angry countenance; then ſhall they curſe the day of their birth, and wiſh they had periſhed with the beaſt; what Iob ſaid once in a fit, wiſhing for his diſſolution they ſhall ſay in an eternal impatience, longing for an Annihilation, but ſhall not obtain it, Iob 3.20. Wherefore is light given unto him that is in miſery, and life unto the bitter in ſoul, which long for death, but it cometh not, and dig for it more then for hid treaſures.

Our compleat happineſs is delayed until the time our bodies be awaked and raiſed out of the grave; Doctrine. Compleat happineſs ſhall be after our reſurrection.for it is ſaid here, I ſhall be ſatisfied when I awake; Our ſatisfaction will not be till then: The children are firſt awaked and raiſed up in the morning, before they be ſet down at Table: ſo our bodies muſt be firſt raiſed before we can be ſet down at their common Table and Communion of glory with Abraham, Iſaac, and Iacob; for our happineſs cannot be conſummate until the perſon be glorified both in ſoul and body; that our compleat happineſs is delayed till that time, is evident from Scripture, Dan. 12.2. Many of them that ſleep in the duſt of the earth ſhall awake, ſome to everlaſting life, 1. Cor. 15.54. When this corruptible ſhall have put on incorruption, then death is ſwallowed up in victory; ſo that the compleat happineſs both in ſoul and body will not be until we get victory over death and the grave by the reſurrection of the body: Thus the Lord delayeth it in his wiſdom, for theſe reaſons.

1. To ſhew his truth and faithfulneſs, Reaſons. 1 by inflicting death according to the Word of threatning, Gen. 3.19. Duſt thou art, and unto duſt ſhalt thou return; And therefore to fulfil the Word of truth, there muſt be a diſſolution, and returning of the body unto duſt, before there can be a reſurrection.

2. To confirm our faith of the reſurrection, when we hear the bodies of the Patriarchs do reſt yet in their graves, and are not raiſed up; we are aſſured God will raiſe them, and our ſelves with them: If God had raiſed their bodies already; Many would have doubted of any other reſurrection; yea when we ſee at any time the graves opened of thoſe who dyed in the Lord; their very bones and duſt preach unto us (and this a pious Necromancie) the Doctrine of the reſurrection, that the bodies ſhall awake and riſe unto life.

3. The Lord delayeth it, to ſhew his great power in quickening and raiſing the bodies that have been dead long ago; for all things are alike poſſible to our God of infinite power; he can raiſe them who are dead thouſands of years ſince, with no leſs facility, then thoſe who are lately dead; with the ſame omnipotent facility he raiſed Lazarus ſtinking in the Grave, and Jairus daughter but a few hours after her death, his infinite power admits not a more and a leſs; Gates of Braſs and Iron yield to him as ſoon as Doors of wood.

This Doctrine ſerveth for admonition: Ʋſe 1 as thou wouldeſt have thy awaking be joyful in that day of reſurrection; look well in this thy working day, what is thy diſpoſition when thou goeſt to thy bed of reſt, and layeſt down thy Tabernacle of clay; for as a man lyeth down to reſt; ſo ordinarily doth he riſe: If he go ſober to bed, he riſeth freſh and cheerful; ſo,

1. Thou muſt in this life have a ſober minde, emptied of the immoderate love of this preſent world, becauſe a man dying with his heart fixed on this world, cannot awake with joy in the day of reſurrection; as a man going to bed in his ſurfeit, is diſtempered in his body when he awaketh in the morning; ſo will it be with ſuch as dye in their ſurfeit with the love and care of this world.

2 As thou wouldſt awake and riſe in peace and joy, thou ſhouldeſt dye in a good conſcience, hating every known ſin; It is true, many of the dear children of God may dye without repenting particularly of ſome ſins, which they know not to be ſins, as it was with the believing Patriarchs in the caſe of their Polygamie; But if thou dye without repenting of thy known ſins objected againſt thee by thy own conſcience, this will make a fearful wakening in that day of thy reſurrection; as a man eating at evening that which doth not agree with his ſtomach, it troubleth him in the morning when he awakes; ſo thoſe who have ſwallowed down all ſin with a wide conſcience inlarged like hell, and did not caſt it up again by true repentance, in that gloomie morning of that eternal dark day, their awaking will be heavy and fearful; Then ſhall they have a deſperate repentance, like unto that of Iudas, and ſhall find that true to the utmoſt which is ſpoken, Iob 20.12. Though wickedneſs be ſweet in his mouth, yet ſhall it be the gall of Aſpes within him.

3. As thou wouldeſt awake with joy, and be found in Chriſt in that day, thou ſhouldeſt dye, laying thy ſelf on Chriſt, and faſtening thy ſoul by Faith into him; becauſe the man who dyeth in Chriſt, is found in Chriſt in that day; as a man carried down with a torrent of water, is found after his death with ſuch a thing in his hand as he griped in the way while he was alive; ſo a man dying, and in his way toward the grave, embracing and claſping Chriſt, in that day will be found in the arms of Chriſt; for he is a faithful Redeemer, keeping that which is committed to him, and will preſent thee in that day to the father faultleſs with exceeding joy.

It ſerveth for comfort to the godly man; Ʋſe 2 his happy and beſt condition, though it be delayed for a time, yet is abiding him; Happineſs, though delayed, waits for a Godly man.The wicked, with that rich wretch, Luc. 16. receive their good things here; but the Godly, with Lazarus, receive their evil things: It is far better for a poor afflicted Chriſtian, at death to go to his bed of reſt without their ſurfeit, then together with it to have their fearful wakening: The Phariſees and all ſuch vain-glorious hypocrites have all their reward in this life; they get applauſe here from men, but they ſhall be diſallowed of God in that day; whereas the Godly man looketh before him to this compleat happineſs, when the Lord will come with a rich recompence of reward in his hand, Rev. 22.12. I come quickly, and my reward is with me; To this Moſes looked, Heb. 11.26. and Paul 2 Cor. 4.16. the Godly man meaſureth not his happineſs by any preſent difference in reſpect of his outward condition betwixt him and ſenſual worldlings, but by that which is to come; he knoweth well this is the time of his non-age, and the heir while he is young differeth not from a ſervant, Gal. 4.1. it may be, he is beaten oftner with the rod of his Father then a ſervant, becauſe the Father loveth him better, and will not ſuffer him to periſh for want of correction; but when the day for dividing the inheritance is come at the reſurrection, then ſhall it be known who are ſons; Therefore thou who art the child of God, endure hardſhip for a time, yea but a moment of time in compariſon of that eternity before thee: And I think from undenyable grounds of natural reaſon, there is leſs proportion betwixt an hundred thouſand of years and eternity, then betwixt a moment and an hundred thouſand years; It is no ſmall comfort to have our beſt before us: from this our Lord comforted his Apoſtles, and us in them, Ioh. 16.20. Ye ſhall be ſorrowful, but your ſorrow ſhall be turned into joy; Now thou ſoweſt in tears, but thou ſhalt reap in joy; the hope of a plentiful harveſt is matter of comfort in a painful and laborious ſeed-time; Now thou art betwixt wind and wave, in this raging ſea of an evil world, but there is thy comfort, thy body toſſed here like a brittle bark, ſhall in that day be brought to a condition of eternal reſt: Abrahams boſom is a bay without winds of temptations or afflictions; there is perpetual tranquility: Now is the time of thy fighting againſt the Devil, who is the Tempter; againſt the world, which is the Magazine of his temptations and fiery darts; and againſt the fleſh and treacherous enticer and wilful conſenter to temptations, but be thou ſtill wreſtling in the ſtrength of thy Lord, and in the end thou ſhalt be more then a Conqueror through him, and get a crown of immortal glory; look to thy enemies and be watchful, but look alſo to the promiſed victory and Crown, and be of good courage, for if God be with us in his ſtrength, who can be againſt us?

The ſecond point conſiderable, Second Point The matter and manner of our happineſs.is the matter of our eternal happineſs, the face and likeneſs of God. And the manner of our enjoying it, I will behold thy face: Divines call the former our objective, and the latter our formal happineſs: for underſtanding whereof, it is neceſſary that we clear,

1. What is meant by the face of God.What is meant by the face or likeneſs of God.

2. How we are ſaid to behold the face of God; As to the firſt, by the face of God in holy Scripture is ſignified;

1. His gracious preſence and good Will, Pſal. 51.11. Caſt me not away from thy preſence, or from thy face, as it is in the firſt language, Pſal. 105.4. Seek his face evermore; that is, his gracious preſence and favour. Thus Gen. 4.15. It is ſaid Cain went out from the face or preſence of the Lord, as men withdraw their countenance from thoſe who have grievouſly offended them.

2. An extraordinary manifeſtation and repreſentation of the Majeſty of God, Deut. 5.4. the Lord talked with you face to face in the Mount out of the midſt of the fire.

3. It ſignifieth an extraordinary, yet familiar and gracious revelation of his preſence, and of his holy will by ſome glorious, viſible, and created repreſentation, which in compariſon of Gods not revealing himſelf ſo fully unto others, is called face to face, Exod. 33.11. Num. 12.7, 8. The Lord ſpoke unto Moſes face to face: as a man ſpeaketh to his friend.

4. The irreſiſtible power of God throwing down every impediment in the way of his eternal purpoſe and counſel, Iſa. 64.3. The mountains flowed down at thy preſence or face.

5. The ſenſe of Gods favour, when he comes unto a ſoul with healing under his wings, like the Sun with his beams reviving a withered herb, Pſal. 13.1. How long wilt thou hide thy face from me, Iſa. 54.8. In a little wrath I hid my face from thee; God is ſaid to hide his face, when he reſtrains the ſenſe and comfort of his love in time of great trouble, and ſheweth not in the face of providence any ſign of his love: Becauſe pitty in the heart is oft-times ſeen in the face and countenance.

6. The face of God ſignifieth that eſſential, infinite increated, and inviſible glory of God, Exod. 33.20. Thou canſt not ſee my face, for there ſhall no man ſee me and live: 1 Cor. 13.12. Then ſhall we ſee face to face; and in this ſenſe it is taken in this place.

As to the ſecond, what is underſtood by beholding his face, What it is to behold the face of God.I anſwer, there is a beholding of God in his works, when in the creatures we behold footſteps of the power and wiſdom of God, as the skill of an excellent Artificer is ſeen in the works of his hands, Rom. 1.20. The inviſible things of God from the Creation of the world are cleerly ſeen.

2. There is a beholding of God in a created and viſible repreſentation; Thus Moſes is ſaid to have ſeen God, Exod. 33. and Iſai. 6. it was not properly a beholding of God, but ſomething created by God, from the which viſible repreſentation the beholders did perceive with their underſtanding ſomething of the greatneſs and Majeſtie of God.

3. There is a beholding of God by the eye of faith: when we know and perceive him to be our God reconciled to us in Ieſus Chriſt, in whom as the only Mediator we behold Gods face, and good will towards loſt man; 2 Cor. 4.6. God who commanded the light to ſhine out of darkneſs, hath ſhined in our hearts, to give the light of the knowledge of the glory of God in the face of Ieſus Chriſt.

4. There is an immediate beholding and knowing the eſſentiall glory of God, Mat. 18.10. Their Angels do always behold the face of my Father which is in Heaven: So in this place to behold the face of God, is to know immediately, and to enjoy him fully; as a man beholding a face immediately and perfectly when it is ſet before his eyes at noonday.

The compleat and full happineſs of the Saints in heaven, Doct. ſtandeth in the ſeeing and fruition of God, Compleat happineſs ſtands in the ſeeing of God.Mat. 5.8. Bleſſed are the poor in heart, for they ſhall ſee God, 1 Ioh. 3.2. We ſhall ſee him as he is; Our natural life conſiſts in a union of ſoul and body, our ſpiritual life in a union of our ſouls with Chriſt by faith, and eternal life in an immediate union with God, and communion of glory. Our growth in the ſpiritual life of Grace here, muſt go before our coming to the ſtature of the fulneſs of Chriſt in that eternal life of glory, Eph. 4.12, 13.

For clearing the doctrine, we would know wherein ſtands the matter, and object of our happineſs. 2. What is the manner of our participation and fruition of that object.

As to the object and matter of our eternal happineſs, What is the matter, or object of our happineſs.the ſpirit of God in holy Scriptures expreſſeth it in terms borrowed from things of higheſt eſteem in this world, that by ſuch expreſsions he may condeſcend to our capacity, that we may learn things inviſible by things viſible, and that our deſires may be ſtirred up by things earthly, toward things heavenly.

1. It is called, …. Light.It is called Light, Pſal. 36.9. With thee is the fountain of life, and in thy light ſhall we ſee light; It will not be a dazelling and confounding light, as was the brightneſs of Moſes his face at his coming down from the Mount; the people could not behold him; it will not be an aſtoniſhing light, as that in the Mount at our Lords transfiguration, the Diſciples fell to the ground, their weak eyes could not behold thoſe glimpſes of glory that ſhined through the vail of fleſh; but the light in our heaven of happineſs will be a ſtrengthning and comforting light, it will ſtrengthen and confirm the eyes of our underſtanding to behold it: Then ſhall we be enabled as the young Eagles, to behold the Sun of Righteouſneſs in his brightneſs and glory; it was ſaid by the Lord to Moſes, none can ſee my face and live, Exod. 33.20. that glorious ſight which Daniel ſaw, took ſtrength from him, Dan. 10.8. The object being without him, drew out all his ſpirits to behold and admire it, and ſo weakned him; but in heaven our God whom we ſhall ſee and know, will be within us to ſtrengthen us; then ſhall we live, becauſe we ſee his face: It will be alſo a comforting light, like the light of the morning to the wearied watchman, who longed after it in the night time.

2, It is called a Kingdom, Luc. 12.32. 2. A Kingdom.Fear not little flock, for it is your fathers will to give unto you a Kingdom. It is a Kingdom that cannot be ſhaken or moved, Heb. 12.28. there will be no commotions or diviſions, as in theſe inferiour ſublunary Kingdomes; in that Kingdom will be everlaſting peace, Rev. 22.11. without are dogs, to wit, contentious and ſeditious men, who like dogs barking at the ſuperiour lights, do deſpiſe dignities and dominions, which God hath appointed to be as the greater lights for ruling this inferiour world; ſuch men living and dying in their ſeditious diſpoſition and courſes, will not come within the border of that Kingdom; It is a Kingdom of incorruptible glory; Suppoſe a man were Monarch of all the world, in great ſplendor and proſperity, yet all his glory and contentment is but a flying ſhadow in compariſon of that ſolid, ſubſtantial, and eternal glory of the leaſt of Saints in the Kingdom of heaven; as the creature is infinitely inferiour to the Creator, ſo is created glory to the increated, which the child of God beholdeth in that Kingdom of glory, Iſa. 40 15. Behold the Nations are as the drop of a bucket, and are counted as the ſmall duſt in the ballance; how doth the glory of earthly Kings, and their Kingdoms paſs away like the glory of a King in a ſtage-play? but the glory of the Kingdom of heaven is fixed and permanent, as the Kingdom is immortal, ſo the glory of it is incorruptible.

3. Our happineſs is called a Crown, Jam. 1.12. A Crown.He that endureth trials, ſhall receive the Crown of life: The four and twenty Elders had on their heads Crowns of Gold, Rev. 4.4. The Romane Senate of old, after ſome great victory, did ſend to their Generals and great Captains a triumphal Crown; and they did alſo ſend to the Souldiers chains, bracelets, and garlands: Our Lord and great Captain of our ſalvat…on Ieſus Chriſt, after he had overcome all our enemies, was Crowned with glory, Heb. 2.9. He became obedient unto death, even the death of the Croſs, wherefore God alſo hath highly exalted him, and given him a name, which is above every name, that at the name of Ieſus every knee ſhould bow, Phil. 2.8, 9, 10. This glory of the ſubjection of all things, is peculiar to the Son of God, exalted to the right hand of the Father in our Nature, in which he was promoted to glory and Crowned; as the Kings Purple Robe is advanced with him when he aſcends into the Throne; ſo the humane nature, wherewith our Lord was inveſted, was glorified with him in his Aſcenſion, and exalted to the right hand of God in glory; like as the Captain of our ſalvation after his victory, obtained his Crown ſuper-eminent, a name above every name; ſo every one that fighteth the good fight under his command, and in his ſtrength ſhall receive their Crown of glory alſo, which he by the merit of his valour in ſpoyling principalities and powers on the Croſs hath purchaſed for them and to them, 2 Tim. 4.7, 8. I fought a good fight, henceforth is laid up for me a crown of righteouſneſs. Then our righteouſneſs begun here will be crowned with perfection and glory; God will crown, not our merits, but his own gifts, it is a crown that fadeth not away, 1. Pet. 5.4. a crown incorruptible, 1 Cor. 9.25. then both head and Crown will be immortal, the perſon and the glory will endure for ever.

4. An inheritance.It is called an inheritance incorruptible, that cannot be defiled, that fadeth not away, 1 Pet. 1.5. It is an inheritance infinitely large, which will ſatisfie all the children and heirs without any occaſion of envy or contention, it is not like that land that could not contain both Abraham and Lot, with their ſubſtance; which was the occaſion of quarrelling to the heards-men.

5. It is called an houſe not made with hands, An houſe not made with hands, &c.eternal in the heavens, 2 Cor. 5.1. here we are as men remaining for a time in Tabernacles; our life is ſubject to changes and decays, our bodies muſt be dayly repaired, our ſpark of life would ſoon languiſh and dye without entertainment; our bodies like a houſe of clay, do daily fall down in one place or other with every new ſhower of a defluxion or diſtillation from our heads, that are the roof of this houſe; but in heaven our condition will be fixed and permanent; as in a large houſe there is much eaſe and room for the Inhabitants, ſo Ioh. 14. In my fathers houſe (ſaith our Lord) are many Manſions; there is abundance of happineſs and glory for every child of God, it is a houſe full of light, Rev. 21.23. there is no need of Sun nor Moon, the Lamb will be the light thereof; it is a houſe full of all proviſion for eternity, in our fathers houſe (ſaith the Prodigal) is bread enough, bread of life, and water of life; yea, God himſelf will be all in all to us; we ſhall live in him, and with him, and ſhall be continually refreſhed and entertained by the ſeeing and enjoying of God.

6. A plentiful common Table.Our happineſs in heaven is ſet forth by a plentiful common Table, where all the glorified Saints will be entertained with a communion of one eſſential glory, in the perpetual beholding of the face of God, Luke 22.29, 30. I appoint unto you a Kingdom (ſaith our Lord) that ye may eat and drink at my Table, Our Lord in ſuch expreſsions condeſcends to our weak and childiſh capacity, thereby to ſignifie that ſatiety of pleaſure and joy that ſhall redound unto the affections and ſenſitive part of our ſouls, from the bleſſed Viſion of God; and alſo to ſet forth that Communion of glory with Angels and glorified Saints, all the heavenly gueſts will be refreſhed with the cleer viſion of an infinite glorious God; the entertainment will be great: eye hath not ſeen, ear hath not heard, neither can it enter into the heart of man to conceive what God hath prepared for them that love him, 1 Cor. 2.9. there will be good and ſolacious company, Angels and juſt men: there will be ſweet and pleaſant melody, no jarrings there, but perfect harmony, ſinging that Triſagium, Rev. 4.8. holy, holy, holy, Lord God, almighty, which was, and is, and is to come: This heavenly feaſt will not have an end, as Ahaſueroſh his feaſt had, though it laſted many dayes; But Pſal. 16. At thy right hand are pleaſures for ever.

As to the manner how we participate this happineſs and viſion of God: The manner how we participate of the viſion of God.there is ſomething of it in the general revealed in holy Scripture, but the particular and diſtinct knowledge of it is reſerved to our experience and feeling in heaven; that which is revealed to us is,

1. 1. Intellectual.That this viſion of God in heaven is intellectual and mental; for whereas it is ſaid, 1 Ioh. 3.2. We ſhall ſee him as he is, and 1 Cor. 13.12. We ſhall ſee him face to face, it is expounded by the Apoſtle in the ſame place, of knowledge, then ſhall I know, even as alſo I am known; It is true, we ſhall ſee our Lord Ieſus Chriſt in his glorified humane nature; but God being a Spirit, cannot be ſeen with the eye of the body; for nothing can be ſeen but that which hath colour; And God is of a moſt ſimple eſſence, without all compoſition whatſoever.

2. 2. Immediate.This viſion and fountain of God will be immediate, 1 Cor. 13.12. H re we ſee as through a Glaſs; we receive ſome repreſentations of God in the two glaſſes of his word and works; as in a glaſs we ſee here only the repreſentation, and ſome reflex of the face of God; but in heaven we ſhall ſee him face to face, without the interpoſition of any midds; here we ſee him through the Latteſs, Cant. 2.9. But in heaven we ſhall ſee him within that eternal houſe of glory; here we know God by his word, but in heaven Prophecying and Teaching ſhall ceaſe, 1 Cor. 13. As when the building is perfected, the ſcaffolding and other means neceſſary in the time of building, are removed; Though in heaven there will be no midds intervening betwixt the ſoul & God in that bleſſed viſion, yet mans finite underſtanding will be corroborated and ſupported by the mean and midds of a glorious created ſtrength, that it may be inlarged, and in ſome meaſure made capable of the fruition of an infinite God: As the eye of the body, until it be ſomewaies ſtrengthned, cannot look ſtedfaſtly on a bright and beautiful colour at a neer diſtance, ſo the finite underſtanding of man cannot behold that infinite beauty and Majeſtie of God, unleſs it be ſupported by the hand of God: Zacheus being of a low ſtature, went up to the Sycomore-tree, and from it got a ſight of Chriſt; though at that time there was no midds of a glaſs betwixt his eyes and Chriſt, yet he had a midds & mean under his feet, the Sycomore-tree elevating & ſupporting him for the beholding of Chriſt: So in that bleſſed viſion in heaven, there will be no midds intervening betwixt our underſtandings, and God, for repreſenting God to us; yet there will be a mean and midds for corroborating the underſtanding to perceive, and the heart to enjoy, and delight in that viſion.

3. That viſion will be perfect. 1 Cor. 13.12. 3. Perfect.then ſhall we know as we are known: But our God knoweth us perfectly, to him all his works are known, All our members are written in his book, Pſal. 139.16. he knoweth all his works more perfectly and diſtinctly, then any man knoweth what he himſelf writes down daily in his Diary: here we know (ſaith the Apoſtle) as in a riddle; Our knowledge of many myſteries is but general and confuſed: as men hearing a riddle, do underſtand the Gramatical ſenſe of the words, but little or nothing of the Myſtical or moral ſenſe: So there be many Divine Myſteries, whereof we have but a general and confuſed knowledge in compariſon of that we ſhall have in heaven: As of the bleſſed Trinity diſtinct in perſons, and yet one in Eſſence: the unſpeakable manner of the generation of the Son: the unſpeakable manner of the proceſſion of the holy Ghoſt, from the Father and the Son: the unſpeakable manner of the Union of the Divine and humane nature, and their ſubſiſting in one perſon: as alſo other myſteries, we know but in part: we believe the matter, becauſe it is revealed: But of the manner and great depths of thoſe myſteries, we are ignorant with a pious ignorance; when God ſets bounds, we muſt not touch the Mount: Theſe depths of knowledge are reſerved for us until the day we ſhall be promoted to that higheſt Claſs with Angels and glorified Saints: and ſhall be made capable of God himſelf, who will be all in all to us and in us: there will he teach us immediately by himſelf, as we ſee in vulgar Schools, the Maſter himſelf, and not the under Doctors, do teach theſe of the higheſt Claſs: here we know by the miniſtry of our ſenſes: Our common ſenſe is the ordinary paſſage through which light and the ſpecies or ſamples of things are carried into the underſtanding, from the outward ſenſes. But this light is very like light tranſmitted into a dark Dungeon through narrow bores; but in heaven the ſoul and underſtanding will be filled with light from within, becauſe filled with God who is light, As if a man were within the body of the Sun, he would be full of light: Then the ſoul will be united immediately to God; It will be ſaid unto the faithful ſervant, enter into thy Maſters joy; light and joy will not ſo much enter into us, as we ſhall enter into it, by being unſeparable and immediately joyned with God; Then ſhall we know him, as we are known of him: Now we have but weak and ſhallow apprehenſions of him by our trembling hand of an infirm Faith, but then ſhall we get our arms full of God; the underſtanding and will ſhall be filled with the knowledge & love of God; and in compariſon of the weak and little gripe we have here in our wayfaring, we ſhall be comprehendors in our Country above; Though to ſpeak ſimply and abſolutely, none can comprehend God, who is infinite, and incomprehenſible to any creature.

4. 4. Eternal.This viſion is permanent and eternal; that glimpſe of repreſented Majeſtie and Glory which Moſes ſaw, Exod. 33. was but tranſient, and that which Peter ſaw in the Mount, did ſoon diſappear, and a cloud followed after; though the children of God get ſome comfortable ſenſe of Gods favour at any time in this life, yet it abideth not: Our Condition here is ſubject to a viciſſitude and change: At one time we have ſome ſenſe of his favour, and great joy, Pſal. 4.7. Thou haſt put gladneſs in my heart, more then in the time that their corn and wine increaſed: at another time God hideth his face, and then there is great ſorrow of heart, Pſal. 28.1. If thou be ſilent unto me, I become like them that go down to the Pit; But in heaven our ſight of God will be permanent; God wholly, God alone, and God for ever will be in our eye and heart; Revel. 22.5. There ſhall be no night there, and they need no candle, neither light of the Sun, for the Lord giveth them light, and they ſhall reign for ever and ever.

Not only will our happineſs ſtand in the viſion and knowledge of God in our underſtandings, Our wills ſhall be filled with love and delight in God.but alſo our wills ſhall be filled with love and delight in God; Then will our love toward God be pure without mixture, perfect without defect, and permanent without change or fear of change.

1. Our love will be pure, without mixture; 1. Pure.here our affections are drained forth like rivulets and run toward our luſtful delights and comforts in the creatures; but in heaven our affections will be all gathered together, as waters in the fountain, and be poured forth on God.

2. Our love of God in heaven will be perfect; 2. Perfect.Our love here for the moſt part doth riſe from ſome ſign or effect of Gods love towards us; in it there is much reflecting on our ſelves: But in heaven we will love God for himſelf wholly; here our love is weak in the degree and meaſure, but in heaven we will love God perfectly, with all our ſoul, heart, and ſtrength; as forces ſcattered here and there are ſtrong when they are united into one body: ſo our affections ſtrugling here on divers objects, will be then united together, and in their full ſtrength ſet on God.

3. Our love will be permanent, even in the full ſtrength of it: 3. Permanent.here our love, though ſometimes it be bended & ſet on God, yet in an inſtant it ſluggs and remits of the bent: but in heaven our love to God will be ever intended and kept in the full height: here fear like an heavy weight draweth down our hearts, and weakens our love, but in heaven perfect love will caſt out fear, 1 Cor. 13 then will we be delivered from all fear, either of the change of our ſenſe of the love of God to us, or of our love toward God; we will be confirmed in the aſſurance of his love toward us for ever, and our hearts will be eſtabliſhed in our love toward God for ever.

This Doctrine ſerveth for a timely admonition; Ʋſe 1 Our chief care ſhould be to enter into this happineſs.ſeeing there is an eternal happineſs attainable in the viſion and fruition of God: It ſhould be our chief care in time to enter into that way that leadeth into ſuch an happy end; in heaven is laid up a Crown of glory; but it is given to ſuch only as endure to the end: The rich prize is there, but given to ſuch only as run their race with patience, and finiſh their courſe; thou muſt have ſome mediate ſight of God in the word here in the way, before thou attain that immediate ſight in thy Country: The knowledge of God in Chriſt here by Faith is the rudiment and pedagogy of our immediate and perfect knowledge of God in heaven, Joh. 17.3. This is life eternal, that they might know thee the only true God, and Jeſus Chriſt whom thou haſt ſent: the Diſciples of Chriſt muſt be grounded in their Rudiments here, before they be commenced there Maſters of all perfect and happy knowledge.

Obj. How ſhall I know that I am in the way to eternal happineſs, for there is a way that ſeemeth right unto a man, but the end thereof are the wayes of death? Prov. 14.12. Many men are of Tamberlans opinion, that every man living civilly and honeſtly, may be ſaved in his own Religion.

Anſw. Infallible ſigns of entering into life; 1. Faith.There be three infallible Antecedents of Eternal life.

1. Faith in Jeſus Chriſt: as there is no coming to the end of the Journey, unleſs a man ſet his feet in the way toward it, ſo there is no coming to ſalvation without Faith in Chriſt, 1 Pet. 1.9. Receiving the end of your faith, the ſalvation of your ſouls; Faith at the end of our life is turned into viſion in that life eternal.

2. 2. Conformity to Chriſt.A conformitie unto Chriſt, Rom. 8.29. Whom he did foreknow, he alſo did Praedeſtinate to be conformed to his Son; thou muſt in ſome meaſure be conformed to Chriſt in holyneſs in this life, otherwayes thou canſt not be conform to him in the other life in happineſs; becauſe as God Predeſtinates a man to glory, ſo he doth alſo Predeſtinate him to grace and holyneſs, Epheſ. 1.4. He hath choſen us before the foundation of the world, that we ſhould be holy. This conformity unto Chriſt ſtandeth not only in an outward profeſſion and approaching to the Ordinances, which hypocrites may do with a great ſhew of piety in bodily exerciſe, Iſa. 58.2, 3. but ſpecially in the ordering of our life and converſation, according to the precept and example of Jeſus Chriſt our Lord, Phil. 2.5. Let this mind be in you, which was alſo in Chriſt Jeſus: we muſt be conformable to him in our ſufferings, by patience and ſubmiſſion to the good will of God: Not my will (ſaid our Lord in his Agony) but thine be done: and we muſt be conformable to him in meekneſs toward violent men, who are inſtrumental in our ſufferings, 1 Pet. 2.23. Chriſt alſo ſuffered for us, leaving us an enſample, who when he was reviled, reviled not again; when he ſuffered, he threatned not; but committed himſelf to him that Judgeth righteouſly.

3. 3. The firſt fruits of the Spirit.The third evidence of our walking in the way to true happineſs, is the firſt fruits of the Spirit; To wit, ſuch ſaving graces as are the beginnings and firſt fruits of eternal life, as knowledge of God in Chriſt, ſenſe of his love, peace of conſcience, and joy of ſalvation in our heart: The firſt fruits were conſecrate to God in teſtimony of thankfulneſs; they were grounds of hope of a plentiful harveſt, and motives to ſtir up a longing deſire after the harveſt; in like manner the child of God ſhould be thankful for thoſe beginnings and firſt fruits of happineſs; he may be confident alſo that God who hath given unto him the firſt fruits in the ſtate of Grace, will give unto him a joyful harveſt of glory; This was the ground both of Pauls confidence, and willingneſs to be diſſolved and to be with Chriſt, 2 Cor. 5.5.8. He hath alſo given unto us the earneſt of the Spirit; we are confident and willing rather to be abſent from the body.

It ſerveth alſo for matter of comfort unto the children of God, Ʋſe 2 Comfort to mourners under imperfections, fears, &c.who mourn here under the ſenſe of many imperfections, under the fear of many and daily temptations, who groan under the burthen of indwelling corruption that hangeth ſo faſt on, and under the heavy preſſures of many troubles and calamities; look by faith unto that rich recompence of reward, and rejoyce in the hope of that everlaſting happineſs, when ye ſhall behold the face of God in glory.

1. Here is matter of comfort againſt the imperfections of our knowledge, in our wayfaring; we are ignorant of far more then we know: but then ſhall we know God himſelf, and all things in him, as a reſplendent Mirrour, ſo far forth as he ſees may conduce for our happineſs: here our knowledge is confuſed, and dark in the valley of Baca, but there it will be diſtinct and clear in Mount Sion, that is above, where no miſts are: Now we know in part, but then ſhall we know fully and perfectly; Then ſhall we ſay as the Queen of Sheba did, 1 King. 10.6, 7, 8. It was a true report which I heard in mine own Land, and behold, the half was not told me: Thy wiſdom and proſperity exceedeth the fame which I heard: here our love is imperfect, God is not our all in all: Our love is carried on other things beſide God; but then God will be all in all in us; and to us, whatever we loved here in the creature, will be exceeded and ſwallowed up in that vaſt ocean of love and delight we ſhall have in God himſelf: here are great changes in our love; ſometime we are hot in our zeal, like David, dauncing before the Ark; at another time we are cold and ſtupified when any thing croſſeth us in our performance of holy duties, as David was when Ʋzzah was ſmitten, 1 Chron. 13.12. but in heaven our love and zeal to Gods glory will be perfect in degrees, unchangeable in condition, and perpetual in duration.

2. Here is comfort under manifold temptations; It is true, we are ſubject here to one temptation after another; and when in the ſtrength of our Lord we have reſiſted one, yet are we diſquieted with the fear of another; for Sathan, who departed but for a ſeaſon from our Lord, who was temptation-proof, Luc. 4.13. he leaveth us but for a ſhort time, waiting an advantage of our ſecurity, which is his opportunity; he will appear ſometime to depart from tempting, but if we become proud, as having reſiſted his temptations by our own ſtrength, or if we become ſecure and negligent in prayer and watchfulneſs, then will he return, and double his temptations, as he did to that man, Math. 12. he returned with ſeven worſe; but watch thou and pray, that thou be not led into temptation; though now thou be moleſted with one temptation after another, yet reſiſt them, being ſtefaſt in the Faith; and be comforted in the hope of thy eternal reſt and immunity from all temptations in thy Country that is above, in it there will be no tempter: Then ſhall Sathan be faſtened to damnation, by the indiſſoluble chains of darkneſs; in heaven there will not be remaining in us any inordinate concupiſcence to be tempted; Then our will and affections will adhere ſo cloſe unto to God the ſupreme Good, that it will be impoſſible to draw the heart from God; No ayr of temptation can intervene; The Angels who ſtood not in the truth, though they had neither a tempter from without, nor inordinate concupiſcence from within, they being created pure and holy; yet were they created of a condition mutable, but the Saints in heaven will be confirmed and eſtabliſhed as pillars, in a condition immutable, Revel. 3.12. Him that overcometh will I make a Pillar in the Temple of my God; Adam in the eſtate of innocency had poſſe non peccare, a power not to ſin, but in heaven there will be a non poſſe peccare, an impoſsibility to ſin.

3. Here is comfort for them who groan under the burthen of indwelling corruption; rejoyce in this, the day of refreſhment is coming; Let thy indwelling corruption be the matter of thy daily grief, and humiliation before God: Let it be to thee as Hagar and her brood was to Sarah, and as the daughters of Heth to Rebekah: Let it be the occaſion of thy daily wraſtling, and ſubjecting the fleſh by works of mortification; Let it be as pricks and goads in thy ſides to puſh thee toward the throne of Grace with Paul, 2 Cor. 12. that the ſtrength of Gods Grace may be perfected in thy weakneſs: In ſuch a wraſtling condition, rejoyce in hope, and be of good comfort; though now the fleſh luſteth againſt the Spirit, yet at death thy warfare will be accompliſhed: And after thy reſurrection there will be nothing in the whole perſon but Spirit and grace; here in an hour of temptation thou prayeſt for ſtrength; in heaven thou ſhalt praiſe God for thy victory over ſin, Sathan, and the world.

4. Here is matter of comfort againſt all thy calamities, publike or private; in the midſt of all thy troubles rejoyce in the hope of that glory, Rom. 5.3. We glory in tribulation, 2 Cor. 4.17. Our light affliction which is but for a moment, worketh for us a far more exceeding and eternal weight of glory, Rom. 8.18. I reckon that the ſufferings of this preſent time, are not worthy to be compared with the glory that ſhall be revealed in us; That Kingdom in heaven cannot be ſhaken; that treaſure of unſearchable, and durable riches cannot be robbed, nor waſted; There all tears will be wiped from thine eyes, all enemies will be ſubjected to Chriſt, and alſo unto all the members of his Myſtical body, they will be made his footſtool, and the footſtool in below all the parts of the body; in that day of perpetual ſeparation of the wicked from the godly it will be ſeen, as it is ſaid of Pharaoh and his hoaſt that perſecuted the Iſraelites, Exod. 14.13. The Egyptians which ye have ſeen to day ye ſhall ſee thē again no more for ever; To God who giveth us victory over all our enemies, and crowneth us with everlaſting mercy, the father, ſon, and holy Ghoſt, be all praiſe, honour, and glory, for now and ever, &c. Amen.

I having ſpoken of the time when our compleat happineſs will begin, 3. Point, the perfect diſpoſition of glorified Saints.and of the matter and manner of our happineſs; at our awaking in the day of reſurrection from the ſleep of the death, we ſhall behold the face of God: Now we proceed to ſpeak of the the perfect diſpoſition of the glorified Saints, and of the meaſure of their happineſs. The third point conſiderable in the words, is the perfect diſpoſition of Saints glorified in ſoul and body; I ſhall behold (ſaith he) in righteouſneſs, at my awaking and riſing out of the grave, I ſhall be perfectly righteous in my ſoul and body, and being wholly pure, ſhall behold thy face, and ſo be ſatisfied; in this life the perſonal righteouſneſs of the Saints is not perfect; in many things we fail all; Righteouſneſs is a conformity to the will of God the only and ſupream rule of right and wrong; in the eſtate of innocency man had a righteouſneſs pure, without mixture of imperfection, but not exempted from mutability; in the eſtate of renovation the renewed man hath perſonal inherent righteouſneſs, firm and ſure, with an immunity from a total and finall decay, 1 Ioh. 3.9. but it is not perfect and pure, though our renovation be perfect in parts both in ſoul and body, yet not in degrees; In heaven our perſonal righteouſneſs will be pure, perfect in degrees, and unchangable; then will the Saints follow the Lamb whitherſoever he goeth, there will be no declining from him and his commandments.

The Saints in heaven will be perfectly and wholly righteous in their ſouls and bodies; then will there be a perfect conformity in all things, Doct. The Saints in heaven will be perfectly righteous in ſouls and bodies.and for ever to the acceptable will of God, Eph. 5.25, 26, 27. Chriſt loved the Church and gave himſelf for it, that he might ſanctifie and cleanſe it with the waſhing of water by the word, and that he might preſent it to himſelf a glorious Church, not having ſpot or wrinkle; in the courſe of our regeneration he clean …, but the perfection of holineſs and beauty will be in that day when the marriage between the Lamb and his Spouſe ſhall be conſummate; here the Church of Chriſt is like an houſe in building, but there the topſtone and crown of Glory will be put on: here it is as a young child growing in his dimenſions, but in heaven we will be at our term of conſiſtence, even our perfect meaſure of the ſtature of the fulneſs of Chriſt, Eph. 4.13. here there is much imperfection in the righteouſneſs of the children of God; there be many infirmities and faults that others may, and themſelves ſhould cenſure and condemn, but in heaven we ſhall be foreign faultleſs, Iude Ep. 24. To him that is able to preſent you faultleſs before the preſence of his glory with exceeding joy, to the only wiſe God our Saviour be glory and Majeſty; The Church triumphant will be then as a beautiful bride adorned and prepared for her Husband, Rev. 21.2. here on earth is the time of her purification, but at the day of reſurrection ſhe will be preſented perfectly pure in that Temple not made with hands, and praiſe him for ever for his mercy and grace beſtowed on her here: The ſong begun here ſhall be continued there, Rev. 1.5, 6. Ʋnto him that loved us, and waſhed us in his own blood from our ſins, and hath made us Kings and Prieſts unto God and his father, to him be glory and dominion for ever and ever, Amen.

This doctrine ſerveth for a ground of terror and weakening to wicked men, who live and dye in their unrighteouſneſs; Ʋſe 1 It is not poſſible for any in his unrighteouſneſs to behold the face of God.It is not poſsible for them in their unrighteouſneſs to behold the face of God; It is true, they ſhall be forced to look on him as a dreadful Iudge, and avenger of all unrighteouſneſs; They ſhall behold him as a Malefactor doth the Iudge, with great terror and anguiſh of ſpirit, Rev. 1.7. They ſhall look upon him, and wail before him: Thou that mournedſt not on earth for thy ſins, ſhalt mourn for ever under that inſupportable burden of wrath and Judgement: therefore remember in time, that this righteouſneſs wherein the Saints will behold the face of God, muſt have a beginning in this life; Our ſanctification is compared to a race, Heb. 12.1. and no man comes to the end of the courſe, but he that ſometime began to run, it is compared to a building, 1 Pet. 2.5. there muſt be a foundation laid, a believing and reſting on Chriſt the corner ſtone, and therefore a ſuperſtructure of holineſs and righteouſneſs before the topſtone and crown of perfect righteouſneſs be put on: It is compared to a growing in ſtature, 2 Pet. 3.18. and without growing up in ſanctification it is impoſsible to come into the meaſure of ſtature of the fulneſs of Chriſt; we muſt be infants of glory in the ſtate of grace, before we can be men of glory in heaven, Eph. 2.21. in Chriſt all the building fitly framed together, groweth into an holy Temple in the Lord: there muſt be firſt a growing and building up in ſanctification, before we can be Temples filled with glory in heaven.

It ſerveth for a ground of comfort unto all thoſe who have ſet themſelves in the way of righteouſneſs, Ʋſe 2 Righteouſneſs begun in this life, will be perfect in heaven.and do endeavour a conformity of their wills and wayes to the holy will and righteous ways of God; here is their comfort, that their righteouſneſs begun in this life will be perfected, and in a perfect perſonal righteouſneſs in heaven they ſhall behold the face of God in glory; begun holineſs here is the infancy of perfect holineſs, and is no other thing then the gate of heaven and happineſs, Mat. 5.8 Bleſſed are the poor in heart; for they ſhall ſee God, Pſal. 97.11. Light is ſown for the righteous, and gladneſs for the upright in heart: The ſeed of that full joy in heaven is ſown in the renewed heart, and the full fruits will be ſeen and enjoyed in the day of reſtoring all things, when the godly by vertue of the ſecond Adam will be reſtored to the poſſeſſion of all the happineſs they loſt in the firſt Adam; in that day thou ſhalt eat of the fruit of thy labours: Thy labour of love here will not be forgot there, a cup of cold water given to a diſciple in the name of a diſciple, ſhall be richly rewarded; the Lord thy God hath a book of remembrance, Mal. 3.17. he hath a particular and diſtinct knowledge of every good work thou doeſt, as men have particulars written up in their Diaries, for their better remembrance; In the day of reſurrection, whatſoever good work thou haſt done in ſecret, though there was little notice or noiſe of it in the world, yet ſhall it be publiſhed in the audience of angels and men; then thy bread caſt on the waters upon the poor diſtreſſed and deſpiſed members of Jeſus Chriſt, which the rich Nabals in this preſent world thought to be as water ſpilt on the ground, as loſt and caſt into the bottom of the Sea: Then (I ſay) after many dayes thou ſhalt find it, Luk. 14.14. Thou ſhalt be recompenced at the reſurrection of the Iuſt. It is true, (I confeſs) it is not for our righteouſneſs we are brought to behold▪ Gods face in glory, yet it muſt be in righteouſneſs, though not for our righteouſneſs; Chriſts righteouſneſs onelyonly makes way for us to the beholding of Gods face; but perſonal inherent righteouſneſs is a concomitant, neceſſary for every perſon that would behold his glory, Heb. 12.14. This thy perfect righteouſneſs in heaven will make thy heart exceeding glad; conſider what joy of heart the godly have even from this teſtimony of their conſcience onelyonly, that they are willing to live honeſtly; though in many performances they come far ſhort of their duty, and deſire: Then what joy of heart will they have when they find in themſelves the graces of holineſs and righteouſneſs perfected in an exact conformity unto the will of God; if there be ſuch joy in the ſeed time, that Peter calleth it unſpeakable and glorious, 1 Pet. 1.8. what then will be the joy and exaltation in that day of the full harveſt and in gathering? if there be ſuch joy at the laying of the foundation, and in the time of building, what will be our Ioy in that day when all will be covered and crowned with glory, when the Comforter will dwell in us for ever? Then will there be in our hearts an ever and overflowing fountain of Joy, we ſhall be perfectly righteous, and never grieve the Spirit; and the Comforter will never deſert us, nor ſuſpend the influence of his comfort; Therefore be glad in the Lord, and rejoyce ye righteous, and ſhout for Ioy all ye that are upright in heart, Pſal. 32.11.

The fourth point conſiderable is the meaſure of our happineſs, 4. Point. The meaſure of our eternal happineſs.ſet down in theſe words, I ſhall be ſatisfied with thy likeneſs.

Our happineſs in heaven will be full and ſatisfactory, to the deſires of our ſouls; Doct. Our happineſs; heaven will be full and ſatisfactory.This ſatisfaction ſtandeth in theſe two. 1. In a full peace and reſt for ever from all troubles. 2. In a full Ioy and delight for ever: theſe two bleſſings of Peace and Ioy for ever, will flow from that Ocean of bleſſedneſs, the facial viſion of God, and run as a refreſhing river, through the ſoul, beholding the face of God: the eternal miſery of the damned wil be perpetuated both in a puniſhment of loſs, which is called outer darkneſs, the want of Gods gracious and comfortable preſence for ever; and alſo in a pain of ſenſe, which is called Iſa. 66. a worm that dyeth not, and a fire that cannot be quenched; but the happineſs of the godly will be continued for ever in a Reſt from all pain, and in a fruition of all good in God, al-ſufficient in himſelf, and all in all to them.

The godly will have a full Reſt.

1. The Saints in heaven have a full reſt from 1. All troubles.From all troubles and moleſtations outward, Rev. 14.13. they reſt from all their labours, 2 Theſ. 17. it is a righteous thing to recompence to you who are troubled, reſt with us, when the … Jeſus Chriſt, ſhall be revealed from heaven with his mighty angels: Then ſhall we have full reſt from all our ſpiritual enemies, 1 Cor. 15.26. the laſt enemy death ſhall be deſtroyed; when our bodies ſhall be raiſed and cloathed with immortality, then ſhall we reſt from all our afflictions: Theſe are Gods medicines to purge our humorous ſouls, and to prevent the out-breaking of corruption, but in heaven our ſouls and bodies will be confirmed in an heavenly temper of health and happineſs, and there will not be need of ſuch a medicine: afflictions are the bitter fruits growing from inbred and rooted corruption; then will corruption be pulled up by the root, and our nature will be perfectly healed.

2. 2. Inward temptations.We ſhall have reſt from inward temptations, and ſuggeſtions, then the ſparkles of inordinate concupiſcence, ſmoaking even in the regenerated, will be fully quenched with that pure river of the water of life, clear as criſtal, proceeding out of the throne of God, and of the Lamb, Rev. 22.1. then ſhall we get reſt from indwelling corruption, that like the troubled Sea caſts up the dirt and myre of impure ſuggeſtions; Then all our raging and unruly affections will be fixed on God, and quieted with admiring, adorning, and delighting in God.

3. 3. The moleſtations of wicked men.Then ſhall we get reſt from the daily moleſtations of wicked men, who vex the godly, as the ſoul of righteous Lot was vexed with the iniquities of Sodom; as David was vexed with the malicious calumnies of his evil neighbours, Pſa. 118.12. they compaſſed me about like Bees; but this was his, and will be our comfort in that day, they will be all quenched as the fire of thornes: The fire they raiſed againſt the godly will be quenched, but the fire of Gods wrath kindled here againſt themſelves, and poured forth in that day upon the ſeditious and contentious, will never be quenched; here the wicked are like the Sons of Zerviah, a daily vexation, and are too ſtrong for us: like the Iebuſites, pricks in our eyes, and thorns in our ſides. Here the ſtrong do puſh at the weak, and foul the waters with their feet; they ſpoyl us of our worldly comforts, Eze. 34.21. here we are in greateſt danger from feigned friends, that betray with a kiſs; as there is more danger to ſhips from rocks unſeen, then from thoſe that are ſeen; But in that day of reſurrection, which is the inaugurall of our conſummate glory, there will be a ſeparation of the goats from the ſheep for ever, Eſay 11.9. in the mount Zion that is above, there will be none to hurt, Rev. 21.15. without ſhall be dogs, and whoſoever loveth or maketh lyes; here in this world, ſimple and well meaning people are deceived and deſtroyed by ſtate lyars, who under a pretext of grievance for miſgovernment and zeal for reformation, draw away the people from duty to lawful Superiours, as Abſolom by falſe aſperſions, ſtole away the hearts of the people, 2 Sam. 15.3, 6. here alſo flatterers by their lyes ſpread a net before the ſeet of the Rulers, and under pretext of zeal for the ſacred Authority, do alienate the hearts, and provoke the hands of Rulers to be ſtretched out againſt the faithful, ſuch a lyar was Amaziach againſt Amos, Amos 7. and Doeg againſt the Prieſts, but in heaven there will be no ſuch ſcandals to grieve the godly, Math. 13.41. The Son of man ſhall ſend his Angels, and they ſhall gather out of his Kingdom all things that offend.

4. 4. From the differences that here fall out amongſt themſelves.Not only will there be peace and reſt from the iniquities and malice of the wicked, but alſo from all differences that through ignorance in Iudgement, or weakneſs in affection do fall out here amongſt the Godly, and interrupt the comfort of mutual communion; Paul and Barnabas had their own Paroxiſm. Act. 15.39. Chryſoſtom and Epiphanius in a fit of bitter paſsion at their parting one from another, had their mutual imprecations, but in heaven there will be no debates, no contention, no difference in judgement, then will we know, mind, love, and ſpeak all one thing; all doubts will be reſolved by ſeeing the face of God, then will our harmony with God be perfect, and one with another, both in Judgement and affection.

Our reſt in heaven, as it will be full and abſolute from every thing that can diſquiet us, In heaven there will be perpetual reſt.ſo it will be perpetual, and reſt for ever; The ſoul in this preſent world, though it may at a time be free from trouble, yet if it be under fear of new troubles, this very fear doth interrupt the reſt and quiet of the mind; in the time of our calm, the fear of a new ſtorm doth much diſquiet us; the man ſick of a feavour tertian, is troubled even in his good day, with the ſad apprehenſion of his evil day enſuing. But here is our comfort, that eſtabliſheth our hearts amidſt all the winds and waves of temptations here, we ſhall have a calm in heaven, and good dayes for ever; Our peace and reſt there will be without all fear of a change, Revel. 21.4. There ſhall be no more death, nor ſorrow, nor pain. Not only will the Saints in heaven have that privative bleſsing of peace and reſt from all trouble for ever, In heaven there will be joy and delight for ever.but alſo they will have the poſitive bleſſing of joy and delight for ever; though eternal peace and reſt be a great bleſſing paſsing all underſtanding, yet it is the far leaſt part of our happineſs: But our greateſt ſatisfsction is in that joy and delight which will proceed from the beholding of Gods face; not only ſhall we have a privative reſt from trouble, but a poſitive reſt and delight in God, which will ſatisfie and quiet all our affections.

This joy will be full in the meaſure, Pſal. 16.17. This joy wi… be 1. Full.In thy preſence is fullneſs of joy; in this life our joy is mixt with ſorrow, like the prick under the roſe; Iacob had joy when his ſons returned home from Egypt with the ſacks full of corn, but much ſorrow when he perceived the ſilver in the ſacks mouth. David had much joy in bringing up the Ark of God, but at the ſame time great ſorrow for the breach made upon Ʋzzah: This is the Lords great wiſdom to temper and moderate our joy; As men of a weak conſtitution muſt have their wine qualified with water for fear of diſtemper, ſo muſt we in this life (ſuch is our weakneſs) have our joy mixed with ſorrow, leaſt we turn giddy and inſolent; here our joy is mixed with fear, Pſal. 2. Rejoyce in trembling; the woman departed from the Sepulcher of our Lord with fear and great joy, Math. 28.8. in our regenerate eſtate though we have joy from Chriſt that is formed in us, yet the impreſſion of the terrours of God before the time of our new birth remain in us; as in a commotion of the Sea by a great tempeſt after the ſtormy wind hath ceaſed, yet the impreſſion of the ſtorm remains and makes an Agitation The tender mother recovering her young child from danger of a fall hath joy from the recovery, but with much fear with the impreſſion of the danger; ſo after we are recovered here from our dangerous falls by the rich and tender mercies of our God, ſometime prevening us, ſometime reſtoring us; though we rejoyce in his mercy, and in our own recovery out of the ſnares of Sathan, yet in the midſt of our joy the remembrance of former guiltineſs; and danger do humble our our hearts with much ſorrow, and ſome trepidation of heart; As our joy here is mixed with fear, ſo with ſorrow alſo; The ſound believer doth look up to Chriſt crucified, and doth rejoyce in his incomparable love, that ſuch a perſon ſhould have dyed ſuch a death for ſuch as were enemies to God by ſinful inclinations and wicked works; They look down alſo upon their own ſins that have wonnded and crucified the Lord of Glory, and this breaketh the heart; as a widdow ſhould mourn, who by her froward and lewd behaviour hath burſt the heart of a kind and loving husband.

The ſound Believers look to their ſmall beginnings of Grace, and they rejoyce in the Work of Gods hands; but when they compare it with that original and primitive righteouſneſs, they mourn bitterly, as the Elders of Iſrael did at the rebuilding of the Temple, Ezra, 3.12. Thoſe who had ſeen the firſt houſe weeped; But in heaven our joy will be full without mixture of ſorrow. Ioh. 16.20. Your ſorrow (ſaith our Lord) ſhall be turned into joy; Then will there be no ſorrow for a preſent trouble nor preſent fear of future troubles; Then their eye will deeply affect their heart; The ſight and knowledge of God the ſupreme and infinite good will raviſh and take up all their heart with joy and delight; Peter in the Mount, Math. 17. was ſo affected with that glorious ſight, that he forgot both the delights and troubles that were below; It is good to be here, (ſaid he.) How much more will all worldly troubles and delights be forgot at that ſoul-ſatisfying ſight in heaven, which is as far above that of Peter in the Mount, as the third heaven is above that Mount, and as the increated is above the created glory!

Obj. But will not the Saints in heaven remember the evils on earth from which they were delivered? and if ſo be they remember them, will it be with any ſorrow or fear?

Anſw. The knowledge and remembrance of miſeries which the Saints in Heaven have, is with our anguiſh.No doubt, they will remember great deliverances, Revel. 5.9. Thou waſt ſlain, and thou haſt redeemed us, ſay the four and twenty Elders; yea the Saints in heaven have ſome knowledge of the great miſery of the damned; Not only from the remembrance of the Word of God foretelling it, but alſo from their own great happineſs, as knowing one contrary by another; they know well the miſery of ſuch men is extream, who are deprived of the great happineſs themſelves do enjoy; But all their knowledge of the miſery of the damned, and the remembrance of troubles in this life will be without all anguiſh or ſenſe of pain. Auguſtine of the City of God, lib. 22. ch. 30. compareth the knowledge that the Saints in heaven have of the miſery of the damned, unto that knowledge Phyſitians have of painful diſeaſes from their reading, but not from ſenſe and experience of the pain in their own perſon; The Saints in heaven will remember the troubles of this life, as Souldiers after the victory remember the fight, and as paſſengers ſafely arrived remember a dangerous voiage, This remembrance will encreaſe their joy and praiſe to God. The knowledge of the miſery of the damned, though of their deareſt friends and acquaintance on earth, will be matter of praiſing Gods Juſtice declared on them, and of his eternal mercy manifeſted on themſelves; the glory of Gods Juſtice will ſo affect them, that they neither can nor will be ſorry for the miſery of any perſon.

This joy of the Saints in heaven will be full in the meaſure of it; for if the meaſure of our joy here from faith into the gracious promiſes, and from ſome ſenſe of love, be above expreſsion, what will be the joy in that facial viſion? If ſuch be the joy of faith in hearing of our Lord and husband by his ſacred letter, and ſecret tokens of love: what will be our joy in ſeeing him and dwelling with him for ever? if the paſſengers at Sea have ſuch joy in ſeeing the deſired Land a far of, through the proſpect of faith, what will be the meaſure of their joy, when they come within that part of eternal ſalvation where they ſhal have perpetual tranquillity and perfect delight in the fruition of God, in whom as the center do meet all the lines of created comforts and delights that have been drawn forth at any time to any part of the circumference of this world; yea much more then eye hath ſeen, ear heard, or heart can conceive?

As our joy in heaven will be intenſively full, in the degrees and meaſure ſo will it be extenſively full to the whole perſon, both to the ſoul and to the body. Ioſeph at his inlargement out of priſon, got a new garment, a ring, and honourable preferment; ſo in the day of the inlargement of our bodies out of the grave there will be given to the Saints a long and large white robe of innocency both to ſoul and body. Then heavenly comlineſs and brightneſs ſhall as a ring adorn the body, and the whole perſon in ſoul and body will be preferred to ſit at the right hand of God in glory; the ſoul being but a part of the perſon and whole ſuppoſ it, hath a natural deſire, and longeth for the re-union of the body; therefore in the day of reſurrection, when the body will be reunited, the deſire of the ſoul will be fully ſatisfied; That joy of ſoul and body at meeting will be mutual, like the joy of two dear friends meeting together after ſome ſeparation for a time; then will the ſoul be affected with joy from the body, when it looketh out by the eye and beholdeth the glorious body of Chriſt, the glorified bodies of the Saints, and the brightneſs of that body wherein it ſelf lodged; the ſoul will have great joy in perceiving this glorious change in the body; like a noble gueſt ſometime ſtraitned and moleſted in a naſtie houſe, doth afterward much rejoyce in a clean, large and quiet habitation: As the ſoul will have acceſsion of joy from the reinveſtiture of the body: So the body over and beſides its own proper outward glory will have an acceſſory joy reflecting from the ſoul; as light within a glaſs is tranſparent, ſo the inward glory of the ſoul will be legible in the large Characters of an ever cheerful countenance in the body.

As the joy of the glorified Saints will be in full meaſure and extent, 2. Permanent.ſo it will be permanent and perpetual, Pſ. 16.11. At thy right hand there are pleaſures for evermore. Joh. 16.22. Your joy (ſaid our Lord to his Diſciples) no man taketh from you; Though a ſound believer hath matter of joy in his God, even amidſt his greateſt troubles, yet many times there are here ſad interruptions of his joy in reſpect of the exerciſe of it; in this vail of tears our condition is mixed; at one time a ſhour of tears and prayers, at another time a Sun-ſhine of joy and praiſes; at one time we are raviſhed as it were to the third heavens with the ſenſe of Gods love; at another time we are caſt down into the depth of ſorrows, when the Meſſenger of Sathan, even ſome violent tentation doth buffet us; at one time we are full both of matter and affection to praiſe our God, that we may ſay with Elihu, Iob. 32.18. The Spirit within conſtraineth me, I am full of matter, at another time our heart and ſpirit is like a bottle in the ſmoak; all our former joy is ſpent and dryed up, Pſa. 102. Our joy here is like the husband-mans joy in harveſt; he muſt be put again to the troubles and the pains of ſeed time: ſo after our joy here, we are put again to ſow in tears; Iacob had much joy at the return of his ſons with corn from Egypt; but it endured not; for ſoon after he had great ſorrow; the corn was ſpent, and he muſt part with his beloved Benjamin; but in heaven our joy will be everlaſting; a full joy without mixture of ſorrow, a continual harveſt, a joy ever in perfection, as the fruits are in time of harveſt; we ſhall never ſow again in tears; a perpetual joy, but without wearying or loathing, becauſe there will be infinite and recent variety of ſweetneſs in God to delight and rejoyce our hearts for ever.

Object. But will there not be degrees of glory in heaven? It is probable there will be degrees of glory in heaven. 1.and if there be degrees, how will all be ſatisfied? can he that hath leſs be as well ſatisfied as he that gets a greater meaſure of glory?

Anſw. 1. It is moſt probable, there will be degrees of glory in heaven, Dan. 12.3. ſome ſhall ſhine as the brightneſs of the firmament, and others as the ſtars for ever and ever. 1 Cor. 15.41. there is one glory of the Sun, another of the Moon, and another glory of the Stars; ſo alſo is the reſurrection of the dead: There are alſo divers degrees of torments in hell according to the divers degrees of ſin and guiltineſs in this life; ſo according to the divers degrees of grace in this life, it is probable there will be divers degrees of glory in heaven: The ſervant who knoweth his Maſters will and doth it not, will be beaten with more ſtripes then he that is ignorant of it, though he do it not, Luke 12.47. It will be more tolerable for Sodom and Gomorrah in the day of Iudgement, then for thoſe Cities which did contemn and reject the offer of the Goſpel, Mat. 10.15.

2. Though there will be degrees of glory in heaven, Yet all the Saints will be fully ſatisfied.yet all the Saints will be fully ſatisfied with that one eſſential and ſubſtantial glory communicate to all in the viſion and fruition of the one infinite and al-ſufficient God; As veſſels of divers meaſures are all filled in the ſame Ocean, though all of them be not of equal capacity: The greater degree of glory communicate to ſome, will not be for the excellency and differences of their graces here, but according to the divers degrees of grace freely beſtowed on them in this life, by the ſpirit of Jeſus. As they were merited onelyonly by him, who is the ſole procurer of our grace and glory; ſo in heaven the degrees of glory are a crowning not of our merits, but of his own gifts: for the giving of a former gift doth oblige the receiver to thankfulneſs, but not the giver to beſtow another gift: ſo grace given freely of God obligeth us to thankfulneſs, but doth not oblige God to give unto us glory more or leſs: Becauſe grace and glory in all their degrees are of his free love, Rom. 5.17. for if by one mans offence death reigned by one, much more they which receive abundance of grace, and of the gift of righteouſneſs ſhall reign in life by one Ieſus Chriſt.

This doctrine affords a ground of ſharp reproof againſt all profane and earthly-minded men, Ʋſe 1 They are fools who for periſhing pleaſures part with everlaſting joyes.who with profane Eſau do ſell their part of this full refreſhment and ſatisfaction for the deceitful and periſhing pleaſures of ſin; To ſuch in our time, I ſay as Iſaiah did to thoſe in his time, Iſa. 55.2. wherefore do ye ſpend your money for that which is not bread, and your labour for that which ſatisfies not? Therefore to the end thy heart may be rectified, I offer theſe conſiderations.

1. Conſider that worldly pleaſures are 1. unſatisfactory.Conſider in time, the pleaſures of this preſent world cannot ſatisfie thy vaſt appetite; Riches do not ſatisfie the covetous man: he deſireth more what he yet wanteth, then he delighteth in what he hath already: The Heathen Moraliſt ſpake truth to this purpoſe, when he ſaid the covetous man wanteth as much what he hath, as what he hath not; as he poſſeſſeth not what he wanteth, ſo he hath no heart to make uſe of what he poſſeſſeth; honour doth not ſatisfie the ambitious man: what he hath of it already, is but a ſtep to raiſe up his vain ſpirit to the deſire of more: and where are vehement deſires of more preferment, there cannot be ſatisfaction: Neither do ſenſual pleaſures ſatisfie the incontinent or intemperate man: his ſinful deſires are not ſatiated thereby: the more he ſinneth, his corruption is the more ſet on fire of Hell; more ſin is but more fewel to the fire of concupiſcence; Therefore as Iſaiah exhorts in the ſame place, hearken diligently unto the word of the Lord, and eat that which is good, and let your ſoul delight it ſelf in fatneſs; obey that exhortation of the Apoſtle, Col. 3.2. ſet your affections on things above, and not on things on earth; covet the beſt things; be thou truly generous, and heavenly-minded; ſet thy heart on theſe durable riches, on that immortal crown of glory, and on theſe pleaſures that fade not away; thoſe pleaſures in the viſion and fruition of God, will ſatisfie thy ſoul for ever; they will fill up the meaſure of all thy deſires; thou wilt have more ſet before thee in an infinite God, then thy finite ſoul can comprehend; and yet thou ſhalt be made capable to receive and enjoy ſo much as ſhall ſatisfie thee to the full, and all thy ſpiritual deſires ſhall be turned into delights there.

2. Conſider the pleaſures of ſin are deceitful, Heb. 3.13. 2. Deceitful.they perform the very contrary of that they promiſe in the temptation; they promiſe pleaſure, but bring endleſs and unſpeakable pain, if not repented; they promiſe much gain and profit to the covetous man, but bring with them in the end an irreparable loſs; for what availeth it a man to gain all the world, and loſe his own ſoul? They promiſe honour and worldly applauſe to the ambitious man, but bring along with them in the end ſhame and everlaſting confuſion; Therefore in time change thy ſinful wayes, and ſet thine afrections on the pleaſures above, that are real and everlaſting; greater and ſweeter will they be in our experience, then now we can apprehend them by the report, like exquiſite delicacies, and fragran: odors, which are beſt known by the taſting and ſmelling.

3. 3. Vaniſhing.Conſider all thy worldly pleaſures will vaniſh and periſh; they muſt end with this life; riches will take the wings of the morning; honour worldly is but a vapour: and even thy lawful worldly pleaſures are but a gliding ſtream that paſſeth away, but the pleaſures in heaven are for ever; They ſhall never be exhauſted, neither ſhalt thou loath them: therefore make no proviſion for the fleſh to fulfill the luſts thereof, but let it be thy daily ſtudy ſo to live here, and ſo to dye, that when thou art awaked in the day of reſurrection thou mayſt be ſatisfied with the ſight of Gods face immediately after thy awaking, and mayſt be refreſhed for ever with peace and joy flowing from that ſight.

Object. How to be aſſured of ſatisfactory pleaſure in heaven.But how ſhall I be aſſured of that full ſatisfaction in heaven?

Anſw. 1. Thou muſt be a mourner here for thy ſins, Luk. 6.21. Bleſſed are ye that weep now, for ye ſhall laugh. Pſa. 126.5. They that ſow in tears, ſhall reap in joy; as the harveſt in order of time doth follow the ſeed time: ſo ſhall thy joy in heaven ſucceed to thy ſowing in tears: ye have our Lords words for it, Iohn 16.20. in the world ye ſhall be ſorrowful, but your ſorrow ſhall be turned into joy; as the water in Cana was turned into wine: ſo thy tears ſhall be turned into eternal comfort and refreſhment.

2. As thou wouldſt be aſſured of thy full ſatisfaction in heaven, thou muſt hunger and thirſt for righteouſneſs here: thou muſt have an earneſt deſire to do the will of God: Luk. 6.21. Bleſſed are ye that hunger now, for ye ſhall be filled; A ſoul living and dying in a hatred of ſin, and a hunger and thirſt after Chriſt the bread and water of life, cannot periſh. God who worketh nothing in vain, will ſatisfie thy ſupernatural appetite, which is the work of his own hands; if thou dye with a longing deſire after Chriſt, thou ſhalt riſe with a full delight in Chriſt, who in that day will ſatisfie thy longing ſoul.

3. Thou muſt uſe frequent and fervent prayer unto God: Ioh. 16.24. ask that your joy may be full. Prayer in the name of the Mediator is the bleſſed Ordinance of God, whereby he beſtows on us here in ſome beginnings: he earneſt, and the full ſatisfaction there; the ſoul is lifted up to God by prayer, and therefore filled with ſome drops of joy in this life, as a veſſel is holden up to the fountain and then filled, Pſa. 86.4. rejoyce the ſoul of thy ſervant: unto thee O Lord do I lift up my ſoul; and thoſe drops of Joy are to us an earneſt of that full Joy we ſhall have in the immediate and full fruition of God himſelf the fountain of life.

This doctrine ſerveth for a ground of comfort and encouragement unto the children of God. Ʋſe 2

1. Againſt all thy diſcouragements from many ſad diſpenſations: It may be thou mingleſt thy drink with tears, as the people of God did, Pſal. 80. yet faint not at that which thou ſeeſt, heareſt, or feeleſt, rejoyce in the hope of things not ſeen, but believed; be of good courage, the day is coming when thy dyet ſhall be changed, when the Cup of ſalvation ſhall be put into thine hand, and thou ſhalt be abundantly ſatisfied with the fatneſs of Gods houſe, and thou ſhalt drink of the Rivers of his pleaſures, Pſal. 36.8. thoſe heavenly pleaſures are deep like Rivers, they are a part of the unſearchable riches of Chriſt, Eph. 3.8. They are long like Rivers, they are continued for ever; It may be thou art diſquieted with the unjuſt reproaches of men, and mayſt in thy ſad experience complain, as Pſal. 69.20. Reproach hath broken my heart, and I am full of heavineſs; yet lift up thine heart, behold the day of thy redemption draweth neer, the Lord ſhall bring forth the righteouſneſs of his ſervants as the light at noon-tyde of the day. Rejoyce thou in the hope of that ſolemn Iuſtification before man and Angel, by which the foul mouthes of thy violent and malicious reproachers ſhall be ſtopped for ever: Then ſhall they be ſpeechleſs, and confounded with ſhame when they ſhall hear the righteous Judge abſolve many perſons, whom they in their ſupercilious and Phariſaical pride, pre-condemned as prophane and unrighteous; Remember thou who ſtudyeſt in this day of mens Judging, to approve thy ſelf to God, that in Gods day the Counſels of hearts will be made manifeſt: And thou ſhalt have praiſe of God, 1 Cor. 4.5.

2. 2. Want of aſſurance of Gods love.It may be now thou art diſcouraged from the little aſſurance thou haſt of the love of God; and accordingly thy Peace and Joy is but little; Yet be of good comfort; Remember we muſt walk here by Faith, and not by ſenſe; ſuch a full meaſure of the ſenſe of Gods love, and of peace and joy as thou wouldſt have, is reſerved for thee in the other life; rejoyce in this, that God hath inlarged thine heart with ſtrong deſires after that promſed ſatisfaction; he that hath opened thy heart, will fill it, Pſal. 81.10. Open thy mouth wide, and I will fill it: The little of peace and joy thou receiveſt here, is given to encreaſe, but not to ſatisfie thy deſires; at thy dying, thy deſire of refreſhment and ſatisfaction will be greateſt, after death thy ſoul will behold thy Fathers face, and at thy reſurrection thy ſoul and body will be ſatisfied with his likeneſs.

3. 3. Viciſſitude of peace and trouble.It may be thou art diſcouraged from the viciſsitude of peace, and trouble, of joy and ſorrow; a long night of trouble ſucceedeth to thy ſhort day of peace and joy. Sometime the Lord will ſpeak peace, and at another time he writes bitter things againſt us; we may read his diſpleaſure in ſore and great tryals; ſometimes he ſheweth his face reconciled in Chriſt, as our Father; at another time in the courſe of his providence he looks upon us as a ſtranger and wayfaring man, like Ioſeph, with a ſtrange countenance towards his brethren, for their tryal: But in ſuch a dark hour wait thou upon him, he will not abſent himſelf for ever; Though the full and permanent manifeſtation of his love be delayed until the day of reſurrection, yet now and then he will give unto thee a blink of his favour to uphold thy heart till the day of thy full refreſhment, Math. 28 7. the Angel ſaid of Chriſt to the woman, He goeth before you into Galilee, there ſhall yee ſee him; and yet the woman did get a ſight of him at Ieruſalem before he paſſed into Galilee, Ioh. 20.19. ſo though the full manifeſtation of his glorious preſence be delayed until thou paſs over by death into heaven, yet wait thou on God in the conſcientious uſe of the means, and thou ſhalt get ſome ſight here, and a full ſight of glory there; Our faithful and bountiful Lord giveth never leſs, but many times more then he promiſeth.

4. 4. Company of evil neighbours.It may be thou art much diſcouraged and vexed with the company of evil neighbours: they are thorns in thy ſides, and make thee many times in the bitterneſs of Spirit to cry out, Wo is me that I dwell in the Tents of Meſeck; but be of good comfort, if God in his wiſe providence hath placed thee amongſt ſuch men; he is able to preſerve thee from the contagion of their ſociety, as he did Joſeph and Daniel from the Idolatry of Egypt and Babylon, and Obadiah from the abominations of Achab, and his Court; in the mean time let thy light ſhine in their darkneſs: be thou the more circumſpect in thy walking: though thou mayſt have an evil communion with them as Citizens of the ſame preſent world yet muſt thou not have a communion or fellowſhip with their unfruitful Works of darkneſs, for thou art a Citizen of heaven, and called out of darkneſs unto light, be earneſt in daily prayer with God to be ſaved from that froward generation, rejoyce in the hope of that comfortable communion with the Saints in heaven: while thou art here on earth; diſtance of place is an impediment to that full communion: for the Saints here who are the ſalt of the earth for its preſervation, are alſo like unto ſalt in this reſpect, they are not all in one place of the earth, but ſcattered here and there: whereas in heaven they will be all together without any mixture of the wicked; here we know a very few of the Saints, but in heaven we ſhall know them all, as Peter in the Mount did know Moſes and Elias; as Adam in the ſtate of integrity, after he awoke, knew Evah to be his wife; we will know none there after the fleſh: we will love them all as Saints, and all with the like affection, becauſe all will be alike holy, even in the perfection of created holyneſs; Therefore under ſenſe of any wants here, bodily or ſpiritual, rejoyce thou in the hope of that full ſight, full peace, full joy, and full perfection in holyneſs: Then God will be all in all to his Saints. To this purpoſe Auguſtine ſpeaketh well, lib. 22 ch. 30. of the City of God: That ſaying (ſaith he) is rightly to be underſtood; To wit, that God will be all in all; he himſelf will be the end of all our deſires, who without all end will be ſeen, who will be loved without loathing, who will be praiſed without wavering: Then (ſaith Bernard) The rational parts of our ſoul will be filled with the light of wiſdom, the concupiſcible part with the fountain of righteouſneſs, and the iraſcible part of our ſoul with perfect tranquillity: Therefore the Believer who hath received Grace for Grace out of the fulneſs of Chriſt, both may and ſhould in his life and death rejoyce in the hope of that full ſatisfaction in his Fathers houſe: for here is a ſure ground of comfort, when thou awakeſt in the day of reſurrection, thou ſhalt behold his face in righteouſneſs; Now to the Lord Ieſus Chriſt, of whoſe fulneſs we receive both Grace and Glory, with the Father and holy Ghoſt, be aſcribed all praiſe, honour and glory, for now and ever, Amen.

FINIS.

Refreshing Streams Flowing from the Fullness of Christ, Part 5

p. 101Of Eternal Life by and with CHRIST.

Of Eternal Life by and with CHRIST.